Luke 1-5 - Some last thoughts

The disciples carried the names of recent Jewish revolutionaries. They were probably common names at the time, which shows how important revolution and revolutionaries were in the public consciousness.

Luke 1:2-3 - Luke calls The recipient of the gospel "most excellent Theophilus", a title reserved for people in high rank or office, and only ever used by Luke to speak of a government official (Acts 23:26, 24:2, 26:25). It is notable, then, that Luke is willing to take such a critical view of wealth and the authority of the empire.

Luke 1:41 - Elizabeth was "filled with the Spirit" and prophesied, just as her husband does in v67.

Luke 2:52 - No matter how extraordinary he may have been, Jesus' humanity is revealed in his growth and learning. He needed to learn, to increase, just as any human does.

Luke 3:5 - Mountains lowered and valleys filled - The context of Luke makes it clear that an explicit social-ethical consequence should be interpreted in this passage. The poetry is echoed in both Luke 14:11 and 18:14, where it says clearly that those who exalt themselves will be humbled, and rose who humble themselves will be exalted. Luke 1:52-53 said that ruler will be removed, and the humble lifted up. Luke's gospel has consequences that effect the entire order of the world, not just the heart of the individual.

Chapter 5 - New Wineskin

It is well accepted that the "New Wineskin" Jesus refers to is the New Covenant that was promised in the Hebrew scriptures. This covenant is described in the New Testament as being the gospel of the Kingdom inaugurated in the death and resurrection of Jesus Christ, received by faith for salvation and forgiveness of sins.

 The "Old Wineskin" is the old covenant, the law of Moses. But left there, it is too easy to imagine that what is meant is simply one set of theologies replaced by another. In relaity, the law of Moses represented an entire culture and way of life, affecting the individual, the family, and the structure of government and law. This change of wine and wineskin is more than just acceptance of a new creed, it is an entirely new way of being, which will require a new system to contain it. The hearts of individuals will be changed, yes. But this will result in a change in their actions. And these changes in the way people live necessitate a revolution in the order of the ways of the world. The "new wineskin", therefore, can just as legitimately be described as an entirely new order by consequence of this new covenant written on the hearts of Jesus' followers. This new order is the Kingdom of Heaven. Followers of Jesus are right in seeking it's manifestation on earth.

New Wineskin - Luke 5 - Jesus touches lepers and eats with traitors

(Click here to read Luke 5)

Luke 5:30-32
"And the Pharisees and their scribes grumbled at his disciples, saying, 'Why do you eat and drink with tax collectors and sinners?' And Jesus answered them, 'Those who are well have no need of a physician, but those who are sick. I have not come to call the righteous but sinners to repentance.'"



(ESV)

Jesus demonstrated and taught a way of life entirely contrary from the patterns of power and control that emerge from a society dependent upon them. In Luke 5:33-39, he calls this the "new wine" and the "new wineskin". Jesus says that both must be replaced. He came to change the hearts and minds of individuals, yes. But he also came to change the corrupt systems and patterns that keep those persons bound.

Romans 12:2 says this about living according to the gospel of Jesus' Kingdom:

"Do not be conformed to this world, but be transformed by the renewal of your mind, that by testing you may discern what is the will of God, what is good and acceptable and perfect."
(ESV)

 The powers of this present age cannot conceive of the radical nature of this departure from the world's patterns. Our world teaches us to seek to strive upward, to gain more wealth, power, and control. But Jesus lives a downwardly mobile life. God's son came as an impoverished baby to an occupied and internally displaced people, yet he gains a reputation for seeking out and spending time with people even less privileged than himself. What possible benefit could be had from identifying with traitors and rebels, the world would wonder. But Jesus gives his life for the benefit of others, contrary to all common sense regarding the values of this world's systems.

The religious elite would not understand why any respected Rabbi would risk their own orthodox reputation by claiming to forgive a powerless paralytic (vv17-26). Yet Jesus opposes these religious authorities publicly, calling a powerless man forgiven, and then healing him by the power of the Holy Spirit (v17). The religious leaders make a show of protecting orthodoxy, but they're really only protecting their power and position. Jesus makes himself of no position, and gives power to the powerless.

The law of Moses in which Jesus was raised forbids a good Jew from even touching someone with leprosy. But when a leper humbly submits his request that Jesus should heal him, Luke makes sure to mention that it is by touching the leper that Jesus makes him well. The law says that this would make Jesus unclean. But Jesus touch makes the leper clean. This is a new wine and a new wineskin. Jesus touches the untouchables.

Against all odds, this backwoods rural working-class man has become a popular Rabbi (teacher), the rockstars of his day (vv1-3). Children were raised to memorize the Torah until they were ten years old. Only the best would be chosen to continue their education and memorize all of the Hebrew scriptures. The rest would join their fathers in the family trade. Only the very best would go on to become the disciple of a Rabbi. The rest, though better educated, would return to their father and learn the family trade.

Not all trades were equally respected. Carpentry was honest and valuable work. Jesus was fortunate. But shepherds and fishers were a despised lot, working odd shifts, and smelling terrible most of the time.

Though the custom was for the most elite and successful of intellectuals to approach a Rabbi to be their disciple, Jesus breaks from tradition to ask Peter, James, and John, fishers who presumably had already been passed over and passed on to their family trade, to be his disciples (Luke 5:4-11) It is no surprise that they so quickly accepted the call to leave their undesirable trade to become the disciple of the town's most popular Rabbi.

And Jesus goes even deeper under the mainstream to call his next disciple, Levi (vv27-32). As a tax collector, Levi was one of the most despised and hated of his society. The reputation of tax collectors was that they were thieves and traitors, working for the very empire that oppressed their own family and neighbours. Yet, Jesus called one of them to be among his closest company.

Not only this, but Jesus did not shy away from Levi and his associates. Upon asking Levi into his inner circle, he joins him at a house party with a high enough profile to gain the attention of the proper religious mainstream.

Jesus gained a reputation for keeping company with partying sinners. He gave power to the powerless. He touched the untouchable. He taught the rejects.

His way is contrary to the patterns of this world. His new Kingdom changes everything, inside and out.

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v3 – He just hopped in? That’s funny.

vv8-11 – In Luke, people recognize him, obey, and follow after he does miracles.

v28 – Levi followed without a miraculous sign.

vv36-39 – The New Covenant.

v3 – He just hopped in? That’s funny.

vv8-11 – In Luke, people recognize him, obey, and follow after he does miracles.

v28 – Levi followed without a miraculous sign.

vv36-39 – The New Covenant.