Luke 3:15-22
©Marian Free
In the name of God who consistently bursts through the bounds of our expectations. Amen.
“When Jesus also had been baptized and was praying, the heaven was opened, and the Holy Spirit descended upon him” (Luke 3:21,22). These are details of Jesus’ Baptism with which we are familiar, but a closer look reveals two unique features which tell us something about Luke’s agenda in writing the gospel. In the first instance we note that it is only Luke who mentions that Jesus was praying. Prayer is an important feature of this gospel. On a number of occasions, Jesus will withdraw to pray. Secondly, the observant may have noted that Luke uses expression “Holy Spirit” where other writers refer to the Spirit of God.”
It is a small but significant difference. As we read on, we will discover that the Holy Spirit plays a significant role in this gospel. In the first three chapters alone, Luke refers to the Holy Spirit at least five times. In all the Holy Spirit makes 28 appearances in Luke’s gospel!
Luke makes it clear from the start that he has a particular reason for writing the gospel – to write an orderly account for one Theophilis, who is a person of Greek (not Jewish descent). From the tweaks Luke makes in the re-telling of the gospel, we can also assume that Theophilis is an urban dweller and not a Palestinian peasant and that he is comfortably off. Among the clues that lead to these conclusions the fact that in Luke Peter is not a hired hand but the owner of his boat – someone to whom Theophilis could relate and that according to Luke, the friends of the paralytic lift tiles off the roof to lower the man inside the house (in Matthew the friends dig through a flat dirt roof typical of Palestinian homes).
A number of other peculiarities of the Lukan gospel are evident from the first few chapters. For instance, the author of Luke is keen to situate the life of Jesus in the broader history of the Empire and of the Jewish faith. In the birth narrative he mentions King Herod, Emperor Augustus and Governor Quirinius and the time of the census. Introducing John’s baptism he tells us it is: “ the fifteenth year of the reign of Emperor Tiberius, when Pontius Pilate was governor of Judea, and Herod was ruler of Galilee, and his brother Philip ruler of the region of Ituraea and Trachonitis, and Lysanias ruler of Abilene, and during the high priesthood of Annas and Caiaphas.” This historical background gives further credence to the events he is recounting and speaks to a history with which his readers would have been familiar.
Interestingly, Luke begins his gospel with the birth narrative of John (not of Jesus). In so doing, he establishes John as a prophet and creates a bridge (which is also a break) between the prophets and Jesus. Despite the fact that Luke is addressing a Gentile, he is keen to establish that faith in Jesus does not arise in a vacuum but emerges out of the ancient faith of Judaism. The connection with Judaism is strengthened by the fact that the Gospel begins and ends in Jerusalem and the Temple plays a key role in the first few chapters. Jesus participates in the Jewish rituals. He is circumcised and is presented in the Temple and his family make the yearly trip from Nazareth for the Passover. In addressing Theophilis, Luke understood that it was essential to stress the historic roots of this apparently new faith which both gave it credibility and protection in a world in which any new belief system was regarded as a superstition and a to the stability of society.
Some of Luke’s other interests make an appearance in these first few chapters not least his concern for the poor and the marginalised. You will look in vain for magi bearing gifts and find instead poor (despised) shepherds at the birth of Jesus. Mary will declare that God has scattered the proud in the thoughts of their hearts, brought down the powerful from their thrones and lifted up the lowly, that God has sent the rich away empty and filled the hungry with good things. A negative attitude to wealth will be further revealed in the parable of the rich man and Lazarus and of the barn builder.
Whereas Matthew’s focus is the lost sheep of Israel, Luke’s gospel has a universal focus as is demonstrated by a family tree that goes all the way back to Adam (the ancestor of humanity) and Simeon’s song which announces Jesus as a light to the Gentiles. This may be why it is Luke who includes parables and accounts of non-Jews. In Luke it is a Samaritan leper who is the only one of ten to return to give thanks and in the parable of neighbours, it is the most unlikely person, the outsider, the Samaritan who is the hero of the story.
Luke’s positive attitude to women is also evident from the start. Elizabeth and Mary play key roles in the birth narratives, whereas Zechariah’s disbelief is made evident, and Joseph barely rates a mention. Later it is Luke who will tell us that women who followed Jesus supported him financially and Luke who will use women as metaphors for God in the parable of the lost coin and of the yeast.
Using a the feminine for God is not the only surprise in Luke’s imagery. In the parable of the Prodigal son the father (God?) casts aside his dignity and ignores social convention to run to greet the son who wished him dead and in the parable of the steward it appears that wily behaviour is being commended. These are only some of the ways in which Luke’s re-telling of the Jesus story differs from that of the other gospel writers.
As we journey through this gospel during the year we will notice the nuances that are unique to Luke and we will notice the changes he has made to present the Gospel as the gift of salvation for all people, but especially for the marginalised and excluded.
So pay attention, keep your eyes and ears open and be prepared to be surprised!