Gospels of Luke

---

---

INTRODUCTION

 

The third Gospel is the work of a disciple of Paul, probably a Syrian physician (Col 4:14). He must have converted to the Christian faith in the 40s when the persecuted Christians of Jerusalem and Caesarea took refuge outside Palestine, bringing the message with them. As early as 50 A.D., Luke accompanied Paul in his missions (Acts 16:10).

Luke may have concluded his Gospel and Acts in Greece. For him, these books were two halves of the same work, probably finished between 63 and 64 A.D.

Luke tells us that he went to seek the testimonies of the first servants of the word, namely, the apostles (1:1-5). More than once, Luke went with Paul to Jerusalem and Caesarea, two great centers of the Church in Palestine, and these first communities kept the documents that the first three Gospels used.

Luke, like Mark, kept the two main sections that served as the basis of the Church’s early catechesis: Jesus's activity in Galilee and his final days in Jerusalem. However, between them, Luke inserts the content of another document with many of Jesus's sayings. He intentionally placed them during Jesus’ journey from Galilee to Jerusalem to show that Christian life is placed under the sign of the cross.

Other documents of the first Christian communities of Palestine provided Luke with the content of his first two chapters devoted to Jesus's infancy. They are the testimony of the primitive community Mary was a member of. These chapters give the Gospel of Luke its personality from the very start. If we had to characterize it in one word, we would have to say it is the most human of the four.

We can see this profoundly human aspect of Luke in his care to recall Jesus's attitude toward women. Luke had left his family to follow Paul in his missions, and, as a result, he always lived with insecurity and provisionally, and more than others, he underlined the incompatibility of the Gospel with possessions.

Luke learned a great deal from Paul, his teacher. He emphasized Jesus' words that remind us that salvation is always, first and foremost, a personal gift of God rather than a reward for our merits. This highlights God's strange mercy, which has given us the unforgettable parables of Chapter 15.

After the infancy narrative (1–2) and the account of the Baptism of Jesus in Judea, the Gospel of Luke is made up of three sections:

– The ministry of Jesus in Galilee: 3:1–9:56.

– The journey through Samaria to Jerusalem: 9:57–18:17.

– The events of Jerusalem: 18:18-24.

The last chapter on the apparitions of the risen Jesus will serve as an invitation to read the Book of Acts, a continuation of Luke’s Gospel.

 

1:1

 Luke dedicates his work to Theophilus, who may have been a well-to-do Christian. According to the custom of the times (printing did not exist), Luke gave him his manuscript with the expectation that several copies would be made at his expense to use Christian communities. Luke would also dedicate the Acts of the Apostles to Theophilus.

 

1:5 The birth of John the Baptist foretold

 In the days of Herod. This Herod was the father of “Tetrarch Herod," recorded in 3:1, and whom Jesus knew. He was the last king of the Jews. When he died, Judea lost its autonomy. This Gospel begins in the temple and will end in the temple. This first book of Luke will take place in a strictly Jewish setting. Only in his second book, Acts, shall we find the extension of the Gospel to all the nations. God’s work begins with simple believers—there were many of them in Israel, those who, in the Psalms, is called “the poor of Yahweh.”

Among the Jews, there were several priestly families called Aaron’s descendants. All the men from these families were priests from generation to generation. From time to time, they had the privilege and duty to fulfill priestly functions in the Jerusalem temple, but the rest of the time, they worked in their towns and villages as ordinary citizens.

Elizabeth could not have children (v. 7). As with Sarah, Rebecca, and Rachel (famous ancestors of the Jewish people), and Hannah (mother of the prophet Samuel), this occurred so that God’s goodness and power shown to the humble and despised would be made more obvious (1 S 1).

Your prayer has been heard (v. 13). Zechariah wanted to have a son but no longer hoped for one. However, in the temple, he prayed for the salvation God would grant his people and was promised salvation and a son.

He shall never drink wine (v. 15). In Israel, many men consecrated themselves to God: they neither cut their hair nor drank alcoholic drinks and withdrew from the world for a while (Num 6). They were called Nazirites.

Zechariah’s son was to be a Nazirite from his mother’s womb until his death, as Samson had been (Jdg 13:5). The one who would be known as John the Baptist receives the mission to preach repentance, and his very life was to be a model of austerity (Mk 1:6). In that he will be the opposite of Jesus who, but for exceptional times such as his fasting in the desert, would live like everyone else and not request special fasts of his disciples (Lk 7:33-34).

Then, the angel indicates what John, Zechariah’s son, will be: He will go in the spirit and power of Elijah (v. 17). In Scripture, we see that after Elijah disappeared, having been taken to heaven in a flaming chariot (2 K 2:11), the community of believers kept wondering about the meaning of such an unusual event. They even thought that just as Elijah had worked during a religious crisis to bring his people back to faith, he would also return from heaven before the coming of the Messiah to restore his people’s faithfulness.

The text here refers to this Israelite expectation: one should not think Elijah would return from heaven in person, as Malachi 3:23 seemed to say. Instead, John the Baptist would operate with the spirit of Elijah to obtain reconciliation for all through justice and faithfulness to God’s law.

So, in this remote corner of the world, the Good News begins with an elderly and childless couple because nothing is impossible with God.

 

1:26 THE VIRGIN MARY

 The first two chapters of this Gospel are, like the beginning of Matthew’s Gospel, an account of the infancy of Jesus. The spirit, however, is entirely different. Matthew uses scruple stories that were not authenticated but were in the tradition of “infancies of saints” that circulated among Jews, and he uses them to show the mission of Jesus. Luke also gives us an account that is theological but based on facts. He uses a very ancient document familiar to the Christian communities of Palestine. We find seven scenarios in the first two chapters:

– annunciation of John.

– annunciation of Jesus.

– the visitation.

– the birth of John.

– the birth of Jesus.

– the presentation.

– Jesus in the temple.

The account of the annunciation of Jesus marks the difference between John in his person and his mission.

How considerate God is toward humans! He does not save them without their consent. The Savior is expected and welcomed by a mother: a young girl accepts to be the servant of the Lord and becomes the mother of God.

The virgin’s name was Mary (v. 27). Luke uses the word virgin. Why did he not say a young girl or a woman? He was referring to the words of the prophets stating that the virgin of Israel would receive God. For centuries, God endured thousands of infidelities from his people and had forgiven their sins. At his coming, the Savior would be welcomed by a “virgin” people, such as those fully consecrated to him. In Jesus’ time, many people concluded that the Messiah would be born of a virgin mother when they read the prophecy of Isaiah 7:14. Now then, the Gospel says: Mary is The Virgin.

The virgin who God chose from the beginning to welcome his only Son through an act of perfect faith had to be a virgin. She, who was to give Jesus his blood, hereditary traits, character, and first education, must have grown under the shadow of the Almighty like a secret flower belonging to no one else who had made her whole life a gift to God.

How can this be? (v. 34). The angel states that the baby will be born of Mary without Joseph’s intervention. The one to be born of Mary in time is the same one who exists in God, born of God, Son of the Father (see Jn 1:1).

The power of the Most High will overshadow you (v. 35). The sacred books spoke of a cloud or shadow filling the temple (1 K 8:10) as a sign of the divine presence over the Holy City, protecting it (Sir 24:4). By using this image, the Gospel conveys that Mary becomes God’s dwelling place, through whom he works out his mysteries. The Holy Spirit comes, not over the Son first, but over Mary so that she may conceive through the power of the Spirit since a man’s intervention is excluded. The conception of Jesus in Mary is the result and the biological expression of her total surrender to the unique and eternal Word of the Father.

It is thus that the Alliance between God and humankind is finally realized. It will not only be the “work” of Jesus. He, himself, is already the eternal Alliance. A child born into a family belongs entirely to the family of its father and to that of its mother: he is the alliance between two families, until then, strangers to one another. So it is that Jesus, born of the Father and Mary, is the Alliance between God and the human family, and it is there that the faith of the Church is rooted: Jesus is truly God and man.

Before the angel came, had Mary thought of consecrating her virginity to God? The Gospel does not indicate this effect other than Mary’s word: I do not know man. Let us recall that Mary was about to be married and was engaged to Joseph, which, according to Jewish law, gave them marriage rights (Mt 1:20). This question may be merely meant to invite a response from the angel regarding the intervention of the Spirit. The whole text, however, becomes more transparent if Mary had already kept herself for God alone.

“Mary ever-virgin” affirms the Christian tradition that never fails to expand the scriptural statement. As for Mary having thought of virginity before the angel’s visit, that is a different matter. Such a decision was foreign to Jewish mentality, but it is also sure that the Gospel becomes alive with new and surprising choices. Such an unusual decision born of an unusual relationship with God is not surprising for those with an inner experience of the Spirit.

 

THE ANNUNCIATION

Only Mary could reveal the mystery of Jesus’ conception to the primitive church. How could she express such an inner experience, and how would it be reported?

Therefore, in writing, Luke used biblical words and forms that would allow us to understand Mary's mysterious encounter with God.

The angel Gabriel (v. 26). For the Jews, Gabriel was the name of an angel of the highest rank who appears in the Book of Daniel to announce the hour of salvation (Dn 8:16 and 9:21). So, in speaking of Gabriel, the Gospel implies that, for Mary, everything began with the assurance that this was the moment when the destiny of the world was being decided.

Rejoice (v. 28). This was the joyful way in which prophets addressed the daughter of Zion, that is, the community of the humble, who looked forward to the coming of the Savior (Zep 3:14; Zec 9:9).

Full of grace (v. 28). The word used in the Gospel means specifically beloved and favored. Other people had been loved, chosen, and favored, but it becomes Mary's very name in this instance.

She was troubled by these words (v. 29). The text does not speak of fear, as it did in the case of Zechariah (1:12). From the first moment that Mary’s spirit was awakened, she was aware of the presence of God inspiring her every decision, and so the divine revelation did not cause fear in her. However, the sacred words, revealing her unique vocation, trouble her.

You shall conceive (v. 31). Here, the Gospel uses several biblical texts, some of which foretell a child's future, and in others, God entrusts a mission. See Genesis 16:1, Exodus 3:11, and Judges 6:11. We have already mentioned Isaiah’s prophecy (7:14) announcing the one who would be Emmanuel, meaning God with us. Mary will name him Jesus, which means savior.

He will rule over the people of Jacob forever (i.e., the Israelites) (v. 32). This is a way of saying that Jesus is the Savior, the Son of David, announced by the prophets: 2 Samuel 7:16; Isaiah 9:6.

He will be great (v. 32), but not in the way that John the Baptist would be great before God, for John was only a human being (1:15). Jesus was to be the Son of the Most High and Son of David: these two attributes pointed to the expected Messiah or Savior (2 S 7:14; Ps 2:7). See also Romans 1:3-4. This is why it was made clear that Joseph was from the family of David: see commentary on Matthew 1:20.

 

THE SERVANT OF THE LORD

I am the handmaid of the Lord (v. 38). In saying this, Mary does not lower herself with false humility; instead, she expresses her faith and her surrender. From her will be born the one who will be both the servant announced by the prophets (Is 42:1; 50:4; 52:13) and the only Son (Heb 1).

Many people are mistaken about the word “servant” because they view the almighty God as using his servants to his ends without looking at them and loving them. For them, God would lose his greatness if he gave Mary authentic responsibility in the incarnation of her Son.

This is quite contrary to the spirit of the Scriptures. God loves people, and he wishes, he who is God, to experience human friendship (Dt 4:7; Pro 8:31). God had no need of a woman to make a human body, but he wanted to have a mother for his Son, and for Mary to be that mother, God needed to look upon her with greater love than he had for any other creature. Thus, Mary is called full of grace.

Grace is God's power to heal our spirit, instill in us the disposition to believe, and make us resonate with the truth so that the expression of genuine love comes from us spontaneously. We call grace from the living God to blossom on earth: Isaiah 45:8; Psalm 85:11.

Mary is full of grace because Jesus was born of her as he is born of the Father. This is why the Church believes that Mary has a unique role in the work of our salvation. She is the marvel God achieved at the outset of transforming humankind into his image.

 

1: 39 THE HUMBLE PEOPLE

 The angel’s message has not left Mary alone with her problems. The angel spoke of her elderly cousin, Elizabeth. With her, Mary will share her joy and her secret. Mary, quite young (was she more than fifteen?), will learn from her many things that Joseph could not tell her. What had been foretold to Zechariah will now be fulfilled: “Your son will be filled with the Holy Spirit while in the womb of his mother.”

What is most important in history is not what is spectacular. The Gospel prefers to draw our attention to life-filled events.

A few years later, Jewish crowds would go to John the Baptist, looking for the word of God. No one would wonder how he received the Spirit of God, and no one would know that a humble girl, Mary, put God’s plan in motion on that Visitation day.

Blessed are you who believed! (v. 45). What is important is not that Mary is the mother of Jesus in the flesh, and this, Jesus will repeat (11:27).

Mary, who has become the Temple of God, communicates the Spirit—the Spirit of Jesus.

About Mary’s canticle. Mary, so unobtrusive in the Gospel, having no part in Jesus’ ministry, is the one who proclaims the historical revolution begun with the coming of the Savior.

She proclaims:

– the mercy of God, who always keeps his promises,

– the change that is to take place in the human condition.

This is what Martin Luther King, the emancipator of the Blacks, recalled: “Even though all too often people see in the church a power opposed to any change, the church preserves a powerful ideal which urges people toward the summits and opens their eyes to their destiny. From the hot spots of Africa to the black areas of Alabama, I have seen men and women rising and shaking off their chains. They had just discovered they were God’s children and that, as God’s children, it was impossible to enslave them.”

The Song of Mary also expresses the deepest feelings of the Christian soul. There is a time to seek truth, discover our major duties, and become genuinely and essentially human. There is a time for asking from and serving God. In the long run, we understand that divine love seeks out what is poorer and weaker to fill it and make it great. Then, our only prayer becomes thanksgiving to God for his understanding and merciful designs.

 

1:57 Birth of John the Baptist

 What was circumcision? (See Gen 17).

The child lived in the desert (v. 80), the desert of Judea by the Dead Sea, where some large communities had settled, including the well-known Qumran community. These communities, called the Essenes, devoted themselves to prayer and meditation on Scripture and took part in children's education.

 

2:1 The birth of Jesus

 The emperor issued a decree. The Jews formed a small nation under the rule of the Roman Empire, which included diverse people. The precision given by Luke presents a difficulty because Quirinus was appointed governor of Syria in the year 6 B.C., and Jesus was twelve at that time. Several explanations have been built, but Luke possibly used a mistaken chronology in that place, like in Acts 5:36. Luke is infallible as a witness of salvation, not as a historian.

Because of the census, Joseph and Mary had to leave their Nazareth home when the child was to be born. Joseph, a descendant of David, must have had relatives in Bethlehem, the city of David, and of his family. Jesus may have been born in the house of one of those relatives.

The chalk hill on which the village of Bethlehem was built had many natural caves used as dwelling places by the not-so-rich. The cave where Jesus was born consisted of two rooms separated by a rock formation. The innermost room was probably used as a shed and stable. Since there was not enough room or privacy in the common room, Joseph and Mary settled in the area where the animals were kept.

Thus, the Father foresaw that Jesus would be educated in a home without work or bread. In his birth, however, as in his death, Jesus would resemble the most abandoned.

She gave birth to a son, her firstborn (v. 7). This term was used then to designate an only son, underscoring that this first son was consecrated to God (Ex 13:1). See also Romans 8:29; Colossians 1:15.

The liturgy of Christmas sings, " Happy Mother of God! Today, you gave birth to the Savior of all times and giving birth, you remained a virgin.”

 

2:8 The shepherds and the angels

  With the necessary stages in humankind's religious formation over, God sent his Son on earth to introduce us to true religion. Now, the angel proclaims peace and graciousness to humanity. See how much God loves us! Let yourselves be caught up in his love! Why continue to fear? Have you not understood that God became a child and that from now on, he will be among us as a silent and defenseless child?

Let this be a sign to you (v. 12). They will recognize God who became poor so we can communicate his treasures to Him.

They returned, giving glory to God (v. 20). While the world was in darkness, some shepherds saw the angel of the Lord. Why were they called to the manger? God delights in revealing himself to the poor, and Mary and Joseph had the joy of sharing a part of their secret with them.

With the birth of Jesus, a new age begins (the final age, as the apostles will say) in which, on the one hand, people hope for the world's salvation, and on the other, they already enjoy this salvation. The shepherds are models for those dedicated to contemplation. Following them, the Church will never be involved in works of mercy or human development. Instead, with its most authentic spirit, it will continue to look upon Christ present, giving thanks and rejoicing in God.

 

2:19  Mary treasured all these words (v. 19) because every event of her life was for her the way God revealed his plans to her, and all the more so now that she was living with Jesus. She wondered and marveled but was not confused because her faith was beyond wavering. However, she, too, had to discover the ways of salvation slowly and painfully. She pondered on these things until the time of the Resurrection and Pentecost, when all the words and deeds of Jesus became clear.

 

2:22 Jesus is presented in the temple

  Mary and Joseph went to the temple to fulfill a Jewish ritual (Lev 12:8). Jesus, a firstborn male, must be consecrated to God (Exodus 13:1).

Simeon and Anna, like Mary and Joseph, belong to the “small remnant of Israel.” This minority of God’s people live their faith in humility and faithfulness to the prophets’ teaching: God knows how to make himself known to them.

What is the meaning of the sword that will pierce Mary’s soul? It indicates Mary’s grief upon seeing her Son die on the cross. It also signifies that Mary will suffer because she will not always understand what her Son does. The best-shared love will not prevent each from remaining a mystery to the other, and more so for God than for anyone else. God does not watch our fidelity from heaven but seeks us (he tries to ask us to reveal ourselves). The love of the Father will be Mary’s cross, just as it would be for Jesus.

Christ is God’s light, which sometimes enlightens people but also blinds and confuses them. He is a sign of opposition, but this is a mystery—those who oppose him are not always the worst. Some people believe in Christ but do not follow him. Unable to see his light, they do not know that it condemns them. Some good people do not believe because God wills them to seek the light their whole lives.       

 

NAZARETH—ACHIEVING FREEDOM

2:41 I must be in my Father’s house

  During his Nazareth years, Jesus discovers life as any child or youth of his age. He does not receive special education. Nor does he manifest extraordinary talents other than perfect judgment to assess and evaluate everything according to God’s criteria.

Joseph passes on to him the faith of Israel; the Nazareth community, however insignificant, makes him a practicing Jew, subject to the law. What was Jesus' deep experience? How did the Son of God place himself in this world of humans, step by step, as he discovered it? Luke gave us one instance that was significant to him, as it had been for Mary herself.

At twelve, an adolescent was to observe religious prescriptions, including the pilgrimage to Jerusalem for feasts. Seated in the shade of the temple galleries, the law teachers used to teach groups of pilgrims and to dialogue with them.

It is on this occasion, for the first time, that Jesus disconcerts his entourage. Why have you done this? (v. 48). The Gospel highlights this misunderstanding: Mary reproaches Jesus, and Jesus reproaches his parents. It then emphasizes Jesus's awareness of his privileged relationship with the Father and his total availability for his mission. If the discovery of the temple, the nation's heart, and the center of Israel’s religion stirred new feelings in him, he could have asked permission or forewarned his parents. How could he remain for two days without thinking his parents would be anxiously searching for him? He must have thought this suffering was necessary and radically conquered his liberty before returning home with them. Jesus had to experience all of human life, sin excepted; in his way, he passed through the stages of psychological development. Instead of speaking of the lost child, it would be more exact to say that the youthful Jesus found himself.

It might seem strange that Mary did not think to tell Jesus one day of his origin and who Joseph was for him. If we hold to this account, Jesus takes the lead over Mary and Joseph and tells them whose Son he is, I must be in my Father’s house.

They did not understand this answer (v. 50). Mary had heard the message of the annunciation and knew that Jesus was the Son of God. She undoubtedly never thought that being the Son of God would be what Jesus had just done. In the same way, God often disconcerts us even if we know very well what he wants.

 

2:52 Luke does not mention anything more about the life of Jesus in Nazareth until he reaches the age of thirty when he begins to preach. He was Joseph’s apprentice, and after Joseph’s death, he became the carpenter of Nazareth. Joseph must have died before Jesus revealed himself; otherwise, when Jesus left home, Mary would have remained with Joseph (see Mk 3:31). Mary’s Son was a man among people, and later, the Christian community of Nazareth would treasure things made by the carpenter Son of God.

Too often, we read the Gospel as a “life of Jesus” and are astonished to find great blanks, such as the thirty years of Nazareth. We forget that the written Gospel was first intended to build a catechesis with the actions and words of Jesus and not reconstitute his whole life.

 

3:1 John the Baptist prepares the way

 Luke provides facts that enable us to situate Jesus in history. It is the year 27 after Christ, and Jesus is about thirty to thirty-five years old. The Jews have lost their autonomy, and their country is divided into four small provinces. Herod and Philip, sons of Herod mentioned at the birth of Jesus (see Mt 2:1), rule over two of these provinces.

Those interested in the chronological commentaries can also read John 2:20.

In the first two chapters, Luke shows us how the Son of God inserted himself into humanity. As Paul says in his letter to the Galatians, he was “born of a woman, subject to the law” (Gal 4:7), which means that he had to be formed by a culture marked by his era, limited by the human context of his time. We will now see that he did not begin his mission grandiosely with prodigious miracles but simply entered a movement initiated by another one, John the Baptist.

The first paragraph shows how the Holy Land was divided, a challenge to God's promises. Several high priests were contemptuous of the law of God, for the high priests should succeed each other, father to son, and remain in office all their lives. In this degrading situation, a new element would rock the people: John the Baptist's preaching.

 

3:3 Listen to this voice crying out in the desert (v. 4). The following text is from Isaiah (40:3). John renews the tradition of the prophets after four centuries of interruption. Like many among them, he speaks of an imminent judgment. To confront the judgment of God is always most fearful, and John speaks of rebuilding a sense of justice. John speaks of the punishment to come. In verse 7, the text says more precisely, “Escape from the coming wrath.” These Hebrew words refer to a condemnation already pronounced by God that will soon bring a terrible trial on a national or worldwide scale (Lk 21:23; 1 Thes 2:16) that believers recognize as a judgment of God. It is then that the wicked receive their punishment, while the just who count on God are saved (Is 1:24-27; Joel 3:1-5; Zec 14).

John awakens the expectation of a savior. It is easy for us to say that the savior was Jesus and that God’s judgment would come a few years later with the war that destroyed the Jewish nation, but for those who were hearing John, it was difficult to imagine what this savior might be.

We have Abraham for our ancestor! (v. 8). Like the prophets, John warns us against national or religious fanaticism. It is not enough to walk under the flag of the God of Israel (or the Church) since many of those who pretend to defend this cause are no more than a race of vipers. God demands justice and reparation for the evil that has been committed.

So we see John preaching without asking for anything from the religious authorities. People come from all directions searching for pardon. Verses 12-14 tell us that John turned no one away: neither the prostitutes nor the collectors of Roman taxes. He does ask for all commitment and solidarity. Once corruption has taken over and the vision of God’s Alliance has faded away, those who recognize their part in the evil affecting the whole of society must make positive gestures regarding money and the enjoyment of it, which will be, for all, a sign and a call to conversion. Such signs should increase in Christian communities and groups seeking to purify our society today.

It is that which gives meaning to the total renunciation of John and his appalling austerity: in no way are we all asked to imitate him, but his sacrifices give weight to his words. The religious leaders and the Pharisees who see themselves as models keep away, even sneering perhaps (7:30 and 33), but the people come to John asking for baptism.

 

3:15 Baptism means to be immersed in water and to rise. The Essenes in the desert were baptized on the occasion of certain feasts to show their desire to reach a purer life when the Savior would come. In turn, John baptizes those wishing to straighten out their life, marking their commitment by a visible ritual.

The Gospel compares John with Jesus, and John’s baptism is compared to a Christian baptism. We have all heard words like, since Jesus was not baptized until he was thirty, one should be baptized as an adult. This argument is useless since we are not dealing with the same baptism, and the demands differ.

Baptism in water… baptism in fire (v. 16): This refers to everyday experiences. We wash stains off clothes in water, but what has been washed does not resemble what is new. Besides, some stains remain. On the other hand, fire purifies rusted metal so that shining metal comes from the crucible as good as new. Moreover, fire can consume stains together with whatever is stained.

John baptizes with water those who want to straighten out their lives. For them, baptism is a way of publicly expressing their decision and promise. Such resolutions are fallible, as are any human commitments, and insufficient to eradicate the root of evil from our hearts.

Jesus, on the other hand, requests that his apostles baptize those who enter the church. Then, when God gives his Spirit, people are transformed internally.

John did not baptize children (or women). Christian baptism draws its power not so much from the recipient's commitment as from the gift of God making us his children. We can baptize children as Christians did in the early times. They may receive the gift of God, provided that their family and the Christian community accept the responsibility for their growth in faith.

 

3:21 Jesus is baptized by John

 Jesus neither needs conversion nor John’s baptism. As the Savior, he wishes to join sinners seeking forgiveness. By receiving John’s baptism, Jesus affirms this as the right way: to seek justice and reform one’s life.

For centuries, there had been no prophets. God seemed silent, and the Jews often said that “the heavens were closed.” Now, God speaks again, and Jesus stands in the place of the prophets. The heavens opened means that Jesus received a divine revelation (see Ezk 1:1 and Rev 4:1).

You are my Son (v. 22). Who saw and who heard that voice is not clear from the Gospel (Mt 3:16; Mk 1:10; Jn 1:32). Studying the texts brings us to the following conclusion: Jesus was favored with a revelation from God which John the Baptist may have shared. Why such a manifestation? Did Jesus need to know that he was the Son of God?

Let us not forget that the phrase Son of God can be understood in various ways. In the period before Jesus, the King of Israel was called the Son of God. Son of God was also used to designate the expected Messiah, chosen by God to save Israel.

From his conception, Jesus was the Son of God in the sense of the Only Son of God, begotten of God. From that moment on, he was conscious of being the Son of God.

On the other hand, it was only at the time of his baptism by John that Jesus received the call from God inviting him to begin his ministry of salvation and that God made him his Son (in the old biblical sense), that is, prophet and king of his people. God is calling him to begin his ministry. That is why in 3:22, we read a word of Psalm 2: “You are my son, this day I have begotten you,” a word of God presenting his Messiah to the world. (Many ancient texts give verse 22 the same text as Mk 1:11).

Since the word of God (if it is really from God) is always effective and accomplishes what it says, Jesus receives the fullness of the Spirit, who consecrates prophets and works miracles. From his conception, Jesus enjoyed the fullness of the Spirit, bonding him in a unique relationship with his Father. Now, he receives the Spirit, enabling him to be the Father's prophet and servant.

Thus, Jesus is anointed to proclaim the reign of God and to call the poor first (4:18). Unlike so many liberators who, according to Scripture, received the Spirit with a view to a specific mission, Jesus is a total savior. Unlike us, who are always concerned about escaping our commitments, Jesus will not rest until his word and witness to the truth lead him to his death.

In many pages of the Gospel, we see Jesus dealing with individuals. In other and more important circumstances, such as this baptism, Jesus is depicted as the human race's savior. Scripture tells us of a God who creates, nurtures, instructs, and brings to maturity the only one “Adam,” i.e., the human race as a whole—Jesus is not the savior of “people,” i.e., of many individuals, to give them free entrance to heaven—Jesus takes by the hand the human race (Heb 2:16) and makes it one holy body in which God the Father will recognize his only Son.

 

3:23  Luke then presents a list of Jesus’ ancestors, which is quite different from Matthew’s (Mt 1:1). Luke not only goes back to Abraham, but he also supplies the legendary list of Abraham’s ancestors back to the first human, as if to emphasize that Jesus has come to save all of humanity. He is not only the Savior of Christians; his coming is relevant for history and helps us appreciate the contribution of all the saints and wise people God has raised worldwide. On the other hand, the list from Abraham to Jesus differs significantly from Matthew’s. The list of ancestors varied depending on whether one counted natural parents or adoptive parents since adoption was a frequent occurrence among the Jews.

 

4:1 THE TEMPTATION

 In secular history, people only participate and cope with other people. Sacred history views things from another perspective: God’s plan unfolds hindered by the disturbing devices of the evil spirit, and people are called to take part in this struggle that exceeds their plans. This is why Jesus had to face the evil one.

We speak of temptation when we feel the pressure of bad instincts or are dragged into doing evil by circumstances. Jesus did not possess our bad instincts, but the Holy Spirit led him to be tested into the desert—remember that to tempt and to test have the same meaning—and there he felt the strongest persuasion from the evil one who tried to dissuade him from his mission (see also Mt 4:1).

Jesus, filled with the Holy Spirit, began his ministry by undergoing a challenging test: forty days of total solitude and fasting. In this situation, Jesus experienced his frailty as he faced a leap into the unknown: he was about to let go of life in Nazareth in surrender to the Father’s will and begin a mission that would lead him to death within a few years.

The devil, or the accuser, spoke to him; thus, he is named in Scripture because he constantly criticizes. He leads us to accuse God, and when he has made us fall, he then accuses us and tries to convince us that God will not forgive our fall.

If you are the Son of God (v. 3). Jesus knew who he was but had not yet tested his power. Could he not, momentarily, release divine energy when his body was weak from hunger? Could he not, someday, get down from the cross to save himself?

Jesus refuses to be self-serving. He has higher goals, and so the Devil takes him higher. Knowing people as they are, Jesus knows that to impose oneself on others; one needs to use the weapons of the devil, who respects neither the truth nor freedom of conscience. It would then be easy to reign over the nations “in the name of God” since the devil gives them to whom he wishes (v. 6).

Jesus has chosen to serve only God. The devil asks, “Why, then, do you not begin your preaching with something spectacular, like dropping from a high place into the midst of the crowd at prayer in the temple?—Do you not believe that God will perform a miracle for you?”—This time the devil uses the very words of Scripture: in reading them, one might think that with much faith, one would always be healthy and successful. Jesus warns against the error of a “faith” which tries to remove the cross. Jesus will not demand miracles from his Father to avoid suffering the humiliation and rejection that are the lot of God’s messengers: this would be to challenge God under the pretense of trusting him.

The devil left him to return another time (v. 13). In the Passion of Jesus, the devil will turn the people’s wickedness against the Liberator, whom he could not lead astray. See John 12:31 and 14:30.

 

4:14 Jesus proclaims his mission at Nazareth

  Jesus returns home in the company of some of John’s followers, who become his disciples (Jn 1:35), and he performs his first sign in Cana (Jn 2:1). This miracle launches his ministry. From Capernaum, where Jesus lives in the house of Simon and Andrew, near the lake, Jesus begins to preach in the synagogues of Galilee (Mk 1:35), and his words impress people because he works with the power of the Spirit. Namely, he speaks with authority, and his miracles confirm his words.

He began teaching in the synagogues (v. 15). Jesus does not begin by preaching to the crowds who know nothing of him; instead, he makes himself known in the synagogues for months.

 

4:16  In Israel, there was only one temple, Jerusalem, where priests used to offer sacrifices. In every place where at least ten men could meet, there was a synagogue where a liturgical service led by community members was celebrated for every Sabbath. It was easy to take part in the readings and commentaries on them, so Jesus made himself known by participating in the Sabbath services in the synagogues of his area, Galilee.

After some time, Jesus, already famous, passed through Nazareth, where he was not welcome. In this account, Luke shows why Jesus attracted the people and why he was rejected, particularly in Nazareth.

He found the place where it is written (v. 17): this paragraph is from Isaiah 61:1-2. The prophet is referring to his mission: God sent him to the Jews in exile to announce that soon God would visit them. Yet his words prove even more appropriate in the case of Jesus, who was sent to bring real freedom to a people waiting for it.

The phrase to free the oppressed (v. 18) is not found in Isaiah’s text. Still, Luke takes it from another text of the same prophet (Is 58:6). He inserts it here because this expression ‘to set free’ summarizes better than any other word the very work of Jesus in his mission.

Today these prophetic words come true even as you listen (v. 21). Jesus has come to inaugurate a new age in which God becomes present and reconciles people. Every fifty years, Israel celebrated a jubilee year, during which debts were forgiven, and slaves recovered their freedom (Lev 25:10). Similarly, a year of mercy from the Lord is beginning. Thus, the time of promises and prophecies is over. God begins to show himself to humankind as he is: Jesus reveals the Father, and the Father reveals his Son through the signs and miracles he performs.

He has anointed me to free the oppressed (v. 18). Jesus brings real liberation to everyone since his deeds urge each one of us to live in truth: “The Son makes you free… the truth will make you free…” (Jn 8:32). The Jews were looking first and foremost for political freedom, which is part of total human liberation. Why did Jesus not bring it? Was he only interested in “souls”?

The Old Testament never promised “the salvation of souls,” which is sometimes emphasized these days in various groups. Such believers think they are saving their souls and yet remain silent or blind accomplices of the daily sins permeating all economic and social life.

The Old Testament foretold that Jesus would be the Savior of his people and his race. His words and deeds stirred helpless people and opened the way for human liberation at all levels, but they were like seeds and could not produce immediate fruits. Jesus had no desire to join the fanatics and violence among his people to obtain national sovereignty as oppressive as Roman domination. He witnessed the truth and laid the foundations for future liberation movements.

In the same way, today, if there is true evangelization, liberating deeds are seen, and free persons appear, able to liberate others.

He has anointed me to bring good news to the poor (v. 18). See commentary on Luke 6:20.

Then Luke explains why the people of Nazareth rejected Jesus:

– First, because of their pride, a stranger easily dazzles us, but we fiercely deny that one of us could stand out or be our teacher: who is this but Joseph’s Son? See commentary on Mark 6:1.

– Secondly, because of their selfishness, they do not agree that God’s benefits should be shared with others. So, Jesus reminds them that the prophets of old did not limit their favors to their compatriots alone (see 1 K 17:7 and 2 K 5).

 

4:31 With the power of the spirit

  See commentary on Mark 1:21.

 

4:42  Jesus is a model missionary. He no sooner gathers a few believers together than they want to keep him for themselves, either because they see in him a true prophet or wish to form a true community under his guidance.

Jesus, however, leaves the task of shepherding (in the sense of guiding a specific community) to others because he has many more people in mind who are still awaiting the Gospel.

 

5:1 THE APOSTLES

Jesus invites himself aboard Peter’s boat, and Peter is willing to render him this service. Jesus looks for more: even though many are ready to assist him, he seeks those willing to surrender to his work. There are many listeners, but he needs apostles.

Miracles are another way in which Jesus teaches. The miracle reported here is God’s word for future apostles. Lower your nets; the nets were at the breaking point; you will catch people…

Leave me, Lord, for I am a sinful man (v. 8). Such is the fear of the one who discovers that God has entered into his inner life: this is a first act of faith in the divinity of Jesus. Yet Jesus calls on sinners to save sinners.

They followed him, leaving everything (v. 11). They did not have much, but it was their whole life: work, family, and their whole past as fishermen.

Apostle means sent. Christ chooses his apostles and sends them in his name. Where will he find someone to send it to, except among those willing to cooperate with him? One begins to be an apostle, or at least to cooperate with Christ, when one looks for something more than performing good works for the benefit of the parish when one feels responsible for people: when one feels responsible for people: when one feels responsible for people: when one feels responsible for people: when one feels responsible for people: fisher of people.

Here, Luke may have combined two different events: the call of the disciples, briefly presented in Mark 1:16, and the miraculous catch. John also relates a miraculous catch (Jn 21), but he places it after the Resurrection. We have good reason to think we are dealing with the same miracle, but it suited John to combine it with the appearance of the risen Jesus to the apostles, which occurred later in the same place.

 

5:12 Cure of a leper

  See commentary on Mark 1:40.

Make an offering for your healing (v. 14). The same law that demanded that a leper be isolated (Lev 13:45) provided that if the leper was healed, he could, after examination by the priests, be reintegrated into the community. Because leprosy was seen as God’s punishment, healing meant that God had forgiven the sinner who was to express his gratitude with a sacrifice.

 

5:15  He would often withdraw to solitary places and pray. Luke mentions Jesus’ prayer several times (3:21; 6:12; 9:28…). Jesus did not withdraw only to be still but because, on each occasion, prayer was a necessity for him.

 

5:17 The paralytic saved

 See commentary on Mark 2:1.

There were many Pharisees and teachers of the law. The Pharisees and teachers of the law were not against Jesus yet. Still, being men who had received much religious formation, they were the first to wonder about Jesus’ religious claims: Was he only a faithful believer respectful of God’s law, or was he promoting a new sect? Jesus took advantage of their presence to show that he was not simply a disciple of Moses and the prophets but the Master of them all.

We easily understand why the teachers of the law were scandalized. How could this man stand up to them without studies or titles as if he were a teacher? They were looking for the coming of a God who would confirm their teaching and acknowledge their merits. Jesus, however, was among the common folk and did not pay attention to the authority of the masters of the law who looked down on them. Since the teachers of the law could not believe, their only recourse was to oppose Jesus.

 

5:27 Call of Levi

  See commentary on Mark 2:13.

The events in this chapter show how Jesus situates himself in society and with what people he relates: with a small group of fishermen who will be in charge of his new movement, with lepers and sick people seeking him. He calls people who, like Levi, belong to a despised group.

 

6:1 Jesus, Lord of the Sabbath

 Here, we have two conflicts concerning the Sabbath between Jesus and the religious people of his time.

See commentary on Mark 3:1.

Let us not forget that the word Sabbath means rest. God requested that one day be made holy each week, not primarily for religious assemblies, but to allow everyone to rest (Ex 20:10). God is glorified when people are not enslaved to gain their daily sustenance because of their work.

In the first episode, Jesus does not argue with the Pharisees, who consider work to be the mere act of plucking a few ears of corn and shelling them. First, he recalls that great believers, like David, sometimes overlooked the law. He then adds: The Son of Man rules over the Sabbath (v. 5). Among the Jews, however, no one, not even the High Priest, could dispense from the Sabbath observance. So, Jesus leaves them perplexed and wondering: Who does he pretend to be?

In the second case, Jesus could have asked the man: “Why do you ask me to do something forbidden on the Sabbath? Come back tomorrow to be healed.” Jesus does not avoid confrontation because the Gospel means liberation, and we become free when we admit that nothing is sacred in a society that attempts to impose its standards. The law of rest (Sabbath) is one of the fundamental laws of the Scriptures, but that does not prevent the possibility of this law causing oppression, and for that reason, it must, at times, be dispensed with.

It is the same for the most sacred laws of the Church: at a given moment, they might be an obstacle to the Gospel, and if that be the case, Christian conscience, enlightened by the Holy Spirit, must find a solution for the time being. As long as people are subject to an order, to laws and authorities that are considered sacred and which no one thinks of criticizing, those people are neither free nor true sons and daughters of God. (See 1 Cor 3:21-23; 8:4-5; Col 2:20-23.)

Respect for God that would destroy our critical sense would not be in keeping with the Gospel; a religion preventing us from seeking the truth and from questioning every area of human restlessness would not be the true one. Studying the Scriptures without daring to know and consider the contributions of modern science for fear that our very naive vision of sacred history would fall apart would be to sin against the Spirit.

 

6:12 The Twelve

  Jesus keeps those whom he loves the most in his prayer. The success of his mission will depend upon them; other people’s faith will rest on them. Jesus does not want their call to be his own will. Before calling them, he wants to be sure that he is doing the Father’s will (Heb 5:8). For the simple reason that Christ chose them and entrusted his Church to them, they will be tested in a thousand ways (Lk 22:31). Therefore, Jesus wants to safeguard them through the power of his prayer (Jn 17:9). The day before his death he will have the consolation that not one of those the Father gave him has been lost (Jn 17:12).

 

6:17 Blessings and woes

 See the commentary on the beatitudes in Matthew 5:1. Matthew adapts them for the church members of his time. On the other hand, Luke puts the beatitudes here just as Jesus proclaimed them to the people of Galilee. In Jesus' words, the beatitudes were a call and a hope addressed to the forgotten of the world, beginning with the poor among his people, heirs of God’s promise to the prophets.

The Gospel, as in Mary’s Canticle (1:51-53), reverses the present situation. Since then, God has shown his mercy, especially by generosity towards the poor and the despised. He also entrusts his Gospel to them and makes them the first to participate in his work in the world. The poor are those whose contribution is most necessary to the building of the kingdom; when the Church forgets this, she does not delay returning to what Jesus criticized in God’s people of his time.

There are a thousand ways to present Jesus and his work. However, for such teaching to deserve the name evangelization (or communication of the Good News), it must be received as Good News first by the poor. If other social groups feel more identified with the teaching or are invited first, something is lacking either in content or in the way of proclaiming the message. It is probably not given in such a way that it does justice to the disinherited.

In contrast with these beatitudes, Luke presents lamentations recalling those of Isaiah (65:13-14). They are lamentations as used for the dead, not maledictions. For the rich forget God and become impervious to grace (12, 13, 16, 19). These lamentations are a sign of the love of God for the rich, as are the beatitudes for the poor, for he loves them all, but in a different way. To the first, he affirms that he will destroy the structures of injustice, and to the others, he gives a warning: richness brings death.

The Beatitudes do not speak of the conversion of the rich or the poor being better; instead, they promise a reversal. The kingdom signifies a new society: God blesses the poor but not poverty.

When people speak well of you (v. 26) (see 1 Cor 4:8), the contrast between groups of persecuted people and those well thought of can exist within the Church itself. Many problems can remain unsolved, and even the mission can be blocked because of influential groups and persons who want nothing and know how to obtain official benedictions. Jesus recalls the example of the prophets.

In Jesus’ time, the religious authorities of the Jews had minimal esteem for the writings of the prophets, giving all importance to the Books of the Law centered on the temple cult. Jesus would tell his disciples that they are the heirs of the prophets (Mt 13:17; Acts 3:25; Jas 5:10) and will give importance to the unassuming messengers who, within the people of God (and often in contradiction with dominant ideas), proclaim the word of God. A Christian should never be surprised by weakness or any other defect he meets in the Church; let him be happy to be faithful even when persecuted.

 

6:27 Love of enemies

  Here, Luke presents only a few of Jesus’ sayings, which Matthew combines in Chapters 5 to 7 of his Gospel and which we have explained.

Some people feel cheated when they see Jesus speak about changing our lives rather than reforming society. Let us not blame Jesus for not mentioning social reform at a time when few understood what it was. The reason is elsewhere: Jesus deals with the essentials. The root of evil is within people. Evil structures prevent people from living and growing. It is equally evident that not a single revolution, however many benefits it may bring, can establish a less oppressive society, as long as people themselves are not transformed according to the Gospel. Jesus teaches us the way toward growth and freedom.

All need conversion to Jesus’ word. Jesus’ obvious predilection for the poor and oppressed does not mean they are better. It means God is compassionate, sharing a more profound mercy where misery is deeper, offering hope and total liberation where hope is dimmest. The oppressed person is not innocent; if he were not paralyzed by fear, divisiveness, and greed for the advantages his oppressor offered, he would attain a moral power capable of renewing the world. Thus, the oppressed will not be freed unless they grow in confidence in God, enabling them to understand each other and risking a way of reconciliation.

The following sayings of Jesus point out the indispensable changes of heart and approach.

Give to the one who asks (v. 30). Jesus does not give a rule that is automatically applicable in all situations: we know there are times when we should not give because it would encourage bad habits. Jesus wants to challenge our conscience: Why do you refuse to give? Are you afraid you will not be paid back? What if this was the opportunity to trust your Father and to let go of something that is “your treasure” (12:34)? You who wish to be perfect, why do you ignore so many opportunities to give up your wisdom to let God take care of you?

 

6:31 As in Matthew 5:43, Jesus does not refer mainly to personal resentment and friendships but to opposition in the social, political, or religious order: treating the people of one’s group or party differently from those of the opposite side. We love and respect those of our group and are only moderately concerned about the rights of others: they are probably sinners and even in the best circumstances of small interest…

Jesus invites us to overcome such differences: what counts is the individual, and when my neighbor needs me, I must forget his color or whatever label has been given him.

If you lend only when you expect to receive (v. 34). Once again, we are dealing with a social attitude: people who look for friends among those who can promote their social climbing and who avoid all who might be a burden because they are people without influence: Luke 14:12.

 

6:35  See commentary on Matthew 7:1. Perfection for us consists in imitating the Father. He is God by being compassionate; his compassion is his ability to be touched by his creatures' poverty and anguish and to lavish upon them that he can give. The attitude of the person who judges his brothers and sisters is the opposite of mercy.

Jesus speaks of how God already leads us in the present life. A rationalist culture has often convinced us that God lets the laws of nature and humankind go their way while he remains a passive spectator. Still, the kingdom of God is the presence of God himself, who, even today, has the liberty to reverse all situations, even if, for that purpose, he has his own time.

 

6:43 No healthy tree… (v. 43). These sayings were already mentioned in Matthew 7:15. However, Luke gives them a different meaning by referring to a pure conscience. We must purify our mind and spirit to become the tree producing good fruits.

 

7:1 THE POWER OF GOD

This captain of a foreign army earned the esteem of the Jews. The amazing thing was that he should not have contributed to the synagogue's building, but rather that the Jews should have accepted it from him. He must have been a good man. He knew the Jews’ prejudices too well to have dared to approach this Jesus of whom they spoke personally. Indeed, up to what point did Jesus share his compatriots’ pride? Would he respond to the petition of a Roman official? That was why he sent his Jewish friends to Jesus.

The man is distraught: will Jesus consent to go to a pagan’s house and “become impure”? (Jn 18:28). The captain goes further: Jesus does not have to come to his house. While other sick people seek to be touched by the Master, thinking that Jesus possesses some healing power, this man has instead grasped that Jesus has the very power of God and does not need to go to the sick servant: it would not be any more difficult to give a command from a distance to a life that was slipping away.

 

7:11 The son of a widow restored to life

 No one has ever attributed power over death to anyone. Only Jesus conquers death, and he does so very simply.

Jesus only knew this young man through his mother, and it is for her that he has restored him to life. To be a widow without children is the height of distress (see Ruth), and it will be the lot of Mary.

The woman represents suffering humanity. “You will suffer because of your children”: this was said after the first sin. Humanity cannot avoid accompanying the dead after depriving them of their reasons for living. Humanity buries their young with tears while continuing to kill them.

 

7:18 THOSE WHO DOUBT

Jesus and John the Baptist. The situation has been reversed. John appeared as a great prophet, while Jesus began preaching in John’s wake without the same impact (3:18-20). Now, John is in prison, and Jesus is known as a healer. Has John doubts in prison? It is possible even if he had told some of his followers that Jesus would take his place. It might be more accurate to interpret his question as a pressing invitation: “If you are the one who is to come, why so much delay?”

John’s disciples witnessed the cures, but the cures are not everything, and Jesus adds that the poor hear good news because authentic evangelization restores hope and renews people.

The blind see, the lame walk… (v. 22). The prophets foretold these signs (Is 35:5) that were something new because, in the past, God usually manifested himself as a mighty savior. These healings pointed to the liberation that Jesus was bringing not punishment of sinners (which was a significant part of John the Baptist’s preaching) but, before all else, reconciliation suited to healing a world of sinners of violent and resentful people.

Fortunate are those who meet me and are not offended by me (v. 23). And fortunate are those who do not doubt Christ’s salvation after seeing the fruits of evangelization. Fortunate are those who do not say: this way is too slow. The Gospel shows its richness in giving life to people and restoring hope to those who have experienced weakness and sin. It is necessary to have seen and understood that this is most important.

It does not matter if the world seems to continue to surrender to the forces of evil. The presence of liberated people compels others to define themselves as good and evil, making the world grow.

With this, Jesus answers the disciples of John, men who are self-sacrificing and concerned for the triumph of God’s cause. Perhaps they are so absorbed in their search for justice that they fail to recognize God’s powerful working in Jesus’ actions, which appeared so gentle and mild.

 

7:24  After John’s messengers had gone, most of John’s disciples continued to follow him and did not acknowledge Jesus. Jesus did not accuse them; instead, he praised John and situated himself in respect to John.

A prophet and more than a prophet (v. 26): Jesus takes a stand in favor of John, yet John was the subject of many reservations in respected circles. No one (the Gospel uses the Jewish term: among those born of woman, that means no one) could be found greater than John. For the ordinary people, John was the greatest contemporary figure. Jesus agreed with them for this reason: John introduced the Savior and the kingdom of God.

The least in the kingdom of God is greater than he (v. 28), in the sense that Jesus’ disciples entered the kingdom that John only announced. However holy John may have been, he was not given the knowledge of God that permeated Jesus. Jesus emphasized the superiority of his disciples, not of John, but of his mission compared to that of John.

John said that each one had to straighten out his life. Jesus insists that all efforts are useless if a person does not believe in the Father’s love. John’s disciples used to fast; Jesus’ disciples would know how to forgive. John attracted to the desert those who knew how to let go of conveniences that they were accustomed to; Jesus lives among people and heals their wounds. The baptism of John signified a person’s willingness to give up his vices, while the baptism of Jesus bestows the Spirit of God.

They are like children sitting… (v. 32). They do everything at the wrong time; they reproach John for his austerity and Jesus for his lack of austerity. There is no “one” way of serving God; there is no “one” model of holiness, a “one” style of Christian life. God acts in thousands of ways throughout history, encouraging at a given time what he will censure later in another milieu. The extreme asceticism of hermits in the desert or that of the ancient Irish monks has been a richness for Christianity. Modern Christianity, which appears more human, may look easier to follow, but the cross-demands are always there. Jesus went further than John, but he needed John: the Gospel is heard with pleasure but is not taken seriously as long as repentance and sacrifice are brushed aside. Perhaps the renewal of our faith today is waiting for prophets and movements that dare to question a culture and a society that has become sterile.

 

7:36 Jesus, the woman, and the Pharisee

 The Pharisee Simon had some clear and simple religious principles: The world is divided between good people and sinners. Those who obey are the good people; sinners are those with notorious sins. God loves the good and does not love sinners: God stays away from sinners. Being good, Simon stays away from sinners. Since Jesus does not move away from the sinful woman, it follows that the Spirit of God does not guide Jesus.

Simon was a Pharisee, and Pharisee means: “separated” (apart). Let us not condemn him: a constant theme running through Scripture invites the righteous to separate themselves from sinners; it was thought that the “uncleanness” of a sinner necessarily contaminates others. Jesus shows that this needs to separate, like awaiting the punishment of sinners, disregards both the wisdom of God and the reality of the human heart. God knows we need time to test good and evil and arrive at a mature and stable orientation. He lets us sin because, in the end, we will know more clearly that we are bad and need only Him. Thus, God easily forgets our sins and excesses if we come to genuine love despite or through them.

At that time, Simon did not welcome Jesus with the customary signs of hospitality. In those days, people reclined on sofas around the table according to the custom of rich people, and Jesus did as well. How could he dialogue with this respectable man who believed he knew the things of God but was incapable of feeling them? Jesus was waiting for the arrival of the sinful woman.

The one who is forgiven little (v. 47). This is a maxim rather than a valid affirmation in every case. Many who were not great sinners have loved Jesus passionately. Here, Jesus speaks with irony to a very “decent” man: Simon, you think you owe little (and you are wrong in that), and for this reason, you do not love much.

This is why her sins are forgiven (v. 47). Some see a contradiction between this verse and verse 42, where great love is the fruit of greater forgiveness. In verse 47, great love obtains this forgiveness. Jesus does not attempt to say which of the two—love or forgiveness—comes first; in fact, the two go together. Here, Jesus contrasts two forms of religion. The Pharisees' religion is like bookkeeping; God takes note of good and bad works to reward the person later with more entries for good works. True religion focuses only on the quality of love and trust; we usually love to the degree that we become aware of how much God has forgiven us.

Your sins are forgiven (v. 48). Try understanding the scandal such words must have caused. Who had the woman loved except Jesus? Who could forgive sins except God?

It is easy for us at a distance to side with Jesus against Simon and his friends, but in fact, Jesus went against all the reasons that usually help religious persons in their decision-making.

From early times, a question has been raised: what relationship is there between the sinful woman of this paragraph, Mary of Magdala of the following paragraph, and Mary of Bethany who, during another meal, pours perfume on the feet of Jesus (a very strange gesture) in the house of another Simon, and becomes the subject of criticism? Are they one, or two or three? The Gospel does not tell us clearly, given that the evangelists never hesitate to relocate a word or conversation of Jesus to put them in a context better suited to their account.

Whatever the answer may be, there are links between these various episodes. The scandal for religious persons was not that, on one occasion, Jesus allowed a sinful woman to approach him but that women who belonged to the group of disciples familiarly approached him. One of them, Mary of Magdala, could have been less than a model during her demons (8:2).

 

8:1 JESUS AND THE CULTURE OF HIS TIME

 See the commentary of Matthew 1:18 concerning the inferior status of women in the time of Jesus and especially in Jewish society. No spiritual master would have spoken to a woman in public: women were not even admitted to the synagogues. Nevertheless, Jesus did not pay the slightest attention to such universally accepted prejudices. Various women took Jesus’ words and attitude as a call to freedom. They even joined the circle of his intimate friends while ignoring the gossip. Here, we have a fundamental testimony about the freedom of the Gospel.

Jesus was truly human, and as such, he belonged to a race and a culture: he was a Jew of his time, and his gospel was attuned to the culture that he shared. Yet Jesus did not adopt the inhuman traits of his culture, nor did he accept the prejudices of the Jews of his time about women, public sinners, pagans, and so on, nor did he share their views regarding the Sabbath. His gospel is a leaven that changes cultures for the better; in many respects, his way of life goes against the mainstream of cultures.

Mary of Magdala (Magdala was a village on the shore of Lake Tiberias) will be at the foot of the cross along with Mary, the wife of Cleophas, the mother of James and Joset. These two women and Joanna will receive the first news of the Resurrection (Lk 24:10).

 

8:9 See commentary on Matthew 13:1-23.

This is the point of the parable (v. 11). The sower's comparison (or parable) helps us understand what is happening around Jesus. Many people became very enthusiastic initially, but after a while, they left. Only a few persevered, and the apostles wondered: How will the kingdom of God come if no one is interested?

The Gospel records Jesus’ explanation about the fields on which the seed fell. There was a lot more to explain. First, his comparing the kingdom of God with something sown must have surprised the listeners. Throughout Sacred History, there had been abundant sowing, and Jesus’ contemporaries were expecting a harvest (see Rev 14:15).

Like Jesus’ contemporaries, we want to reap, that is, enjoy the fruits of the kingdom of God, namely, social peace, justice, and happiness. Many wonder how people may continue to be so evil two thousand years after Christ.

If the kingdom of God has come and is already in our midst, that does not mean we will enjoy its fruits. The kingdom of God is where God rules, and God rules where people accept him for what he is, where he can be Father, and where his sons and daughters can accept his plan for them.

From that moment on, people grow in a thousand ways, and social consciousness develops. People become aware of their dignity and common destiny, even though reaching the goal seems impossible daily.

 

KINGDOM OR REIGN OF GOD

Jesus spoke Aramaic, a language in which a single term means three different things: the kingdom, which is the place where God acts as King; the reign, which is the fact that God acts as King; and royalty, which is the dignity of God the King.

Jesus often speaks of the kingdom proper: “You will not enter the kingdom of God.” However, the meaning is debatable elsewhere, as in the Our Father. Should we say, “Your kingdom come” or “Your reign come?”

The two meanings go together in the present parables, traditionally called the parables of the kingdom. The great news that Jesus proclaimed was the coming of an age different from the times of sacred history that the Jews had experienced. God was present throughout human history, especially Israel’s history, yet now he was coming differently. Now, and only now, would people know him as he is.

The reign of God began with Jesus revealing the true face of God; then, when he rose as Lord of the living and the dead, he began to rule and personally reorient human history.

 

8:19 Jesus’ mother and brothers

  See commentary on Mark 3:31.

 

8:26 The possessed man and the pigs

  See commentary on Mark 5:1.

 

8:40 A woman is healed and a child, raised to life

  See commentary on Mark 5:21.

 

9:12 The miracle of the loaves

 See commentary on Mark 6:35.

This multiplication of the loaves occurs in all four Gospels, which is true of very few events in the Gospels. Besides this account, another multiplication of the loaves is related in Matthew 15:32 and Mark 8:1. It is likely because one could see in it the announcement of the Eucharist, as will be emphasized in the Gospel of John (Chap. 6).

This abundance of accounts may be because the multiplication of bread is one of Jesus's miracles that best shows his absolute power over the laws of nature (see commentary on Mk 8:1).

Remember that the Jews of Jesus’ time were poor people, too numerous for a fertile but limited territory. The Roman occupants claimed a good portion of the resources, and politicians like Herod imposed heavy taxes, partly justified by the need to employ an extra workforce in grandiose projects.

Many people had no employment security, as is true today in many countries, and Jesus, along with his followers, shared that situation. In that desolate area, Jesus felt responsible for all his brothers and sisters who became his guests (as also happens in Luke 11:5), and he acted according to faith. Every day, in those times until now, many people must have shared their last resources with someone poorer, confident that God would pay them back. Jesus, in turn, would do no less. The miracle he performed at that moment confirms the faith of many humble believers, who are perhaps not too devoted to the Church but who often know how to risk all they have.

Jesus is not concerned that this miracle awakens in them a misguided enthusiasm that will result in a split among his followers (see Mk 6:45). Jesus had not fed them to attract them to his church but to fulfill God’s promises to the poor.

 

9:18 Peter’s profession of faith

  This occurred near Caesarea Philippi, a famous spa in the far north of Palestine, at the foot of Mount Hermon. Jesus had gone away from Galilee because he was not safe there. As was his custom, he sent the Twelve ahead of him to the villages he would visit to prepare for his coming.

What do people say about me? And you, what did you tell them about me when you were among them? Who did you tell them I was? Peter answers first, confident they were not wrong in presenting their teacher as the Messiah, the One sent by God.

Jesus does not deny that he is, but he forbids them from making it known from then on because, according to the people, the Liberator had to crush his enemies. Can the apostles simply call Liberator one who will die on the cross?

By comparing this text with Mark 8:27 and Matthew 16:13, we come to the following conclusion: Matthew combined two different events in a single story, in which Peter was first proclaiming his faith. The first episode is the one that Luke relates to at this point.

In the second, Peter recognized Jesus as the Son of God and received the promise that Matthew recalls. Perhaps this occurred after the multiplication of the loaves: compare with John 6:66-69, or perhaps after the Resurrection: compare with John 21:15-17, which insists not on faith but on the love that Jesus can see in Peter. See also Galatians 2:7-8.

 

9:22  Why did Jesus ask his apostles the questions we have just read? The Gospel answers clearly: because the time had come for Jesus to announce his passion to them. Jesus had come to teach people and open the door leading to the Resurrection. Since his apostles now know him to be the Savior promised to Israel, they must learn that there is no salvation if death is not conquered (1 Cor 15:25). Jesus will obtain this victory when he freely chooses the way of the cross: the Son of Man has to suffer much and be rejected by the authorities.

Immediately after that, Jesus adds that we must all share in his victory over death: You must deny yourself: this is the fundamental orientation of our life. We must choose between serving and being served, sacrificing ourselves for others, or taking advantage of them. Or, as a well-known prayer puts it: Let me seek not so much to be consoled as to console, to be understood as to understand, to be loved as to love.

In his early years, a child is helped towards this choice. In a true family, he is not the center and king, with his parents as slaves, but he learns how to serve and give himself. He must accept his brothers and sisters, share with them, and sometimes limit his future for their good.

Take up your cross each day (v. 23). Here comes the acceptance of the cross the Lord gives us, which we do not have to choose because we find it in our destiny. We must not carry it because we are compelled to; instead, we must love it because the Lord wished it for us.

In a world where it has become usual to live one’s own life—and in so doing, to waste it, many difficult, even abnormal children will cause their parents to become true followers of Jesus in bearing their cross.

If you choose to save your life (v. 24), Jesus refers to our general orientation. He has nothing in common with those who are only concerned about avoiding “sins” while they pursue their ambitions and desire to enjoy this life to the fullest. The mere fact of seeking to live without risks separates us from God’s way.

If someone feels ashamed of me (v. 26). Besides the cross given to us each day, God will ask us to witness to our faith, and in that, we will have to run risks, even if it is nothing more than the risk of being ridiculed by our friends and our boss. During periods of violence, can Christians remain silent, limit themselves to their “spiritual” reunions, and give no concrete indication of what they think and live?

 

9:28 The transfiguration

  Recall the divine revelation Jesus received at the beginning of his ministry (Lk 3:21). This other divine manifestation Jesus receives at the Transfiguration is due to the beginning of a new stage: the Passion.

Jesus has already been preaching for two years, but there is no hope that Israel will overcome the violence that will lead to its ruin. Even if Jesus’ miracles do not convince his compatriots, Jesus will have to face the forces of evil: his sacrifice will be more effective than his words in arousing love and the spirit of sacrifice in all the people who will continue his saving work in the future.

He took Peter, John, and James with him. These men had a privileged place among the Twelve (Mk 1:29; 3:16; 5:37; 10:35; 13:3). Most probably, the rest of the “apostles” only reacted very slowly. Jesus' patience and pedagogy did not make them grow more quickly, and they were not ready to enter the cloud with him.

He went up the mountain to pray. It is quite possible that the event that Jesus expected occurred during a night of prayer. This transfiguration of Jesus has, first of all, a meaning for himself. Jesus did not know everything beforehand; he was not spared doubts and anxieties. It does not seem that the Father manifested himself with abundant favors for him: Jesus served without expecting heavenly rewards. On this occasion, however, he received certitude concerning the purpose of his mission.

For the apostles, a decisive witness will help them believe in the Resurrection. (The letter headed “Second Letter of Peter” makes no mistake when it insists on this witness of God, even if done awkwardly (2 P 1:17) because it claims to be written by Peter himself). It is a fact that many persons throughout history have been considered prophets or even “the” prophets, but none of them have pretended to have a witness from God in his favor, other than his successes. Jesus counted on witnesses, beginning with John the Baptist. In all biblical revelations, faith is supported by these witnesses. Here it is Moses, the founder of Israel, and Elijah, father of prophets, who recognize Jesus.

Luke tells us that Moses and Elijah spoke to Jesus about his departure (v. 31) (in Greek, this is “exodus”). Jesus then becomes the new Moses, who will bring God’s people from this world of slavery to the Promised Land.

This is my Son (v. 35). See the commentary on these exact words in 3:22. Here. However, Jesus appears as the one for whom Moses and Elijah were waiting, the one for whom they had prepared, even if, at this moment, they can console him, for he still carries the weakness of our human condition. See the commentary on Mark 9:1 about this Transfiguration of Jesus.

 

9:46 Who is the greatest?

  See commentary on Mark 9:33.

Mark remarks that Jesus took a child in his arms, something unusual for people of that time since children did not count, and religious teachers only urged that they be well disciplined. The model of religion seemed to be a serious man who did not laugh, run, or look at people in lower positions, especially women and children. Such a mentality is often seen in those who criticize child baptism and first communion.

Jesus does not answer the apostles’ question: Who is the greatest? Because what matters is not to become great but to be close to Christ. To receive Christ, we must welcome him in the person of the little ones.

 

9:51 Jesus unwelcome in a Samaritan village

After recalling Jesus' actions in Galilee, Luke begins the second part of his Gospel, combining Jesus's words spoken on different occasions. To preserve continuity in his account, he imagines that Jesus is giving these responses while on his way from Galilee to Jerusalem, where the third part of his gospel will take place.

The first paragraph reminds us that Samaria was between the provinces of Galilee and Judea. Its people were Samaritans and non-Jews, and the two people hated each other. When Jews from Galilee were going on a pilgrimage to Jerusalem, every door was closed throughout Samaria.

It would seem that each time Jesus meets Samaritans, it is to teach us a new way of seeing those who do not share our faith. Religions have often been aggressive, at times very violent, especially those religions that see themselves as a revelation of the only God. This was already the case in the Old Testament. Jesus is not part of such fanaticism, teaching us not to confuse God’s cause with ours nor with the interests of our religious community. There is absolute respect for those God leads by another road. What a contrast with the legends of the past that this account awakens in verse 54 (see 2 K 1:9).

Here, Jesus tells his apostles to be less impulsive: the Samaritans who refuse to welcome Jesus on this occasion are not guiltier than those who close their doors to a stranger. Why destroy this little village if, by doing this, they still had to look for a place in another town? It was better to move on without delay.

 

BREAKTHROUGHS—BECOMING FREE

9:57 The cost of following Jesus

  In contrast with Jesus’ customary understanding attitude about human nature, we see Jesus very demanding with the disciple who wants to follow him: Jesus cannot waste his time forming those who are not ready to sacrifice everything for the sake of the Gospel.

Perhaps the third of these would-be disciples was secretly hoping that when he said goodbye, his family would beg him not to do such a foolish thing so he could remain with his good intentions: I would like to, but…

The second case is different: Let the dead bury their dead (v. 60). Faced with these abrupt words that we occasionally meet in the Gospel, there are two attitudes to be avoided. The first would be to take these words as a general rule, a precept addressed to everyone without nuance, and the second, more frequently, would be to say: “That must not be taken literally; it’s an oriental way of speaking.” One of the effects of establishing the reign of God is justice, solidarity, and fraternity; there will be people to take care of those parents. One does not follow Jesus to “obtain” freedom; Jesus must be followed in freedom.

First I want to bury my father (v. 59). This means perhaps that he should bury his father, who has died. Most probably, it means that he wanted to look after his aging father up to the time of his burial (Tb 6:15). It is difficult to think one is truly free if he had not had the opportunity to prove it by acting differently from what is understood and accepted around him. Think of Francis of Assisi begging for bread in his town after living there as the son of a wealthy family.

Leave them and proclaim the kingdom of God. When a call from Jesus reaches you, it is the complete will of God for you at this precise moment. Leave your excuses, your duties there: perhaps these would be duties only in a world of the dead. God has provided that others, perhaps his angels, will see to them.

 

10:1 Jesus sends out the seventy-two

 See commentary on Matthew 10:5 and Mark 6:7.

Luke reports a mission of the seventy (or seventy-two) after the mission of the Twelve (9:1).

There were Twelve apostles, according to the number of the tribes of Israel. This means that, at first, the Gospel was proclaimed to the people of Israel. Then came the mission of the seventy-two (or of the seventy): These numbers symbolized the multitude of pagan nations. This mission, then, is a figure of the task that is the responsibility of the Church until the end of the world: to evangelize all nations (Mt 28:19).

When the Church has been present long enough in a particular place, we tend to believe that everyone has had the opportunity to receive the Gospel: this is an illusion. Even in the best circumstances, many families, especially the poorest ones, have waited years for some missionary’s visit.

Do not stop at the homes of those you know (v. 4). The Gospel says: “Do not greet anyone.” Missionaries would soon lose their wings if they stayed to chat or asked for hospitality from friends who had not welcomed the kingdom. They should instead count on the Providence of the Father, who will open to them the heart and house of one who has listened to the Good News.

In visiting homes, the first thing to do is to give peace, that is, to come as a friend on behalf of Christ and his Church, to listen to the people visited, and to find out their concerns. Then, and only then, will we be able to give them a good answer and tell them: the kingdom has drawn near to you (v. 9); even though you may have a thousand problems, believe that today God has come closer to you to reconcile you. This is the time to be reconciled with family members and neighbors and to let go of resentments. Begin doing what you can do, and trust that, in his way, God will solve what is beyond your power.

Many of the people who welcome the missionaries with joy will not persevere: They will not enter a Christian community. That does not necessarily mean that the missionaries’ efforts have been wasted. These people will remember this moment of grace from the Lord, which will help them live with more faith. In any case, there will be some whose hearts were touched by the Lord then, and they will become active members of his Church.

The mission helps form the missionaries and also awakens those they visit. Jesus formed his disciples not only through his teaching but also by sending them on missions. That is how he formed the seventy a few months after they met him. Likewise, now, the best people for missionary work are often those who have recently converted.

 

10:8 HEALING THE SICK

 Heal the sick, Jesus says. We have already mentioned that Jesus did not come to bring good health to all the sick people but rather to bring us salvation. Since we are sinners, our salvation is worked out through suffering and the cross.

Jesus’ messengers do not try to replace doctors. They do not proclaim faith as a means to be cured: that would cheapen it. However, they offer “healing” to the people who have not yet discovered that the kingdom of God and his mercy have come to them.

Wherever there are communities of Christians, they must care for the sick and visit them as a sign of their being concerned for everyone and being everyone’s family. The love a visitor shows encourages the sick person, gives him joy, and arouses gratitude, thus disposing him for an in-depth renewal and the forgiveness of sins. See also James 5:13.

In his first letter to the Corinthians 12:9, Paul speaks of the various gifts the spirit gives to the Christian community and distinguishes between the gifts to work miracles and heal the sick. This last gift may correspond to a natural talent the person had before.

We should encourage those who can pray and touch the sick. Doctors and healthcare workers must consider their skillful care of patients a service done for the sick on behalf of God.

 

10:17 Jesus gives thanks to the Father

  At first, the person who preaches Christ and works for him is scared. Then follows the joy of having surpassed oneself and even more the joy of having believed and worked with the very power of Jesus. Jesus thanks the seventy (or seventy-two) and all those who will follow them.

What has God revealed to the little ones (v. 21) besides the mysterious power of the Gospel to transform people and show them the truth? The apostles marvel at the power coming from the name of Jesus (Mk 16:17). Jesus underlines the defeat of Satan, the Adversary.

The learned and the clever think they know but do not know what is essential. They speak of a God who is no more than a shadow of the true God as long as they do not recognize him in Jesus. They do not know where the world is heading because they do not see how God’s power works wherever Jesus is proclaimed.

The little ones, on the other hand, have understood. Before, they saw themselves as a sacrificed generation. The little ones are used to sacrificing themselves for their children from generation to generation, or they are sacrificed by powers under the pretext of bringing happiness to their descendants. They did not live for themselves but were preparing a place for others. Now, the little ones, namely, the humble believers, have everything if they have Jesus; the Father has given everything to him.

Little ones live their faith simply, but they know that none of their sacrifices are lost. Jesus reveals the Father to us; knowing him in truth, we also share his control over events. Our desires and prayers are powerful because we have come to the center from which God directs the forces saving humankind: because we work for eternity, our names are already written in heaven (v. 20).

To evangelize does not mean trying to sell the Gospel but rather proving its power to heal people from their demons. We need not become activists to accomplish that. We must admit that we have no control over these things and thank God, who enabled us to see, hear, and communicate his salvation.

Fortunate are you to see… (v. 23). Stop being envious of famous people, kings, and prophets of the past. You who are alive now and neither kings nor prophets have been given the better part.

 

10:25 The good Samaritan

 Who is my neighbor? (v. 29). The law teacher is expected to be given the precise limits of his obligation. Whom was he supposed to look after? Members of his family? People of his race? Or perhaps everybody?

Significantly, Jesus concludes his story with a different question: Which of these three made himself neighbor? (v. 36). It is as if he said: do not try to figure out who your neighbor is; listen instead to the call within you, and become a neighbor, be close to your brother or sister in need. As long as we see the command to love as an obligation, we are not loving as God wants.

Love does not consist simply of being moved by another person’s distress. Notice how the Samaritan stopped by despite being a dangerous place, how he paid for the expenses and promised to take care of whatever else might be necessary. Instead of being charitable,’ he took unconditional and uncalculated risks for a stranger.

On one occasion, Martin Luther King pointed out that love is not satisfied with comforting those who suffer: “To begin with, we must be the good Samaritan to those who have fallen along the way. This, however, is only the beginning. Then, someday, we will have to realize that the road to Jericho must be made so that men and women are not constantly beaten and robbed while traveling along the paths of life.”

With this example, Jesus also makes us see that, often, those who seem to be religious officials or believe they fulfill the law are incapable of loving. It was a Samaritan, considered a heretic by the Jews, who took care of the wounded man.

For the Jews, neighbors were the members of Israel, their people, dignified by sharing the same religion; in fact, this familial relationship came from “flesh and blood.” For Jesus, true love leads one to give up any discrimination.

 

10:38 Martha and Mary

  Many things seem necessary in a family: cleaning, preparing meals, and looking after the children. What is life worth if there is no time to listen to others? Perhaps we do many things in the service of God and our neighbor; nevertheless, only one thing is necessary for us all: being available for Jesus when he is present.

Martha is working, worrying, and does not have time to be with Jesus. Jesus is peace, and the person who does not attend to him in peace does not receive him. There is a way of serving and working feverishly that leaves us empty, whether at home or in the community; instead, Jesus wants us to find him in our daily work.

Our prayer can also be a way of fidgeting like Martha: when we fret in saying prayers when we use a lot of words to present our worries to the Lord a hundred times over, when the person responsible for the celebration becomes nervous and overly concerned about the perfection of the singing or the homily.

To pray is to take the time to listen, to meditate in silence on God's work, to slow our desires to pay attention only to God, be secretly present, and slip into his will.

How strange that in some non-Christian religions, people learn to bring their minds to peace and silence and reach true serenity. Meanwhile, we enter prayer with our concerns and do not let go of them until the prayer is ended.

Mary sat down at the Lord’s feet (v. 39), the traditional attitude of the disciple at the feet of her Master. Indeed, Jesus was not continually teaching, but being himself the word of God, he brought God to all he touched. Mary felt it was good to be there and was aware that her presence was not to displease Jesus.

Mary has chosen the better part (v. 42). She followed only her instinct, but Jesus sees more: he will not be there much longer, and in any case, his presence among us is always brief. Mary has taken hold of these brief moments when Jesus could be hers; she is his while listening to him.

If the Mary in this episode were the same as Mary of Magdala, who accompanied Jesus (Lk 8:2), we could imagine the following:

Mary is among the disciples who, along with Jesus, are received by Martha, her sister or “relative.” Mary is not concerned about preparing the food, and Martha complains. Jesus then praises Mary, not only because she is listening to him but also because she has already decided to follow him. Like the apostles, Mary has chosen the better part.

 

11:1 Lord, teach us to pray

The apostles already knew how to pray, and they prayed in common, as all the Jews did, in the synagogue and at key times during the day. Yet, in living close to Jesus, they discovered a new way to live in close fellowship and needed to address the Father differently. Jesus waited for them to ask him to teach them how to pray. See Matthew 6:9.

 

11:5 Jesus urges us to ask with perseverance without ever getting tired of asking but rather “tiring” God. God will not always give us what we ask for or how we ask since we do not know what is good for us. He will give us a holy spirit or a clearer vision of his will and, simultaneously, the courage to follow it.

Knock and it will be opened to you (v. 9). A page from Father Molinie is a commentary on this verse. “If God does not open up at once, it is not because he enjoys making us wait. If we must persevere in prayer, it is not because we need a set number of invocations but because a certain quality, a particular way of prayer, is required. If we could have that at the beginning, our prayer would be heard immediately.

“Prayer is the groaning of the Holy Spirit in us, as Saint Paul says. Yet, we need repetition for this groaning to open a path in our stony hearts, just as the drop of water wastes away the hardest rocks. When we have repeated Our Father and the Hail Mary with perseverance, one day, we can pray them in a way that is in perfect harmony with God’s will. He was waiting for this groaning, the only one that could move him since, in fact, it came from his own heart.

“As long as we have not played this note or drawn it from within, God cannot be conquered. It is not that God defends himself since he is pure tenderness and fluidity, but as long as there is nothing similar in us, the current cannot pass between him and us. Man gets tired of praying, yet if he perseveres instead of losing heart, he will gradually let go of his pride until exhausted and overcome, he obtains much more than he could have wished for.”

Jesus invites us to ask with perseverance: persevering petitions cease being self-centered and become prayer; they lift us up and bring us closer to God.

What about asking the saints? We must admit that, very often, the person who begs from the saints takes a road opposed to authentic prayer. Such a person is not interested in discovering God’s mercy but in obtaining some favor. She does not care whom she addresses as long as she finds an efficient and automatic dispenser of benefits. So begins the search for saints, shrines, and devotions.

The Church is a family. Just as we ask our friends to pray for us, so too and much more should we ask our brothers and sisters, the saints. No one will criticize us if, at times, we show our confidence in their intercession, especially those whom we admire more because we know their lives and deeds. However, this “petition” to the saints should not be confused with perseverance in asking, which introduces us to God’s mystery. Only Mary, the mother of God, can accompany us in that prayer because God made her our mother because he deposited in her all the compassion he has for us and because he united her to himself in such a way that when we look at her, we always find the living presence of God.

 

11:14 Jesus and Beelzebul

 See commentary on Mark 3:22 and Matthew 12:23.

By the finger of God (v. 20). In Exodus 8:15, the same expression designates God's power to work miracles.

 

11:23 Whoever is not with me… This phrase contradicts Luke 9:50: Who is not against you is for you. In fact, in Luke 9:50, Jesus admits that his spiritual family goes much beyond the visible group of his disciples: those who, without belonging to the church, work for the same goals must be considered friends.

On the other hand, in Luke 11:23, Jesus speaks of people who refuse to stand with him and his message and who want to remain uncommitted: they do not join him, and later, they will criticize him.

 

11:24 The Jews believed that evil spirits preferred to live in the desert or, rather, that God had banished them there (Tb 8:3). Here, Jesus is speaking of people who only believe for a while because they do not repent enough of their past sins. They enjoyed listening to the word but did not take the costly measures that would have allowed them to heal the root of evil. See commentary on Matthew 12:43.

 

11:27 Blessed is the one who gave you birth! This woman envies the mother of Jesus and is full of admiration for his way of speaking. She is mistaken if she thinks that Jesus’ relatives can be proud of his account, and she is wasting her time if she admires his words instead of making them her own. So, Jesus turns her towards the Father, whose word he gives, and to herself, whom God invites to the family of his sons and daughters.

Mary, the mother of Jesus, believed (1:45) and kept all the words and deeds of the Lord in her heart (Lk 2:51).

 

11:29 The Ninevites, sinners, received no divine sign other than the coming of Jonah, who invited them to repent. Jesus’ contemporaries believe they are “good” because they belong to the people of God, and they do not realize that the hour has come for them to repent.

The people of Nineveh will rise up with these people and accuse them (v. 32). Jesus again uses the traditional image of collective judgment where each one excuses himself by pointing out that others have done worse. This image retains a profound truth: all that God has given to each one of us should produce fruits for all humanity.

 

11:37 Woe to you, Pharisees!

  See commentary on Matthew 23.

Scripture does not demand these ritual purifications that Mark also mentions in 7:3, but the teachers of Jesus’ time insisted that they were necessary. Jesus rebels against these new religious obligations. Why do they not pay more attention to inner purification?

Then, we read about the reproaches Jesus addressed to the Pharisees on various occasions. If Luke, like Matthew, has kept these harsh words of Jesus, it was perhaps a reminder that the Gospel goes much further than the vision of the Pharisees, so concerned, as they claimed, for the service of God. Some of them were part of the first Christian community and were influential (Acts 15:5). Doubtless, the hostile attitude adopted by the party of the Pharisees in the following years accounts for the remembrance of these reproaches. There are undoubtedly other and more profound reasons for the many warnings we read in Scripture about Pharisees.

Entering the new Covenant is a gift from God. It is also a gift from God to possess a good knowledge of Christian doctrine, exercise a unique ministry in the Church, or belong to a Christian group committed to their faith. Nevertheless, there is always the danger of behaving as an elite group, thus losing the true humility that should lead us to occupy the last places where we really should be.

 

11:49 Those who, before Luke, wrote down this saying of Jesus: I will send prophets… (which we also read in Mt 23:34) introduced it with the formula: “Wisdom says,” which was a way of designating Jesus. When Luke placed these lines within Jesus’ discourse, he forgot to remove these words. Removing them would have made the text a lot clearer.

See commentary on Matthew 23:34. Jesus states that the Pharisees and the teachers of the law will be mainly responsible for the persecution of the first Christians (against those apostles and prophets he is going to send).

Jesus's warning is equally relevant for Christian institutions and all those who guide the community in one way or another. We, too, perhaps, build a church for the “elite” who unconsciously despise the poor and the lowly. So very quickly were the prophets paralyzed or eliminated.

You yourselves have not entered, and you prevented others from entering (v. 52). Is not this one reason why so many simple people go to other churches?

 

12:1 Open and fearless speech

 Nothing is hidden that will not be made known: This could be interpreted differently. In these paragraphs, Jesus refers to the courageous testimony of faith. We must speak the truth without worrying about what people think of us. Here, hypocrisy is attributed to those who are always trying to be diplomatic and whose primary concern is not to lose friends.

Do not fear (v. 4): see commentary on Matthew 10:28.

The one who criticizes the Son of Man (v. 10): see commentary on Mark 3:29.

 

GREED—PRODUCTIVITY

•  13.  Who has appointed me as your judge? Jesus does not resolve legal differences like the teachers of the law since the law decides civil and religious questions. Jesus reserves his authority for what is essential: suppressing the greed ingrained in our hearts is more important than looking at every person’s right with a magnifying glass.

Avoid every kind of greed (v. 15): Jesus does not say people should be resigned to mediocrity or destitution, satisfied to have ten people sleep in the same room, and without any opportunity for education. We know that all this prevents people from growing awareness of their dignity and divine vocation. Since Scripture requires it, Jesus does not criticize our efforts to achieve a more just society.

It is one thing to seek justice, knowing that without justice, there is neither peace nor communion; it is quite another to look at what others have with the desire to share their greed. We clamor for justice today, but tomorrow, we may only seek more superfluous “necessities.” Such greed will never let us rest; what is more, it will close the kingdom's door on us (Mk 10:23; 1 Tim 6:8).

Possessions do not give life (v. 15). Make sure that your concern to have what you lack does not make you neglect what could provide you with life now.

In this regard, we should allow the poor to speak, as well as all our brothers and sisters who, though immersed in poverty, continue to be persons who live in the most vital sense of this word. Should we pity them or count them among the few who already enjoy the kingdom of God? One of the most significant obstacles preventing people's liberation is their greed. The day they agree to participate in powerful boycotts and not go their way in the pursuit of advantages for one or other category, they shall begin to live as people.

What shall I do? (v. 17). The rich man in the parable planned to build larger barns for his sole profit, and Jesus condemned him. We, too, must consider what we should do to improve the distribution of the world's riches.

The person who is wealthy in the eyes of God (v. 21) knows how to find happiness in the present moment. Wherever she is, she tries to create a network of social relationships through which everyone gives to others and receives from them instead of wanting and getting things selfishly.

 

12:32 A CHURCH POOR LIKE JESUS

  Do not be afraid little flock. Nowhere in the Gospel does Jesus lead us to believe that most people will be converted with time.

We know that the non-Christian world is numerically much more important than the “Christian” world, and it grows more rapidly. When large numbers in the “Christian” world give up the practice of religion, we understand that the Church is both a sign and a little flock.

Jesus asks each of us to be detached from earthly things and asks the same of the flock. What matters for the church is not building powerful institutions or holding key posts in society “for the greater glory of God.” A Church that awaits the return of the Master is careful to be ready to pack its bags, wherever it may be when the Lord sends them out and asks them to become missionaries again.

Sell what you have and give alms (v. 33). Are ordinary people convinced that the Church has done this? Christians rejoice when their bishop and pastors condemn injustice and remind them of the rights of the working class and the marginalized. It is not enough for us to preach to others. God asks justice of the world and poverty of his Church. Our call for justice will not be heard as long as the Church does not accept for itself the whole Gospel.

It has pleased your Father to give you the kingdom: compare this with Luke 10:23 and Matthew 16:16. The Church is in the world, this little flock that seeks what is essential.

 

12:35 Be ready

 Jesus develops the parable of the servant expecting his master’s return. This servant is contrasted with the rich in the preceding paragraph (12:13), who is only concerned about a long and comfortable life. The servant works for God.

Happy are those servants whom the master finds wide-awake (v. 37). Wide-awake means concerned about tomorrow’s world. Wide-awake also means being aware of the truth; we do not consent to call ‘good’ evil and ‘evil’ good; we do not forgive ourselves for allowing evil, and we are not intimidated by injustice.

The Son of Man will come at an hour you do not expect (v. 40). We should not think that this refers only to the day of death, nor should we be afraid of God’s judgment if we live in his grace. Jesus tells us about the master returning from the wedding, who is so happy that he reverses the usual order and begins to serve his servants. If we have been serving God for years, how could we not reach another phase of spiritual life in which it would seem that God is concerned only with giving and feasting with us?

Peter said: (v. 41). This new paragraph is aimed at those who hold responsible positions in the Church.

My Lord delays in coming (v. 45). Those in responsible positions may betray their mission. More often, they make the mistake of seeing only the good functioning of the institution, and they forget that Christ is coming.

God comes all the time through events that unexpectedly ruin our plans. Therefore, the Church must not rely too much on planning its activity: who knows what God has in store for us tomorrow? Instead, the Church should see to its prayer and availability so that the Lord will let her be in the best situation when he shakes up our little universe.

Be awake to admire, rejoice in, and discover the presence of God and his blessings, which enlighten our lives.

 

12:49 I have come to bring fire. Must we think of fire as referring to something precise, such as love, the Gospel, or the gift of the Holy Spirit? It is better to stay with the image of fire that purifies, burns all that is old, gives warmth, and fosters life; the fire of God's judgment destroys all that is not surrendered to its reforming action.

Jesus comes to remake the world and bring the jewels that will remain out of the rubble for eternity. Those who follow Jesus must participate in this work of salvation directed at a situation combining work, violence, suffering, and great dreams, wise or mad.

I have a baptism to undergo… (v. 50). Jesus is the leader and will be the first to face death to obtain resurrection. This step, as ‘agonizing’ for Jesus as it is for us, is the baptism of fire (see Lk 3:16) that introduces us to a glorious and eternal life. It is the true baptism of which the others, baptisms of water and Spirit, are only a preparation (Rom 6:3-5).

I have come to bring division (v. 51). This is followed by words of Jesus that are so upsetting for those who expect of him a peaceful life. Jesus is a source of division among nations (see commentary on Jn 10:1-4) and social groups. Often, people have tried to use religion as a cement for national unity or family peace. Faith is indeed a factor in peace and understanding, but it also separates those who are truly alive from those others, be they relatives or friends, who cannot have all that is now the most important to these true believers. Many times, the wound and the scandal of this separation are so painful for them that they turn into our persecutors.

The Gospel does not put this world on the road to an earthly paradise but challenges it to grow. Jesus's death brings into whole light what was hidden in hearts (Lk 2:35); likewise, it reveals the lies and violence underlying our societies, just as it revealed those that underlay the Jewish society of his time.

 

12:54 When you see a cloud. The signs seen around Jesus are enough for everyone to understand that now is the time announced by the prophets when people must be converted, and Israel must acknowledge its Savior: tomorrow will be too late (vv. 57-59).

Matthew's Gospel refers to reconciliation between brothers and sisters when you go with your accuser before the court (v. 58). Luke uses this phrase about our conversion instead. We are on our way to God’s judgment, which is the same as going before the authorities; therefore, we must take advantage of the time given to us to straighten out our situation. We must not waste this moment when we can be saved from Judgment by believing in Christ’s message.

 

13:1 The fig tree without fruit

People told Jesus… about an uprising of Galileans in the temple court and the immediate intervention of the Roman guard stationed at a nearby fortress. They profaned the holy grounds strictly reserved for the Jews and shed blood in the Holy Place.

Those relating the story expect that Jesus will answer in a way expressing his national and religious indignation over the killing of his compatriots and the offense against God. Jesus does not choose to focus on these issues: as usual, he shows that people are more absorbed in human rather than divine causes, and he calls their attention to what counts: those Galilean patriots were violent men, just like the Roman soldiers who killed them. Right then, God called everyone to a conversion on which their survival depended. In such a violent atmosphere, there was no way out for the dominated Jewish people except through faith because faith works through the spirit of forgiveness.

 

GOD’S PUNISHMENT

In this passage, Jesus questions our idea of God’s punishment. We cannot believe in God without believing in justice. For the Greeks, whose gods were capricious and not very honest, justice was a divine power superior to the gods. We always tend to make ourselves the center of the world and believe we are better than others. If misfortune falls on someone else, we think it is just, but when it is our turn, we ask: “What have I done against God that this should happen to me?”

The Gospel deals with several aspects of the question. First, let us try to be free of a ghetto mentality (see 6:32): the evil done by our enemies is not worse than the evil we do.

The justice of God goes far beyond our justice and is only really fulfilled in the next life (see Lazarus, 16:19).

The misfortune, which to us here below appears as the “punishment of God,” is no more than a sign, a pedagogical measure used by God to make us aware of our sin. And God often converts a sinner by granting him unexpected favors (see the case of Zacchaeus, 19:1).

Then why is there so much about God’s punishment in the Old Testament? God’s people did not yet know about the afterlife, so it was necessary to speak of God’s punishments in this life so that these people could believe in his justice. God continues to give such signs both for persons and for communities. Knowing how to recognize them is good, considering they are not the last word of God’s justice.

 

13:10 The healing on a Sabbath day

  The word untie (v. 15) was used by the Jews to express that someone’s sin or penalty was canceled. It also meant freeing an animal from its yoke. Jesus frees the human person and invites us to follow his example.

We should not be surprised at the chief of the synagogue's indignation. Since he had never been able to help his sick sister, he must have felt discredited by Jesus’ move. Would it not be the same with us? It never occurred to Jesus to ask the authorities for permission to save people.

 

13:18 Two parables

  See commentary on Matthew 13:31.

After his Galilean ministry, Jesus invites optimism: although the results are few, a seed has been sown, and the kingdom of God is growing.

 

13:22 See commentary on Matthew 7:13.

Is it true that few people will be saved? Jesus considered this a useless question. Instead, what should have been asked was whether Israel listened to God’s call and if she was following the narrow road that would save her.

People coming from east and west (v. 29) People from all nations will be converted and come into the Church, while the Jewish people will mostly remain outside.

 

13:34 Alas for you, Jerusalem

  See commentary on Matthew 23:37.

Note, however, a little difference: until you will say (v. 35). For Luke, a disciple of Paul, it is certitude: the day will come when Israel recognizes Christ (see Rom 11:25-32). Jesus has come to save Israel, which means to give sense to its history. It will then, doubtless, be the end of all other histories.

 

14:7 The first places

 Jesus develops a biblical proverb inviting us to be modest in social gatherings (Pro 25:6-7). Such behavior befits God’s children. Whatever the area of human activity, we should let others seek the first place while stepping on others as they do so. We know that what matters is not what is seen: God knows how to exalt the humble and place them where it best suits him.

Moreover, we will change who occupies the first place when we go from the earthly church to the kingdom of heaven. A pope, bishop, or prominent “Catholic” may count less than the little old lady selling newspapers.

 

14:12 Every one of us seeks to be near those above us since we think we benefit more from being connected with those who are superior to those who are inferior.

Jesus’ warning points to one of the leading causes of injustice. We all share in the guilt when we decide with whom it is more beneficial to be associated; consequently, everyone tries to climb higher, always leaving the weakest in the most isolated and helpless position.

It would be strange to see public officials pay more attention to the poorly dressed, to see the poorest areas supplied with water and power before the residential districts, or to see doctors go to rural areas to practice.

 

14:15 EXCUSES

 In many parts of the Old Testament, there was talk of a “banquet” that God would prepare for good people, for his servants, when he came to establish his kingdom. Jesus also developed this theme many times because the banquet represents the communion of saints. The parable here is very similar to the one Matthew relates in 22:1.

Happy are those who eat at the banquet in the kingdom of God, says the man speaking to Jesus. Perhaps he did not suspect that to participate in the eternal feast, it was necessary to respond to God's call to gather everyone in his community, the church, and to build a more loving world. The one who turns away from his brothers and sisters today will not eat with others at the banquet.

We are given the reasons why those invited did not respond to the call of the Lord when he summoned them to build a better world along with him. I have bought a land… I just got married… These are all good reasons. Yet, the family's financial concerns must not stop our community involvement nor prevent us from participating in the Christian assembly. Those who enjoy more significant cultural formation often allow themselves to be paralyzed by the need for a “happy home” with well-educated children. If we are not very demanding of ourselves, we will soon be among those in whom the thorns have choked the seed.

Bring the poor… compel them to come to my church; force them to fulfill the role fitting them in society. God relies on the poor and the marginalized to maintain the aspirations toward peace and justice in the world and to awaken the consciences of those “good” people who are too comfortable.

 

14:25 The cost of following Jesus

 Jesus thinks about people who, after becoming enthusiastic about him and giving up their ambitions to dedicate themselves to the work of the Gospel, turn back to seek what ordinary people see as a more “normal” and secure life. Jesus needs disciples who commit themselves once and for all.

Why is this comparison with the king going to war? Because the person who frees himself for the service of the Gospel is, in fact, a king to whom God will give greater rewards than anyone else would provide (see Mk 10:30). He must also know that the fight is against the “owner” of this world. This devil will stop him with a thousand unexpected tests and traps. Had he not surrendered, the disciple would surely fail and be worse off than if he had not even begun.

If he doesn’t give up everything he has (v. 33), Jesus asks some people to give up their loved ones and their family problems. He shows that we shall never be free to answer God’s call if we do not rethink our family links, use of time, and all that we sacrifice to live “like everyone else.”

Unwilling to sacrifice your love for your father and mother, your spouse and children… (v. 26). This is found in Matthew 10:37. Luke adds: your wife.

 

15:4 THE BLACK SHEEP

 Why do the Pharisees complain? Because they are scrupulously concerned about ritual purity. In this perspective—present in the Old Testament—in a relationship between two people, the unclean one will contaminate the other. Since “sinners” by definition never think of purifying themselves of the hundred and one impurities of daily life, Jesus could then be considered a teacher ready to become impure at any moment. So it is that Jesus will speak of God’s mercy that has not swept away sinners from his presence.

Then again, isn't there something more human in the indignation of “good” people? Let everyone see the difference between the rest and us! Once more, Jesus battles against the old idea of merits that have been gained and are, therefore, worthy of God’s reward.

Happy the one sheep Jesus went after, leaving the ninety-nine! Poor righteous ones who do not need God’s forgiveness!

In large cities today, the church seems left with only one sheep. Why does she not get out, namely, let go of her income, privileges, or devotions of a commercial style, to go out looking for the ninety-nine who got lost? Today's challenge is to leave the comfortable circle of believers with no problems, look beyond our renewed rituals, and be ready to be criticized just as Jesus was.

Who lights the lamp, sweeps the house, and searches except God himself? Out of respect for God, the Jews of Jesus’ time preferred not to name him, using expressions such as the angels or heaven.

 

ORIGINAL SIN

15:11 THE PRODIGAL FATHER

This parable has three characters: the father, representing God; the older son, the Pharisee. Who is the younger son? Is he the sinner or perhaps Man?

The Man wants freedom and thinks, many times, that God takes it away from him. He begins by leaving the Father, whose love he does not understand and whose presence has become a burden to him. After having wasted the heritage whose value he does not appreciate, he loses his honor and becomes the slave of others and of shameful actions (pigs were unclean animals to the Jews).

The son returns. Having become aware of his slavery, he convinces himself that God has a better destiny in mind for him, and he begins on the road back to his home. Upon returning, he discovers that the Father is very different from the idea he had formed of him: the father is waiting for him and running to meet him; he restores his dignity, erasing the memory of the lost inheritance. There is a celebration of the feast to which Jesus referred many times.

Finally, we understand that God is the Father. He did not put us on earth to collect merits and rewards but to discover that we are his children. We are born sinners: from the start of our lives, we are led by our feelings and the bad example of the society in which we were raised. There is still more: as long as God does not take the initiative and reveal himself to us, we cannot think of freedom other than becoming independent.

God is not surprised by our wickedness since, in creating us free, he accepted the risk that we might fall. God is with all of us in our experience of good and evil until he can call us his sons and daughters, thanks to his only Son, Jesus. Note this marvelous phrase: I have sinned against God and before you (v. 17). Sin goes against Heaven, that is, against God, who is truth and holiness. But God is also the Father concerned for his son; the son has sinned before the one who draws good from evil.

Such is our God and Father, the one who creates us day after day, without our being aware of it, while we go on our way; the one who seeks sinners whom he can fill with his treasures.

Though with a closed heart, the older son, who obeys, understands none. He has served with the hope of being rewarded or seen as superior to others. He is incapable of welcoming sinners or participating in Christ's feast because he does not know how to love.

 

16:1 The crafty steward

 Jesus is not concerned about condemning the improper actions of the administrator but instead points out his cleverness in providing for his future. This man discovered in time that friends last longer than money. In the same way, in promoting a new way of living, the people of light must strip money of its halo as Supreme Good. Putting money in a safe place seems the best way to ensure our existence and future. On the contrary, Jesus tells us to use it and to exchange it without hesitation for something much more valuable, such as bonds of mutual appreciation.

We are not owners but administrators of our wealth, and we must administer it for the good of all. Money is not bad as long as we use it to facilitate exchanges. Jesus, however, calls it “unjust” (we use the word filthy) because money is not a true good (it is not money that makes us just before God) and because it is impossible to accumulate money without failing to trust in the Father and without hurting our neighbors.

Money is something that people acquire and lose; it does not make anyone greater. Therefore, money is not part of the goods that are our own (v. 12).

 

16:13 THE RICH

  The Pharisees heard all this and sneered at Jesus (v. 14). More than the other evangelists, Luke notes the incompatibility between true religion and love of money. The Pharisees could justify their love of money by quoting some sayings from the Scripture. In fact, in the beginning, the Jews saw wealth as a blessing from God. It seemed just to them that God should reward those faithful to him in this way when they know how to deal with the riches of this world. Then, with time, they came to see that money was more of a danger and that, often, it was the privilege of those without faith (Ps 49, Job).

Nevertheless, as soon as someone has money, he is convinced that he possesses truth, and thus, the Pharisees felt authorized to judge and decide on things of God. After them, many Christians belonging to influential circles wished to use money and power to serve the kingdom of God and quickly established themselves as managers. Money, in turn, possesses those who possess it. Very soon, one is ready to approve a moral order that justifies one’s privileges and forgets the Gospel values of justice, humility, and poverty. In the end, the Church itself is despised by those who seek God.

Why have so many people of humble origin felt inferior to the rich in the church? They got used to seeing the wealthy heading church organizations and were accustomed to receiving the word of God from them despite Jesus’ warnings.

 

16:16 THE LAW

 We are about to read three of Jesus’ sayings whose only connection is their reference to the law. The law meant the laws that God had given to the Jews. Besides, the law and the prophets were a way the Jews used to refer to their Holy Writings, which we call the Old Testament. Jesus uses this expression here to point to Old Testament times, to all that prepared for his coming.

For a single letter of Scripture not to be fulfilled (v. 17): that everything in it had its significance even though Jesus states that the decisive point has come with him. The law was needed to prepare for his coming, but it will no longer be observed in the same way as before (see Mt 5:17-20).

For Jews who observed the law and in particular for those who had followed John the Baptist, another step was needed: faith in Jesus and, by this, to conquer the kingdom of God (Lk 7:24). Despite appearances, it is much easier to follow religious practices, to observe laws and to fast, than it is to believe and to risk the unknown by following the crucified Jesus.

 

16:19 The rich man and Lazarus

  This parable deals with the worldwide gap between the rich and the inhumanly poor. A deadly law of money makes the rich live separately: housing, transportation, recreation, and medical care. The wall the rich man willingly built in this life becomes, after his death, an abyss that no one can bridge. The one who accepts this separation will find himself on the other side forever.

A poor man named Lazarus: Jesus names the poor man but not the rich one, thus reversing the order of present society that treats the well-to-do as a person but not the ordinary worker. We also see that, on dying, Lazarus finds many friends: the angels and Abraham, the father of believers. The rich man finds neither friends nor lawyers to relieve his situation: hell is isolation.

Some people would like to know what the rich man’s sin was that condemned him to hell. Was it that he denied Lazarus some crumbs from his table? The Gospel does not say this. Instead, it shows that the rich man did not even see Lazarus lying at his door: Remember that in your lifetime you were well off (v. 25).

The Lazarus of today are legion and are already at our door; they are known as third or fourth world. On a world scale, it is the more advanced countries and the privileged minorities that have taken possession of the table to which all were invited: the real power and the culture imposed by the media. A free exchange unimpeded by any social or moral restraint has destroyed the national industries and sources of employment. Hundreds of millions of “Lazarus” people are marginalized and rejected until they die in misery or through violence arising from a dehumanized life.

Modern-day Lazarus is kept at a distance from the residential areas by police, dogs, and barbed wires. They would like to get their fill of the crumbs left over from the feast, but few scraps are falling back to the homeland after everything is wasted on imported products or deposited in foreign banks. Lazarus lives among dogs and rubbish: he becomes a prostitute or a pickpocket until a premature death enables him to find someone who loves him at the side of Abraham and the angels.

Meanwhile, the rich person works hard, not so much to enjoy life as to convince himself that he is right: even the Church should justify him and the separation. It is this perversion of his mind that takes him to hell after having inspired in him hatred or contempt for all those who proclaim the demands of justice taught by Moses and the prophets, that is to say, by the Scriptures.

The Gospel, in its desire to save the rich and the poor, asks us to work to remove the abyss that separates them. The time to break down the barrier is in this life.

 

17:11 The ten lepers

The ten lepers were cured, but only one of them was told: Your faith has saved you (v. 19). He was the one who responded straight from the heart. While the others were concerned about fulfilling the legal requirements, he only thought about giving thanks to God right where the grace of God found him: such is the faith that saves and transforms us.

Among the many people asking God for healing and favors, how many will come to love God?

 

17:20 The coming of the kingdom of God

  When will the kingdom of God come? It does not come as a revolution or the change of the seasons each year: it is at work in people who have received the Good News. Those who believe already enjoy the kingdom.

Then come Jesus's words concerning the end of Jerusalem and his second coming (Mk 13:14). We should not speak about the end of the world every time of anxiety. Jesus gives us two comparisons: the lightning (v. 24), seen everywhere, and the vultures (v. 37), which gather without fail wherever there is a corpse. In the same way, everyone will be aware of Christ’s return.

Yet his return will catch off guard those who are not expecting it (just as in the days of Noah). Judgment will separate the elect from the condemned—nothing separates them in daily life—from two people working side by side; one will be taken, the other left behind.

In Matthew 24:17, the reference to someone outside his house is connected with the end of Jerusalem, which means it will be necessary to escape quickly. In the present text, this has another meaning: when the end of the world comes, it will be too late to worry about saving one’s life or possessions.

Where will this take place? (v. 37). This is a foolish question, as in Luke 17:20, because the Lord will not come to take his people to a geographic location. On that day, the good will be taken into the presence of God as infallibly as vultures gather around a corpse.

 

18:1 Pray and never lose heart

If a just God exists, why does he not do justice? (Ps 44:24; Heb 1; Zec 1:12; Rev 6:10). Jesus answers: Do you desire and ask for the justice of God with enough faith? He will undoubtedly do justice, but you will have to wait.

A judge who neither feared God nor people (v. 2): Many people view God this way when they see what is unjust and absurd in life. If we pray with perseverance, we will gradually discover that things are not as absurd as they seem, and we will recognize the face of the God who loves us in what happens.

Who cry to him day and night (v. 7). Jesus, who insists on our responsibility to the world, also urges us to call on God day and night. Why are people so readily divided (or why do we divide them) into prayers and doers?

Will he find faith on earth? (v. 8). Jesus confirms an opinion already found among the Jews of his days. In the last days before Judgment, the power of evil will be so great that many loves will grow cold (Mt 24:12).

In fact, with Jesus's first coming, the Old Testament ended in seeming failure; few had believed in him, and later, most were influenced by the confusion, false saviors, and violence that precipitated the fall of the nation forty years after Jesus's death.

 

18:9 The Pharisee and the tax collector

  The Pharisees were determined to fulfill God’s law; they fasted often and did many works of mercy. Unfortunately, many of them took the credit for such a model life: they thought they no longer needed God’s mercy because their good deeds would force him to reward them.

On the other hand, the Publican recognizes he is a sinner toward God and people: all he can do is ask for pardon. He is in the truth and God's grace when he goes home.

Jesus speaks for those who are fully convinced of their righteousness (v. 9). The text says precisely: “their justice,” which contrasts with “he was justified” in verse 14. Scripture calls just those whose life is in order before God because they observe his law, so in Matthew 1:19 and Luke 1:6, Joseph and Zachary are called just. In many places, however, great importance is given to the exterior acts of the just man, and for the Pharisees, as for any religious group that is at the same time a party or a social group, the group members considered themselves as good people.

Jesus invites us to humility if we want to acquire the only righteousness that counts in God’s eyes, for it is not a matter of developing it using merit and religious practices but receiving it instead as a gift from God destined for those who want his pardon and holiness. It is not by chance that this parable is in the Gospel of Luke, disciple of Paul, for Paul, the converted Pharisee, constantly dwells on the true justice of a Christian. What God wants for us is so great that we could never buy it with religious practices or good works, but God gives all to those who trust him (see Rom 4).

Neither is it by chance that Jesus offers us a Pharisee who only knows how to compare himself with another person to find himself better than the other. It is there that the devil waits for all and for all Christian groups who pride themselves on having discovered a way to conversion. Wherever we see a divided Church, whether because of political or religious causes, it is a good guess that people favor such a situation because it allows comparison. It is difficult to belong to a group of “the converted” without looking with charitable compassion on those Christian brethren who have not taken the same road.

 

19:1 THE POWER OF JESUS

 Everyone in Jericho was pointing fingers at Zacchaeus: how could a man involved in dirty deals (like he was) be converted? What punishment would God send to him? Instead of punishing him, God comes to his home.

Jesus shows that he is guided by the Spirit when he spots Zacchaeus among so many people and understands at that very moment that on that day, he has come to Jericho, above all, to save a rich man.

Zacchaeus knows that he is the object of envy and hatred. He is not all bad: although his hands are dirty, he has not lost his sense of what is good and secretly admires the prophet Jesus. God can save him because of his good desires. The favor Jesus does to him compels him to manifest the human and good qualities hidden in him.

It is said that he received Jesus joyfully, a joy that shows his transformation. After that, he will have no trouble rectifying his evil deeds. Then, he will share and reestablish justice.

The people are indignant, and they imitate the Pharisees. They believe that Jesus should share their prejudice and resentment. Jesus is not a demagogue; the crowd’s lack of understanding does not matter to him more than the Pharisees’. Once again, Jesus shows his power; he destroys evil by saving the sinner.

 

19:11 The ten pounds

  Galileans go to Jerusalem to celebrate the Passover, and Jesus goes with them. He knows that death awaits him, but they are convinced he will be proclaimed king and liberator of Israel.

In his parable, Jesus invites them to hold onto another hope. He will rule on his return from a faraway land (his death) at the end of history. Meanwhile, his people are in charge of riches, which he has given them and which they must multiply. They should not wait idly for his return since his enemies will use his absence to struggle against his influence. Jesus’ servants will participate in his triumph to the degree they have worked.

This page is closely connected with the parable of the talents (Mk 25:14). Two differences are pointed out in what follows.

In the introduction and the conclusion, Jesus refers to his country’s political life. The country depended on the Roman Empire, and its kings had to be acceptable to the Roman government that protected them.

On the other hand, the parable insists on God’s justice: everyone receives according to his merit. Heavenly happiness is not something that can be distributed equally. Everyone will know God and share his riches to the degree that one has been able to love throughout life. Every step we take through obedience, sacrifice, and humility develops our capacity to receive God and to be transformed by him.

 

20:9 The murderous tenants

How many confrontations between Jesus and the leaders of Jerusalem! In 20:19, Luke says: They were afraid of the crowd. Is it a fact that the Jews of that time, their teachers of the law, and their priests were any worse than we are today? Or are we mistaken when we dream of a Church without persecutions and controversies?

Not all of us must experience the opposition Jesus faced. He chose this crucifying way for himself because it is the highway to God.

 

20:27 The resurrection of the dead

  See commentary on Mark 12:18.

Luke expresses his thoughts when speaking of the resurrection in verses 34-36. This is because, in those countries of Greek culture (Luke wrote for them), many people believed in the soul's immortality as something natural. Luke clarified that the other life is not natural; it is God's gift for those considered worthy (v. 35) to enter it.

They, too, are sons and daughters of God (v. 36). Using a Hebrew expression, the text says: they too are sons of God (at that time, the sons of God were the angels) because they are born of the resurrection. This resurrection is not like returning to the life we know; it is the work of the Holy Spirit, who transforms and sanctifies those he resurrects. Therefore, the resurrected are sons and daughters of God in a much more authentic way than those of this world: delivered from sin, they are reborn of God.

To him, everyone is alive (v. 38). They started to become alive when God knew them and called them, and they will not disappear since God called them from this world to bring them into his own.

Faith in the resurrection contrasts with the doctrine of transmigration, which says that souls come back to life in a body and social condition that befits their merits. The cycle will continue as long as purification has not been completed. This influential theory is capable of enticing many people in the West.

It could be said that it is convenient, but it leads to irresponsibility since everything could be settled. However, this is not the case with the Hindus: their moral concern is often greater than ours, for they are keen to escape these recurring beginnings. The difference is elsewhere. There are two conceptions of a human. In one, the soul is imprisoned in a body; in the second, God saves the indivisible person. The body is not clothing for the soul, which may pass from an old person to a newly born.

That is why Christian hope awaits a resurrection: the possibility for each one to be reborn of God in God and express oneself fully in a “glorified body.”

Scripture teaches us that this present life is our only opportunity. Humans die only once and are judged afterward (Heb 9:27).

 

20:45 They devour the property of widows (v. 47). Pious widows have always sought to help those who seemed to be servants of God. It is well known that unscrupulous people and sects have often exploited them.

 

21:5 The widow’s mite

See commentary on Mark 13:1 and Matthew 24:1.

For a great calamity will come upon the land (v. 23). Luke foretells the destruction of the Jewish nation more clearly than Matthew and Mark do.

Until the time of the pagans is fulfilled (v. 24). Luke divides history into two ages. One corresponds to the Old Testament: that was the time when Sacred History was almost the same as the history of Israel. Then, after Jesus came the time of the nations. The destruction of the Jewish nation and the dispersal of its people inaugurated a new era, which would be mostly the history of the evangelization and education of the nations by the Church. We could call that period the times of the New Testament, which will end with the great crisis concluding human history.

 

21:34  Be on your guard. After speaking about the imminent end of Jerusalem (vv. 28-32), Luke speaks of that day, which will conclude human history with the coming of Christ, the Judge (vv. 34-36).

Be on your guard. This invitation is not only addressed to those who will know that day but is for everyone throughout the history of the Church. Once more, he invites us to watch and pray while the world is asleep (see Eph 6:18).

The Our Father expresses the same concern that you may be able to stand (v. 36) to avoid errors and deceit (2 Thes 2:9; 1 Thes 3:13) during the trials preceding Christ’s coming. Those expecting the kingdom's coming pray: Do not put us to the test.

Vigils and prayers do more than just prevent possible falls. When the believer and the Church are more awake, they cooperate more in developing the divine plan and hasten the coming of the Lord.

 

22:7 Where do you want us to prepare it? The first preoccupation of pilgrims to Jerusalem was finding a house where they could eat the sacrificed lamb.

A man will come to you (v. 10). Usually, women carry water jars, so it would be easy to identify a man with a water jar. Jesus knew that Judas was betraying him and did not want to indicate the place of the supper ahead of time: he could have been apprehended there. So, he trusted a prophetic intuition: the Father had designated the place for the last supper. It was, in fact, the home of a rich man, a disciple of Jesus in Jerusalem. This may have been the house where the apostles gathered after Jesus’ death and where the Church started.

 

22:14 The supper of the Lord

  See commentary on Mark 14:12.

Jesus took his place at the table, or rather, as the Gospel says, “he reclined,” as was the custom at banquets of the well-to-do: guests would recline on sofas around the table.

It is very difficult to know whether Jesus' last supper started with the meal of the Passover lamb and concluded with the Eucharist or whether Jesus only celebrated the Eucharist without sharing the meal. In any case, the Gospel intends to teach us that the Eucharist will be for the Church, just as the Passover meal was for the people of Israel.

They passed him a cup (v. 17). The person presiding at the Passover meal would take four cups, which he would bless, and the participants would pass around.

I will not drink of the fruit of the vine (v. 18). Jesus recalled that, for the Jews, the Passover meal was already an anticipated figure of the banquet of the kingdom of God. On that night, the celebration took place for Jesus in a very special way.

This is my body (v. 19). Is the consecrated bread the symbol of the body of Christ, or is it the body of Christ? There have been significant controversies between Catholics and Protestants about this. Catholics understand that the bread is the body of Christ; Protestants maintain that the bread does not contain the physical presence of the body of Christ and look upon it as a mere symbol. Both have tried to come to a mutual understanding.

The faith of the Church states that the consecrated bread is a symbol and reality at the same time. The presence of the body of Christ is not symbolic but real, though not a material presence, as if we could say: “Jesus is here on the table.” The body of Christ is present, but through the sacramental sign of bread and wine, and it is present since it is signified. In communion, we receive the body of the “risen” Christ (it is another reason to think that it is not a material presence, but instead of another type, no less real but different) to receive from his strength and life. Though his presence to the believer in communion is a mysterious and intimate reality, the objective of the Eucharist is not to make Jesus more present but to renew and strengthen the communion (fellowship) between Jesus and those who share in the table of the Lord, making us at the same time more conscious of his divine overwhelming presence.

My blood which is poured out for you (v. 20). Jesus gives us the meaning of his death: he will be the Servant of Yahweh, promised by Isaiah (53:12), who takes upon himself the sins of a multitude. That is why Matthew and Mark Jesus say: My blood poured out for a multitude. Let us say that, for the Jews, a multitude, or the many, does not exclude anyone. However, this multitude refers first to the chosen people of Jesus: that is why we read here poured out for you, the same as in 1 Corinthians 11:24, Ephesians 5:25, and John 17:19.

The New Covenant: see commentary on Mark 14:12.

Do this in remembrance of me (v. 19). With these words, Jesus institutes the Eucharist as the church will celebrate it. In remembrance of me: not to remember a dead man. At the Passover, the Jews remembered the intervention of God, who had delivered them from Egypt; in the Eucharist, we remember the intervention of God, who saved us through the sacrifice of his Son.

Some ancient manuscripts cut verse 19 after “This is my body” and omit verse 20, perhaps thinking that these verses repeated verses 17-18.

 

22:24 Last conversation with Jesus

  After the narrative of the Last Supper (Mk 14:12), Luke recalls some of the conversations with which Jesus took leave of his apostles. Here, he shows Jesus as alone and misunderstood by his apostles on the eve of his death. They have not learned anything in so many months, and at the end of the Last Supper, they only express their all-too-human concerns.

The apostles were vying for first place in the kingdom: what concept of the kingdom did they still have? During the supper, Jesus acted as the house's servant (Jn 13:1).

Jesus does not get discouraged when he sees that the apostles are out of touch with his thoughts and desires, even when time is coming to an end for him. He has surrendered his life and his work to the Father: if he has seemingly failed, he knows that after his death, his work will rise to a new life along with him, and so he confirms his promises to his apostles.

You will sit… (v. 30). How hard it is for us to understand Jesus’ faithfulness to his people. All that is his, he shares with those who have committed themselves to his work. The twelve tribes of Israel mean the entire people of God. With this, Jesus designates all of us from many nations to accept the apostles' faith. Peter believes he will be stronger than the others since he is the head. Jesus, on the other hand, sees Peter’s future mission and, despite his fall, will give him a special grace so that he can strengthen the rest. Such is Jesus’ way of doing things: he saves what was lost, and having seen Peter's incurable weakness in human nature, he uses him to give the Church stability to which no other human society can aspire. Indeed, the continuity of the Church through the centuries is partly due to the popes, Peter’s successors.

In the end, Jesus uses some images to indicate that the crisis foretold so many times is at hand: the apostles do not understand, and they look for swords.

 

22:39 Gethsemane

  It appears that Jesus celebrated the Passover in a house in the southwest of Jerusalem's old town. He went down the stepped street to what had been the stream of Tyropeon, went up the Ophel area, the old city of David, to go down to the Kidron torrent, almost always devoid of water. From there, he must have taken a path to the Mount of Olives. It was called that because its western slopes were covered with olive trees. Jesus went to a garden called Gethsemane, or “olive press.” This land may have belonged to one of Jesus' disciples since he had gone there many times (Jn 18:2).

Some of the ancient manuscripts of the Gospel do not have verses 43 and 44: probably, they were taken out because many people were scandalized by this “weakness” of Christ.

And from heaven appeared to him an angel (v. 43). At times, Scripture speaks of an angel to indicate that God intervened mysteriously by encouraging, teaching, or punishing…This angel reminds us of the one who came to encourage Elijah (1 K 19:4). We must understand that God wished to give Jesus special help to endure this exceptional trial. Again, we need the witness of the saints to understand better.

He was in agony (v. 44). Jesus certainly has felt, just as we have—and perhaps even more acutely—the horror of death. But he must also have been assailed by a despairing vision of the world of sin due to the presence of the all-holy Father. Should we want to understand what took place in those moments, we must learn about the testimonies of the great saints who, in their own way, also experienced this challenging test.

Drops of blood formed like sweat (v. 44). This is a symptom understood by doctors due both to anxiety and suffering.

The hour and the form of Jesus’ arrest were suited to evildoers driven by the Power of Darkness. Sometimes, all hope and justice have apparently disappeared from the earth.

 

22:54 WHY DID THEY KILL HIM?

Regarding the two trials of Jesus, one religious, the other political, see commentary on Mark 14:53.

Jesus’ trial and condemnation to death were not significantly different from what happened to many Christian militants and martyrs. Merely preferring relationships with the poor and educating simple people so they can be free and responsible does not constitute a crime in any country. Yet, throughout the centuries, it has been enough to bring persecution onto many persons. We have already mentioned that Jesus preached in challenging circumstances since his nation was under the law of the Roman occupants, and any liberating message smacked of subversion.

Undoubtedly, those who condemned Jesus had plenty of reasons to hate him. However, the Gospel records that the accusations focused on the critical points of his teaching. They condemned Jesus because he claimed to be divine: the Christ, the Son of God, the one who will sit at the right hand of God (v. 69).

The chief priests of the time belonged to wealthy families who fought for their positions because it gave them access to temple money. Annas and his sons (and his son-in-law Caiaphas) are known to have acted with utter shamelessness, silencing protests with the sticks of their guards, who formed an illegal militia. Here, they appear with the leaders of the Jews or the Elders, who belong to the wealthiest families.

 

23:1 Jesus before Pilate

 Pilate does not want to condemn Jesus, partly because he hates Jewish priests, so he sends Jesus to Herod. By putting a white robe on Jesus, Herod treats him as a madman pretending to be a king.

They became friends from that day on (v. 12) because, despite their differences, they realized that they belonged to the same class of people with the power to affect the lives of ordinary people.

 

23:18  Barabbas may have been one of those terrorists harassing the Roman oppressors. The chief priests who wanted peace with the Romans hated these people. Yet the chief priests persuaded the people to ask for the release of Barabbas. Even though they hated those priests, the people listened to them. With that, Pilate’s plan (he wanted to release Jesus) failed.

 

23:27 What will happen to the dry wood? (v. 31). Jesus taught that the accepted sacrifice is fruitful, but at the same time, he mourns the unnecessary sufferings of people who have let the opportunity pass them by and who will be destroyed through their fault.

These words are also meant for all those who make the blood of Christ useless for themselves.

A large crowd followed him, especially women… Luke is the only evangelist who reflects this compassionate attitude. Contrary to Matthew, who insists on the guilt of the Jewish people, Luke wants to point out that Jesus’ condemnation moved many people. Jesus’ words recall what he already said about the destruction of the Jewish nation (Mk 13).

 

23:39 The leaders of the Jews put Jesus where he belongs since he decided to take our sins upon himself. The two men look at the one who has come to share their destiny.

You will be with me today in paradise (v. 43). What is paradise? We lack adequate words to express what lies beyond. In Jesus’ time, the Jews compared the Place of the Dead to a  vast country divided into regions separated by insurmountable barriers. Hell was one of the regions reserved for the wicked; from there, no one could escape. Another region was Paradise, where the good people would be with the first ancestors of holy people, awaiting the moment of resurrection.

You will be with me (v. 43), says Jesus, that is with the Savior, who for a day and a half was in the peace and joy of God before the resurrection. This statement puts us at ease as to our destiny at death, although we cannot know what will become of us before the Resurrection. As some claim, we will not be anesthetized or cease to exist, but we will rather possess everything, being with Jesus who came to share death and his brothers’ and sisters’ rest (see Phil 1:23 and Rev 14:13).

 

24:1 The Lord has risen

The Lord Jesus: with this expression, not found in the rest of the Gospel but very much in use in the early church, Luke shows us that the Risen Jesus has entered a kind of existence different from that of his mortal life. Let us remember the following:

1) None of the Gospels describe the Resurrection of Jesus: it was an event that could not be seen.

2) The apostles’ preaching about the risen Jesus is based on two facts: the empty tomb and the appearances (see commentary on Mt 28:1).

3) Before the Gospels were written, Paul’s first letter to the Corinthians, in the year 57, listed Jesus’ appearances (1 Cor 15:3).

4) Although the four Gospels agree on the essentials, there are differences in the order of the appearances and the place where they occurred. Luke does not mention appearances in Galilee. Matthew gives the impression that all that was important happened in Galilee and that the Ascension also occurred there. Paul speaks first of an appearance to Peter and does not mention the appearance of Mary Magdalene. An in-depth study of the texts sheds some light on these discrepancies: they did not want to reveal everything and, at times, preferred to modify details of the place or the chronology to fit the demands of their book and for teaching.

5) Jesus’ ascension was not a “trip” to heaven; he was already “in heaven” in the sense that he shared God's glory from the moment of his resurrection. The Ascension is simply the last of his appearances (see commentary on Acts 1:9).

 

24:13 The road to Emmaus

  We notice on this page of the Gospel how carefully Luke uses, in turn, the verbs: see and recognize. The evangelist wishes to show us that after his resurrection, Jesus can no longer be “seen” with the eyes of the body; he had gone from this world to the Father, and this new world evades our senses. Only with a new vision, this light of faith, can we “recognize” him as present and active in and around us. If the history of the Church records several exceptional apparitions of the risen Jesus, the faithful are invited to “recognize” him through faith.

These two disciples were merely returning home to work after their hopes had been crushed. We are accustomed to call them the pilgrims of Emmaus.

The Jewish people, the people of Israel, were pilgrim people because they never had the possibility of lingering on the way. The many stages along the way were the departure from Egypt, the conquest of the Land, the fights against invaders, and the development of religious culture. Each time, they thought that their problems would be solved in reaching their goal, and each time, they had to realize that the road was still taking them further.

Cleophas and his companion were pilgrims since they followed Jesus, thinking he would redeem Israel. In the end, there was only Jesus's death. This is when Jesus becomes present and teaches them that one does not enter the kingdom without passing through death.

They recognized him (v. 31). Perhaps Jesus looked different, as we see in John 20:14. This is what Mark says in 16:12. Luke also wants us to understand that the same people, whose eyes could not recognize Jesus, will see him when they come to believe.

Starting with Moses and going through the prophets (v. 27), remember that “Moses and the prophets” is a way of designating Scripture. Jesus invites them to move from Israel’s faith or hope in a happy future for the whole nation to faith in his person, accepting the mystery of his rejection and his Passion.

Everything in the Scriptures concerning himself (v. 27). In his first biblical lesson, Jesus taught them that the Messiah had to suffer. Jesus found not only all the texts that foretold his Passion and Resurrection, such as Isaiah 50, Isaiah 52:13, Zechariah 12:11, Psalm 22, and Psalm 69, but also those texts showing that God’s plan filters human history.

Something similar happens to believers now when we complain and show our impatience. Yet Jesus did not leave us alone. He has not risen to sit in heaven; he is ahead of humanity on pilgrimage and draws us toward that final day when he will come to meet us.

At the same time, he walks with us, and when our hopes are dashed, it is the moment when we discover the meaning of the Resurrection.

Thus, the Church does for us what Jesus did for the two disciples. First, it gives us the ‘interpretation of Scripture’. What matters in our efforts to understand Scripture is not knowing many passages by heart but discovering the thread connecting various events and understanding God’s plan concerning people.

Then, the Church also celebrates the Eucharist. Notice how Luke says: he took the bread, said a blessing, broke it, and gave each a piece (v. 30); these exact four words were used among believers to speak of the Eucharist. We can come close to Jesus in conversation and meditating on his word; we find him present in our fraternal meetings, but he makes himself known differently when we share the bread that is his body.

Cleophas (v. 18) was the husband of Mary, the mother of James and Joset (see Jn 19:25 and Mk 15:40).

 

24:36 Jesus appears to the apostles

  Jesus was reborn to a glorious life from the day of his resurrection. He was already ‘in the Father’s glory’ but wanted to be with his disciples on various occasions to convince them that his new condition was not a lesser life or something ghostly but rather a super life.

In this chapter, we put in parentheses some words or sentences that do not appear in many ancient manuscripts and that perhaps have been added later.

 

24:44 Last instructions

  Jesus uses these encounters to clarify the meaning of his brief and intense mission for his apostles. He saves us from sin, which means nothing less than reordering history to resurrect humankind.

Everything written about me in the law of Moses, the prophets, and the psalms must be fulfilled. What the prophets announced about a savior who would be rejected by his people and take their sins upon himself had to be fulfilled. What sin? Everyone’s sins, of course, but also the violence of the whole Jewish society at the time of Jesus. This was the sin that brought him to the cross.

This way of death and resurrection was reserved not only for Jesus but also for his people. In that precise period, Israel, subject to the Roman Empire, had to accept the death of its earthly ambitions: autonomy, national pride, and the religious superiority of the Jews over other people… to rise as the people of God scattered among nations and to become the agent of salvation. A minority took the way Jesus pointed out; this was the Church's beginning.

Repentance and forgiveness (v. 47). Christian conversion is not passing from one party to another, from one religious group to another; it is a recasting of the person. People are part of a society, a world, and a history. Therefore, preaching to the nations also means educating the nations and even international society. This takes longer than ten or a hundred years.

You are witnesses of these things (v. 48). Jesus calls his apostles to be the official witnesses of his Gospel and those who judge authentic faith.

Remain in the city (v. 49). The apostles cannot begin missionary work immediately. They will first dedicate themselves to strengthening fellowship and the fervor of the disciples' community as they wait for the time chosen by the Father to give them theapower coming from above.

I will send you what my Father promised. Jesus could not affirm his divine authority and the unity of the three divine persons more powerfully.

He withdrew (v. 51): this was the last of Jesus’ appearances to the disciples.

And so concludes Luke’s first book. His second book, The Acts of the Apostles, follows the Gospels, which begins precisely where this Gospel ends.