Luke | Knowable Word

The Art of Observing What’s Not Said

January 13, 2023 By Peter Krol

We’ve mentioned it a thousand times: When we observe a passage of the Bible, we’re trying to figure out what it says. However, sometimes we won’t fully grasp what it says without first observing what it doesn’t say. Ryan has made this point in two recent posts with respect to characters’ names. But what’s not said applies to many other types of observation as well. Here are three examples.

Example #1: Luke 15:11-32

The parable commonly known as “The Prodigal Son” is really about Two Brothers. We’re told of the bad choices of the younger son (Luke 15:12-16), and his risky decision to come back home (Luke 15:17-19). We’re told about what happened upon his return (father runs to meet him, throws a party, etc., in Luke 15:20-24).

Then we’re told of the bad attitude and choices of the older son (Luke 15:25-30). We hear the father’s appeal to his grumbling son (Luke 15:31-32). But we never find out what he decided or what happened.

The two brothers are parallel to one another. Their stories are parallel. Up to the point where we expect to hear the choice and results of the older son’s decision. But that choice and its results are left unsaid. The parable simply ends on a cliffhanger.

What is the point of the omission? Jesus lets the end of the story play itself out in the response of the Pharisees and scribes who were grumbling (Luke 15:2). Luke 13-14 was all about the feast and joy of the kingdom of God. Will these grumbling scribes and Pharisees enter? Will those who are saved be few (Luke 13:23)?

Example #2: Psalm 55

This emotional poem is about the pain and paranoia of betrayal. The whole poem is rather scatter-shot, without a clearly discernible structure, perhaps reflecting the manic state David is in as he composes it.

David describes the anguish of his fear, terror, and horror (Ps 55:4-5). He wants nothing more than to get out of the situation (Ps 55:6-8). And he asks God to do something about the situation (Ps 55:9).

But look at the last line of the poem. As David’s complaints rise to their peak, notice where he finally lands. He does not put his trust in what God will do. That’s how I would end such a prayer; how about you?

Instead, he ends with a declaration of trust in God himself. This might not be how we expect the poem to end, so noticing what he doesn’t say makes what he actually says really pop.

Example #3: Philippians 4:4

Here is the verse in its entirety: “Rejoice in the Lord always; again I will say, rejoice.”

In this example, I encourage you to observe what is not present at the beginning of the verse. Something that nearly everyone who reads the passage presumes is there, or at least they act like it’s there.

What is this absent wonder of which I speak? A transition.

This verse has no transition. No connector word at all to link it, divide it, or contrast it with the previous verse. This absence of a transition is one reason I believe Paul is not changing the subject. There is a “finally” in verse 8, which could be a transition to a new unit of thought (or simply conclude the list practical suggestions). Verse 10 switches from present to past tense and has “now at length,” which certainly signals a transition to a new idea.

So noticing what’s not said may help us to follow Paul’s argument, so we might avoid separating his counsel (Phil 4:4-9) from the very situation to which he directed that counsel (Phil 4:2-3).

Conclusion

Observing what’s not said is definitely an art and not a science, so you need to use common sense. Identify what you might expect from a passage. Then make sure to observe how (and whether) the text subverts those expectations to sharpen its argument. The biblical authors are constantly working to subvert our expectations so they might better persuade us to trust the Lord and seek first his kingdom.

The Problem with Jesus’ Genealogies

December 14, 2022 By Peter Krol

The Advent season is a great time to revisit the opening chapters of the gospels, which often brings people to consider afresh the genealogies of Jesus presented in Matthew 1 and Luke 3. And you don’t have to go very far into those genealogies to recognize a few major issues.

The first and clearest issue is that the two genealogies are completely different in the generations from David to Jesus! And a second issue that arises from deeper digging is that Matthew presents Jesus as the descendant of a man (Jeconiah) whom God has promised would never have descendants sit on the throne of Israel (Jer 22:30).

What do we make of these issues? Robby Lashua is here to help. In this brief piece he considers these issues and explains a solution.

If Jesus is truly the prophesied Messiah, as much of the world will celebrate this Christmas, he must be a descendant of David. Thankfully, the genealogies of Jesus show that David was, in fact, his ancestor. But there’s a problem in the genealogies—actually, there are two problems.

Check it out!

Context Matters: My Cross to Bear

April 25, 2022 By Ryan Higginbottom

Perhaps you’ve heard people talk about the crosses they bear. They might mention chronic pain, their role as a long-term caregiver, or trauma they’ve suffered at the hand of another. Your friend might carry a heavy burden, but if they believe that God is in control, they may affirm his call to follow Jesus with this weight on their back. “That’s just my cross to bear!”

For Christians, the cross brings to mind specific events and theological realities. Does the Bible speak about followers of Jesus also bearing a cross? Does it describe that cross-bearing in this way we commonly hear it?

Context matters. Many words and phrases may sound religious, but we should take care in our speech. When we learn to read the Bible carefully—and not just as a grab bag of holy words—we’ll find that God’s call on our lives is more comprehensive than we may have assumed.

Not in Scripture

Let’s dispense with one question up front. Referring to an acute challenge as a “cross to bear” is not in the Bible. God tells us a lot about suffering and burdens, but we don’t find this specific phrase in Scripture.

By itself, that doesn’t mean this saying should be discarded. The phrase “in the world but not of the world” is nowhere in Scripture, but it captures some important truths in a helpful way. Perhaps the same could be true of “my cross to bear.”

The closest we come to this phrase in Scripture is a sentence in Luke.

Now great crowds accompanied him, and he turned and said to them, “If anyone comes to me and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be my disciple. Whoever does not bear his own cross and come after me cannot be my disciple. (Luke 14:25–27)

Let’s consider this passage in its context in Luke.

Discipleship in Luke

As Peter has pointed out, Jesus starts to head toward Jerusalem in Luke 9:51. Until he arrives, Jesus talks about the nature of his kingdom and, by extension, the nature of discipleship.

Jesus teaches about the cost of following him (Luke 9:57–62). The 72 disciples are sent out and they return (Luke 10:1–20). He teaches his disciples how to pray (Luke 11:1–13) and about the folly of anxiety (Luke 12:22–34). He uses parables and metaphors to teach about God’s kingdom (Luke 13:18–30).

In the immediate context of Luke 14:27, Jesus is speaking about the cost of following him. Specifically, he mentions three requirements—anyone who neglects these cannot be his disciple.

Disciples must, having come to him, hate their family and their own life (Luke 14:26).
Disciples must bear their own cross and come after him (Luke 14:27).
Disciples must renounce all that they have (Luke 14:33).

In the midst of these requirements are two stories about the need to count the cost (a landowner building a tower, a king engaging in battle). Disciples of Jesus must know what they are getting into.

Jesus has used the language of the cross before.

And he said to all, “If anyone would come after me, let him deny himself and take up his cross daily and follow me. For whoever would save his life will lose it, but whoever loses his life for my sake will save it. (Luke 9:23–24)

The cross was a Roman instrument of torture and execution, so Jesus did not invoke it lightly. Those who heard would have known exactly what Jesus meant when he brought up a cross.

Jesus called his disciples to hand their lives over to him. To save their lives, they were to lose their lives for his sake. They were to renounce everything, including their closest family members.

Both Good and Bad

There may be a good intention behind the phrase “my cross to bear.” A person might be striving to be faithful in the midst of God’s difficult providence. If they know this responsibility is part of God’s calling on their life and they’ve handed their lives over to God, they embrace this burden as a disciple.

And yet, using this phrase could have the effect of compartmentalizing Jesus’s call. Referring to a particular aspect of one’s life as a cross to bear may soften the blow of Jesus’s expectation that in every aspect of our lives we are to bear our cross and follow him. We do not just give up our comfort, time, or opportunities—we are to renounce everything.

This call from Jesus is heavy, but we must not forget it is also joyful. We only need to turn the page in Luke to see the celebration we are welcomed to as repentant sinners following King Jesus (Luke 15:1–32). Jesus calls us to bear our cross, but that is not any one particular duty or condition. Bearing our cross means giving control of everything—family, possessions, vocation, life—over to our wise Master.

Context matters.

For more examples of why context matters, click here.

What Should We Make of Paul’s Shipwreck Narrative?

September 3, 2021 By Peter Krol

When our church’s team of preachers decided to preach through Acts, I knew chapter 27 would be a doozy (notice how I cleverly ignored this chapter in my interpretive overview of Acts). I have always been confused by this chapter and its role within the book, and though I’m sure compelling sermons have been preached on this text, I have yet to hear one of them. I’m used to hearing otherwise fantastic preachers punt on this chapter, in the name of practicality, to talk about “weathering the storms of our spiritual lives.” So the extraordinarily detailed travelogue of Acts 27 is reduced to a parable and a few minor observations (typically surrounding verses 23-25) seeking to inspire us toward deeper trust in Christ—a wonderful thing to be inspired toward, of course!

Therefore, since I’m in charge of managing our sermon schedule, I made sure to assign Acts 27 to someone else. Pro tip: When you don’t know what to do with a text, require a friend or colleague to deal with it instead. This resulted in one of the most exciting “aha!” moments in my Bible study this year.

A Key Structural Observation

The ~~sucker~~ fortunate fellow to receive the assignment was a good man and marvelous student of the word named Tom Hallman. Tom eagerly set himself to observe the text inside and out, to give him the raw materials for a series of interpretive questions. Our practice is that our team of preachers gives feedback on every sermon before it is preached. We collaborate in two phases: the study of the passage and the delivery of the sermon. So in that first phase, Tom regularly laid before us the fruit of his study for comment and evaluation.

And Tom made a key structural observation that shed tremendous light on the passage for me. In following the narrative’s plot, Tom observed that the main conflict centers on the centurion’s failure to listen to Paul’s counsel in Acts 27:11. This led Tom to recognize a few arcs within the plot:

Acts 27:9-20: Paul speaks, and the centurion pays more attention to others. The result is that all hope of being saved is abandoned.
Acts 27:21-44: Paul speaks, and the Romans start listening to him. The result is that all are brought safely to land.

These observations of the primary narrative tension and its accompanying resolution gave us hope that we could sift through the flood of details to discern the author’s main point in this chapter.

Further Dialogue

As we discussed it further and kept staring at the text to observe it more closely, we eventually realized that there were not two arcs but three. Paul actually makes three sizable speeches (Acts 27:10, 21-26, 33-34). He also speaks in Acts 27:31, but that briefer statement does not have the same appearance of introducing a new scene. It is a response to what’s happening in the moment (Acts 27:30).

So we’ve actually got three main speeches from Paul. Do we correspondingly have a clear resolution with each one, to make three complete arcs? This question drove us back into the text.

And sure enough, there it was. So plain and obvious we couldn’t believe we had missed it or ever believed this passage to be opaque to us.

Acts 27:9-20: Paul speaks, and the centurion pays more attention to others. The result is that all hope of being saved is abandoned.
Acts 27:21-32: Paul speaks, and no-one immediately rejects him. But eventually the soldiers heed him. (The centurion and soldiers both hear Paul’s words in Acts 27:31, but only the soldiers are mentioned as acting on them in Acts 27:32.) There is no immediate “salvation,” but only a sense of “let’s wait and see; we hope this works.”
Acts 27:33-44: Paul speaks, and all are encouraged and choose to eat (Acts 27:36). The result is that the centurion has heard enough, and he now wishes to save Paul (Acts 27:43). “And so it was that all were brought safely to land” (Acts 27:44).

These three arcs showed us that the primary tension revolves around whether the Roman centurion (prominent enough to be named in the text—Acts 27:1,3) will listen to Paul or not. And in particular: Will he listen to Paul with respect to salvation? This salvation goes in two directions: Paul wants to save the centurion—along with everyone else on the ship; the centurion, in the end, wishes to save Paul.

In the first arc, Julius will not listen to Paul, and all hope is lost. In the second arc, the soldiers listen to Paul, and it is as though the centurion is watching and deliberating before rendering judgment on this most unusual prisoner. In the third arc, the centurion fully listens to Paul and doesn’t want him to die.

Conclusions About the Text

I’m not weirded out by this chapter any more. It fits cleanly within the book’s main idea that the world’s salvation cannot be stopped. It also masterfully advances Luke’s primary agenda to petition for Paul’s exoneration before Caesar. “Julius was uncertain at first, and unwilling to listen to Paul. But he has been convinced that this Paul is who he says he is, and he refuses to let anyone execute him. Caesar: Why wouldn’t you do the same?”

And not only that, but Acts 27 also serves Luke’s secondary purpose to lead all of Abraham’s children to salvation through the Savior, who is Christ the Lord. “Julius was uncertain at first, and unwilling to listen to Paul. But many have been convinced that this Jesus, whom Paul preaches, is who he says he is. Don’t just stand there watching others listen and find rescue. Noble reader: Why wouldn’t you do the same?”

Conclusions About Our Study Methods

If Luke can have two simultaneous purposes in mind, so can I. While I wanted to help you observe and interpret Acts 27 along with me, I also wanted you to see how I got there. And the events that took place this past week in my dialogues with Tom highlight a few conclusions. First, Bible study needs to be a community project. Second, structure conveys meaning. And third, the most important tool for observing the structure of a narrative episode is plot structure.

Luke: The World’s Salvation Has Arrived

February 19, 2021 By Peter Krol

Luke writes to a Roman official to corroborate the facts of the early Christian movement. “It seemed good to me … to write an orderly account … that you may have certainty concerning the things you have been taught” (Luke 1:3-4). And in particular, the things being corroborated in this “first book” are “all that Jesus began to do and teach” (Acts 1:1).

I have written quite a few posts on Luke’s gospel, by way of overview, including:

This post now summarizes most of the work done in those other places, to provide a single interpretive walkthrough of the book.

Literary Markers

Luke’s chief markers are geographical statements. He begins in Judea in the days of King Herod (Luke 1:5), shifting the setting from Judea to Galilee and back again a few times in the opening chapters. Then Luke 4:14 returns to Galilee, remaining there until Luke 9:50. From Luke 9:51, Jesus is on the way to Jerusalem. And from Luke 19:28, Jesus remains in Jerusalem (with the exception of a 7-mile hike to the suburbs in Luke 24:13).

These markers suggest four main divisions to the narrative, plus a brief preface in Luke 1:1-4. See this post for a detailed analysis of how each section subdivides further.

Part 1 Walkthrough

The early chapters go out of their way to link Jesus with his cousin John. The angel Gabriel predicts John’s birth, and then Jesus’ birth. Mary and Elizabeth celebrate the two coming children, sent from God the Savior (Luke 1:47). Then John is born, Jesus is born, and a multitude of angels celebrate the coming of the Savior, who is Christ the Lord (Luke 2:11). Zechariah confesses his son’s role to give knowledge of salvation (Luke 1:77), and Simeon’s eyes get to see for themselves God’s salvation embodied in the baby Jesus (Luke 2:30).

In the second subdivision, we see John’s and Jesus’ credentials for the ministries to which they’ve been called. John’s purpose is to prepare the world to “see the salvation of God” (Luke 3:6). And that salvation shows up in the man whom God declares to be his Son (Luke 3:22), a wildly contested claim (Luke 4:3, 9).

Salvation has arrived. Will we see it?

Part 2 Walkthrough

Jesus’ Galilean ministry begins by focusing on all that Jesus began to do and teach. And the doing and the teaching are nearly always linked.

He declares himself to be the Spirit-filled servant of the Lord Isaiah foretold (Luke 4:16-30); then he demonstrates the fact by giving liberty, sight, and favor to many (Luke 4:31-6:11). He proclaims a new covenant morality to his covenant people (Luke 6:12-49). Then he demonstrates and explains how salvation is received by faith (Luke 7-8), before dedicating attention to shaping his followers (Luke 9:1-50).

Part 3 Walkthrough

Luke slows time to a crawl, narrating almost no significant plot points, but having Jesus draw out in great detail the nature of his kingdom over the course of the next 10 chapters. Luke subdivides this part by means of periodic reminders that Jesus is on the way to Jerusalem (Luke 9:51, 10:38, 13:22, 17:11), and the topic of each subdivision launches when a character asks Jesus a weighty question (Luke 9:54, 10:40, 13:23, 17:20).

First, he does not want his disciples to call down fiery judgment but to proclaim the kingdom. Second, he shows that, of course, he cares about what he is asking of his followers, and he is deeply concerned with their growth in his kingdom. Third, he acknowledges that those who are saved will be few—and not at all those whom you would most expect. Fourth, he declares that the kingdom of God has, in fact, come; it is in their midst, and a reckoning is now demanded.

Part 4 Walkthrough

Jesus finally arrives in Jerusalem, and the situation is not pretty. Bracketed by references to “the mount that is called Olivet” (Luke 19:29, 21:37), the first section narrates what Jesus did and taught to convince his generation that Israel was guilty. From weeping at sight of the city, to exposing the hypocrisy of the leadership, to prophesying the coming doom at the hand of Roman armies, Jesus pled with them time and again to recognize the visitation of their God and repent.

Bracketed by references to the holy days during which the Jews plotted to kill Jesus (Luke 22:1-2, 23:56), the second section declares time and again that Jesus was innocent. The trials of Jesus highlight his innocence before the judges of the earth. And at the cross, while Matthew’s and Mark’s version of the centurion declares Jesus to be Son of God (Matt 27:54, Mark 15:39), Luke’s narration has the centurion simply declaring Jesus innocent (Luke 23:47). Perhaps Luke is here foreshadowing the verdict he wishes Theophilus to win for Paul.

The third section of part 4, and the final section of the book, shows us the fallout of resurrection. The fruits of salvation. The narratives here are largely about how people will recognize salvation when they see it. Whether they can identify salvation’s embodiment when he stands resurrected before them.

Conclusion

The world’s salvation has arrived. His name is Jesus, and you can have him if you will only see him and believe.

Interpretive Outline

Christianity is on trial, and this orderly account will help you to be certain regarding what you’ve heard about the movement – Luke 1:1-4
The Defendant’s Credentials – 1:5-4:13
1. The Salvation of God – 1-2
2. The Son of God – 3:1-4:13
The Defendant’s Fundamentals – 4:14-9:50
1. His Teaching – 4:14-6:49
2. His Offer of Salvation Through Faith – 7:1-8:56
3. His Followers – 9:1-50
The Defendant’s Goals – 9:51-19:27
1. Proclaiming His Kingdom – 9:51-10:37
2. Growing His Kingdom – 10:38-13:21
3. Numbering His Citizens – 13:22-17:10
4. Timing His Kingdom – 17:11-19:27
The Defendant’s Vindication – 19:28-24:53
1. Judaism is Guilty – 19:28-21:38
2. Jesus is Innocent – 22:1-23:56
3. Israel’s Salvation has Arrived – 24:1-53

This post is part of a series of interpretive overviews of the books of the Bible.

Catch the Differences

January 29, 2021 By Peter Krol

Earlier this week, I completed my 11th annual speed read of the Bible. This time, I used a detailed chronological reading order I’ve never used before, which enabled me to catch on to some things that have escaped my notice before. Of course, the purpose of reading large portions of Scripture is not to notice every detail. But the pathway you take through the Bible can certainly help to freshen up some things.

For example, read the following selections of Scripture, one right after the other, and see if anything jumps out at you, as it did for me.

And they were on the road, going up to Jerusalem, and Jesus was walking ahead of them. And they were amazed, and those who followed were afraid. And taking the twelve again, he began to tell them what was to happen to him, saying, “See, we are going up to Jerusalem, and the Son of Man will be delivered over to the chief priests and the scribes, and they will condemn him to death and deliver him over to the Gentiles. And they will mock him and spit on him, and flog him and kill him. And after three days he will rise.”
Mark 10:32-34

And as Jesus was going up to Jerusalem, he took the twelve disciples aside, and on the way he said to them, “See, we are going up to Jerusalem. And the Son of Man will be delivered over to the chief priests and scribes, and they will condemn him to death and deliver him over to the Gentiles to be mocked and flogged and crucified, and he will be raised on the third day.”
Matthew 20:17-19

And taking the twelve, he said to them, “See, we are going up to Jerusalem, and everything that is written about the Son of Man by the prophets will be accomplished. For he will be delivered over to the Gentiles and will be mocked and shamefully treated and spit upon. And after flogging him, they will kill him, and on the third day he will rise.” But they understood none of these things. This saying was hidden from them, and they did not grasp what was said.
Luke 18:31-34

Can you spot the differences? Image by Dmitry Abramov from Pixabay

There are, of course, many differences in the accounts, from Mark’s narration of the disciples’ amazement and fear, to Matthew’s passive voice “he will be raised,” to Luke’s hiding of the saying such that they didn’t grasp it. Each of these differences provides a clue into the narrator’s unique intentions.

But what struck me the most this time around was the differences in how Jesus is “delivered over.” If you didn’t catch the difference, go back and read the passages again, paying special attention to whom Jesus is delivered over to, and in how many stages.

What does Luke’s distinct account suggest about his intentions in describing this passion prediction? How does this fit with Luke’s larger treatment of the Jews in both Luke and Acts?

Why You Can Trust the Bible

October 23, 2020 By Peter Krol

Perhaps you’ve heard reference to a “Bible-believing” church, or perhaps you’ve been told the Bible is the “Word of God” and can be trusted. But why is it that we can trust this book? And why would churches stake their reputation on believing it?

While I could give many reasons to support the essential trustworthiness of the Bible, perhaps the most important reason is simply that Jesus trusted it.

The Bible Speaks; Jesus Speaks

Luke concludes his narrative of Jesus’ life with a brief discussion between the risen Christ and his disciples (Luke 24:44-49). And in this narrative, Jesus’ parting words are words of trust in the Bible’s reliability.

Then he said to them, “These are my words that I spoke to you while I was still with you, that everything written about me in the Law of Moses and the Prophets and the Psalms must be fulfilled.”
Luke 24:44

Jesus believes not only that the Bible speaks, but that it speaks about him. He refers specifically to the three divisions of the Hebrew Bible (what we call the Old Testament): the Law, the Prophets, and the Psalms (the Psalms were the most identifiable part of the poetic books, or “Writings”). And the things written in these three sections are about him.

In addition, those are the very words Jesus himself spoke to them while he was ministering among them. So the Hebrew Bible speaks about Jesus, and Jesus has spoken those same things about himself.

Speaks about What, Exactly?

But what exactly do the Hebrew Scriptures say about Jesus, which he underscored in his own teaching?

Then he opened their minds to understand the Scriptures, and said to them, “Thus it is written, that the Christ should suffer and on the third day rise from the dead, and that repentance for the forgiveness of sins should be proclaimed in his name to all nations, beginning from Jerusalem.
Luke 24:45-47

The message of the Old Testament can be summarized in four points:

The Christ should suffer.
The Christ should rise from the dead.
The Christ’s suffering and rising make forgiveness possible for those who repent.
This message should be proclaimed to all nations everywhere.

This is what the Bible says. This is what Jesus himself says.

Jesus Speaks; the Apostles Speak

But that’s not all. This message must go out, but how?

You are witnesses of these things. And behold, I am sending the promise of my Father upon you. But stay in the city until you are clothed with power from on high.”
Luke 24:48-49

Now that Jesus has affirmed the message of the Old Testament—which lines up with his own message about himself—he calls his disciples to do something new. He wants them to bear witness of these things as well. He will send the promise and power of the Father to help with this task (Luke’s next volume, the book of Acts, will tell us that the Father’s promise and power is the indwelling Holy Spirit).

So what is Jesus (and Luke) referring to when he speaks of the apostolic witness to these things? Certainly this includes the marvelous preaching that will take place over the next generation, some of which is recorded in Acts. But it has particular reference not only to the preaching but especially to the writings of these witnesses. Matthew, John, and Peter were almost certainly present when Jesus spoke these words. Perhaps James and Jude were as well. Paul would later receive a similar commission (Acts 26:16)

So Jesus relies on the witness they will speak and write, a witness which will be empowered and directed by nothing short of the Spirit of the Father. A witness that we call the New Testament.

Conclusion

Jesus came with a message to proclaim about himself—who he was and what he came to do. This message was enshrined in the Old Testament, and it would be reinforced by the New Testament.

So why can we trust the Bible? Because Jesus did. He trusted the Old Testament, for it spoke about him. And he trusted the New Testament, because it would speak about him. “These are my words that I spoke to you while I was still with you” (Luke 24:44).

Though Jesus has ascended to heaven and no longer walks the earth in the flesh (at least, for a time), he still speaks to us through the words of the Old and New Testaments. He trusted them, and therefore so can we.

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On the Road to Emmaus

October 16, 2020 By Peter Krol

Luke ends his gospel with a masterpiece of a story that has captured our imaginations for millennia. And the story is so vivid and well-told that, if we’re not careful, its artistry can easily distract us from its chief message. I imagine you’ve heard speculation about whether the “other disciple” is Cleopas’s wife. And perhaps you’ve wished to be part of the greatest Bible study of all time on that 6-mile walk. Or maybe you’ve wondered how Jesus could simply vanish into thin air. And maybe you’ve been inspired by the eagerness of the two disciples to return to Jerusalem “that same hour,” after their long walk home on that long day.

These matters are all worth considering, and they are rightly in the corporate consciousness of those who read this story today. But allow me to model how a few key principles will help us to penetrate the outer edges of the story to better grasp its main point. (In what follows, I seek to apply the principles of narrative plot structure explained in this post.)

Plot Structure

With even an elementary grasp on how plot structure works, you know to look for the introduction of conflict. Everything before that conflict is simply setting the scene.

So we read, beginning at Luke 24:13, and we’re told of “two of them” going to Emmaus, about 7 miles from Jerusalem. They were talking about everything that had happened. While they were talking, Jesus himself draws near and goes with them. None of this is tense. There is no conflict yet, so all these details provide the setting for what is about to transpire.

Then Luke goes out of his way to tell us, “But their eyes were kept from recognizing him” (Luke 24:16). Now the story finally feels tense. Now there is a sense of uncertainty, of conflict between what is happening and what they perceive is happening.

In particular, we see a conflict between the disciples and their perceptions (your English teacher may have called this “man vs. himself”). The issue this story wants to address is: Can they recognize Jesus? And if so, how?

Now don’t get distracted. I can observe as well as you can that the passive voice is used: “their eyes were kept…” But don’t let that distract you into speculation on divine sovereignty vs. free will, nor into questions about why God would prevent them from recognizing Jesus. Much of the purpose of the passive voice is to avoid such matters entirely. Narrators typically use passive voice when they wish to direct your attention away from the person doing the action. They want you to gaze instead simply at what is happening to the object(s) of the action.

Skimming through the story for now, we should look for the climax. Where is the conflict (they can’t recognize Jesus) reversed? Luke does all the heavy lifting for us here, making it as clear as possible: “And their eyes were opened, and they recognized him” (Luke 24:31).

So everything between verses 16 and 31 serves as “rising action.” The events recounted here are heightening the tension and magnifying the conflict. And the material in verses 32-35 provide the resolution (32-34) and new setting (35). Remember, our opening setting involved two of them walking away from Jerusalem discussing the events surrounding Jesus’ resurrection. On account of the conflict, rising action, and climax, we have reached a new state of affairs where these two folks are no longer asking and wondering, but telling of what happened. And more particularly, they can proclaim “how he was known to them in the breaking of the bread” (Luke 24:35).

Approaching the Main Point

So our simple identification of conflict and climax strongly suggests that Luke’s main point in this episode has something to do with recognizing the risen Jesus. Of course, that’s not quite enough to go on just yet (it’s only a short phrase and not a truth proposition that ought to be believed or obeyed). But it sets us in the right direction.

We can look within the story’s action to discover that the testimony of the Hebrew Scripture plays a major role in such recognition. And there is something more going on than simply identifying Jesus by name in a lineup (bare “recognition” of Jesus’ name or face). Luke is communicating quite profoundly that they failed to recognize resurrection as being fundamental to the person and work of the Messiah. And this was not a problem of education but a problem of faith and of biblical interpretation (Luke 24:25-26).

That’s as far as I’ll go for now. I don’t want to simply tell you what I think the main point is. That would defeat the purpose of trying to help you figure it out for yourself.

But I trust my reflections here have done enough to show you that their eyes, while on the text, had been focused in all the wrong places. Perhaps we ought to avoid the same error when we study these Scriptures ourselves.

How the Parable of the Ten Minas is Different Than the Parable of the Talents

August 7, 2020 By Peter Krol

Last week I observed a few things and asked a few questions about whether the parable of the ten minas (Luke 19:11-27) might have a different point than the parable of the talents (Matt 25:14-30). I’ve already discussed how Matthew’s parable fits into the context of the author’s larger argument. This week, I’ll walk through Luke’s train of thought to show how different his point is from Matthew’s.

I’ve already written on the main point of Luke’s gospel as a whole and on how to navigate its middle chapters (Luke 9:51-19:27). To save space here, I won’t repeat what I wrote there, but will assume you have caught up on that background.

By Andrey Mironov – Own work, CC BY-SA 4.0

Placement

The first thing I’ll point out is that the parable of the ten minas is the very last thing in Luke’s travel narrative. The very next episode has Jesus going up into Jerusalem on the back of a colt. So this parable concludes not only the fourth sub-section, which focuses on the timing of the kingdom—when will these things regarding the kingdom take place? It also concludes the entire travelogue. This parable is the capstone and climax of Luke’s meandering description of life in Jesus’ new kingdom.

The Question on the Table

In this fourth division of the travel narrative, the presenting question is “When will the kingdom of God come?” (Luke 17:20). And Jesus clearly responded that it “is in the midst of you” (Luke 17:21). I understand that the translation of that last phrase is hotly debated, but regardless of the variety of options, all suggest that the kingdom is here and now. It is tangible and present. Jesus goes on to suggest that, if you can’t see it now, you will not be able to see it in the future either (Luke 17:22). Though there are signs and suggestions for then (Luke 17:23-24), make absolutely sure you don’t miss the significance of what is taking place now (Luke 17:25).

So Jesus tells them how to prepare for it (Luke 18:1-8). He executes the admission and dismissal of its citizens (Luke 18:9-17). He paints a picture of the current behaviors of those who look ahead to eternal life (Luke 18:18-30).

So in short, Jesus acknowledges that there is surely something yet to come. But in this section of Luke, he resists the impulse to direct people’s gaze to the horizon. He’s redrawing their attention to the here and now.

A View of What’s Happening Today

Then in Luke 18:31, Jesus claims, on the way to Jerusalem, that “everything that is written about the Son of Man by the prophets will be accomplished.” This includes being delivered to the Gentiles, mocked, treated shamefully, spit upon, flogged, killed, and resurrected. The disciples simply can’t see it, however (Luke 18:34).

But a blind man can see it. Though his eyes cannot yet see, the eyes of his heart can see the Son of David (heir to the throne) passing by right in front of him (Luke 18:35-43). And astonishingly, Jericho’s chief tax collector wants to see it (Luke 19:3).

The sight of Jesus changes Zacchaeus forever. One greeting, a meal at his home, and a modicum of reflection was all he needed to turn his life around (Luke 19:8). This demonstration of repentance (compare with Luke 3:12-13) provokes Jesus to make a shocking declaration: “Today salvation has come to this house, since he also is a son of Abraham. For the Son of Man came to seek and to save the lost” (Luke 19:9-10).

Jesus spoke all about feasting with Abraham in the kingdom (Luke 13:28-30). Those who cannot recognize the master of the house of Israel will likewise go unrecognized by him (Luke 13:24-27). And here he is, in flesh and blood. He grants sight to the blind and calls Zacchaeus by name.

Here now is the “salvation” he’s been talking about through the entire book. That “salvation” is the fruit of the kingdom, which is currently present among them. The Son of Man seeks the lost, just like a shepherd with a lost sheep, a woman with a lost coin, and a father with a lost son (Luke 15:1-32). Now that salvation has come today on the unlikeliest of candidates. That fact is what spurs the people’s anticipation that the kingdom of God will appear when Jesus gets to Jerusalem (Luke 19:11).

The air is electric, and energy is at an all-time high. They wonder if this is it, if this is what they’ve been waiting for. If salvation is really present, right in front of them, embodied as a rabbi from Nazareth who has an awful lot to say about the way things ought to be.

The Prophets

And let’s not forget what the prophets had to say about this moment in history. Jesus said the prophets would be fulfilled as he came to Jerusalem (Luke 18:31).

“Behold, I send my messenger, and he will prepare the way before me. And the Lord whom you seek will suddenly come to his temple; and the messenger of the covenant in whom you delight, behold, he is coming, says the Lord of hosts. But who can endure the day of his coming, and who can stand when he appears? For he is like a refiner’s fire and like fullers’ soap…
“Then I will draw near to you for judgment. I will be a swift witness against the sorcerers, against the adulterers, against those who swear falsely, against those who oppress the hired worker in his wages, the widow and the fatherless, against those who thrust aside the sojourner, and do not fear me, says the Lord of hosts.”
Malachi 3:1-5

Rejoice greatly, O daughter of Zion!
Shout aloud, O daughter of Jerusalem!
Behold, your king is coming to you;
righteous and having salvation is he,
humble and mounted on a donkey,
on a colt, the foal of a donkey…
“My anger is hot against the shepherds,
and I will punish the leaders;
for the Lord of hosts cares for his flock, the house of Judah,
and will make them like his majestic steed in battle.
“I will strengthen the house of Judah,
and I will save the house of Joseph.
I will bring them back because I have compassion on them,
and they shall be as though I had not rejected them,
for I am the Lord their God and I will answer them.
Zechariah 9:9-10:12

So when Luke brings the travel narrative to an end by having Jesus tell a parable about a God, the divine King, returning to inspect his people and temple to bring judgment on the shepherds of Israel—the words are loaded with centuries of anticipation. Who can stand before him when he appears?

It is no coincidence that the first thing Jesus does in Jerusalem is inspect the temple (Luke 19:45-46).

Judgment Falls on This Generation

Luke has spared no expense to tell Theophilus that Jesus sat in judgment over his contemporary generation of Jewish leadership. He pronounces judgment on them time and again. This judgment is something in the future, yet to come. But it will not be long. It will take place within the current generation’s lifetime (Luke 11:49-51; 12:42-48; 13:3, 5, 9, 28, 34-35).

Subsequent to the parable of the minas, Jesus will continue presenting himself in the spirit and power of the prophets, proclaiming condemnation on the corrupt shepherds of Israel (Luke 19:41-44; 21:32). Like Jeremiah, he weeps over the fate of his generation. Like Isaiah, he describes political and social upheaval by means of apocalyptic language and cosmic metaphors.

Conclusion

So where does this data lead? I believe we have good reason to read the parable of the talents primarily as a description of the judgment that will take place at Jesus’ second coming (“That day”: Matt 24:36-25:46). The parable of the talents seems to direct our attention to “that day,” when humanity will be sorted for either eternal punishment or eternal life (Matt 25:46).

But the parable of the ten minas hits much closer. In context, it appears that Jesus speaks primarily of his first coming and what is about to happen to and through him at Jerusalem. The reckoning has come for the Jewish nation and its leaders. Those who have been serving faithfully, and who recognize their master, will be rewarded with cities (Luke 19:17-18). Those who have not, and who do not, will either have their deposit taken from them (Luke 19:24) or face the executioner’s sword (Luke 19:27).

For those reading this who are immigrants to the covenants of promise (Gentiles) and not natural-born citizens (Jews): Do not become proud. For if God was willing to wipe out a generation to make room for the Gentiles to enter, will he not do the same thing with another generation who presumes upon his kindness and drifts from loyalty to him (Rom 11:17-24)? Though the parable speaks primarily about something that’s already occurred (Jesus’ first coming), it still has serious and sobering ramifications for those who would serve the King in any generation.

The Reckoning of the Minas

July 31, 2020 By Peter Krol

Have you heard the parable of the ten minas (Luke 19:11-27)? It’s sort of the creepy, leering uncle to the parable of the talents (Matthew 25:14-30). I say that because it seems sensible enough for the most part, but it has those quirky parts that would never make it into the children’s Bibles.

But as for these enemies of mine, who did not want me to reign over them, bring them here and slaughter them before me.
Luke 19:27

For the bulk of my Bible-reading life, I’ve assumed the parable of the minas was just a repetition of the parable of the talents that somehow lost a few things in transmission. It has ten servants instead of three. Each is given one coin, instead of differing amounts. And, of course, those citizens don’t want the guy to be their king, so he has them executed.

But for a number of years now, I’ve argued that we ought to understand such parallel passages on their own, within their own context. Perhaps these two parables really have different things to say to different audiences. So in my current study of Luke, I gave this one a fresh shot.

The Question of When

And now I arrive at my second assumption with respect to this parable. Because of my first assumption (that it’s basically the same as the parable of the talents), I’ve always assumed that it speaks of Jesus’ second coming and the future judgment of humanity.

A nobleman went into a far country to receive for himself a kingdom and then return.
Luke 19:12

It seems so self-evident:

As they heard these things, he proceeded to tell a parable, because he was near to Jerusalem, and because they supposed that the kingdom of God was to appear immediately.
Luke 19:11

They supposed the kingdom of God was to appear immediately, and they were mistaken. So he tells them this parable to inform them of the great delay that must take place before his return. Easy peasy.

But hold on. Luke doesn’t say that they were mistaken. He doesn’t say, either, that Jesus aims to correct them. What if he told the parable not to correct their mistake, but to affirm the fact that they’ve finally started listening to him (see, for example, Luke 17:21)? Maybe it’s not the timing of the kingdom that they’re wrong about, but the nature of it. That, in other words, though it will appear immediately, it will not bring good news for most of them. The time has arrived for a reckoning.

Help from the Context

From the first phrase of Luke 19:11, we must ask: “What things did they hear, which prompted their enthusiasm for the kingdom’s appearance when he got to Jerusalem?” And we get much help in the immediate proximity. Check out Luke 19:9-10.

And we also ought to ask: When did Jesus, and the original audience to this parable, expect this severe reckoning to take place? What exactly is he describing by telling a story about a great king returning home to check on his appointed servants? We get much help in the succeeding vicinity. Check out Luke 19:41-44.

At this point in Luke’s gospel, Jesus has—yet again!—just reminded his disciples why he is going up to Jerusalem (and Luke has spent 10 chapters describing that single-minded journey):

See, we are going up to Jerusalem, and everything written about the Son of Man by the prophets will be accomplished.
Luke 18:31

So what did the prophets have to say about this arrival in Jerusalem? And how does the parable of the ten minas connect with what those prophets had to say? Help is available, especially in Malachi 3:1-5 and Zechariah 9:9-10:12.

Your Turn

I’ll leave it there for now, so you can examine the text yourself and consider these questions. Hopefully I’ll get to write more on it next week, after you’ve had time to ponder the matter.

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