Luke Part 1 (1:14:13) Qindepthonline Lutheran Bible Study

My family sits down together at dinnertime most evenings.

Studies in John's Gospel—Bible study lesson 35. By Reta Halteman Finger. Modern Mosaic of Jesus, made by a Sicilian artist, in byzantine style. In the days when people memorized scripture, John 14:1-14 was surely among the most familiar texts in the Bible. As a teenager, I found comfort in the reassuring words of 'do not let your hearts. 'The grace of the Lord Jesus Christ and the love of God and the fellowship of the Holy Spirit be with you all'. 13:14) Our theme for the sermon is 'grace, love and fellowship'. Since today is Trinity. Read through the complete passage for this study, Mark 1:1–20. Then write your own notes on the following questions—first with regard to John the Baptist (Mark 1:1–9) and then with regard to Jesus (Mark 1:9 –20). (For further background, see the ESV Study Bible, pages 1893–1894, available online at www.esvbible.org.).

It's a time to catch up with the activities of the day, as well as just a respite from the busyness of life. No texting is allowed at the table. It's important for us to touch base with one another in this way to ensure that all is well with, in our case, our four sons.

When our oldest son is home from college, the noise level is loud and the six of us are usually talking at the same time. There's a lot of laughter and if one of us has a good story or joke to share, then all of us tune in. On the more serious side, it's a time to make decisions as a family and, on occasion, to put family pressure on one of our sons who may be about to make a serious ethical decision. Character building and value shaping are central, even if not plotted, to the time we share together around the evening meal.

Commentary
Jesus, too, is interested in mealtime. Jesus loved the gatherings around meals; at least, that's what we are led to believe in the Gospel of Luke. This was one of the primary distinctions between him and his ascetic mentor John the Baptist. He doesn't even deny the charge that he enjoyed more than his share of wine at many meals (cf. 7:33). In our story, Jesus is at a banquet and tells a 'parable' about the meal setting, which is followed up by another story about another banquet. He can't get enough of what happens at meals.

On another note, it should not be surprising that Jesus shares a meal with some of the Pharisees. Once we remove the negative impressions we have of this formidable group and recognize their influence on many people during the first century, we should not be surprised by this encounter. Just a few verses earlier some Pharisees actually assisted Jesus by informing him of Herod's plans to locate Jesus (cf. 13:31). This suggests a more neutral relationship between 'the Pharisees' and Jesus in Luke's Gospel.

By chapter 14, Luke has established a pattern of Jesus' freer activity on the Sabbath. These Pharisees, not surprisingly, are 'watching him closely' (14:1); perhaps it is due to what they have heard about Jesus' Sabbath practices earlier (e.g., 6:6-11 and 13:10-17). Whenever this verb is used — 'watching' from paratereo ('keep alongside') — the religious leaders do not do this simply out of curiosity.

They are trying to trap Jesus, either in some activity like healing on the Sabbath (cf. 6:7) or something inappropriate he might say (cf. 20:20). But, here, after Jesus heals someone on the Sabbath, there is no little to no reaction to Jesus' activity. Luke wishes to draw our attention elsewhere in this short story. He would like us to think about 'meals' in first century life.

In the Gospel of Luke, meals, in particular, provide central settings for Jesus' mission. And, the language of food, in general, serves as a basis for Jesus' teaching (cf. 11:5-8; 15:14-17, 23; 12:16-21, 45; 17:7-10). Eating is a sign of life (cf. 8:55; 17:27-28; 24:43) and celebration (cf. 15:23). But it also symbolizes the harsh realities for the enslaved (cf. 17:7-10). Food has religious connotations as well (cf. 6:1-4; 7:33; 14:15; 22:14-20); Jesus 'blessed' it (cf. 9:16; 22:19; 24:30) and prayed for it daily (cf. 11:3).

Even though Jesus shared several meals with Pharisees (cf. 7:36), they often complained about his choice of (other) table-fellowship companions (cf. 5:30) and about how his associates secured food on the Sabbath (cf. 6:1-4). Unlike his possible mentor (John the Baptist), Jesus loved food (cf. 7:33) and his disciples followed suit (cf. 5:33). Just as he expects to care for the physical needs of others (cf. 9:13), he expects that others will provide for his disciples when they minister among them (cf. 9:3; 10:7-8).

Indeed, he assumes that friends will share it (cf. 11:5-8; 24:30), which is a natural outgrowth of first-century Jewish culture. Theologically, he believes that God will provide for the basics of life, so he teaches and acts accordingly (cf. 12:29-31).

In Luke 14, Jesus is less interested in the actual food than in the composition of the banquet. So, he tells a story about meals and honor. It's an unusual 'parable' in light of its clear references. His story emphasizes two components of the banquet setting: (1) the selection of 'seats' (honor?); and, (2) the invitation list. In an honor and shame culture, avoiding shame is of the utmost importance. This is not simply embarrassment. Public shame may have tangible implications for the shamed. A family's bartering practices or marriage proposals can be negatively affected by a public shaming, if the shame is significant enough.

On the opposite end, public honor — determined, in this story, by the host — may come to those who express public humility. Jesus expresses expectations for hosts (cf. 14:12-14). His words are a challenge to the honor system embedded in first-century culture. To secure one's place in this system, it was appropriate to invite friends, family, and rich neighbors. Reciprocal requests would ensue, as the public acknowledgement of an honorable person may bring its own rewards.

But Jesus calls into question this type of caste system, imagining instead hosts who choose to associate with people who are 'poor, crippled, lame, and blind' (14:13) as their new network. The problem for hosts, however, as Jesus explicitly recognizes, is that no honor is forthcoming in return. Rather, it's an investment in the future.

So what?
'One does not live by bread alone,' as Jesus argues in the temptation scene (4:4). Nor is Jesus only concerned about what happens at meals. His teaching is about the way we treat others, especially those among us who unable to 'pay us back.' In a modern democratic society in which public political rhetoric emphasizes that all are (created) equal, it is easy to miss the emphasis of Jesus' teaching in his own status-oriented, honor-shame and hierarchical space.

Yet, we have our ways of distinguishing one from another, in order to structure our contemporary world. Oftentimes, these distinctions among us hinder us from true fellowship with one another. Jesus' story is a reminder to us about the company we keep. As Dr. Martin Luther King, Jr. understood, 'Our goal is to create a beloved community and this will require a qualitative change in our souls as well as a quantitative change in our lives.'

Luke Part 1 (1:14:13) Qindepthonline Lutheran Bible Study Youtube

Ask any parent or grandparent about the birth of a new baby and they typically can describe the event in great detail.

I have been regaled with these stories too many times to count. Some birth stories get a lot more press than others, including the birth of Prince George in the UK. It seems people wanted to know every detail. But for many births we know very little.

As the mother of an adopted child from Russia, all I have is the police report that was made when my son was abandoned at the hospital in Yekaterinburg hours after his birth. The story told by his birthmother is in the report and gives me a glimpse into the story of his birth. It makes me a little sad, but also makes me feel extremely blessed every time I think of it.

By chapter 14, Luke has established a pattern of Jesus' freer activity on the Sabbath. These Pharisees, not surprisingly, are 'watching him closely' (14:1); perhaps it is due to what they have heard about Jesus' Sabbath practices earlier (e.g., 6:6-11 and 13:10-17). Whenever this verb is used — 'watching' from paratereo ('keep alongside') — the religious leaders do not do this simply out of curiosity.

They are trying to trap Jesus, either in some activity like healing on the Sabbath (cf. 6:7) or something inappropriate he might say (cf. 20:20). But, here, after Jesus heals someone on the Sabbath, there is no little to no reaction to Jesus' activity. Luke wishes to draw our attention elsewhere in this short story. He would like us to think about 'meals' in first century life.

In the Gospel of Luke, meals, in particular, provide central settings for Jesus' mission. And, the language of food, in general, serves as a basis for Jesus' teaching (cf. 11:5-8; 15:14-17, 23; 12:16-21, 45; 17:7-10). Eating is a sign of life (cf. 8:55; 17:27-28; 24:43) and celebration (cf. 15:23). But it also symbolizes the harsh realities for the enslaved (cf. 17:7-10). Food has religious connotations as well (cf. 6:1-4; 7:33; 14:15; 22:14-20); Jesus 'blessed' it (cf. 9:16; 22:19; 24:30) and prayed for it daily (cf. 11:3).

Even though Jesus shared several meals with Pharisees (cf. 7:36), they often complained about his choice of (other) table-fellowship companions (cf. 5:30) and about how his associates secured food on the Sabbath (cf. 6:1-4). Unlike his possible mentor (John the Baptist), Jesus loved food (cf. 7:33) and his disciples followed suit (cf. 5:33). Just as he expects to care for the physical needs of others (cf. 9:13), he expects that others will provide for his disciples when they minister among them (cf. 9:3; 10:7-8).

Indeed, he assumes that friends will share it (cf. 11:5-8; 24:30), which is a natural outgrowth of first-century Jewish culture. Theologically, he believes that God will provide for the basics of life, so he teaches and acts accordingly (cf. 12:29-31).

In Luke 14, Jesus is less interested in the actual food than in the composition of the banquet. So, he tells a story about meals and honor. It's an unusual 'parable' in light of its clear references. His story emphasizes two components of the banquet setting: (1) the selection of 'seats' (honor?); and, (2) the invitation list. In an honor and shame culture, avoiding shame is of the utmost importance. This is not simply embarrassment. Public shame may have tangible implications for the shamed. A family's bartering practices or marriage proposals can be negatively affected by a public shaming, if the shame is significant enough.

On the opposite end, public honor — determined, in this story, by the host — may come to those who express public humility. Jesus expresses expectations for hosts (cf. 14:12-14). His words are a challenge to the honor system embedded in first-century culture. To secure one's place in this system, it was appropriate to invite friends, family, and rich neighbors. Reciprocal requests would ensue, as the public acknowledgement of an honorable person may bring its own rewards.

But Jesus calls into question this type of caste system, imagining instead hosts who choose to associate with people who are 'poor, crippled, lame, and blind' (14:13) as their new network. The problem for hosts, however, as Jesus explicitly recognizes, is that no honor is forthcoming in return. Rather, it's an investment in the future.

So what?
'One does not live by bread alone,' as Jesus argues in the temptation scene (4:4). Nor is Jesus only concerned about what happens at meals. His teaching is about the way we treat others, especially those among us who unable to 'pay us back.' In a modern democratic society in which public political rhetoric emphasizes that all are (created) equal, it is easy to miss the emphasis of Jesus' teaching in his own status-oriented, honor-shame and hierarchical space.

Yet, we have our ways of distinguishing one from another, in order to structure our contemporary world. Oftentimes, these distinctions among us hinder us from true fellowship with one another. Jesus' story is a reminder to us about the company we keep. As Dr. Martin Luther King, Jr. understood, 'Our goal is to create a beloved community and this will require a qualitative change in our souls as well as a quantitative change in our lives.'

Luke Part 1 (1:14:13) Qindepthonline Lutheran Bible Study Youtube

Ask any parent or grandparent about the birth of a new baby and they typically can describe the event in great detail.

I have been regaled with these stories too many times to count. Some birth stories get a lot more press than others, including the birth of Prince George in the UK. It seems people wanted to know every detail. But for many births we know very little.

As the mother of an adopted child from Russia, all I have is the police report that was made when my son was abandoned at the hospital in Yekaterinburg hours after his birth. The story told by his birthmother is in the report and gives me a glimpse into the story of his birth. It makes me a little sad, but also makes me feel extremely blessed every time I think of it.

Birth stories are often extremely powerful. They can immediately bring us back to a joyous moment, they can sadly remind us of some couple's struggles with infertility, they can stir our imaginations of children hoped for, and they can make us aware of the difficult origin circumstances some folks had to overcome in their lives.

As most birth stories begin, the storyteller sets the stage. They describe the setting and the situation into which the child was born. They bring us into the realities of the event. In Luke we are told of the reason the family travelled so late in Mary's pregnancy. We are brought into the place of the birth and why the location of his birth came about (verses 1-7). In Luke, this birth story follows the story of John's birth, told in a similar fashion (1:57-80). These are joyous events, but also miraculous in so many ways.

The birth story of Jesus comes in three parts: the birth (verses 1-7), the proclamation of the birth to the shepherds (verses 8-20), and the circumcision and naming (verse 21). This is similar to the threefold structure of John's birth story. In many ancient and modern stories we might very well see the same structure: the birth; the announcement of the birth to others; and the circumcision and naming of boys, the naming of girls and uncircumcised males, dedication or infant baptism. But we, as Christians, despite the similarities of stories, believe that the birth of Jesus was different from all births before or since. This is the birth story of all birth stories, because this is the birth story of the Messiah, the Son of God.

The historical accuracy of the story is debated due to questions regarding the census dates as described by Luke, but nonetheless, Mary and Joseph are in Bethlehem for the birth according to Matthew, Mark and Luke.¹ The power of the story comes in its humbleness — a babe born in a stable or cave, wrapped in simple clothes, and laid to rest in an animal trough (verse 7).

Luke Part 1 (1:14:13) Qindepthonline Lutheran Bible Study English

The birth story is one of simplicity; the first ones told of the birth of the Messiah are shepherds out in the fields (verses 8-12). This is who Luke tells us learned of the event before all others. This is a stunning fact. It parallels a connection to the marginalized, the lowly, and the common and often unacceptable people of first century Judea that will be present throughout Jesus' life and ministry. It reminds us that these are the very people who Jesus will invite to be part of the Kingdom of God. These are the very people Jesus wants at a banquet of the Kingdom of God (14:13, 21).² What a glimpse into his future life this birth story provides. And what a life he will lead.

But for now he is a tiny baby with a birth story that is uniquely powerful in its simplicity. He is the son of God, but he is also the child of a young mother spent from labor and the son of a carpenter possibly unsure of how he will parent this newborn child.

Many new parents have fears and dreams for their newborns. Many worry about how their children's lives will turn out and if they will be happy. Some are confronted with a child's illness from the outset, while others will deal with significant health concerns for their children later on in life. Some will be close to their children and some will never learn to relate. Many will face tough teenage and young adult years. Many will watch their children thrive and succeed. Some have had many complications in completing adoptions processes. Many will just try to survive the pain of a child they will never get to raise themselves.

My mother told me, shortly after adopting my son, that all I can do is my best and then leave the rest to God and the lessons I taught him in the years he is in my care. I imagine that is part of what Mary is feeling. She is exhausted but happy. She is concerned but hopeful. And she knows that God has a role in her son's life unlike anything the world had seen or heard of before.

This is, after all, Christmas Eve and we should all be happy now, right? But that is not true for all who will hear you preach this night. In preaching this text, the sermon should be sensitive to the various realities of birth stories, childbirth and infertility, and child-rearing. Extoling the joys of parenting in the message may bring significant pain to some of your listeners. The preacher should also be aware that for many the holidays are not a very joyous time. Being delicate in regard to the realities of your context will be key.

Preaching a text about the birth of the hope of the world — a baby wrapped in simple cloths and laid in a manger — can offer an entry point into these varied situations. It is, after all, the birth story of all birth stories.

Luke Part 1 (1:14:13) Qindepthonline Lutheran Bible Study -

Luke Part 1 (1:14:13) Qindepthonline Lutheran Bible Study 1

¹ Fred B. Craddock, Luke (Louisville: John Knox Press, 1990), 34-35.

² Craddock, Luke, 36.