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LUKE - ACTS
CHRISTOLOGICAL EVENTS IN LUKE
A number of or messianic events hold an important place in the Synoptic
tradition. These are: the baptism and anointing of Jesus at the Jordan,
his temptation in the desert, his confession at Caesarea Philippi and
his transfiguration on the mountain. Luke adds another
significant event - Jesus' announcement in the synagogue in Nazareth
(Lk.4:14-21). [1]
1. THE BAPTISM AND ANOINTING OF JESUS
The story of the baptism of Jesus is simply told (see
Lk.3:21-22; cf.
Mt.3:13-17; Mk.1:9-11). Jesus is baptised, the Spirit descends on him,
and the Father's witness is given. Luke's account is similar to
Matthew's although less dramatic than Mark's. Mark says that John
"saw heaven being torn open" (Gk. schizomenous)
- Luke narrates that
"heaven was opened" (Gk. aneōchthēnai).
The prayer of Jesus (v.21)
Only Luke mentions the fact that Jesus was
praying at his baptism. He makes similar observations when Jesus
is facing major situations (Lk.6:12; 11:1; 22:41; 23:34). But
Jesus is never depicted praying for the sick or needy, [2] whereas the
church in the Acts found it necessary to do so (e.g., Acts
4:29-30). Prayer, whether in the ministry of Jesus or in the
ministry of the church in Acts, is seen to be important. Prayer,
as a request, is also significance in a number of recorded healings
(e.g., 4:38). Prayer is sometimes portrayed as an expression of
faith (e.g., 4:29-30).
The Spirit anoints Jesus (v.22)
The question as to whether John the
Baptist is the Messiah (Lk.3:15) is now answered: Luke affirms Jesus to
be the Messiah (vv.22-23). [3] Matthew recounts that Jesus is baptised
in order "to fulfil all righteousness", that is, in order to keep the
law (Mt.3:15; 5:17). Luke's omission of the phrase links Jesus'
obedience to his anointing by the Spirit - a theological point which is
repeated and applied in Acts 5:32 ("the Holy Spirit, whom God has given
to those who obey him"). Here Jesus is consecrated to his mission
by the anointing of the Holy Spirit.
C.K.Barrett says that as the Servant Jesus receives the gift of the
Spirit to empower him for service. [4] R.P.Menzies comments: "Luke not
only affirms that Jesus was begotten by the Spirit, he also declares
that the coming Spirit-baptizer was himself anointed with the Spirit"
[5]
The Father's witness (v.22)
With Matthew and Mark, Luke records the
Father's acknowledgement of his Son in the form of a bath-qol: "You are
my Son, whom I love; with you I am well pleased (v.22, cf.
Psa.2:7). Two titles are ascribed to Jesus here: first, the Son,
the chosen Son of God, and second, the elect Servant of the Lord (cf.
Lk.9:35; Isa.42:1; 44:2). The existential experience of baptism
is personal to Jesus and John (Jn.1:31-34). The dove was not seen by
the bystanders. [6]
2. THE TEMPTATION OF JESUS
The temptation narrative in Luke finds a common source with
Matthew in
Q [7] and compares with the shorter account in Mark (Lk.4:1-13; cf.
Mt.4:1-11; Mk.1:12-13). All three Synoptists see the temptation
of Jesus in terms of the Greek word peirazō
(to test, to tempt).
The Spirit leads Jesus into the
desert (4:1)
All the Synoptics relate
the Spirit to Jesus' temptation. But Luke contrasts with Mark as
far as the initial prompting of the Spirit is concerned. For
Mark, Jesus is "driven" (ekballei)
into the desert, whereas for Luke he
is led (ēgeto) into the place
of temptation. [8] Only Luke sees Jesus
coming triumphantly out of his conflict with the devil "in the power of
the Spirit" (4:14). The success and power of the Lord's ministry
relates to the Spirit. C.K.Barrett comments: "Jesus faces his
opponent fully and manifestly equipped with divine power". [9]
The significance of the temptation The conflict of Jesus with Satan is
important. It is a conflict which tests the motives of Jesus and
his power. Although Matthew's order of the three temptations
differs to that of Luke their messianic significance is the same. Jesus
is seen resisting temptation and, like a teacher, he uses Scripture to
combat the devil. L.Morris' observation has theological insight:
Jesus had just been baptised and now looked forward to the
public
ministry to which he had set his hand, but first he spent time in quiet
reflection in the wilderness. The story is of great interest...
Clearly he faced questions like: What sort of Messiah was he to be? Was
he to use his powers for personal ends? Or for the establishing of a
mighty empire that would rule the world in righteousness? Or for
working spectacular, if pointless, miracles? He rejected all these for
what they were, temptations of the devil. [10]
The three temptations (4:3-12)
The first temptation (vv.3-4) involves
commanding a stone ("stones" in Mt.4:3) to become bread. Jesus is
tempted to prove his messiahship by a selfish miracle. The
private nature of the temptation argues against the idea that the test
was to convince Jesus that his vocation could be fulfilled as a social
worker. The OT background to the narrative is the story of the
manna (see Ex.16). [11]
The second temptation (vv.5-8) takes
place in a "high place" where
Jesus is shown all the kingdoms of the world in a moment of time and
the offer is made of their authority and splendour. But Jesus
rejected political messiahship. [12] The narrative compares with the
story of Moses, when the Lord showed him the promised land from the
heights of Pisgah (Dt.34:1-3). The rejection of the devil's
lordship by Jesus is further developed by Luke in the Jesus and
Beelzebub narrative (11:14-20).
In the third temptation
(vv.9-12) the devil invites Jesus to
demonstrate his divine Sonship by throwing himself down from the
highest point of the temple. Satan used Scripture (see
Psa.19:11f.). But Jesus refused to put his Father to the test.
[13]
Jesus and Satan (4:13)
The Lucan statement that the devil left Jesus
for a time (4:13) is taken by H.Conzelmann to indicate that the devil
was kept in subjection until the end of the ministry of Jesus: "It was
a time of salvation; Satan was far away, it was a time without
temptation". [14] But this hypothesis may be contradicted by a
consideration of Lk.8:12; 10:18; 11:18; 13:16; 22:3,31.
Old Testament parallels
The parallels with the OT are evident: the
manna, e.g., note Pisgah (or Sinai), and the temple. The use of
"forty days" (4:2, par.) suggests that some deep theological
significance is behind the use of the story (Moses and Elijah fasted
for forty days in the desert (Ex.34:28; Dt.1:9; 1 Kgs.19:8)). [15]
J.A.Dawsey sees a reference to Moses in the temptation narrative, but
only likens Jesus to him in two of the temptations. In the
temptation where the devil took him up to the high mountain in 4:6f. he
likens Jesus to Joshua and the devil to Moses (!). But in the end
"all three (temptations), he says, "show the cunning effort to get
Jesus to identify himself as the Son of God who comes in the spirit and
tradition of Moses". [16]
"Jesus returned to Galilee in
the power of the Spirit" (4:14)
R.P.Menzies says that Jesus was equipped for his messianic task by the
Spirit. But he makes an interesting comment on the temptation
narrative - Jesus did not overcome the temptations of the devil by the
power of the Spirit. Rather, Jesus overcame Satan by his
commitment to Scripture. The Spirit is not said to be the source
of Jesus' obedience - rather, Jesus' obedience is the source of his
continuing relationship with the Spirit. [17]
3. THE ANNOUNCEMENT OF JESUS IN NAZARETH
The baptism, anointing and temptation pave the way for Jesus'
public
dénouement. Luke's record of the way Jesus introduced himself and
his mission in the synagogue in Nazareth is rather unique. Using the
account of the synagogue reading and sermon (4:14-30), he sets forth
Jesus as the one mighty in word and in deed (Lk.4:31-44). But
compare this with Mk.6:1-6; Mt.13:53-58. [18]
Jesus in the synagogue (4:14-15)
In common with the other Synoptists
Luke depicts the public ministry of Jesus commencing in Galilee (v.14;
Jn.1:43). His first emphasis is on Jesus as a teacher or rabbi
(v.15) and, perhaps as C.H.Dodd indicates, as a friend of humanity.
[19] Jesus is often pictured teaching in the synagogues or temple. [20]
The story of the cleansing of the temple (Lk.19:45-48) sees the temple
as a centre of teaching (cf., 20:1; 21:37-38). The prophecy of
Jerusalem becoming a centre of teaching is fulfilled (Isa.2:2-3 (cf.,
Isa.56:6-8; Mic.4:2).
Jesus' reading and sermon
(4:16-29)
In the synagogue Jesus read from
the scroll of Isaiah and applied it to himself. This central
passage is important as it indicates Jesus' understanding of himself
and of his mission. R.Stronstad sees Jesus claiming to be a
prophet, arguing from the Aramaic rendering found in the Targums. [21]
But Luke also portrays Jesus as the Servant of the Lord, the Ebed
Yahweh, who came to bring the Lord's salvation (cf., 1:31,
68-79. Note:
Lk.7:18-23; Mt.11:1-6, Q). The Lord Jesus read:
The Spirit of the Lord is on me;
because he has anointed me to preach
good news to the poor.
He has sent me to proclaim freedom for the
prisoners
and recovery of sight for the blind,
to release the
oppressed, to proclaim the year of the Lord's favour.
Jesus chose the reading from Isaiah 61:1f. (cf., Isa.58:6).
Strictly speaking it is not part of a Servant Song but does reflect
them. [22] The words are paralleled with Peter's: "How God anointed
Jesus of Nazareth with the Holy Spirit and power, and how he went
around doing good and healing all who were under the power of the
devil, because God was with him" (Acts 10:38).
M.Turner says that Luke has given "this passage a place of very special
importance in his whole literary enterprise", and studies the passage
in some detail. [23] Scholars have sought to interpret the passage from
the point of view of the Exodus or the Day of Jubilee. Liberation
theology has made political gain from it. [24] R.P.Menzies sees the
pericope (4:16-30) as "the cornerstone of Luke's entire theological
program", combining as it does the major themes of the work of the
Spirit, the universality of the gospel, the grace of God, and the
rejection of Jesus. [25]
"The Spirit of the Lord is on
me" (4:18 and 10:21)
The verse is of
interest in that "the only other direct reference to the Spirit on
Jesus in Luke comes at 10:21". (M.Turner). [26]
4. THE CONFESSION AT CAESAREA PHILIPPI
Peter's confession of Jesus at Caesarea Philippi is a high
water mark
in the Synoptic tradition (Mt.16:13-20; Mk.8:27-30; Lk.9:18-27).
Peter represents the disciples of Jesus confessing Jesus as the Christ.
[27] Matthew's fuller confession, "You are the Christ, the Son of the
living God" (Mt.16:16) compares with Luke's, "The Christ of God"
(9:20).
The messianic secret
The fact that Jesus warned his disciples not to
confess him publicly as Messiah raises a number of questions about the
so-called "messianic secret". Jesus did not openly confess
himself to be the Messiah - so, did he see himself as the Messiah or
not? An answer may be found in his preferred self-designation of the
Son of Man (note Lk.9:21-22). [28]
The charismatic significance of
Caesarea Philippi
The Spirit is not
named in association with this pericope. However, the first
prediction of the Lord's suffering (Lk.9:22) introduces the theme of
persecution. According to Matthew, Peter's insight into Jesus'
identity was given by revelation (Mt.16:17). Luke does not
develop this point.
5. THE TRANSFIGURATION OF JESUS
The transfiguration of Jesus is found in Mt.17:1-8; Mk.9:2-8;
Lk.9:28-36. The story is deeply embedded in Christian tradition -
as 2 Pet.1:16-18 indicates. [29]
"This is my Son" (9:35)
The transfiguration reflects the theological
awareness found in the baptism and anointing and the sermon in
Nazareth. The divine bath-qol again
announces the Sonship of
Jesus in the language of Scripture (Psa.2:7; Isa.42:1). Jesus is
seen to be greater than the law (Moses) and the prophets (Elijah). Only
Luke mentions the fact that Jesus' conversation with Moses and Elijah
was about his coming departure or exodus (elegon tēn exodon autou) -
the cross (9:31).
The charismatic significance of
the transfiguration
Again, the Spirit
does not surface as a feature in this pericope. However, the
narrative may be compared with the passage in 2 Corinthians, where Paul
compares the glorious giving of the law through Moses at Sinai with the
glory that comes with the gospel (2 Cor.3:7-18). Moses is
compared with the believer (v.13) and their transformation (Gk. metamorphoō, to transform,
transfigure) is compared with Christ's
–"[we] are being transformed into his likeness with ever-increasing
glory..." (v.18). [30]
6. QUESTIONS
1. Consider the arrangement of the Lord's temptations in Mt.4
and
Lk.4. Why are they in a different order? Is Luke free to redact
traditions to fit them into his theological framework?
2. How is Jesus
the believer's example in his baptism, anointing, and temptation?
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