A Study in the Gospel of Luke - no.22

19.1-10 ‑ This is a story full of drama with its chief characters making startling statements. Jericho was a wealthy town, lying in the Jordan valley, 17 miles from Jerusalem, strategically placed for collecting customs on a main Trans-Jordan trade route. Zacchaeus was a publican (Gr.telones), one of the publicani or public servants but with seniority - 'architelones' ‑ only found here in the NT. He was rich but why so hated by devout Jews? Whatever his motive for seeing Jesus he was very determined and the Master looked for him. Zacchaeus was a 'lost sheep' (15.3-7). He plied the same trade as Matthew Levi but his was a very different story. There are similarities such as enjoying a social meal with Jesus and being totally reformed as a 'sinner'. He didn't stand on his dignity when he wanted something sufficiently and he climbed a wayside fig-mulberry tree. Jesus was "passing through Jericho" but stopped here and emphatically invited Himself to a meal with a 'sinner'. Zacchaeus was uninhibited about confessing his faults and on the spot he made restoration for 'wrongdoing' (more than the law required). It is a lovely story about forgiveness and is a prelude to the 'passion narrative'. Here we have the Gospel in action restoring to a man the meaning of his name ‑ 'pure or righteous one'. His confession is an admission of theft. There were some poor folk in Jericho who had reason to bless the day Jesus passed through the town. Sometimes when the head of the household finds salvation, so do they all (Acts 11.14). What did Jesus mean when He used the word 'salvation'?

19.11-28 ‑ As Jesus left Jericho he told a parable (or was it an allegory?) to dispel the dramatic expectation that the Kingdom was about to begin. The parable has similarities with another related in Matt.25.14-30 but there are distinct differences that give the critical scholars no cause to suggest that they are the same story. Each servant is given a modest sum with an instruction "trade with these till I come" (RSV). AV translates "occupy till I come", other versions use 'work'. The Greek word is similar to our word 'pragmatic'. The details relate to an historical event of a son of Herod the Great, Archelaus, who was a very bad ruler, massacring thousands; the Jews hated him. Josephus tells us that he built a magnificent palace in Jericho and provided the town with water via an aqueduct ⁽¹⁾. Is the meaning of the story readily understood? What does God give us for His service; skills, opportunities, wealth? They are all His, for us to use for Him. Jesus mentioned the reward of only three of the ten servants. Two did well and received accordingly. The third was fearful of the 'hard' (stiff or churlish) man and afraid of the consequences of loss. He did nothing and got nothing. We lose what we do not use. Jesus revealed a remarkable principle that can apply to the wonderful gift of love (John 3.16). All believers start with the same gift and the more we express that gift of love the more we 'receive'. The more we use opportunities to express God's love the greater its value in our hearts and lives. It is so simple, so logical and so neglected in human life. The motivation for using any gift (e.g. teaching, preaching, helping, leading) is love. Can we reach 'perfection' without using God's gifts? Do we all have gifts? Are these the same as the gifts of the Spirit?

19.29-44 Jesus moved towards Jerusalem. As He did so an event occurred that gives evidence that Messiah was in the midst of pilgrims from Galilee. Zechariah 9.9 graphically foretold the event. Jesus was not the military general the Jews hoped would conquer the Romans. Jesus teachings and way of life show that He was the Prince of Peace. He was "humble, riding on an ass" just as another king rode beneath the walls of Jerusalem to his anointing (1 Kings 1.38). But riding David's mule was probably a lot easier than riding an 'unbroken colt' (Mark 11.2). As one notable jockey said "What wonderful hands He must have had". This drama began on the south-eastern slopes of Olivet, a hill on the eastern side of Jerusalem. Did the owner of the animals know Jesus well? The 'password' "the Lord needs it" is interesting and worth studying. Jesus had probably visited the villages often with the 'twelve'. As they descended the opposite side of the hill the Holy City was spread out before them. It was a ride of about two miles, a journey He had made many times since he looked at it through the eyes of a twelve-year old. The disciples "rejoice and praise God" ‑ the Greek word for 'praise' is used only by Luke and Paul in the NT. Why did Jesus allow the crowds welcome Him as Messiah on this occasion, refusing the request of the Pharisees to silence the excited crowds? To what was His answer referring? Luke uses the word 'glory' rather than 'hosanna' ‑ why? There is a reference here perhaps to Psalm 118.26. When Jesus spoke of 'the stones crying out' was there connection to the stones of v.44? It might be translated "the acclamation would be wrung out of the stones"⁽²⁾. This was a day of decision for Israel. There is a change of mood in v.41 when he wept over a city that He knew was bound to reject Him. It was a moment of strong emotion. He knew the hearts of the city fathers and that their rejection of goodness and truth would inevitably lead to the city's downfall. It was a poignant moment that reflected Jesus' true feelings; there was no resentment or retaliation; they are human passions. He had nothing but compassion for sinners; angry, may be, at the evil in their obstinate hearts. Can we have the same cry for people, misled by foolish leaders? Do we ask the Lord how long before they will turn back from their wrongdoing. Jesus' description of the fall of Jerusalem was graphically true. The word 'episkope' is used in 1 Peter 2.12 with the same meaning but in mercy and blessing rather than judgment ( Isa.10; Jer.10.15; Ex.3.16 LXX - Vine) and it can also have a meaning of oversight, referring to an overseer, related to the work of an 'elder'.

19.45-48 The last story in this chapter occurred 'the morning after' according to Mark and is referred to as the 'Cleansing' or 'Purification of the Temple' and is about Jesus' visit to the 'Holy Place'. It occurred in the outer court to which Gentiles were admitted. Was this a 'symbolic gesture'? There he drove out the animals and overturned the moneychangers' tables. Is there anything humorous about a dozen grown men scrabbling on the floor for the rolling coins? It's worth comparing the different gospel accounts (Matt.21.12-17; Mark 11.15-19 and the unusual record in John 2. 13-22). Did Jesus lose His temper? Did He use the whip to strike the animals? Why did He take such an unusual action? Why confront the Jewish elite now? Few events in the Gospels raise so many questions. Luke's account is surprisingly short. He mentions an interesting detail ‑ Jesus' reference to Jeremiah 7.11. This occurred not in the consecrated Temple of Solomon of which the prophet spoke but in the Temple built by Herod the Great. The contrast between the attitudes of the Jewish leaders and ordinary people is as marked here as anywhere. The latter literally "hung on his words". What then are we to make of this event in the Lord's life?