DBT LUKE

Luke
    Luke's theological and pastoral concerns are evident in his emphases. In particular, he is concerned to show the continuity in God's plan, even though there are some apparent surprises in what has taken place. These surprises include a Messiah who is crucified and, in his second volume of Acts, the inclusion of Gentiles in God's people without any attempt being made to relate them to the law. This emphasis also appears in the Christology of the Gospel, in an emphasis on the authority of Jesus, as seen in his work and declarations. In addition, his resurrection-exaltation is God's vindication of his claims and sets the stage for the declaration in Acts of Jesus as the exalted Messiah-Lord, who will be the judge of the living and the dead.
    Another surprise is Jesus' conscious pursuit of the fringe of society, including the immoral, the poor and those who suffer. While urging them to turn to God, he also makes it clear that God is ready to accept and empower them, as the Spirit emerges at the Gospel's end as an important gift. The surprises in Jesus' teaching provoke opposition from the Jewish leadership and require perseverance in faith in the face of such opposition. To walk in the ways of the Lord is not easy, given the opposition one faces. None the less, Luke wishes to reassure Theophilus concerning his place among the Lord's people and to make clear that the difficulty of the walk is worthwhile.

The God of Design and Concern: The Plan
    Luke's reassuring of Theophilus involves detailed discussion of God's plan. Luke treats this theme more than the other Synoptic evangelists. His concept of a plan involves both a connection to scriptural hope and divine design and elements of structure and progress within the Gospel's story.
    A number of uniquely Lucan passages include this theme (1:14–17, 31–35, 46–55, 68–79; 2:9–14, 30–32, 34–35; 4:16–30; 13:31–35; 24:44–49), while one text overlaps with the other Gospels (the enquiry of John the Baptist, 7:18–35). Luke utilizes the suffering Son of Man texts, a few of which are unique to him (9:22, 44; 17:25 [L]; 18:31–33 [L]; 22:22 [L]; 24:7 [L]). Acts also highlights the plan (Acts 2:23; 4:27–28; 13:32–39; 24:14–15; 26:22–23). Its major elements are the career of Jesus, the hope of the spiritually humble and needy, the offer of God's blessings, the new era's coming, the suffering of Jesus and the division of Israel.
    Supporting the theme of God's plan is that of promise and fulfilment, especially as it relates to the Scriptures. Three areas are key: Christology, Israelite rejection/Gentile inclusion, and eschatological justice. The latter two themes are more prominent in Acts. Nonetheless, the theme of Gentiles and non- Jews responding to the gospel, while Israel stumbles, is present in numerous gospel texts (2:34; 3:7–9; 4:25–27; 7:1–10; 10:25–37; 11:49–51; 13:6–9, 23–30, 31–35; 14:16–24; 17:12–19; 19:41–44). (See Nations, Righteousness, justice and justification.)
    Various themes delineate the plan. The 'today' passages show the immediate availability of the promise (2:11; 4:21; 5:26; 13:32–33; 19:5, 9; 19:42; 23:42–43). John the Baptist is the bridge between promise and inauguration (1–2; esp. 1:76–79; 3:4–6; 7:24–35; 16:16), the forerunner predicted by Malachi and the greatest prophet of the old era (7:27). However, the new era is so great that the kingdom's lowest member is higher than the greatest prophet of the old (v. 28). Here is the basic Lucan structure: the era of promise-expectation followed by the era of inauguration. The message of the gospel and Jesus' teaching about the end clarify the timing and structure of the new era. The plan still has future elements (17:20–37; 21:5–36; 2:38), but the basic turning point has come. So the plan's second portion is subdivided, even though all of that era represents fulfilment. The subdivisions are inauguration (Acts 2:14–40) and consummation (Acts 3:1–26), the already and the not yet.
    Jesus' mission statements outline his task. Jesus preached good news to those in need (4:18–19), healed the sick (5:30–32) and was to be heard, whether his message was communicated through him or through his representatives (10:16). He came to seek and save the lost (19:10). The geographical details trace the growth of the Jesus movement, e.g. the progress of the gospel from Galilee to Jerusalem and the necessity of Paul's going to Rome in Acts (Acts 1:8; 19:21; 23:11). Many passages declare that 'it is necessary' (dei) that something occur. In fact, 40 of the 101 NT uses of dei occur in Luke–Acts. Jesus must be in his Father's house (2:49), preach the kingdom (4:43) and heal the woman tormented by Satan (13:16). Certain events must precede the end (17:25; 21:9). Jesus must be numbered among the transgressors (23:33). The Christ must suffer and be raised, and repentance for the forgiveness of sins must be preached. The Son of Man's suffering is a divinely set forth necessity (24:7); the Christ must suffer and come into glory (24:26). At the climactic conclusion of the gospel (24:44), it is also noted that all of this took place because Scripture must be fulfilled. The fact that so many of these references appear in the last chapter of Luke underlines the importance of this theme.

Christology and Salvation
    Jesus and deliverance stand at the heart of the plan. Central here are the themes of Jesus as Messiah-Lord, his teaching and work, and the blessings of the plan that come through him. In addition, Luke issues a call to respond to the opportunity Jesus' invitation creates.

Christology: Messiah-Servant-Prophet to Lord
    Some say that Luke's Christology is more a patchwork than a unified whole; it is a collection of various traditions, the most variegated Christology in the NT. However, there is a unity to the whole. Jesus is introduced as a regal figure (Luke 1–2). The announcement to Mary and Zechariah's words make a Davidic connection explicit (1:31–33, 69). The anointing of Jesus at his baptism recalls two OT passages, Psalm 2 and Isaiah 42, fusing regal and prophetic images. The images of servant and prophet are combined in Simeon's words (2:30–35), but the idea of a leader-prophet is a dominant Christological theme in Luke. Jesus' sermon at Nazareth (4:16–30) also conjoins regal and prophetic motifs. Though Elijah and Elisha are patterns for Jesus' work (4:25–27), the anointing described in the language of Isaiah 61:1 refers to Jesus' baptism with its regal-prophetic motifs. The people recognize that Jesus is a prophet (7:16; 9:7–9, 19), but Peter confesses him as the Christ (9:20). Jesus further explains that he is a suffering Son of Man. In a tradition unique to his Gospel, Luke relates Jesus' title as 'Son' to Jesus' messianic role (4:41). The regal-prophetic mix reappears with the heavenly voice at the Transfiguration (9:35; Ps. 2:7; Is. 42:1; Deut. 18:15). Jesus is presented as a leader-prophet, one like Moses. The themes of rule and direction are fundamental.
    Jesus' messianic role is foundational for Luke. He spells out the nature of Jesus' messiahship, placing it alongside other Christological categories. The prophetic motif is important in the woes against the scribes (11:46–52), the mourning for Jerusalem (13:31–35) and the conversation on the Emmaus road (24:19, 21). Yet even in Luke 13:31–35, the appeal to Psalm 118 includes a regal allusion (19:38), since 'the one who comes' is for Luke fundamentally an eschatological and messianic deliverer (3:15–18; 7:22–23; 19:38). On the Emmaus road the disciples associate their perception of Jesus as a prophet with the hope of national redemption (24:21). For Luke the deliverer-regal imagery merges with the prophetic.
    Luke emphasizes Jesus' elevated status. The authority of the Son of Man is introduced as early as 5:24, and this authority and his status as Lord become the focus of dispute in 20:41–44, 21:27 and 22:69 (Acts 2:30–36; 10:36). The significance of Psalm 110 and its reference to Jesus is of crucial importance. In three steps, the issue is raised (20:41–44), Jesus responds (22:69) and the message of Jesus' authority as Lord is proclaimed (Acts 2:30–36). The Synoptics share the first two texts, but Luke's sequence, ending with the detailed exposition of Acts 2, shows the importance of the dispute. Luke 22:69 makes it clear that 'from now on' Jesus – the Messiah-Servant-Prophet – will exercise his lordship at the right hand of God. This is not to deny that Luke uses other titles. Jesus is Saviour, or one who delivers (2:11; 1:70–75; 2:30–32), as well as Son of David (1:27, 32, 69; 2:4, 11; 18:38–39) or King (19:38). He is the Son, who relates to God as Father, just as the divine testimony declares (1:35; 2:49; 3:21–22; 3:38; 4:3, 9, 41; 9:35; 10:21–22). Yet he is also Son of Adam, who grows in grace (3:38; 2:40, 52). He is compared to Jonah and Solomon (11:29–32). As Son of man he not only suffers and is exalted, but also ministers (5:24; 6:5, 22; 7:34; 9:58; 11:29–32; 12:8; 19:10). Another frequently used title is 'Teacher' (7:40; 8:49; 9:38; 10:25; 11:45; 12:13; 18:18; 19:39; 20:21, 28, 39; 21:7; 22:11). Luke's portrait of Jesus is variegated, but also organized. Jesus bears authority as well as promise.

The kingdom in Jesus' teaching and work
    The Messiah brings the kingdom of God (4:18, 43; 7:22; 8:1; 9:6; 10:11). The kingdom is present now, but it comes in the future. It includes earthly hope, and yet has spiritual dimensions. The kingdom as present reality is associated with Jesus' authority, shown in his command over evil forces. Jesus can speak of the kingdom as 'near' (10:9). He sees Satan fall as the seventy(-two) disciples exercise authority over demons (10:18–19). He says that if he casts out demons by the finger of God, then the kingdom has come (11:20–23). He can say that the kingdom is 'among you' (17:21). A king, in one parable, departs 'to receive a kingdom' (19:2). In his hearing before the council of Jewish elders, Jesus says that from now on he will be at God's side (22:69). Finally, the appeal to Psalm 110 depicts a regal authority, ruling from the side of God.
    But the kingdom is also future. Luke 17:22–37 describes the judgment preceding its consummation. Luke 21:5–38 describes the 'time of redemption'. Here the imagery of the Day of the Lord abounds; evil is to be decisively judged. In Luke 21:25–27 allusions appear suggesting the cosmic disturbance associated with the Day of the Lord (Is. 13:10; Ezek. 32:7; Joel 2:30–31; Pss. 46:2–3; 65:7; Is. 24:19, LXX; Hag. 2:6, 21; Dan. 7:13). Jesus will return to fulfil the rest of the promise, showing himself visibly on earth to all humanity while giving eternal benefits to believers.
    The kingdom is earthly. Jesus will rule as a Son of David on the earth and yet will bring about total deliverance in the ministry that will follow that of John the Baptist (Luke 1:32–33, 46–55, 69–75). All this activity, both present and future, is Jesus' promised messianic work. The eschatological discourses and the statements of Acts 1:11 and 3:18–21 show that the future hope has not been absorbed in the theme of present inauguration, but remains alive, connected to its OT roots. God brings all his promises to fruition. Spiritual deliverance also comes from him. Zechariah's song (1:78–79) speaks of Jesus as the rising sun who leads those in darkness into peace. The promise of the Holy Spirit (3:15–17; 24:49; Acts 1:8) and the hope of forgiveness of sins (24:47; see Reconciliation) are elements of this deliverance. Jesus' authority over demons shows that he is able to fulfil these promises.
    The subjects of the kingdom, who benefit from its presence, are the disciples of Jesus (18:26–30). Anyone who wishes to enter is a potential beneficiary (13:23–30; 14:16–24). But there are also unwilling subjects, those who are accountable to Jesus now and who one day will face his rule (19:27; 21:24–27; Acts 3:20–26; 10:42; 17:30–31).
    The coming of the Spirit is promised (3:15–17). He empowers and testifies to Jesus (3:21–22; 4:16–20). Later the Spirit will fall on all believers as the last days come (24:49; Acts 2:1–41). The Spirit is power (or enablement) from on high (24:49; Acts 2:30–36; 10:44–47; 11:15–16; 15:8). His presence is evidence that Jesus is raised and that Jesus directs his new community from the right hand of God. Though the Messiah has died and seems to be absent, he is present in the gift and presence of the Spirit. The Spirit becomes the enabler of the kingdom, sent by the Messiah-Lord as the evidence that he has come and is active (3:15–17; Acts 2:14–39).
    At the centre of God's provision of salvation is the resurrection/ascension of Jesus. Among the Gospel writers, only Luke describes the ascension; it links Luke 24 and Acts 1. A risen Saviour is one who can both rule and consummate his promise. He is one who can forgive and signify forgiveness by bestowing blessings (Luke 24:47; Acts 2:21; 4:12; 10:43). He is one who can receive and give the Spirit, who empowers God's people to testify to him (Acts 2). In short, the ascension shows that Jesus is both Lord and Christ (Acts 2:36).

Salvation in Jesus' teaching and work
    Jesus brings both promise and salvation. Salvation involves sharing in hope, experiencing the kingdom, tasting forgiveness and partaking in the Spirit's enabling power. As we have seen, Jesus' teaching focuses on the offer of the kingdom. This offer is pictured as the release and healing of Jubilee (4:16–21; Lev. 25:10; Is. 61:1–2), but it also includes a call to ethical honour reflecting the experience of blessing (6:20–49). The parables show the same dual concern. A few parables deal with God's plan (13:6–9, 23–30; 14:16–24; 20:9–18), and in some of these a meal or feast scene is included. The feast displays the joy of salvation and the table fellowship of the future.
    Thus the offer of salvation includes a call to an ethical way of life. The life of relationship with God, engagement in mission and ethical honour involves love, humility, service and righteousness – the subject of most of the other parables (10:25–37; 11:5–8; 14:1–12; 12:35–49; 15:1–32; 16:1–8, 19–31; 18:1–8; 19:11–27). Jesus did not come just to rescue people for heaven, but also to have them know God's transforming presence. This is why commitment is so prominent in Jesus' teaching (9:21–26, 57–62; 14:25–34; 18:18–30).
    In his survey of Jesus' work and teaching, as well as in his treatment of salvation, Luke says little about the cross. Why is this, especially since Paul makes so much of it? It is because Luke gives Jesus' ascension and exaltation more prominence. Luke emphasizes the 'who' of salvation: it comes from the exalted Lord who functions as the promised Messiah. Paul explains how Jesus accomplished salvation from sin. Though the cross is less prominent for Luke than for Paul, it has more than an ethical or historical function; it occupies an important theological position in Luke's teaching. Jesus is the righteous sufferer (Luke 22–23). His death inaugurates the new covenant (Luke 22:20), and the church is 'purchased' with his blood (Acts 20:28). Covenant inauguration and a saving transaction take place in Jesus' death. Two other images reinforce this view. The substitution of Jesus for Barabbas illustrates the fact that Jesus took the place of the sinner (23:18–25). Jesus' offer of paradise to the thief as they die together (23:43) shows that Jesus, despite his death, can offer life. (See Atonement.)
    Not only the resurrection, but also the miracles, in their demonstration of the arrival of the new era, authenticate Jesus' authoritative role in the divine plan that brings salvation (7:22; Acts 2:22–24). In fact, the scope of Jesus' healings show the breadth of his authority. He heals the sick, exorcising evil spirits and curing a variety of specific conditions: a flow of blood; a withered hand; blindness; deafness; paralysis; epilepsy; leprosy; dropsy; and fever. He resuscitates the dead and exercises power over nature. The fact that Acts records the disciples' continuing to perform some of these works (Acts 3:6, 16) shows that Jesus' authority, and its authentication, continue after his ascension.
    Luke's portrayal of Jesus is focused on his authority and the promise he brings. Jesus' saving work inaugurates the kingdom, delivers the sinner, secures forgiveness of sin, provides the Spirit, and calls for a committed and faithful life lived in the context of hope in the future consummation. Theophilus should be reassured that Jesus can and does fulfil these promises. But who makes up the new community? How does Christology relate to the task of this new community?

The New Community
    The new community formed around Jesus (see Church) is not really an organized entity. There are the Twelve and the Seventy (-two), but beyond these basic groups there is no formal structure in Luke. Rather, those who will become the new community of Acts are called 'disciples'. This group is mostly Jewish, but a few hints reveal that Jesus' programme can extend to Samaritans and non-Jews (3:4–6; 4:22–30; 7:1–10; 13:23–30; 14:16–24; 17:12–19; 20:15–16; 24:47). This multiracial theme becomes prominent in Acts, but in the Gospel the key fact is that Jesus' message touches the fringe of society.
    Luke focuses on outcasts as members of this blessed community: the poor, sinners and tax collectors. In addition, women receive special treatment. The poor are materially and spiritually impoverished (1:50–53 and 6:20–23, where the condition of the poor and humble is related to that of God's prophets). The poor or rejected are mentioned in several texts (1:46–55; 4:18; 6:20–23; 7:22; 10:21–22; 14:13, 21–24; 16:19–31; 21:1–4). Sinners are the special targets of the gospel (5:27–32; 7:28, 30, 34, 36–50; 15:1–2; 19:7). Tax collectors, regarded by most Jews as traitors, are potential beneficiaries as well (5:27–32; 7:34; 18:9–14; 19:1–10).
    Finally, Luke features women (7:36–50; 8:1–3; 8:43–48; 10:38–42; 13:10–17; 24:1–12). Often widows are mentioned, since they are the most vulnerable of women (2:36–37; 4:25–26; 7:12; 18:3, 5; 20:47; 21:23). Most of these women in the Gospel are sensitive to Jesus' message. Though on the fringes of 1st-century society, women are at the centre of Luke's story. Often they are paired with men (2:25–28; 4:25–27; 8:40–56; 11:31–32; 13:18–21; 15:4–10; 17:34–35; Acts 21:9–10). (See Man and woman.)
    In short, the make-up of the new community knows no boundaries. The good news is available to all, but society's weak and vulnerable are often most able to respond. Jesus shows them a special concern, just as the world seems to ignore or rebuke them. Luke uses three terms to describe the response to the message that brings one into the community: 'repent', 'turn' and 'faith'. The term translated 'repent' is rooted in the OT word 'to turn around' (24:44–47). Repentance involves a reorientation of perspective, a fresh point of view. For Luke the fruit of repentance expresses itself concretely. In material unique to Luke, the Baptist replies to those who enquire 'What should we do then?' by teaching that repentance expresses itself in everyday life, especially in how men and women treat each other (3:7–14).
    Four pictures of repentance are specially memorable. Luke 5:31–32 portrays Jesus as a physician healing the sick. Luke 15:17–21 describes the repentance of the prodigal and indicates that a repentant heart makes no claims, recognizing that only God and his mercy can provide relief. At the end of his Gospel, Luke summarizes the essence of the good news: 'Repentance and forgiveness of sins will be preached in his name' (24:47). The parable of the tax collector who in the temple cries out 'God, have mercy on me, a sinner' (18:9–14) demonstrates the penitent's response to God, though the term 'repentance' is not used (also 19:1–10). The word 'turn', while rarely used in the Gospel (1:17; 17:4; 22:32), becomes prominent in Acts, where it denotes the fundamental change of direction that accompanies repentance (Acts 3:19; 9:35; 11:21; 14:15; 15:19; 26:18–20; 28:27). Faith for Luke expresses itself concretely, whether the faith of the paralytic's friends (5:20), the faith of the centurion (7:9) or the faith of the sinful woman who anoints Jesus (7:47–50). The Samaritan leper and the blind man also have faith that Jesus can restore them to wholeness (17:19; 18:42). Faith believes and so acts. In short, faith is the recognition and conviction that God had something to offer through Jesus: forgiveness and the promised blessings. Such people 'call on the name of the Lord' (Acts 2:21; Rom. 10:13).
    Various terms denote the blessings given to community members: forgiveness or release (1:77; 3:3; 4:18; 24:47); life (10:25; 12:15, 22–25; 18:29–30); peace (1:79; 2:14; 10:5–6; Acts 10:36); the kingdom; and the Spirit.

The Opponents of Salvation
    Luke identifies spiritual and human opponents of the new community. At the transcendent level the spiritual forces of evil are resistant, though powerless to frustrate the plan (4:1–13, 33–37; 8:26–39; 9:1; 10:1–12, 18; 11:14–26; 22:3). God's struggle involves not only reclaiming humanity's devotion, but also reversing the effects of the presence of evil forces (see Spiritual powers). On a human level the opponents are primarily the Jewish leadership of scribes and Pharisees. After Jesus claims authority to forgive sin and challenges the sabbath tradition (5:24; 6:1–11), their opposition becomes a regular feature of the narrative. Its roots go back to their rejection of John the Baptist (7:29–30; 20:1–8). Three times Jesus warns the Pharisees (7:36–50; 11:37–52; 14:1–24). Often the leaders are the object of Jesus' condemnation (11:37–52; 12:1; 14:14; 15:1–2; 16:14–15; 19:45–47; 20:45–47). While the few exceptions, such as Jairus (8:41) and Joseph of Arimathea (23:50–53), catch the attention, the Jewish leadership as a whole opposes Jesus and plots his demise (6:11; 11:53–54; 20:19; 22:1–6, 21; 23:3–5).
    The crowd's reaction to Jesus is mixed. They are interested, but their response is superficial and fickle. A transition occurs in Luke 9–13. Jesus issues many warnings in Luke 12:49–14:24. He rebukes 'this generation' in 11:29–32, condemns various cities of Israel in 10:13–15 and tells a few parables about the failings of the nation (13:6–9; 20:9–19). The crowd's eventual response typifies the response of most people in Israel. Their rejection of Jesus brings warnings of judgment, yet he weeps for those he warns (19:41–44). In the end the crowd share the responsibility for Jesus' death by asking for Barabbas (23:18–25). So Jesus delivers a prophetic message of judgment to the daughters of Jerusalem and their children (23:27–31).
    The response of most of Israel is a tragic one. The nation was offered blessing, but has missed its day of visitation and now awaits judgment (19:44). Now it is the 'time of the Gentiles' (21:24). Israel has not lost its place in God's plan, for the faithfulness of God's promise cannot be denied, but it is 'desolate' until it acknowledges the Messiah (13:34–35; Acts 3:13–21). Luke has been wrongly accused of anti-Semitism; rather, he claims that the new community was persecuted by those rejecting the message of hope. Jesus and the disciples offered the gospel to the nation and suffered for it. The disciples did not create the division or bring violence to Israel. The new community was not anti-Jewish; it was pro-promise. Its enemies were to be loved and prayed for, as Jesus made clear (6:27–36; 23:34; Acts 7:60).
    One source of tension was the issue of the law. Luke's precise understanding of this issue has been a subject of ongoing debate in Lucan scholarship. It has been properly argued that Luke understands the law to be part of the old era, and portrays the church in Acts as slowly coming to recognize that truth. The law was not regarded as binding, though the missionary praxis of the early church allowed its observance where issues central to the new faith were not at stake. So Gentiles did not need to be circumcised (Acts 15), but Jews could continue to be. The law and its associated traditions, especially the sabbath regulations (6:1–11), are a major source of conflict in Luke's Gospel. Jesus' challenge to the sabbath regulations comes after his proclamation that new wine must come in new wineskins and that those who like the old will not try the new (5:33–39). This remark is part of a dispute centred on Jesus' neglect of Jewish traditions related to cleansing. Jesus challenged the law, or at least its 1st-century Jewish interpretation. Luke regards this challenge as the occasion for Jewish opposition.
    In the face of opposition disciples were called to a strong commitment to Jesus. Opposition would come. Indications of division come early in the Gospel (2:34–35) and continue throughout (8:14–15; 9:21–23, 61–62; 12:8–9, 22–34; 22:35–38). The disciples are pictured shrinking back from a bold response, as in the account of Peter's denial. The exhortation to steadfast discipleship reveals one facet of the Gospel's origin. For Theophilus and others the pressure of conflict was the occasion for reassurance.

Response: Luke's Call
    Luke is clear about how his readers should respond to Jesus and the difficulties arising from opposition to him. The community is called to a fundamental reorientation towards God expressed in faith, repentance and commitment. This attitude of trust both initiates and sustains their walk with God (5:31–32; 15:17–21; cf. 12:22–32). The path is difficult and requires self-examination, total commitment, daily dedication and cross-bearing (9:23, 57–62; 14:25–35). The community is called to mission. While Acts details the early missionary activity of the community, the call to preach repentance and forgiveness to all nations, beginning at Jerusalem, is spelled out in the Gospel (24:47). The parables of Luke 15:1–32 reflect Luke's focus on the lost, as do the clear statements of Luke 5:31–32 and 19:10. Jesus' disciples are to follow him in reaching out to others.
    Love for God and for one's neighbour, including one's enemy, is part of the call. Luke 11:1–13 describes devotion to God expressed in dependent prayer. Devotion to Jesus is shown in Mary's choice to sit at his feet, absorbing his teaching and enjoying his presence (10:38–42). In this she is an example of love for God and his way. In addition, the care of one's neighbour is enjoined in Luke 10:25–37. Jesus in his ministry demonstrates what he calls his disciples to be: neighbours to all, without distinction of race or class. The cross, as the expression of his willingness to die for others, shows him acting in love towards those who are his enemies.
    Jesus encourages prayer (11:1–13; 18:1–8, 9–14; 22:40). Prayer does not demand; it requests, humbly relying on God's mercy and will. It trusts in God's care and provision of basic needs. And it looks with expectation to the eschatological consummation of God's kingdom.
    Under the pressure of opposition, the community is to remain steadfast and faithful (8:13–15; 9:23; 18:8; 21:19). Disciples are to fear God, not mortals (12:1–12), recognizing that the Lord will return and that they are responsible to him (12:35–48; 19:11–27; 18:8). Like the seed on good soil, they hear the word, cling to it, persevere and bear fruit (8:15). Jesus' promises are for both the present and the future. Those which remain unrealized will eventually be fulfilled (17:22–37; 21:5–38). The coming judgment on Jerusalem is the guarantee and picture of the final judgment. The return of Jesus will be horrific for unbelieving humanity, who will be severely judged. Luke emphasizes that the coming of the Son of Man places a responsibility on his disciples to be faithful and on all humanity to respond to the gospel. While the time of Jesus' return is unknown, it will come suddenly and the disciples must be prepared (12:35–40).
    The Lucan view of wealth warns against attachment to possessions (8:14; 12:13–21; 16:1–15, 19–31; 18:18–25), but some examples are given of the positive uses of money (8:1–3; 19:1–10; 21:1–4). Scholars have debated whether Luke decries wealth per se. Zacchaeus, who generously gives half of his possessions to the poor and repays those he has wronged, does not divest himself of every asset. His example suggests that the issue is what people do with their possessions and how they view possessions – do they hoard them or use them generously? The disciples are said to have 'left all' for Jesus (18:28–30), family as well as resources. Yet later in the Gospel, under the pressure of Jesus' arrest, they are afraid and deny him. The issue with resources, as with the other demands of discipleship, is not the perfection of the response, but rather its fundamental orientation. Disciples are called to recognize that all life belongs to God and comes from his hand. The rich man rejects Jesus' request to sell all, while the disciples and Zacchaeus begin to relinquish their possessions. Luke warns that hindrances to discipleship include not only confidence in resources, but the fear of others' opinion (12:1–12) and the cares of life (8:14).

Conclusion
    Luke's Gospel is pastoral, theological and historical. God's plan affects how individuals see themselves and the community to which they belong. The message of Jesus is one of hope and transformation. Anyone, Jew or Gentile, can belong to the new community. At the centre is Jesus, the promised Messiah-Lord, who sits at God's right hand exercising authority from above. He will return one day and all are accountable to him. His life, ministry and resurrection/ascension prove that he is worthy of trust. Just as he has inaugurated the fulfilment of God's promises, so he will bring it to completion. In the meantime, being a disciple is not easy, but it does bring many rich blessings which transcend anything else this life can offer.

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Regards,
Ryan Chia

Missions is not the ultimate goal of the church. Worship is. Mission exists because worship doesn't. Worship is ultimate, not missions, because God is ultimate, not man.

From John Piper, Let The Nations Be Glad