The Gospel of Luke: The Theology of Reversal and Social Justice (hour 16)

Social Context and the Luke Memo

• The presenter identifies the Gospel of Luke as a personal favorite because of its social relevance and the way it challenges current societal norms.

• A specific meme is cited to illustrate the common psychological resistance to Luke's message. In the meme, Jesus delivers the Beatitudes from the Sermon on the Mount, stating, "Blessed are you who are poor." In response, a character in a cross-stitch says, "Blessed are we all Jesus."

• This interaction mirrors modern social tendencies to avoid rallying behind specific marginalized groups or labels.

• A parallel is drawn to the "Black Lives Matter" movement. The statement was a cry for society to notice that Black lives matter in a world where they often seemed not to. The counter-response, "White lives matter too," is described as a defensive reaction from a dominant group that has historically been the least burdened by painful histories or stereotypes.

• The presenter argues that society needs to "chill" and realize that identifying specific groups who do not enjoy the same privileges as the dominant group is a necessary and caring act, which aligns with Luke's gospel strategy.

The Theology of Reversal in Luke

• In Luke, Jesus claims that the arrival of the Kingdom of God will result in a radical reversal of the world's values in two significant ways.

• This state of the Kingdom's coming is referred to as "salvation."

• The Kingdom of God is presented as being pointedly concerned with material welfare, more so than in other gospels or modern interpretations.

The First Reversal: Material and Financial Status

• The first reversal states that the rule of God will turn the world "upside down."

• This specific language ("turned upside down") is also utilized in the Book of Acts to describe the movement of Jesus' followers after his departure.

• The core of this reversal is that the currently rich will be poor in the Kingdom, and those currently poor will be rich. The "juice" or essence of what differentiates social status will be radically flipped.

Mary’s Magnificat: A Song of Socioeconomic Change

• Mary’s Magnificat is her response to the angel's news that she will bear the Son of God.

• The song includes several status updates for the world:

  • God shows strength with His arm and scatters the proud in the thoughts of their hearts.

  • He brings down the powerful from their thrones.

  • He lifts up the lowly.

  • He fills the hungry with good things.

  • He sends the rich away empty.

• Luke uses this to communicate that the coming of the Kingdom is good news specifically for the poor, while those who are rich and do not give up all they can to feed the hungry may face a difficult experience.

A Comparative Study of the Beatitudes: Luke vs. Matthew

• There are two distinct versions of the Beatitudes in the New Testament: one in the Gospel of Matthew (Chapter $5$) and one in the Gospel of Luke (Chapter $6$).

• Matthew’s version is known as the "Sermon on the Mount," whereas Luke’s version is known as the "Sermon on the Plain."

• Luke’s Version (The Hard Text):

  • "Blessed are you who are poor, for yours is the kingdom of God."

  • "Blessed are you who are hungry now, for you will be filled."

  • "Blessed are you who weep now, for you will laugh."

  • "Blessed are you when people hate, exclude, revile, and defame you on account of the Son of Man."

• Luke’s "Woes" (Unique to Luke):

  • "Woe to you who are rich, for you have received your consolation."

  • "Woe to you who are full now, for you will be hungry."

  • "Woe to you who are laughing now, for you will mourn and weep."

  • "Woe to you when all speak well of you."

• Matthew’s Version (The Spiritualized Text):

  • "Blessed are the poor in spirit."

  • "Blessed are those who hunger and thirst for righteousness."

  • Matthew’s version includes the meek, the merciful, the pure in heart, and the peacemakers.

• Matthew’s version is often preferred by modern churches because it is "all good news" and can apply to anyone regardless of material wealth. Luke’s version is more difficult for pastors to preach because it might offend wealthy congregants who fund the church and salaries.

Textual Criticism and the Originality of the Beatitudes

• Text critics are scholars who compare different versions of a text to determine which is more original.

• A standard logical rule in text criticism is to ask: "Which version was more likely to be changed over time?"

• Scholars generally conclude that Luke’s version is likely more original because it is a "harder" text. It is more likely that an uncomfortable, material-based command would be changed into a more palatable, spiritualized one (like Matthew's) than the other way around.

The Parable of the Rich Man and Lazarus

• Found in Luke chapter $16$, this parable illustrates the material reversal of the afterlife.

• The Protagonists:

  • A rich man dressed in purple and fine linen who feasted sumptuously every day.

  • A poor beggar named Lazarus, covered in sores, who longed for scraps from the rich man's table while dogs licked his sores.

• The Reversal:

  • When they die, Lazarus is carried by angels to be with Abraham (the Kingdom of God).

  • The rich man goes to Hades, where he is tormented by flames.

• The Interaction:

  • The rich man asks Abraham to send Lazarus to dip his finger in water to cool his tongue.

  • Abraham refuses, stating that the rich man received his "good things" during his life, while Lazarus received "evil things."

  • Abraham notes that a "great chasm" has been fixed between them that no one can cross.

• While some interpret this as a lesson that the rich man should have helped Lazarus, the literal text focuses on the simple reversal of kanilang material life experiences.

The Second Reversal: Moral Righteousness and Sinners

• The second reversal concerns the social categories of the "righteous" versus the "sinners."

• The common expectation of the time was that the righteous were "in" the Kingdom and sinners were "out."

• Luke’s gospel asserts that while the righteous are welcomed, so are the sinners.

The Sinful Woman at the Pharisee’s House

• A Pharisee named Simon invites Jesus to dinner. A woman from the city, identified as a "sinner," comes to the house with an alabaster jar of ointment.

• She stands behind Jesus, bathing his feet with her tears, drying them with her hair, and kissing them.

• Simon the Pharisee is skeptical, thinking that if Jesus were a prophet, he would know she is a sinner and avoid her to maintain his own righteousness.

• The Parable of the Two Debtors:

  • Jesus tells a story of a creditor with two debtors: one owes $500$ denarii and the other owes $50$.

  • The creditor cancels both debts. Jesus asks who will love the creditor more. Simon correctly answers, "The one for whom he canceled the greater debt."

• The Application:

  • Jesus points out that Simon provided no water for feet, no kiss, and no oil for his head.

  • The woman provided tears, continuous kisses, and expensive ointment.

  • Jesus concludes: "Her sins, which were many, have been forgiven; hence she has shown great love." He tells the woman her faith has saved her.

The Tripartite Parables of the Lost in Luke 15

• Luke chapter $15$ contains three parables that make the same point regarding the inclusion of the marginalized.

• The Parable of the Lost Sheep: A shepherd has $100$ sheep but loses one. He leaves the $99$ to find the one. He throws a party with his neighbors when it is found.

• The Parable of the Lost Coin: A poor woman has ten coins, loses one, and cleans her entire house until she finds it. She then throws a celebration with her neighbors.

• The Parable of the Prodigal Son (The Lost Son):

  • A father has two sons. The younger son demands his inheritance early, leaves, and blows it on wild living.

  • He ends up feeding pigs and is so hungry he considers eating the pigs' food.

  • He decides to return home to ask for a job as a servant, knowing his father treats servants well.

  • The father sees him from afar, runs to him, hugs him, and gives him a robe and a ring.

  • The father orders the "fatted calf" to be killed for a celebration.

The Older Brother and the Open Ending

• The older son, who has worked hard and stayed loyal, hears the music and dancing and becomes angry.

• He complains to his father that he never even received a "young goat" to celebrate with friends, yet the father kills the prized cow for the son who "devoured property with prostitutes."

• Symbolic Meanings:

  • The Father = God.

  • The Younger Son = Sinners.

  • The Older Son = The Righteous.

  • The Celebration = The Kingdom of God.

• The story ends without revealing the older brother's choice. The presenter suggests that the righteous, out of pride, might actually refuse to enter the Kingdom because they cannot accept the inclusion of "scumbags" and sinners. This teaches that true love requires getting over the idea that being "good" makes one better than others in God's eyes.