Lectionary Year C
July 29, 2001
Luke 11:1-13
Composition
Step III - Composition
A. Immediate Context
(JFC) Pre - Chapter 10 of the Third Gospel tells of Jesus' appointing 70 persons to go, two by two, into the places he intended to visit. He instructed them to travel light, to lodge in the homes of the natives there, to heal the infirmed, and to shake loose from any unwelcoming town. The 70 returned to him with reports that even evil submits to them. He told them to "rejoice that their names are written in heaven". Next Jesus prays thanking God for such blessings, referring to the 70 and how they perceived more than others. Then an attorney confronts Jesus trying to trick him by asking him what he must "do to inherit eternal life?" Jesus asked him what he read in scripture to answer his question. When he answered, "love with all heart, soul, strength and mind and neighbor as self", Jesus confirmed his correctness. When the lawyer asked who his neighbor is, Jesus told the parable of the Good Samaritan which he concluded, "Go and do likewise." This chapter finishes with the story of Mary and Martha, last week's Gospel lection.
Post - The remainder of Luke 11 tells of Jesus' exorcising a demon from a man who couldn't talk. When he could talk some responded unfavorably accusing him of employing Beelzebul to exorcise the demon. Some wanted to test Jesus. He knew their tactics and taught them a parable, re: cooperation, harmonization and faithfulness to God's side. Then he told of evil spirits' seeking others to infect. Then he declared that those who hear and obey God's Word are the most richly blessed. Then for those seeking a sign of God, he told of Jonah's sign being but a hint of the signs yet to come. Next, Luke records sayings, re: light shining and eyesight serving well. Then Jesus went to the home of a Pharisee and taught there about rituals and loving and serving God faithfully and generously and doing justice and being kind.
B. Organization of the Compositional Whole
(JFC) As previously noted, we might divide the Gospel of Luke into four parts: 1) John the Baptist's and Jesus' births and early lives, 1:1-3:38; 2) Jesus' ministry (in Galilee) of teaching, preaching, healing, working miracles and associating with people, mostly people in need, 4:14-9:50; 3) Jesus' journeying toward Jerusalem, still teaching, preaching healing, etc., 9:51-19:27; and 4) Jesus in Jerusalem for his trial, crucifixion, death, burial and resurrection, 19:28-24:53. In The Good News According to Luke, Eduard Schweizer singles out 3:1-9:50 and names it, "The Growth of the Community". Obviously, Luke writes more of Jesus going toward and suffering in Jerusalem than other stories. Some commentaries divide Jesus' passion, his death and his resurrection appearances, but I combine them together, as does Schweizer. And a few commentaries divide out the preparations for Jesus' ministry, 3:1-4:14. One of the intentions of this week's lection is Luke's attempt to raise the respect of women even in his culture. And, here, if Jesus' demeanor with Martha could be clarified more than the words we read first appear to do, early on in such a study, this intention could be enhanced. And, as Joseph A. Fitzmyer contends, in The Anchor Bible Commentary, Luke intended to further the historical developments of Israel in the Old Testament. Such were full of suffering and stress and tensions. Frederick W. Danker, in Jesus and the New Age, According to St. Luke, A Commentary on the Third Gospel, acknowledges how 1:1-4 might lead us to conclude Luke writes for one or only a few in authority. Thereupon, Danker at once expands his opinion of Luke's purpose by stating that Luke apparently writes for "a broader circle of readers, who are to receive further instruction and resources for evaluating especially theological issues." Luke throughout his Gospel seems to want to inform the people of the faith how their God intends for them to live.
C. Issues of Authorship
(JFC) In last week's exegesis, we noted that the Gospel of Luke is written, admittedly, not by eyewitnesses, but it depends on reports of those who were on the scenes when they happened (1:2). Plummer in ICC says it was written be a Gentile for Gentiles. The more recently published commentaries tend to doubt the author of the Third Gospel is the companion of Paul (Philemon 24), and/or the physician (Colossians 4:14), though, many still do consider that he was the author of the Book of Acts, too. Most scholars date this Gospel's origin after the Romans destroyed Jerusalem (21:20-24) and after Mark's Gospel was written (c. 65-70). And, William Baird, The Interpreter's One Volume Commentary on the Bible, writes, "Since the situation of the Church reflected in the Gospel fits well the political situation of the reign of the emperor Domitian (81-96) a date from about 85 to 95 is most likely." What's more, Luke seems to be, "the work of a consummate literary artist. Jerome recognizes this fact quite clearly, referring to Luke as the most skilled writer among the Evangelists," as Fred Craddock says in "Luke, Introduction," Harper's Bible Commentary.
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