2/22/2016

14. The Lucan Galilean Ministry (:14–9:50)

Good News of the Kingdom; Call of the Twelve; on the Plain; the Compassion of ; Women in Luke; Mighty Miracles; Jesus and the Twelve. “The Great Omission” in Luke’s narrative; Luke’s Transfiguration Account.

“Come, All Ye Saints Who Dwell on Earth” (hymn no. 65; cf. :23) https://www.lds.org/music/library/hymns/come‐all‐ye‐saints‐who‐dwell‐on‐earth?lang=eng

1. Come, all ye Saints who dwell on earth, 3. The straight and narrow way we’ve found! Your cheerful voices raise, Then let us travel on, Our great ’s love to sing, Till we, in the celestial world, And celebrate his praise, Shall meet where is gone, Our great Redeemer’s love to sing, Till we, in the celestial world, And celebrate his praise. Shall meet where Christ is gone.

2. His love is great; he died for us. 4. And there we’ll join the heav’nly choir Shall we ungrateful be, And sing his praise above, Since he has marked a road to bliss While endless ages roll around, And said, “Come, follow me,” Perfected by his love, Since he has marked a road to bliss While endless ages roll around, And said, “Come, follow me”? Perfected by his love.

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Structure of the Galilean Ministry Highlighting Lucan additions and attention to women • The Good News of the Kingdom (4:14–5:16) • Jesus Teaches in Parables (8:1–21) • Jesus teaches at Nazareth (4:16–30; Luke starts • Traveling arrangements: the Support of Women here, cites Isaiah 61) (8:1–3) • Peter’s mother–in–law, healed to serve? (4:38– 39) • Mighty Works (8:22–56) • Jairus’ Daughter and the Woman with an Issue • Beginning of the Controversy with The of Blood (8:40–56) (5:17–6:11) • Jesus and the Twelve (9:1–50) • The Teaching of Jesus to His Disciples (6:12– 49) • Cf. Women in the Infancy Narrative: Elizabeth, Mary, and Anna (paired with Zechariah, Joseph, • Call of the Twelve (6:12–16) and ) • Sermon on the Plain (6:17–49) • The Compassion of Jesus (7:1–50) • Raising the Son of the Widow of Nain (7:11–17) • The Woman Who Was a Sinner (7:36–50)

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The Good News of the Kingdom (4:14–5:16) • Jesus Returns to to Preach (4:14–15, narrative transition report) • Lucan emphasis on the spirit • Jesus Teaches at Nazareth (4:16–30, dramatic episode) https://www.youtube.com/watch?v=h9M2mprzCF8 • “The Spirit of is upon me because he hath anointed me . . .” (4:16–21) • His rejection contrasted with the acceptance of Elijah and Elisha (4:24‐29) • “But he passing through the midst of them went his way . . .” (4:30) • Jesus’ work at (4:31–44): Teaching in the synagogue; exorcism of a demonic; Peter’s mother–in–law, healed to serve? many sick and possessed healed; departure from Capernaum • Call of the Disciples (5:1–11, call story) • Miracle of the fishes, a Lucan addition • http://youtu.be/Id4jKL1dBgc • The Leper (5:12–16, healing story)

Upper left: reconstructed synagogue in the Nazareth Historical Village; lower left, Raphael, “The miraculous Draught of Fish” 14. The Lucan Galilean Ministry (Luke 4:14–9:50) 2/22/2016 4

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Beginning of the Controversy with The Pharisees (5:12–6:11) • The Man with Palsy: Jesus’ authority to heal sins (5:17–26, healing story/controversy narrative) • Call of Levi: Jesus’ attitude towards sinners (5:27–32, controversy narrative) • Jesus’ Attitude towards Fasting (5:33–39, controversy narrative) • The garment and wine bottles (5:36–39, parable) • The Sabbath and Grain (6:1–5, controversy narrative) • The Man with the Withered Hand on the Sabbath (6:6–11, healing story/controversy narrative)

• These stories in Matthew appear after the , but before Luke’s Sermon on the Plain • Likely that Matthew had moved his Sermon on the Mount earlier in his narrative to serve as the discourse section of his five‐part • Luke’s order here represents his clarifying tendency and desire to present his material “in order”

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Call of the Twelve, (6:12–16, call story) • “And it came to pass in those days, that he went out into a mountain to pray, and continued all night in to God. And when it was day, he called unto him his disciples: and of them he chose twelve, whom also he named apostles . . .” (6:12‐13) • “ . . . continued all night in prayer to God” • “ . . . he called unto him his disciples” • Disciples (literally “learners”) are a larger group of followers of Jesus, some part‐time (Lazarus and sisters), some full‐time (Peter, Andrew, James, John, several women, etc.) • “of them he chose twelve . . .” • Once again, a New Israel • “ . . . whom also he named apostles” • apostolos comes to mean “one who is sent as an authorized agent,” but it is a Greek word, Jesus spoke Aramaic! (see Huntsman, “Galilee and the Call of the Twelve Apostles”) • sheliach in Aramaic means a legal agent, apostolos was the closest equivalent • Still, the use the term very rarely (Luke more than others) • The Twelve do not fully begin their mission until after the Resurrection when their witness is complete and after Pentecost, when they begin to be sent out to all the world

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Who Were the Apostles? See Huntsman, “Galilee and the Call of the Twelve Apostles,” 3‐16 Matthew 10:2–4 Mark 3:16–9 :14–6 Acts 1:13

Simon Peter Simon Peter Simon Peter Peter Andrew, his brother James, son of Andrew, his brother James James, son of Zebedee John, brother of James James John John, his brother Andrew John Andrew

Philip Philip Philip Philip Bartholomew (≈ Nathanael?) Bartholomew Bartholomew Thomas Thomas Matthew Matthew Bartholomew Matthew Thomas Thomas Matthew

James, son of Alphaeus James, son of Alphaeus James, son of Alphaeus James, son of Alphaeus (Lebbaeus) Thaddeus Thaddeus Simon the Zealot Simon the Zealot Simon “the Cananean” Simon “the Cananean” Judas “of James” Judas “of James” Judas Iscariot Judas Iscariot

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Sermon on the Mount and Sermon on the Plain

• The Sermon on the Plain was delivered to a large, public audience of Jews and Gentiles (see Welch and Hall chart 9.4 in packet) • Jesus may have descended from the mount, where he had taught the Twelve in detail, and then given part of the sermon to the multitude –or– it may simply have been given at a different time and location • It is possible that Matthew and Luke are giving two different versions of the same sermon based upon their different emphases (see Wayment, “The Sermon on the Plain” in the packet) • Compare with Matthew’s Sermon on the Mount (chs. 5–7) • Luke has 32 verses as opposed to Matthews’ 111 verses • Luke is missing all of (ethical material on Almsgiving, prayer and forgiveness, fasting, orientation towards God) • Much of this material, however, appears elsewhere in his gospel • Discourse not highlighted as much by its positioning in the text • Matthew’s was the first discourse at the end of the first part of his gospel

• More explicitly connected with the call of the Twelve, who are called “apostles” (cf. 3 Nephi 12’s “Sermon at the Temple”) • Many private instructions are later given to other disciples in Luke (11:1–13)

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Luke’s Sermon on the Plain (6:17–49, sermon) • Structure • Assembling and healing the people (6:17–19, narrative transition report) • Two Kinds of Men: and Woes (6:20–26, woes aimed at the rich!) • Love and Mercy (6:27–38) • Inward Character of True Disciples (6:39–49)

• Lucan Themes (see Wayment, 363–374) • Emphasis on Poverty • “ . . . Blessed be ye poor: for yours is the kingdom of God. Blessed are ye that hunger now: for ye shall be filled . . . But woe unto you that are rich! for ye have received your consolation. Woe unto you that are full! for ye shall hunger” (6:20, 24; cf. :3, 5) • Emphasis on Christian Compassion and Action, not individual result • “Be ye therefore merciful, as your Father also is merciful.” (6:36; cf. Matthew’s 5:48, “Be ye perfect . . .” • Blessings of persecution, loving enemies

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The Compassion of Jesus (7:1–50) • Healing stories (7:1–17) • The centurion’s servant (7:1–10) • Raising the Son of the Widow of Nain (7:11–17, next slide) • Jesus and John (7:18–35) • The Woman Who Was a Sinner; better, “The Woman Who Loved Much” (7:36–50, dramatic episode with dialogue, next slide)

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Raising the Son of the Widow of Nain (:11–17) • Death of an only son was an economic catastrophe for a widow; she is a silent, voiceless object of pity • Parallel to Elijah and the widow of Zarephath (1 Kings 17:8‐24), whom Christ had referenced in 4:26 in Nazareth

• Contrast with the son of the “great” woman of nearby Shunem, whom Elisha had raised from the dead • Both sons are monogenes, the “only sons!”

“And when the Lord saw her, he had compassion on her, and said unto her, ‘Weep not.’ And he came and touched the bier: and they that bare him stood still. And he said, ‘Young man, I say unto thee, Arise.’ And he that was dead sat up, and began to speak. And he delivered him to his mother.”

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The Woman Who Was a Sinner —or— “The Woman Who Loved Much” (Luke 7:36–50) • Incident often confused with woman anointing Christ for burial (Mark 14:3‐9; Matt 26:6‐13; John 12:1‐ 8 [Mary] • Parable of the Two Debtors (7:42– 43) • Was she forgiven because she loved much or did she love because she was given much?

Simon Dewey, “For She Loved Much”

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Jesus and Table Fellowship • Table fellowship (commensiality): who one eats with represents whom one accepts • Contemporary expectations • Supports kinship • Enforces boundaries—especially hierarchy, status, and gender • Perpetuates social values • Gives honor • Jesus’ expectations: “Everyone is welcome at the table!” • Kinship extended to friends and all who accept him • Challenged social religious exclusivism • Did not insist on customs • Looked forward to the future messianic banquet when humble would be honored

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The Women Who Followed Jesus (:1–3) • “ . . . and the twelve were with him, And certain women, which had been healed of evil spirits and infirmities, Mary called Magdalene, out of whom went seven devils, And Joanna the wife of Chuza Herod’s steward, and Susanna, and many others, which ministered unto him of their substance” • Mary from Magdala was not the same as the “woman who was a sinner in 7:36‐50! • The women had money and the freedom to use it!

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Jesus Teaches in Parables (8:1–21)

• Parable of the Sower (8:4–15) • Parable of the Lamp (8:16–18) • Jesus’ true family (8:19–21, narrative transition report but put here with parables!)

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Mighty Works (8:22–56, miracle and healing stories)

• Master of the storm (8:22–25) • Gerasene Demonic (8:26–39) • Jarius’ Daughter and the Woman with an Issue of Blood (8:40–56) • Woman suffered for twelve years, the girl was twelve years old • The woman had “spent all her living on physicians and could not be healed of any . . .” (9:43) • Both Jairus’ daughter and the son of the widow of Nain were their only children

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Jesus and the Twelve (9:1–50) See Huntsman, “Galilee and the Call of the Twelve Apostles,” 25‐32 • Mission of the Twelve (9:1–6) • Herod’s questions about Jesus (9:7–9) • Feeding of 5,000 (9:10–17, miracle story) • Luke lacks the following miracle of walking on water • (see next slide) • Peter’s Confession (9:18–20) • Passion Prediction 1 (9:21–27) • no rebuke of Peter or correction narrative! • The Transfiguration (9:28–36) • Luke 9:31 adds that Moses and Elijah “spake of his decease which he should accomplish at ,” giving another important reason for the transfiguration experience • Young Man with a Powerful Evil Spirit (9:37–43a) • Passion Prediction 2 (9:43b–48, with associated correction narrative) • strife among the disciples over precedence (9:46–48) • The Unknown Exorcist (9:49–50)

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“The Great Omission” • After the Feeding of 5,000 (9:10–17), Luke skips all of the material found in Mark 6:45–8:26 • Jesus walking on the • Healing many at Gennesarat • Controversy with Pharisees over eating with unwashed hands • Exorcising the daughter of the woman from Tyre/Sidon • Healing (with saliva) the deaf‐mute in region of • Feeding the 4,000 in the wilderness • Controversy with Pharisees over a sign and warning of leaven of Pharisees and Herod • Healing the blind man (after two attempts) • Why? • Shorten the length of Luke’s original scroll • Before Christians adopted the codex or book form, scrolls could only be so long; Luke envisioned two scrolls, one for the gospel and one for Acts. His long 24 chapters just about filled a single scroll. • To avoid doublets (Feeding of 5,000 and 4,000; two storms; etc.) • Reduce Jesus’ time among the Gentiles (only post‐Resurrection in Luke) • Reduce “magical” and difficult healings

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