Led by the Spirit. Lenten Studies in Luke s Gospel. Robert Bos. available from MediaCom - phone

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1 Led by the Spirit Lenten Studies in Luke s Gospel Robert Bos available from MediaCom - phone

2 Published by MediaCom Education Inc PO Box 610 Unley SA 5061 Australia Phone Toll Free Robert Bos 2012 All rights reserved. This publication is copyright. Other than for the purposes of and subject to the conditions of the Copyright Act, no part if it may in any form or by any means (electronic, mechanical, microcopying, photocopying, recording or otherwise) be reproduced, stored in a retrieval system or transmitted without prior written permission from the publisher. First printed September 2012 National Library of Australia Cataloguing-in-Publication entry Author: Bos, Robert, Title: Led by the spirit : Lenten Studies in Luke s gospel / Robert Bos. ISBN: Subjects: (pbk.) Bible. N.T. Luke - Criticism, interpretation, etc. Dewey Number:

3 Contents Introduction Session 1 Jesus is tested Session 2 Jesus at prayer Session 3 Turning round the right way Session 4 Lost and found Session 5 Jesus on trial Session 6 Jesus death and resurrection Further reading available from MediaCom - phone

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5 Introduction The writer and his work The Gospel According to St Luke was written by a well-educated Christian around A.D. 80. The author had before him various sources (Luke 1:1-4), including Mark s Gospel written some 20 years earlier. In contrast to Mark s much cruder style, Luke writes in excellent Greek and employs features of ancient history writing. He assures his readers he had done his research carefully! He addresses his work to Theophilus (1:3) whom Luke honours with the title, most excellent. It is therefore quite possible that he is a high-ranking Roman official. Luke continues his account in a second volume where he recounts the story of the church in the thirty or so years after Jesus. This second volume is in our Bible as The Acts of the Apostles. As in the Gospel, he tells the story so as to bring a message to help people respond to the crises in his community. Acts, too, is addressed to Theophilus in Acts 1:1, and he refers back to his first book, our gospel, in the same verse. In the Gospel, there is a long narrative of Jesus journeying towards Jerusalem, starting in Luke 9:51 and culminating in his death and resurrection. In Acts, the journey is from Jerusalem outward (1:8), culminating in the message being preached openly in Rome, the heart of the empire (Acts 28:23-31). Crises in Luke s community Luke is a pastor-theologian. He is deeply sensitive to the questions, struggles and pain his little community is experiencing. Luke therefore retells the story of Jesus so as to respond to their pressing concerns. Luke s people were undergoing great difficulties. The earliest Jesusfollowers were a part of Judaism. First century Judaism was diverse, and those who saw Jesus as the promised Messiah formed just one of any Lenten Study in Luke s Gospel 5

6 number of different groups. Paul, who wrote his letters mainly in the 50 s, always saw himself as an observant Jew, albeit one who, following his life-changing experience on the road to Damascus (Acts 9:1-9, Gal. 1:13-16), believed fervently that Jesus was God s chosen one and God was making Jews and non-jews one people. But by the time of Luke s writing around A.D. 80, membership of the Jewish synagogues on the part of Jesus-followers had become difficult, even impossible. There were growing tensions and increasing separation. What had changed? The Romans had destroyed the Temple in Jerusalem in A.D. 70. The Holy Place, the habitation of God, the focus of Jewish worship and devotion, was no more. The priests and the sacrificial system, the great Jewish Temple festivals, were finished. Yet Judaism survived. How? Under the leadership of the Pharisees, Judaism reorganised to emphasise the keeping of the Law, both the written Law (largely our Old Testament) and the oral Law (traditions and interpretations of scripture passed on by religious teachers). To maintain their unique religious and ethnic identity, mainstream Judaism tightened the purity laws strict food laws, laws about ritual washing, and the keeping of Sabbath. These practices, from being the preoccupations of one group, the Pharisees, were increasingly required of all Jews. It marked them off from others. Inevitably, it led to Jews separating themselves from non-jews who did not observe such practices and were therefore regarded as ritually unclean. It therefore became difficult for non-jewish Jesus-followers to continue worship and fellowship in the synagogues and they were steadily excluded. Luke s community must therefore have wondered if they were now cut off from the ancient promises, perhaps even from God. And there was a second crisis. The first generation of Christians was convinced Jesus would return in their lifetime. (See 1 Thess. 4:13-18 for example.) By the 80 s most of the first generation had passed away and still the risen, ascended Christ had not returned. Many Christians felt disillusioned and had a crisis of faith. 6 Led by the Spirit

7 Thirdly, Christians came under increasing suspicion and pressure from the Roman authorities. The Roman historian Suetonius, writing around A.D. 120, tells us, Since the Jews were continually making disturbances at the instigation of Chrestus, he [Claudius] expelled them from Rome. This occurred around A.D. 49. Luke refers to this event in Acts 18:2. How then does Luke bring a message of hope to his discouraged and down-hearted people? Firstly, in recounting the story of Jesus, Luke emphasises that God s purposes of world-renewal are being fulfilled in Jesus. It is in him that God s ancient promises to Israel are being worked out. There is a direct continuity from the Law and the Prophets of the Jewish scriptures to Jesus and his people (Luke 16:16). Secondly, Luke dampens any expectations of the imminent return of Christ. He counsels them not to follow those who claim Christ is returning soon (Luke 21:8; Acts 1:6,7). Thirdly, Luke tells his people persecution may come, but this does not mean they have been abandoned by God. It is a time for standing firm (Luke 21:12-19). At the same time, to avert any persecution, Luke is careful not to write anything that might be interpreted as critical of the Roman authorities. Addressing both volumes to Theophilus may well be part of his strategy. Also, in telling the story of Jesus trial and execution, he avoids suggesting Roman officials are in any way to blame. Pilate declares Jesus innocent no less than three times (Luke 23:4; 23:13-15; 23:22) and the Roman centurion overseeing the crucifixion also pronounces him innocent (23:47). Similarly in Acts, Roman officials repeatedly find no case against Paul. As you hear and read Luke s Gospel this year, you may like to note where you see these messages coming through. So we note Luke retells the story of Jesus in such a way as to respond to the genuine and serious issues in his community in the 80s. In the same Lenten Study in Luke s Gospel 7

8 way, as we meditate deeply on Luke s Gospel, we can allow the story to enlighten the issues we are facing in our century, so different from the time of Luke. In this way we too can find meaning, hope and direction in the life, death and resurrection of Jesus. What does Luke say about Jesus? It goes without saying Jesus is the central character in Luke s narrative. Luke presents us with a very human Jesus a Palestinian Jew, who has an ancestry traced to King David. Born in Bethlehem, he is raised in Nazareth. He goes through the same rituals as any Jewish boy. He is tempted, rejected by his own people, eats, sleeps, has compassion on those suffering, rejoices, gets angry, feels sorrow, delights in children, forgives, weeps and recoils from pain and suffering. At the same time, Luke tells us things about Jesus to demonstrate that he is no ordinary human person. He is born of a virgin, guided by the Spirit, has an extraordinary intimacy with God, has profound wisdom, performs miracles and is raised from death. As Messiah (Christos in Greek), he is God s special agent to restore God s dominion. Jesus is also called Lord. In Luke s context it was both a Jewish way of referring to God and a Roman title for the Emperor. There is probably a not-too-subtle suggestion that the Roman Emperor is not divine, as some claimed, and could not claim ultimate allegiance. Only Jesus, as God s chosen one, can be given such loyalty. Luke (but not Mark or Matthew) also gives Jesus the title, Saviour (1:47; 1:69; 2:11). Again, the title has both a Jewish background, where it is used of people who deliver Israel from their enemies, and a Graeco-Roman background, where it is used of emperors, gods, and even philosophers and physicians. The term son of God also has both a Jewish and a Graeco-Roman 8 Led by the Spirit

9 background. In Jewish thinking it was used of angels, kings and of particularly admired and respected men. In the Egyptian, Greek and Roman worlds the title was especially used of kings and mythical heroes. In Luke, as in Mark and Matthew, Jesus himself prefers the term son of man. The term usually meant simply a human person, a mortal. In Jewish thinking, however, there was also a hint of the mysterious being of Daniel 7:13-14 who would come at the end of time. In John s Gospel and the book of Revelation, the term is used in this way. Knowing how these terms were used at the time Luke was writing helps us to understand better what Luke probably meant and how his original readers probably heard the Gospel. The studies The key passages for study mainly follow the lectionary readings for Lent in Year C. To maintain the flow of Luke s thought, I have omitted the reading from John s Gospel in week 5 and brought forward the reading for Lent 6. Furthermore, we can t really do justice to Luke, or the Lenten season, without including the crucifixion and resurrection. We will meditate on this in session 6. Please set aside between 60 and 90 minutes for each session. Each member of the group will need a copy of the Bible, as well as a copy of this study booklet. Leading a group to use these studies requires no special skills. The material can simply be worked through in the order it appears. The leader should invite different people to read several paragraphs each, pausing from time to time to invite brief comments or observations, without allowing these to deflect the group from the flow of the material. When it comes to the sections headed For thought and discussion, divide Lenten Study in Luke s Gospel 9

10 into groups of no more than five people each. Allow about 30 minutes for discussion in the small groups. Invite each group to bring back to the larger group two or three insights they found particularly refreshing or helpful. The Deepening your reflection sections are intended for personal use during the week. My prayer is that both your group discussions and your individual reflection will help you to meditate deeply on the person of Jesus so as to nourish your minds and hearts, deepen your devotion and enrich your everyday living. Robert Bos Sunshine Coast, Queensland, Australia 10 Led by the Spirit

11 Session 1 Jesus is tested Getting started In everyday speech we often trivialize important Christian themes. One of these is temptation. In this session we will see that temptation is about much more than chocolate, buying something we do not really need, or admiring another person s shapely body! We will see temptation is about testing, and making some basic decisions about life. What is really important? What are our priorities? What are the values we will live by? To what are we really committed? Prayer Loving God of all creation, As we reflect on the life of Jesus, we see more of who you are. You care for us more than we can ever know, and want the best for us. As your Spirit led Jesus into the wilderness, so may the Spirit guide us in this Lenten season. May we be ready to hear your words of acceptance, comfort and assurance, while also being open to your challenge. In Jesus name. Amen. Story Sushila was at a cross-road in her life. She had done well at secondary school, consistently scoring high marks, particularly in maths, physics and art, the subjects she most enjoyed. She seriously considered studying architecture. Sushila s father, however, wanted her to study accountancy. He had Lenten Study in Luke s Gospel 11

12 migrated from India as a young man. Having known real poverty in his childhood, he was determined now to make the most of his opportunities in Australia. He worked long hours managing a petrol station and expected his children to help the family become financially well-off. The family was Christian and attended church as their work in the service station allowed. Lately, Sushila had sensed God was calling her to work in international development. On trips to India to visit family, she had observed people living in squalid slums in Mumbai. She felt challenged to work alongside such people to make a difference to their lives. What path would she follow? Her own inclinations? The expectations of her family? Or would she pursue what she believed God was leading her to do? Bible Read Luke 4:1-13 in a couple of different translations. Jesus had undergone baptism in the Jordan (Luke 3:21-22). It was an awe-filled experience. God s Spirit came on him and he heard those amazing words of acceptance and assurance, You are my beloved Son. With you I am well pleased. 12 Led by the Spirit

13 Now, filled with the Spirit, Jesus is led into the wilderness. The area between the Jordan and Jerusalem is a dry, treeless, rocky, barren place. Here, he fasts and prays to consider what it all means and what he will do. It is a testing time. The experience Jesus has here seems to be a kind of vision. Note the reference in verse 5 to seeing all the kingdoms of the world in a moment of time. Jesus was alone. The only way the gospel writer could know about these events is if Jesus at some stage shared his experience with his close friends, who then passed it on to others. Jesus is there for forty days. Many who first heard Luke s Gospel read to them would immediately have been reminded about some stories in the Jewish scriptures. In the time of Noah, it rained for forty days (Gen. 7:12). Moses was on the holy mountain for forty days (Exod. 24:18). Elijah journeyed to Mount Horeb for forty days without food (1 Kings 19:8). The central story for the Jewish people, however, was their ancestors 40 years in the wilderness after their escape from slavery and before entering the land God led them to. Wavering in their trust of the God who had brought them out of slavery, the people grumbled about not having food, and God provided for them (Exod. 16). Jesus first test is to turn stones into bread. No wonder! He is famished. Notice the devil comes when Jesus is at his most vulnerable, towards the end of the forty days. Jesus is tempted to use his powers for his own benefit. Jesus responds with a quotation from Deut. 8:3. Read Deut. 8:1-10 to grasp the context. In the second test, Jesus is shown all the kingdoms of the world. Jesus is offered all earthly power in return for worshipping the devil. Lenten Study in Luke s Gospel 13

14 The Romans had conquered most of the known world. Jesus people were deeply aware that, while the Romans had brought some benefits, mostly their rule was oppressive and resulted in exploitation of the people. Perhaps Jesus thought for a brief moment that if he grasped political power he could use it for good? But the price to be paid was too high. In any case, was it really the devil s prerogative to give the authority over nations? Again Jesus responds with a quotation from scripture, and again from Deuteronomy (6:13 and 10:20). The context for these passages is temptation to forget God and ignore the needy in times of abundance. Jesus has twice rejected the devil by quoting scripture. Now in the third test, the devil himself quotes scripture Psalm 91: The whole Psalm is an assurance of God s protection. He tempts Jesus to win over the crowds by a spectacular and daring act, suggesting no harm will come to him. Jesus rejects this also. It is not our place to test God (Deut. 6:16; Isaiah 7:12). Jesus will not be deflected from his task. He will serve God in the way God wants. Jesus will do God s will and bring in God s new reign of peace and wholeness, not through tricks, coercion or sensationalism, but through self-giving and service and so commence a quiet revolution to transform the world. Where Israel failed its tests in the wilderness, Jesus succeeded. Yet there is a note of ominous foreboding in verse 13. The testing time for Jesus is not over yet! Lent is a forty day period to reflect on our lives and struggle with where our ultimate loyalty lies, and where we give our allegiance. Then we ask what this means for our priorities, life directions and the values we live by. 14 Led by the Spirit

15 For thought and discussion 1. Luke has already told us Jesus had a special relationship with God and would bring in a new era of blessing and peace. Did Jesus special relationship with the Father mean it was easier for him to pass the test, to resist temptation, than it might be for us? 2. In his commentary on Luke s Gospel Fred Craddock says, The Scriptures variously characterize the power of evil in the world: tendencies within ourselves; a personal being outside ourselves, apparently a powerful angel gone astray; a cosmic power; and organized forces arrayed against the will of God. In whatever images or concepts, scripture agrees with experience there is in us and among us strong opposition to love, health, wholeness and peace (page 55). How do you understand the forces of evil? Where do you see the forces of evil actively at work? 3. What wilderness places have you been in, or do you find yourself in now? Was it, or is it a time of testing? Was God s Spirit near or remote? (Please share with others only what you feel comfortable telling them.) 4. Luke says Jesus was led into the wilderness by the Spirit. Do you think God gives us times of testing? Or does God somehow use times of testing? What benefits might come from such times? Closing meditation Meditate quietly for a time on the wonder of God s Spirit leading us through wilderness times into new places of beauty and peace. One person may like to close with prayer, or the group could say together: The grace of our Lord Jesus Christ, The love of God Lenten Study in Luke s Gospel 15

16 And the fellowship of the Holy Spirit Be with us all, now and evermore. Amen Deepening your reflection Lent is an opportunity to set aside some of our busy routines and give time to reflecting on the most important questions of life. Some churches suspend all meetings and activities except Sunday worship and Lenten Studies. What will you do with the gift of Lent this year? Perhaps it will be a time for dealing with some of your inner demons, for entering some of the frightening dark places in your life, in order to find healing, growth and wholeness. If you have not already read the Introduction in this booklet, you may like to do so during this coming week. 16 Led by the Spirit