The Gospel of Luke

by Pablo T. Gadenz

  a. For the ideas in this sidebar, see Michael F. Bird, Are You the One Who Is to Come? The Historical Jesus and the Messianic Question (Grand Rapids: Baker Academic, 2009), 31–62; John J. Collins, The Scepter and the Star: Messianism in Light of the Dead Sea Scrolls, 2nd ed. (Grand Rapids: Eerdmans, 2010), 79–148.

  b. Psalms of Solomon 17.21, 32 (NETS).

  c. 1QS IX, 11; 1Q28a II, 11–21.

  d. 4Q521 2 II, 1–12; 11Q13 II, 15–20.

  In addition, the immediate context in Luke sheds light on this title. Only in Luke is the multiplication of the loaves (9:10–17) tightly sandwiched between the questions of his identity (9:7–9, 18–20) that receive their answer in Peter’s confession. “In the time between Herod’s question and Peter’s answer (you are ‘the Messiah of God,’ 9:20), Jesus acts out his identity”7 as Messiah. In other words, the recognition of his messianic identity is connected to the feeding miracle, just as later at the Last Supper (22:19) and at Emmaus, he will be “made known to them in the breaking of the bread” (24:35).8 Therefore, the Old Testament allusions found in the miracle of the loaves and fishes also help readers understand aspects of his messianic identity. For example, Jesus as Messiah is like a new Moses who brings back the treasury of manna (see comment on 9:12–15). He is a prophetic Messiah who works miracles like Elisha, who was an anointed prophet (1 Kings 19:16). He is, of course, also a kingly Messiah in the line of David (see Luke 1:32–33; 2:11). In this regard, Jesus’ preaching on the kingdom of God (4:43; 8:1, 10), mentioned again in the immediate context (9:11), is also part of his mission as a kingly Messiah. Both Jesus’ words and deeds thus prepare for Peter’s confession.

  [9:21]

  In response, Jesus rebuked or, rather, ordered his disciples forcefully, commanding them not to tell this to anyone. He did not reprimand them for confessing him as Messiah but instead indicated that this truth could not yet be proclaimed openly. Apparently, Jesus has more to reveal regarding his messianic identity. The disciples comply with this order, as no one again speaks of him as Messiah until Jesus himself raises the issue after the long journey to Jerusalem (Luke 20:41).

  [9:22]

  The further revelation (which in the Greek text continues the same sentence without interruption) is that the Messiah must suffer greatly. The verb “must,” as elsewhere in Luke (see comment on 2:49), expresses what is necessary to fulfill God’s plan. However, the Messiah’s suffering will be difficult for the disciples to understand (9:45; 18:34). Only after his death and resurrection will Jesus be able to explain to them, from the Scriptures, that it was “necessary that the Messiah should suffer” (24:26) because it was “written that the Messiah would suffer” (24:46). Later in Acts, equipped with this deeper understanding of God’s plan (Acts 2:23), Peter will renew his confession of Jesus as the Messiah, a Messiah whom the Scriptures predicted “would suffer” (Acts 3:18; also Paul in Acts 17:3; 26:23).

  In introducing his sufferings in this first passion prediction, Jesus refers to himself again as the Son of Man (Luke 5:24; 6:5, 22; 7:34), a title that appears in his other predictions that he will be rejected and killed (17:24–25; 18:31–33). The ones who will reject Jesus are the Jewish leaders of the Jerusalem †Sanhedrin (22:66): the elders, the chief priests, and the scribes (see 20:1, 19). Jesus will also allude to his passion in other sayings and a parable (12:50; 13:33; 20:9–18).

  Jesus’ further revelation concerns not just his death but also his resurrection: on the third day he will be raised (18:33). After the resurrection, the angels at the tomb will recall this prediction (24:7). The risen Jesus will then explain to his disciples that this too was foretold in the Scriptures (24:25–27, 46; e.g., Hosea 6:2). Jesus’ clarification regarding what kind of Messiah he is thus sets the stage for the rest of the Gospel.

  BIBLICAL BACKGROUND

  The Son of Man

  In Luke, Jesus refers to himself as “the Son of Man” twenty-five times (including 24:7, where the two men at the tomb quote his earlier words). Like the occurrences in the other Gospels, these fall roughly into three categories, referring to his public ministry (e.g., 5:24; 6:5; 9:58; 19:10), his suffering (e.g., 9:22, 44; 18:31), or his glorification and future coming (e.g., 9:26; 17:30; 21:27; 22:69). In the Old Testament, the phrase “son of man” (Hebrew ben-’adam) often refers to humanity in general or to some mortal human being—in other words, a descendant of Adam (e.g., Num 23:19; Pss 8:5; 146:3). The prophet Ezekiel is addressed in this way almost a hundred times (e.g., Ezek 2:1). Hence, even though the phrase is also used for the Davidic king (Ps 80:18), it lacked the overt political implications of a title like “Messiah.” Jesus could thus safely use the phrase to speak about himself. However, some of Jesus’ “Son of Man” sayings (e.g., Luke 9:26; 21:27; 22:69) clearly allude to the book of Daniel:

  I saw coming with the clouds of heaven

  One like a son of man.

  When he reached the Ancient of Days

  and was presented before him,

  He received dominion, splendor, and kingship. (Dan 7:13–14)

  At times, such occurrences imply that Jesus has divine authority—for example, to forgive sins (see Luke 5:21, 24). Moreover, in Jewish writings of the period, the figure from Daniel 7 was understood to be a kingly messiaha or a priestly figure (see Rev 1:13),b both of which also shed light on Jesus’ use of the title.

  a. 1 Enoch 46–52; 61–62; 4 Ezra 13. See John J. Collins, “The Son of Man in Ancient Judaism,” in Handbook for the Study of the Historical Jesus, ed. Tom Holmén and Stanley E. Porter, 4 vols. (Leiden: Brill, 2011), 2:1552–61.

  b. 1 Enoch 14. See Crispin H. T. Fletcher-Louis, “Jewish Apocalyptic and Apocalypticism,” in Holmén and Porter, Handbook for the Study of the Historical Jesus, 2:1598–1600. See also Fletcher-Louis, “Jesus as the High Priestly Messiah: Part 2,” Journal for the Study of the Historical Jesus 5 (2007): 57–60, 71–77.

  [9:23]

  Not surprisingly, the revelation of Jesus’ sufferings has implications for all disciples. The one who wishes to come after (opisō) a suffering Messiah can hardly expect to escape suffering. Rather than pursue their own selfish ambitions, his followers should deny themselves and even take up their cross (see Luke 14:27). Jesus’ hearers would have been familiar with this image in light of the Roman practice of crucifixion, in which a condemned person often carried the crossbeam to the site of execution. However, they could hardly have grasped its full significance until Jesus was himself put to death on a cross. As Jesus was being led away to be crucified, Simon of Cyrene literally fulfilled this command, as “the cross” was laid on him so that he could “carry it behind” (opisthen) Jesus (23:26). Nevertheless, carrying the cross is not reserved for such exceptional moments or for cases of martyrdom but is a daily task—an emphasis found only in Luke—involving dying to one’s desires so as to belong to Christ more completely (see Gal 2:19–20; 5:24).

  LIVING TRADITION

  Taking Up the Cross

  Thomas à Kempis gives readers of The Imitation of Christ a powerful exhortation to heed Jesus’ teaching about the cross:

  Why then are you afraid to take up the cross, the way that leads to the kingdom of God? In the cross is salvation; in the cross is life; in the cross is protection; in the cross is heavenly sweetness; in the cross is strength of mind; in the cross is spiritual joy; in the cross is supreme virtue; in the cross is perfect holiness. There is no salvation for the soul nor hope for eternal life, except in the cross. So take up your cross and follow Jesus, and you will go on to eternal life. He went before you carrying his cross, and on the cross he died for you, that you too may carry your cross, and that you too may die on the cross. If you die with him, you will live with him. If you join him in suffering, you will join him in glory. . . .

  If there had been anything better, anything more suited or more useful to our salvation than suffering, Christ surely would have pointed it out to us by his word and example. For the disciples who followed him and for all those who wish to follow him
, he clearly urges carrying the cross, saying: “If anyone would come after me, let him deny himself and take up his cross and follow me” [Matt 16:24; Luke 9:23].a

  a. Thomas à Kempis, The Imitation of Christ 2.12, trans. William C. Creasy (Macon, GA: Mercer University Press, 2015), 48, 51.

  [9:24]

  Three explanatory phrases develop this teaching (Luke 9:24–26). First, those who avoid the cross, wishing to save their lives, will lose them, but paradoxically those who embrace the cross, thereby losing their lives for the sake of the Messiah, will save them (17:33). This paradox recalls the promise of great reward in heaven to those who are hated for the sake of the Son of Man (6:22–23). Jesus later gives more examples of what it means to lose one’s life, indicating that those who give up relationships or material things “for the sake of the kingdom of God” will receive back from God “an overabundant return” (18:29–30).

  [9:25]

  Second, it does not matter if those who avoid the cross are otherwise so successful as to gain the whole world (see 4:5–6). Since “life does not consist of possessions” (12:15), they will still lose or forfeit themselves.

  [9:26]

  Third, some avoid the cross because they are ashamed of a suffering Messiah and his words. This is because “the word of the cross is folly to those who are perishing” (1 Cor 1:18 RSV). However, true disciples, such as Paul, are “not ashamed of the gospel” (Rom 1:16). They recognize “the power of God” (1 Cor 1:18) in Jesus’ message of the cross and hence even make the cross their “boast” (Gal 6:14). Jesus here warns those who are ashamed of him that the Son of Man will be ashamed of them when he comes in his glory (Luke 12:9). This is the first time that Jesus mentions his second coming (12:40; 17:24; 18:8; 21:27). It is also the clearest allusion so far to the figure mentioned in Daniel: “There came one like a son of man. . . . / And to him was given dominion / and glory and kingdom” (Dan 7:13–14 RSV). This appearance of the glory of the Son together with the glory of God the Father and of the holy angels was already anticipated at Jesus’ birth (Luke 2:9–14).

  As all three explanatory phrases make clear, therefore, the decision to follow Jesus by taking up one’s cross is something of no little importance. One’s salvation depends on it!

  [9:27]

  After the radical demands of the foregoing verses, Jesus ends with a consoling promise: there are some present who will see the kingdom of God before they taste death. As with other sayings about the kingdom, this one spans the present and the future. On the one hand, the kingdom has already come with Jesus (6:20; 10:9–11; 11:20; 17:21). On the other hand, the kingdom will come more fully in the future (21:31; 22:16, 18), beginning with Jesus’ resurrection and ascension. The statement may thus refer to those standing there, especially the apostles, who after Jesus’ resurrection will see him and hear him speak about the kingdom of God and will become witnesses of these events (Acts 1:3, 9, 22; 10:41). The saying here also leads directly into the passage about the transfiguration, where three of the apostles who will become witnesses of the resurrection—Peter, John, and James—will immediately get a glimpse of the kingdom as they see Jesus’ glory (Luke 9:32).

  In the few verses following Peter’s confession, Jesus has thus laid out the principal elements of the rest of his messianic mission: his suffering, death, resurrection, and coming in glory.

  Reflection and Application (9:18–27)

  Who do you say that I am? Jesus asks each of us this question today. It is a question we cannot ignore, because our eternal salvation depends on how we respond, both with our words and with our lives. Pope Benedict XVI suggests a response for us: “Say to him: ‘Jesus, I know that you are the Son of God who have given your life for me. I want to follow you faithfully and to be led by your word. You know me, and you love me. I place my trust in you, and I put my whole life into your hands. I want you to be the power that strengthens me and the joy that never leaves me.’”9

  The Transfiguration of Jesus (9:28–36)

  28About eight days after he said this, he took Peter, John, and James and went up the mountain to pray. 29While he was praying his face changed in appearance and his clothing became dazzling white. 30And behold, two men were conversing with him, Moses and Elijah, 31who appeared in glory and spoke of his exodus that he was going to accomplish in Jerusalem. 32Peter and his companions had been overcome by sleep, but becoming fully awake, they saw his glory and the two men standing with him. 33As they were about to part from him, Peter said to Jesus, “Master, it is good that we are here; let us make three tents, one for you, one for Moses, and one for Elijah.” But he did not know what he was saying. 34While he was still speaking, a cloud came and cast a shadow over them, and they became frightened when they entered the cloud. 35Then from the cloud came a voice that said, “This is my chosen Son; listen to him.” 36After the voice had spoken, Jesus was found alone. They fell silent and did not at that time tell anyone what they had seen.

  OT: Exod 24:9–18; 34:29–35; 40:34–35; Deut 18:15; Ps 2:7; Isa 42:1; Dan 7:9, 13–14

  NT: Luke 3:21–22; 24:4; John 1:14; Acts 1:10; 3:22–23; 7:37; 2 Pet 1:15–18. // Matt 17:1–9; Mark 9:2–10

  Catechism: Jesus at prayer, 2600; transfiguration, 554–56; Moses and Elijah, 2583; new exodus, 1151; cloud manifests the Holy Spirit, 697; Jesus reveals the Father, 516

  Lectionary: Second Sunday Lent (Year C); Transfiguration

  [9:28]

  The transfiguration occurs about eight days later. Matthew and Mark say “after six days” (Matt 17:1; Mark 9:2), so Luke is indicating the same period in an inclusive way. This perhaps alludes to the feast of Tabernacles, in which not only the first day but also the eighth had special significance (Lev 23:35–36, 39).10 During the feast, the people of Israel dwelt in booths or tents—Peter refers to tents in Luke 9:33—recalling how they lived in tents in the wilderness (Lev 23:42–43). Back then, God’s glory filled the tabernacle and a cloud overshadowed the tent of meeting (Exod 40:35). Now this is all fulfilled in Jesus who appears in glory (Luke 9:32), overshadowed by a cloud (v. 34).

  Jesus takes with him Peter, John, and James—those whose call is recounted first (5:10–11) and who form an inner circle among the apostles (8:51). Except in the initial list of the Twelve (6:14), Luke inverts the typical order of James and John (8:51; Acts 1:13), reflecting the importance and collaboration of Peter and John in the early Church (Luke 22:8; Acts 3:1–4:19; 8:14). They go up the mountain,11 the privileged place to pray to God (Luke 6:12).

  [9:29]

  That Jesus is praying suggests that something momentous is about to happen (3:21; 9:18). Earlier, when Jesus went up the mountain to pray before choosing the Twelve, there were echoes of Moses similarly going up the mountain as he gathered the twelve tribes at Mount Sinai (see comment on 6:12). Here, the allusions to Moses are even more numerous. For example, Jesus is accompanied by three apostles, as Moses was accompanied by Aaron, Nadab, and Abihu (Exod 24:1, 9). Moreover, Jesus’ face is changed, recalling how Moses’ “face shone because he had been talking with God” (Exod 34:29 RSV). However, since Jesus is greater than Moses, his changed appearance also recalls “the appearance of the Lord’s glory” (Exod 24:17 NETS) when Moses ascended Mount Sinai with his companions and saw the God of Israel. Jesus’ clothing becomes dazzling white, which likewise is similar to an Old Testament portrayal of God, from the book of Daniel: “The Ancient of Days took his throne. / His clothing was white as snow” (Dan 7:9). Jesus just referred to himself three verses earlier (Luke 9:26) as coming in glory like Daniel’s Son of Man, the one who is presented to the Ancient of Days (Dan 7:13–14). Jesus now appears in “glory” (Luke 9:32) as the Son of Man12 and Son of God (v. 35).

  [9:30–31]

  The allusions become explicit as Moses himself appears with Jesus, and Elijah too. Elijah had been taken up to heaven (2 Kings 2:11) but was destined to appear again, according to Malachi (Mal 3:23–24). Moses, mentioned in the same prophecy (Mal 3:22), had died in the land of Moab, but the myste
ry surrounding his burial place (Deut 34:5–6; Jude 9) led to speculation that he also had been taken to heaven.13 Here, Moses and Elijah, as two witnesses (Deut 19:15), represent the law and the prophets testifying to Jesus (see Luke 16:16; 24:27, 44), indicating that his life and mission are the fulfillment of God’s plan in the Scriptures. Luke introduces them saying behold, two men, adding that they appeared in glory. Thus he connects this event with the resurrection, where “behold, two men in dazzling garments” (24:4) testify that Jesus has been raised. At the ascension as well, “behold, two men . . . in white” garments (Acts 1:10 RSV [emphasis added]) testify that the ascended Jesus will come again. The transfiguration thus provides a glimpse of Jesus’ future glorification (Luke 24:26) in his resurrection and ascension.

  As Matthew and Mark also note (Matt 17:3; Mark 9:4), Moses and Elijah are conversing with Jesus. However, only Luke indicates the topic: his exodus. The term refers to his “departure”—that is, his death (see 2 Pet 1:15), which he just predicted (Luke 9:22)—but it also communicates the deeper significance of his death. Like a new Moses, Jesus is bringing about a new exodus. The place where this will occur is not Egypt, but Jerusalem, the city toward which Jesus is about to journey (9:51) and in which he will die (13:33). In his exodus, he will pass from death to his resurrection and ascension, with his point of arrival in heaven (24:51; Acts 1:9–11). He will thus open up the way to heaven for his followers, such as Stephen, who at his martyrdom experiences Jesus in heavenly glory (Acts 7:55–60).14 By his exodus, Jesus will also accomplish, or fulfill, God’s plan in the Scriptures (see Luke 24:26–27, 44).