WEBVTT

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Prof: Turn to the
beginning of the Gospel of Luke.

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We're going to go through a lot
of Luke and Acts today.

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Today I'll--I sort of lied on
the syllabus.

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You know how untrustworthy I am
by now.

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I said on the syllabus that
we're going to talk about Luke

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today and have a lecture on Acts
on Wednesday.

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That's not quite true because
you can't really talk about Luke

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without also talking about Acts
and you can't much talk about

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Acts without talking about Luke
because they're written by the

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same person.

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Almost no scholar doubts that
they're written by the same

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person.

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There are some scholars who
actually argue that you

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shouldn't read them as two
volumes of the same work.

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Some people even say they think
Acts was written a good bit

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after the Gospel of Luke,
but I'm going to treat them as

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basically two volumes of the
same work.

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Part of the lecture today will
focus on Acts,

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but a whole lot of the lecture
will also focus on--

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I mean part of Luke but also on
Acts,

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and then next time,
also, though talking about Acts

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I'll go back and talk about
Luke.

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Did everyone get a handout of
the outline of Luke and Acts?

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If anybody doesn't--didn't get
a handout hold up your hands and

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we'll get the teaching fellows
to hand them around.

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Look at the beginning of Luke.

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"Since many have
undertaken to set down an

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orderly account--
" now what will

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"orderly account"
mean?

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"--of the events that have
been fulfilled among us,

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just as they were handed onto
us by those who were from the

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beginning eyewitnesses and
servants of the word."

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When he tells you that he's
gotten some things from--

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handed down,
traditions, accounts from

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eyewitnesses what's the first
thing that that tells you about

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this author?

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He's not an eyewitness,
precisely.

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I, too, decided,
after investigating everything

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carefully from the very first,
to write an orderly account

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[there again]
for you,

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most excellent Theopholis,
so that you may know the truth

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concerning the things about
which you have been instructed.

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There are several things that
this prologue to the Gospel of

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Luke tells us.

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One of the things of course,
as you just noticed,

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it's not written by someone who
was there.

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Some people will say that when
we get to Acts,

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at least part of Acts seems to
have been written by a person

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who was actually there,
because about halfway through

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the book of Acts he starts about
"we."

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We did this,
and we did this,

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rather than just Paul or other
people in the third person.

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I don't believe that's the case.

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I believe he may have used some
kind of written document that

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was--
that used the term

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"we"
or sometimes an ancient text,

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I think sometimes a person
would just insert themselves

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into the narrative to give it a
more directness.

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So I'm not going to teach that
this author was an eyewitness of

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any of the stuff that he writes
about,

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but certainly he's not an
eyewitness of the stuff that

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happens in the Gospels,
as he also says.

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That's one thing that it tells
us.

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This also tells us that this is
a compilation of sources.

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Now already,
when you've been working on the

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synoptic problem and how to
write an exegesis paper,

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you have figured out that the
Gospel writers used other

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sources.

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Some of them are written
sources, some of them are oral

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sources.

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This guy actually admits it up
front, so it sounds like he's

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using both written sources and
oral sources.

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What's one of the written
sources we know he used?

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Mark, exactly,
and we think that there's

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another written source that we
call Q that he may have used.

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What does he mean by
"orderly account"?

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Does it mean that Mark kind of
wrote things in one order and

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this guy knows a better
chronological order,

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a historical order?

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Is he talking about,
I'm writing to you an account

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that's more like what actually
happened when it happened?

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That's the way this has
sometimes been interpreted by

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people.

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As we'll see today that's not
likely right because we can even

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tell when this author is
creatively shifting events

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around for his own purposes.

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He's claiming to write an
orderly account,

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but if he is claiming that he's
giving us a more chronologically

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accurate account then he's
wrong,

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as we'll see.

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Probably he doesn't even mean
that, probably this is no claim

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to historicity.

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He's probably just saying that,
the way I tell this is better

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than the way that Mark or Q or
some other sources tell it.

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He's thought about the order in
which he puts it and he's

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thought about how he wants to
write his Gospel.

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This also tells you what
literary form this is.

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He knows he's writing something
that's like other literature in

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the ancient world.

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The Gospel of Luke is not a
biography but it could have been

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thought of as a life.

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In fact, the Greek word for
life is bios,

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where we get biology.

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Bios could be the name
of genre of literature that told

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about some great man.

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We separate it from biography
because it doesn't have the same

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kind of concerns that a modern
biography does.

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It seems like he knows that for
the Gospel of Luke anyway he's

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writing a bios of Jesus,
a life of Jesus.

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How do we know that?

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Because he starts off later in
the Gospel with the same kind of

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stuff that you would see if you
read a book about Augustus the

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Emperor,
or Plato the great philosopher.

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That is, he starts off with
narratives about a miraculous

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birth.

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Telling stories about a great
man and his miraculous birth was

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a not uncommon way to start a
life of someone.

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Then in Acts it also looks like
he knows he's writing something

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that would look something like a
history,

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and we have histories also from
the ancient world.

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This guy is--much more then
Mark, this author is much more

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self conscious in setting
himself forward and setting his

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work up as a literary work,
it has literary form.

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Who is Theophilus though?

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Some people would think,
well maybe this is the guy's

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patron,
because often in the ancient

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world when you wrote a book you
started off with the dedication.

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The dedication,
you didn't say,

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dedicated to so and so,
what you said was Dear

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Theophilus, I am writing this
because you've asked me to set

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down my thoughts.

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In other words you give a
fiction,

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it's a fiction that your
patron, maybe the person who

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supports you financially or
socially,

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or whatever that person has
asked you to set down an account

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of something.

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You would start off,
Dear Mr. Smith you've asked

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me repeatedly when we had lunch
at Mori's,

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to describe my recent trip to
Africa,

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so I'm writing this down at
your request.

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That's a dedication to your
patron.

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Who is Theophilus, though?

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Some people say maybe he's an
actual historic person,

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he calls him "most
excellent,"

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the Greek word would seem to
imply that this guy is of fairly

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high class or that our author
wants us to believe that he's

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high class.

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It's also, though,
possible, some people have

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said,
maybe he's a fiction because

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Theophilus comes from two Greek
words meaning theos which

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is God,
and philos beloved or

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friend.

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Some people have said he's
making up a name that's sort of

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a fictive name for any God
loving or beloved by God reader.

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We really don't know,
so scholars are completely at

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sea as far is if Theophilus a
real person or is he not.

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Those are several things about
that we need to notice.

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He sets himself up as writing a
history by the ancient standards

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of history, but is it history by
our standards of history?

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The only way to figure that out
is to analyze the text itself,

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so that's what we're going to
do.

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On your outline you have--on
your handout you have an outline

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of Luke and an outline of Acts.

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I think I didn't get one,
I gave mine away,

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can I have one?

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Thank you, Michael.

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Notice how it's divided up.

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First you get the beginning of
the Gospel which actually starts

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off with the birth and childhood
narratives,

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and Jesus and John the Baptist,
in chapter 1,

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and then in chapter 3 you get
Jesus meeting--

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Jesus relationship to John the
Baptist.

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All of this starts off partly
in Galilee but also partly in

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Judea.

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The birth of John happens in
Judea, the birth of Jesus,

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according to Luke,
happens in Galilee [correction:

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Judea].

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Luke also, though,
has Jesus family go from Judea

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to Galilee [correction:
from Galilee to Judea]

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for the birth.

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Now that's different from
Matthew, Matthew just started

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off with the holy family living
in Bethlehem.

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Luke has the idea that this
family is living in Galilee and,

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because of a census,
the family is required to go to

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Bethlehem, which is in Judea.

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The family is from Galilee,
but Luke really starts the

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action of his Gospel,
both for John the Baptist birth

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and for the birth of Jesus in
Judea.

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That's going to be important.

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Then you have,
starting in 3:23,

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the beginning of Jesus'
Galilean ministry and that goes

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all the way to 9:50.

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You have the beginning of the
ministry,

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there's an announcement in
3:23, this is Jesus began to--

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in the fifteenth year of reign
of Tiberius,

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then you have a genealogy,
then you have the temptation

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story in chapter 4,
and then you have Jesus'

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inaugural address,
which we'll talk about both

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this time and next time.

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In 4:14-30 is Jesus' first
sermon, it's very clear Luke

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wants to set this up as Jesus'
first sermon and we'll talk

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about why later.

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Then you have 4:31 to 8:56,
the Galilean ministry proper.

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That is, this is Jesus going
around Galilee,

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healing people,
preaching, teaching.

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Now look in chapter 9,
though, then you get a

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transition period.

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Most of chapter 9 is a
transition from the Galilee

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ministry to the other main part
of Jesus'--

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of Luke's passage in the Gospel
which is Jesus' trip to

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Jerusalem.

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9:1, "Then Jesus called
the twelve together and gave

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them power and authority over
demons and cured diseases."

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Notice now, he's not really
doing the Galilean ministry

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anymore, he's setting up other
things to happen.

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Look at--now look all the way
at the end of that chapter at

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9:51.

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This is a very big verse in
Luke although--but you'd never

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know it unless you had a scholar
kind of point it out to you;

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9:51: "When the days drew
near for him to be taken up,

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he set his face to go to
Jerusalem."

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Now what is that?

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"Taken up,"
--does that refer to Jesus

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ascension into heaven?

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Is it for his crucifixion
because you put somebody up on a

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cross?

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Whatever it is,
but notice, we're not even

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toward the end of the Gospel
here,

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we're only about halfway
through--we're not even halfway

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through the Gospel.

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We're at still very early in
the Gospel compared to what the

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rest of it is,
and yet, what Luke is doing is

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turning your attention as a
reader now to Jerusalem.

11:10.149 --> 11:13.329
"When the days drew near
for him to be taken up,

11:13.330 --> 11:15.060
he set his face to go to
Jerusalem,

11:15.058 --> 11:17.188
he sent messengers ahead of
him," and they go through

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the villages.

11:17.750 --> 11:22.100
So all the rest of the next ten
chapters Jesus is on the road.

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"On the road again."

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It's on the road to Jerusalem.

11:25.509 --> 11:29.559
Now this big ten chapter on the
road trip, Jesus' road trip to

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Jerusalem, is not found in the
other Gospels,

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it's only in Luke.

11:33.950 --> 11:36.550
What does--what is it there for?

11:36.548 --> 11:39.698
Then in 19:45,
Jesus finally gets to

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Jerusalem, and from 19:45 until
the end of Luke you have Jesus

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in Jerusalem.

11:46.710 --> 11:49.960
Then Acts starts out,
and as I've said before,

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the next volume Acts starts by
retelling a bit of what happened

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at the end of Luke.

11:56.090 --> 11:59.420
You know you're in the second
volume of a two volume work here

11:59.416 --> 12:01.976
because he rehashes at the
beginning of Acts.

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First you get the time--from
one, Acts 1:1 to 9:43,

12:06.298 --> 12:10.618
I've designated as the time
before the Gentiles.

12:10.620 --> 12:13.380
The church is all a Jewish
community,

12:13.379 --> 12:16.609
they all live mainly in Judea
and Jerusalem,

12:16.610 --> 12:18.550
they worship together,
they even spend a lot of time

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in the temple,
in the Jewish temple.

12:19.889 --> 12:22.519
This is very much a Jewish
organization,

12:22.519 --> 12:24.619
the Gentiles haven't been
brought in,

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and then you have another
transition period just like when

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we had a transition period in
Chapter 9 of Luke,

12:29.330 --> 12:34.170
in Chapter 10 of Acts you have
a transition period from 10:1 to

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12:25.

12:34.798 --> 12:38.708
First you have the conversion
of the first Gentile convert,

12:38.710 --> 12:42.330
he's a Roman Centurion,
Cornelius, and you have Peter

12:42.327 --> 12:45.177
defending his conversion of
Cornelius,

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because this is controversial
to bring someone into the church

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without them being circumcised
at this point,

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according to Luke's narrative.

12:51.308 --> 12:58.468
Then you have 11:19-30,
look at that,

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Acts 11:19-30:
Now those who were scattered,

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because of the persecution that
took place over Stephen,

13:06.258 --> 13:09.038
traveled as far as Phoenicia,
Cyprus, and Antioch.

13:09.038 --> 13:10.458
And they spoke the word to no
one but Jews.

13:10.460 --> 13:13.800
But among them were some men
from Cyprus and Cyrene who on

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coming to Antioch spoke to the
Hellenists also,

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proclaiming the Lord Jesus.

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Now you may have a footnote
after the word

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"Hellenists,"
does anybody have a food note

13:23.400 --> 13:25.810
after the word Hellenist there
in your--

13:25.809 --> 13:27.259
what does your footnote say?

13:27.259 --> 13:29.329
Student:
>

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Prof: Greeks,
so some texts have

13:31.346 --> 13:33.886
"Hellenists"
which would be sort of Greek

13:33.894 --> 13:36.604
speaking Jews and other
manuscripts have just the word

13:36.596 --> 13:37.816
"Greeks."

13:37.820 --> 13:40.820
In fact, you can even take this
term "Hellenist"

13:40.817 --> 13:42.447
to be just Greeks themselves.

13:42.450 --> 13:45.290
At least there's some idea that
these people were speaking not

13:45.293 --> 13:48.093
just too Greek--speaking to
Greek Jews but also to Greeks.

13:48.090 --> 13:51.750
That introduces,
then, this period of the

13:51.751 --> 13:52.761
Gentiles.

13:52.759 --> 13:56.939
You have the introduction to a
predominantly Gentile church in

13:56.936 --> 13:59.476
Antioch,
and that's what you get from

13:59.476 --> 14:01.826
11:19-30,
and then you get some

14:01.831 --> 14:05.061
persecution in Jerusalem in
Chapter 12,

14:05.058 --> 14:10.458
and then you get a shift of
attention from Jerusalem to the

14:10.456 --> 14:14.006
Gentiles in 12:25:
But the word of God continued

14:14.009 --> 14:15.719
to advance and gain adherence.

14:15.720 --> 14:18.020
Then after completing their
mission, Barnabus and Saul

14:18.018 --> 14:20.098
returned to Jerusalem and
brought with them John,

14:20.099 --> 14:21.399
whose other name was Mark.

14:21.399 --> 14:23.329
I actually think that's
supposed to be "returned

14:23.327 --> 14:24.587
from Jerusalem to Antioch."

14:24.590 --> 14:28.460
There's again some manuscript
problems because in 13:1 you

14:28.456 --> 14:29.996
have,
"Now in the church at

14:29.996 --> 14:31.836
Antioch there were prophets and
teachers."

14:31.840 --> 14:36.080
From chapter 13 to the rest of
Acts, the attention is not in

14:36.077 --> 14:36.937
Jerusalem.

14:36.940 --> 14:39.160
They go back to Jerusalem,
Paul goes back to Jerusalem a

14:39.163 --> 14:40.853
few times,
and Paul is eventually arrested

14:40.846 --> 14:42.186
in Jerusalem and there is a
trial,

14:42.190 --> 14:43.780
and there's all kinds of
interesting,

14:43.779 --> 14:46.579
exciting riots and things that
happen in Jerusalem.

14:46.580 --> 14:50.130
But the rest of Acts the
attention is away from Jerusalem

14:50.128 --> 14:54.118
and to the rest of the world,
the rest of--all the way there.

14:54.120 --> 14:56.310
Then you have from 13:1 you
have the period called

14:56.307 --> 14:58.897
"after the Gentiles,"
this is after Gentiles have

14:58.898 --> 15:01.748
been brought into the church and
then the focus is going to be on

15:01.754 --> 15:03.814
the Gentile church for the rest
of Acts.

15:03.808 --> 15:06.268
You get, for example,
the first missionary journey of

15:06.272 --> 15:08.832
Paul, then you have the
Jerusalem conference in chapter

15:08.827 --> 15:10.767
15, which we've talked about
already.

15:10.769 --> 15:13.449
Then you have the second
missionary journey of Paul,

15:13.450 --> 15:15.540
and then the third missionary
journey of Paul,

15:15.538 --> 15:19.378
and then you have Paul in
Jerusalem and then arrested and

15:19.375 --> 15:22.325
taken to Rome,
and then you have Paul in Rome

15:22.333 --> 15:26.493
and ending the whole book,
chapter 28:17-31.

15:26.490 --> 15:28.630
Notice what's going on here.

15:28.629 --> 15:33.949
Luke constructs his two-volume
work like this.

15:33.950 --> 15:39.280


15:39.279 --> 15:44.979
It starts off in Judea,
it keeps coming to Jerusalem,

15:44.980 --> 15:46.870
Jerusalem, Jerusalem,
it focuses you on Jerusalem,

15:46.870 --> 15:50.120
through all the Gospel of Luke,
and then the last week of

15:50.118 --> 15:52.958
Jesus' life in Jerusalem where
he's crucified,

15:52.960 --> 15:54.110
he's resurrected.

15:54.110 --> 15:59.190
Where did Jesus appear to his
disciples after his resurrection

15:59.192 --> 16:01.112
according to Matthew?

16:01.110 --> 16:03.700
Galilee, exactly.

16:03.700 --> 16:07.360
Did Jesus appear to any of his
disciples in Jerusalem according

16:07.361 --> 16:08.131
to Matthew?

16:08.129 --> 16:10.239
No.

16:10.240 --> 16:13.100
All the appearances of
Jesus--the resurrected Jesus in

16:13.104 --> 16:15.594
Matthew take place in Galilee
not Jerusalem.

16:15.590 --> 16:20.300
Just the opposite of that,
at the end of Luke and the

16:20.304 --> 16:23.764
beginning of Acts,
Jesus tells his disciples after

16:23.759 --> 16:25.639
he's risen,
several of them see him,

16:25.640 --> 16:28.190
and he says,
"Stay in Jerusalem,

16:28.187 --> 16:32.377
don't go out of Jerusalem or
Judea until the Holy Spirit

16:32.376 --> 16:33.516
comes."

16:33.519 --> 16:36.069
And it says,
they stayed in Jerusalem the

16:36.065 --> 16:40.135
whole--he--Jesus appeared to his
disciples for a stated period of

16:40.138 --> 16:43.588
time, according to Acts;
I think its forty days.

16:43.590 --> 16:44.930
Is that right?

16:44.929 --> 16:46.409
Something like that.

16:46.408 --> 16:49.578
After that period of time Jesus
no longer appeared to his

16:49.575 --> 16:51.185
disciples,
according to Acts,

16:51.192 --> 16:54.062
he ascended into heaven,
but that whole time they stayed

16:54.063 --> 16:56.123
in Judea,
so all the appearances of the

16:56.120 --> 16:58.310
resurrected Jesus,
according to Luke,

16:58.312 --> 16:59.932
take place in Jerusalem.

16:59.928 --> 17:02.738
That's interesting see that he
starts off in Galilee,

17:02.740 --> 17:06.170
he ends up in Jerusalem,
and then Acts starts off again

17:06.166 --> 17:08.766
in Jerusalem and then it goes
out and--

17:08.769 --> 17:12.639
to part of the world--it
expands its vision to Antioch,

17:12.640 --> 17:16.940
to Asia Minor,
to Greece, to Europe,

17:16.940 --> 17:20.250
and finally Paul ends up in
Rome at the end.

17:20.250 --> 17:24.690
There's a very schematic
geographical system to the way

17:24.685 --> 17:28.215
Luke has organized this two
volume work,

17:28.220 --> 17:32.450
and that's even reflected in
the layout of the outline of the

17:32.454 --> 17:34.154
book,
which is why I wanted to give

17:34.150 --> 17:35.320
you that very simple outline.

17:35.318 --> 17:37.728
Now let's go back and see how
this is reflected in other

17:37.729 --> 17:38.079
parts.

17:38.078 --> 17:44.148
Look at Jesus' inaugural speech
as put forward by Luke in

17:44.151 --> 17:46.321
chapter 4 of Luke.

17:46.318 --> 17:49.648
Now we're going to spend a lot
of time talking about this

17:49.648 --> 17:53.338
because you're going to imitate
me when you write your exegesis

17:53.335 --> 17:53.985
papers.

17:53.990 --> 17:57.770
You're going to pay really good
attention to all the details of

17:57.773 --> 17:58.693
the pericope.

17:58.690 --> 18:02.600
You've learned now that
pericope is just a fancy

18:02.597 --> 18:05.827
Greek word for section,
it's the Greek form of section,

18:05.826 --> 18:07.476
both of them mean something cut
out,

18:07.480 --> 18:11.010
and so pericope is what we
biblical scholars often call a

18:11.009 --> 18:14.159
little piece of text that you do
an exegesis of.

18:14.160 --> 18:17.800
You want to concentrate on the
details of your pericope to try

18:17.799 --> 18:19.829
to find out what the message is.

18:19.828 --> 18:23.138
So that's what we're going to
do with this passage 4:16-30.

18:23.140 --> 18:26.090
Now it would help if you also
compared this--

18:26.088 --> 18:27.408
we're not going to do that so
much right now--

18:27.410 --> 18:32.320
with Mark 6:1-6 because Luke is
getting this scene from Mark.

18:32.318 --> 18:35.788
What's going to be interesting
to us is, what does Luke change

18:35.790 --> 18:37.840
about the scene he gets from
Mark?

18:37.838 --> 18:40.288
What does he add to the scene
he gets from Mark?

18:40.288 --> 18:44.638
You could also compare it with
Matthew 13:53-58 because that's

18:44.638 --> 18:46.278
where Matthew has it.

18:46.279 --> 18:50.339
If you were to compare Mark and
Matthew, what you would see is

18:50.336 --> 18:53.326
Matthew pretty much just follows
Mark here.

18:53.328 --> 18:57.258
He takes this story about where
he finds it in the story of

18:57.255 --> 19:01.105
Mark, and he puts it in his
story at chronologically about

19:01.113 --> 19:02.403
the same place.

19:02.400 --> 19:05.490
And he doesn't have Jesus give
a long speech,

19:05.492 --> 19:09.292
he just has him appear there
and that sort of thing.

19:09.289 --> 19:10.579
Now notice what Luke does.

19:10.578 --> 19:13.028
Luke takes this text and he
does a lot more with it,

19:13.026 --> 19:15.326
so we're going to read it and
talk about that.

19:15.328 --> 19:19.408
"When he came to Nazareth,
where he had been brought up,

19:19.405 --> 19:23.075
he went to the synagogue on the
Sabbath day, as was his

19:23.075 --> 19:24.225
custom."

19:24.230 --> 19:26.290
Now if you were a good exegete
you would notice,

19:26.289 --> 19:30.579
"as was his custom"--
you might need to look up in a

19:30.575 --> 19:35.545
concordance to see if Luke likes
that phrase,

19:35.549 --> 19:37.649
because he does.

19:37.650 --> 19:42.270


19:42.269 --> 19:44.619
He stood up and read,
and the scroll of the Prophet

19:44.617 --> 19:45.837
Isaiah was given to him.

19:45.838 --> 19:48.568
He unrolled the scroll and
found the place where it is

19:48.571 --> 19:50.881
written,
"The spirit of the Lord is

19:50.878 --> 19:54.188
upon me because he has anointed
me to bring good news to the

19:54.191 --> 19:54.641
poor.

19:54.640 --> 19:57.360
He has sent me to proclaim
release to the captives and

19:57.363 --> 20:00.583
recovery of sight to the blind,
to let the oppressed go free,

20:00.577 --> 20:03.007
to proclaim the year of the
Lord's favor."

20:03.009 --> 20:07.239
And he rolled up the scroll,
gave it back to the attendant

20:07.237 --> 20:08.347
and sat down.

20:08.348 --> 20:12.078
The eyes of all in the
synagogue were fixed on him.

20:12.078 --> 20:15.318
Then he began to say to them,
"Today this scripture has

20:15.317 --> 20:17.457
been fulfilled in your
hearing."

20:17.460 --> 20:20.360
All spoke well of him and were
amazed at the gracious words

20:20.358 --> 20:21.708
that came from his mouth.

20:21.710 --> 20:23.520
They said, "Is not this
Joseph's son?"

20:23.519 --> 20:25.719
He said to them,
"Doubtless you will quote

20:25.723 --> 20:27.933
to me this proverb,
'Doctor, cure yourself!'

20:27.930 --> 20:32.390
And you will say,
'Do here also in your hometown

20:32.392 --> 20:37.712
the things we have heard you did
in Capernaum.'"

20:37.710 --> 20:42.980
That's interesting,
because he hasn't really got to

20:42.980 --> 20:46.460
Capernaum yet in Luke's Gospel.

20:46.460 --> 20:47.920
And he said,
"Truly I tell you,

20:47.921 --> 20:50.051
no prophet is accepted in the
prophet's hometown.

20:50.048 --> 20:52.398
But the truth is,
there were many widows in

20:52.404 --> 20:55.624
Israel in the time of Elijah,
when the heaven was shut up for

20:55.619 --> 20:58.399
three years and six months,
and there was a severe famine

20:58.400 --> 20:59.350
over all the land.

20:59.348 --> 21:02.818
Yet Elijah was sent to none of
them except to a widow at

21:02.816 --> 21:04.136
Zarephath in Sidon.

21:04.140 --> 21:07.460
There were also many lepers in
Israel in the time of prophet

21:07.457 --> 21:10.487
Elisha, and none of them was
cleansed except Naaman the

21:10.493 --> 21:11.453
Syrian."

21:11.450 --> 21:14.940
When they heard this--
Now notice they started out the

21:14.944 --> 21:17.864
scene, they're all happy,
he's the hometown boy,

21:17.864 --> 21:20.164
he's come home,
they are amazed at his

21:20.162 --> 21:22.152
teaching, the mood changes.

21:22.150 --> 21:27.450
Why does the mood change right
there?

21:27.450 --> 21:30.390
When they heard this,
all in the synagogue were

21:30.385 --> 21:31.595
filled with rage.

21:31.598 --> 21:33.128
They got up,
drove him out of town,

21:33.134 --> 21:35.754
and led him to the brow of the
hill on which their town was

21:35.751 --> 21:38.101
built so that they might hurl
him off the cliff.

21:38.098 --> 21:40.528
But he passed through the midst
of them and went on his way.

21:40.529 --> 21:43.159
He went down to Capernaum,
a city of Galilee,

21:43.159 --> 21:45.489
and was teaching them on the
Sabbath.

21:45.490 --> 21:49.520
Notice, this is when he moves
to Capernaum from Nazareth in

21:49.518 --> 21:50.628
Luke's Gospel.

21:50.630 --> 21:54.510
In all the synoptic Gospels,
Jesus makes Capernaum his home

21:54.509 --> 21:57.719
base in Galilee,
not his hometown of Nazareth.

21:57.720 --> 22:01.940
According to Mark and Matthew
it's later in their Gospels that

22:01.943 --> 22:05.203
Jesus is rejected in Nazareth
and makes his--

22:05.200 --> 22:07.200
then moves and makes his home
in Capernaum.

22:07.200 --> 22:11.450
Notice that Luke knows this,
Luke is giving us a clue that

22:11.448 --> 22:15.618
he knows he's taking this
passage out of its context from

22:15.621 --> 22:19.051
where he found it because the
people say,

22:19.048 --> 22:21.518
"Do for us what you did in
Capernaum."

22:21.519 --> 22:26.439
Implying that they think of
Capernaum as his home base,

22:26.440 --> 22:28.750
well that's because by that
time in Mark and Matthew,

22:28.750 --> 22:30.860
it was his home base,
by the time he gives this

22:30.864 --> 22:31.834
speech in Nazareth.

22:31.828 --> 22:37.068
Luke takes this passage that he
finds later in Mark and he moves

22:37.067 --> 22:41.637
it and plops it down at the
beginning of Jesus' Galilean

22:41.638 --> 22:42.718
ministry.

22:42.720 --> 22:47.180
He wants this speech to be
Jesus' first speech,

22:47.178 --> 22:50.568
this sermon,
Jesus' first sermon.

22:50.568 --> 22:53.578
Maybe that means that if we
analyze the content of the

22:53.575 --> 22:57.585
sermon we can try to figure out,
why did Luke change the setting

22:57.586 --> 23:01.116
of the story to be at the
beginning of the ministry and

23:01.116 --> 23:04.186
then also why did he make it so
much bigger?

23:04.190 --> 23:06.510
It occupies only a few little
verses in Mark,

23:06.509 --> 23:09.429
and Luke expands it into this
whole speech and makes it this

23:09.428 --> 23:11.208
big conflict,
so let's look at several

23:11.213 --> 23:11.963
different things.

23:11.960 --> 23:15.610
First, I said--he says,
"as was his custom."

23:15.608 --> 23:19.908
As we'll talk about next week,
one of the main themes of the

23:19.913 --> 23:24.443
Gospel of Luke and Acts is that
good Jewish boys do good Jewish

23:24.436 --> 23:25.236
things.

23:25.240 --> 23:27.930
They go to synagogue,
they know their scripture,

23:27.929 --> 23:30.049
they're circumcised,
they keep kosher,

23:30.046 --> 23:31.816
they worship in the temple.

23:31.818 --> 23:36.818
So Jesus also is depicted by
Luke as a good Jewish boy.

23:36.818 --> 23:39.268
We'll see next time,
and I'm going to talk about

23:39.269 --> 23:42.499
some of these themes a bit more
fully in both Luke and Acts.

23:42.500 --> 23:44.400
And I'll talk about,
for example,

23:44.403 --> 23:48.153
why is it only in Luke that he
tells us that Jesus' parents,

23:48.150 --> 23:50.330
after he was born,
circumcised him on the eighth

23:50.325 --> 23:53.585
day like they were supposed to,
after a month they take him to

23:53.589 --> 23:55.449
the temple for the presentation.

23:55.450 --> 23:57.130
All of this,
and Luke even tells us,

23:57.134 --> 23:59.544
this is to fulfill the
scripture and to fulfill the

23:59.544 --> 24:01.764
law, and he's referring back to
Leviticus.

24:01.759 --> 24:04.709
So Jesus' mother and father are
good Jewish parents,

24:04.710 --> 24:06.600
they do exactly what the law
tells them to do,

24:06.598 --> 24:09.308
and Jesus is a good Jewish boy,
so another clue here,

24:09.308 --> 24:13.508
"as was his custom,"
this is like Jesus goes to

24:13.509 --> 24:15.309
temple every Saturday.

24:15.308 --> 24:18.078
Look also, "the spirit of
the Lord,"

24:18.082 --> 24:20.352
he says in verse 18,
he cites the text,

24:20.345 --> 24:23.255
"The spirit of the Lord is
upon me because he has anointed

24:23.259 --> 24:25.279
me to bring good news to the
poor."

24:25.278 --> 24:29.148
Again, if you took a
concordance and searched all the

24:29.145 --> 24:32.725
times in Luke and Acts,
when the spirit either called

24:32.727 --> 24:36.137
the Holy Spirit or sometimes
just the spirit or the spirit of

24:36.136 --> 24:38.366
God occurs,
you'll find this is one of

24:38.366 --> 24:39.636
Luke's favorite themes.

24:39.640 --> 24:42.350
The Holy Spirit,
in fact, is the main actor in

24:42.354 --> 24:43.504
the book of Acts.

24:43.500 --> 24:46.720
Jesus is the main actor in the
Gospel of Luke,

24:46.720 --> 24:49.420
Jesus leaves the scene,
he kind of talks from offstage

24:49.423 --> 24:51.793
every once in a while--
talk to Saul,

24:51.785 --> 24:54.285
Saul why do you persecute me?

24:54.288 --> 24:56.618
But Jesus is kind of saying
that from offstage.

24:56.618 --> 25:00.398
The real actor in the book of
Luke is the Holy Spirit.

25:00.400 --> 25:02.920
--So, again,
at the beginning of this

25:02.923 --> 25:06.643
lecture, this sermon,
Jesus talks about the spirit.

25:06.640 --> 25:10.420
Notice also the--"sent me
to bring good news to the poor,

25:10.420 --> 25:12.320
he has sent me to proclaim
release to the captives,

25:12.318 --> 25:16.408
recovery of sight to the blind,
to let the oppressed go

25:16.405 --> 25:17.385
free."

25:17.390 --> 25:19.100
Any of you know the Magnificat?

25:19.098 --> 25:23.018
The song that's sung by Mary
when she's told by the angel

25:23.019 --> 25:24.629
that she is pregnant?

25:24.630 --> 25:28.800
It's a very important
liturgical piece;

25:28.798 --> 25:31.418
I'll talk about it again next
time in a little bit more depth.

25:31.420 --> 25:35.020
If you go to a Catholic church
or an Episcopalian church,

25:35.019 --> 25:37.799
chances are you'll say the
Magnificat,

25:37.798 --> 25:39.688
"My soul blesses the
Lord."

25:39.690 --> 25:42.370
It's called the Magnificat
because "my soul magnifies

25:42.369 --> 25:43.169
the Lord."

25:43.170 --> 25:47.390
In the Latin the first word of
the song that Mary says is

25:47.387 --> 25:50.527
magnificat,
that is "magnifies,"

25:50.529 --> 25:52.609
"my soul magnifies the
Lord."

25:52.608 --> 25:56.118
That song that Mary says has
all this stuff about God

25:56.116 --> 25:59.756
will--that her son will lift up
the poor and oppressed,

25:59.759 --> 26:03.569
God will help the poor;
he will send the rich away

26:03.565 --> 26:04.095
empty.

26:04.098 --> 26:06.218
Over and over again that song
by Mary,

26:06.220 --> 26:09.710
this idea that God's going to
perform this great reversal of

26:09.712 --> 26:12.052
rich and poor,
the poor will be helped and

26:12.048 --> 26:13.998
made rich,
the rich will be made poor,

26:13.999 --> 26:17.239
the high will be sent down low,
the low will be raised up high,

26:17.244 --> 26:20.114
so we've already seen this
theme already in the Gospel of

26:20.108 --> 26:21.798
Luke,
and now it's right here in

26:21.803 --> 26:22.803
Jesus' first sermon.

26:22.799 --> 26:24.469
That's another theme.

26:24.470 --> 26:27.880


26:27.880 --> 26:31.860
Look at verse 19,
"To proclaim the year of

26:31.857 --> 26:34.017
the Lord's favor."

26:34.019 --> 26:36.659
If you use an older
translation, like the King James

26:36.660 --> 26:38.470
Version,
anybody else have--what do you

26:38.470 --> 26:40.450
have for 19,
"To proclaim the year of

26:40.452 --> 26:42.722
the Lord's favor,"
anybody have a different

26:42.723 --> 26:43.453
translation?

26:43.450 --> 26:44.870
Nope--yes sir?

26:44.868 --> 26:47.918
Student:
>

26:47.920 --> 26:49.870
Prof: "The year
acceptable to the Lord."

26:49.868 --> 26:52.618
A lot of translations--the
older translations will say,

26:52.623 --> 26:54.823
"To proclaim the
acceptable year of the

26:54.815 --> 26:55.575
Lord."

26:55.578 --> 26:59.058
That's--as we'll see--that's
another theme of Luke.

26:59.058 --> 27:02.068
He's quoting it from scripture
but then he incorporates it.

27:02.068 --> 27:04.548
For example,
there will be a time later

27:04.547 --> 27:08.257
where we'll see that at one
point Jesus condemns Jerusalem

27:08.263 --> 27:11.723
because "they did not
recognize the time of their

27:11.720 --> 27:13.220
visitation."

27:13.220 --> 27:19.560
Jesus' being there on earth
represents this special time.

27:19.558 --> 27:23.248
It's a focus of history on one
point of time.

27:23.250 --> 27:25.870
Again, Jesus in his first
sermon quotes this

27:25.866 --> 27:29.516
"acceptable year of the
Lord" as being his year;

27:29.519 --> 27:32.569
it's the Jesus year in Judea.

27:32.568 --> 27:37.778
Then another theme that you see
here is what happens to Jesus.

27:37.779 --> 27:39.719
First Jesus sets himself up as
a prophet,

27:39.720 --> 27:43.420
right, by quoting--by citing
stories about Elijah,

27:43.420 --> 27:45.830
who helped the woman--the
widow's son,

27:45.828 --> 27:50.068
and Elisha, so Elijah and
Elisha are important prophets

27:50.066 --> 27:53.986
for Luke and Jesus portrays as
being like that,

27:53.990 --> 28:00.040
so that's why he says:
No prophet is accepted in the

28:00.038 --> 28:01.278
prophet's hometown.

28:01.278 --> 28:03.528
But the truth is there were
many widows in Israel in the

28:03.528 --> 28:06.028
time of Elijah when the heaven
was shut up for three years and

28:06.025 --> 28:07.635
six months,
there was severe famine,

28:07.640 --> 28:08.960
yet Elijah was not sent to
them.

28:08.960 --> 28:12.320
Elijah wasn't sent to the Jews,
to any Jewish widows

28:12.317 --> 28:16.197
didn't--weren't there Jewish
widows who needed a little help

28:16.202 --> 28:17.062
too, God?

28:17.058 --> 28:21.608
Well yeah, but he wasn't sent
to the Jewish widows he was sent

28:21.609 --> 28:25.489
to a non-Jewish widow,
a woman who lived in Sidon.

28:25.490 --> 28:28.210
"There were many lepers in
Israel in the time of prophet

28:28.210 --> 28:28.890
Elisha."

28:28.890 --> 28:33.100
Elisha was the junior prophet
to Elijah,

28:33.098 --> 28:35.178
Elijah anointed Elisha--not
anoint him,

28:35.180 --> 28:36.640
he gave him his mantel and so
Elisha,

28:36.640 --> 28:39.930
after Elijah went up in the
fiery chariot,

28:39.930 --> 28:42.110
the flying fiery chariot you've
heard the story,

28:42.109 --> 28:43.879
"swing low swing chariot,
coming for to take me

28:43.876 --> 28:44.386
home."

28:44.390 --> 28:47.910
Elijah doesn't die at the end
of his life he's swooped up in a

28:47.913 --> 28:50.893
fiery chariot into heaven and,
right before that,

28:50.891 --> 28:54.281
he gives his mantel to his
disciple Elisha and then Elisha

28:54.282 --> 28:56.012
is the prophet from there.

28:56.009 --> 28:59.019
Elisha also,
weren't there many Jewish

28:59.018 --> 29:00.318
lepers Elisha?

29:00.318 --> 29:03.218
Couldn't you take a nice Jewish
leper to heal Elisha?

29:03.220 --> 29:06.910
No Jesus says,
he wasn't sent to them he was

29:06.913 --> 29:09.323
sent to Naaman the Syrian.

29:09.318 --> 29:13.348
So I said, when they heard
this, all in the synagogue were

29:13.349 --> 29:16.249
filled with rage,
and I said, why this?

29:16.250 --> 29:18.100
What were they so upset with?

29:18.098 --> 29:22.448
Now you tell me,
why does he say they were

29:22.453 --> 29:25.643
filled with rage right then?

29:25.640 --> 29:27.890
What, just say it, shout it out.

29:27.890 --> 29:31.230
You know.

29:31.230 --> 29:35.230
Are there are no Jewish lepers,
Elisha?

29:35.230 --> 29:40.410
Are there no Jewish widows,
Elijah?

29:40.410 --> 29:43.900
Why are they mad?

29:43.900 --> 29:45.680
Student:  He's saying
he's not there for them.

29:45.680 --> 29:47.440
Prof: Yeah,
Jesus is saying,

29:47.438 --> 29:50.958
I'm not here for you,
or at least he's saying Elijah

29:50.960 --> 29:53.620
and Elisha were sent to
Gentiles,

29:53.619 --> 29:55.579
not to Jews.

29:55.579 --> 29:57.879
Notice what Luke has done here.

29:57.880 --> 30:02.040
He's set up Jesus as a prophet
like Elijah and Elisha,

30:02.039 --> 30:06.439
and he had Jesus himself
predict that the message will go

30:06.435 --> 30:08.315
out to the Gentiles.

30:08.318 --> 30:11.298
It hasn't gone out yet to
Gentiles, in the Gospel of Luke

30:11.298 --> 30:13.478
Jesus pretty much sticks with
the Jews.

30:13.480 --> 30:17.740
In fact, Peter has to have a
revelation in Acts before he

30:17.740 --> 30:21.850
will go preach to a Gentile,
as we'll see next time.

30:21.848 --> 30:25.838
The Gentiles are not receiving
the Gospel yet but Jesus is

30:25.835 --> 30:29.605
predicting that they will,
so that's another theme here

30:29.612 --> 30:31.572
that Luke is playing on.

30:31.568 --> 30:34.838
Notice the other thing,
what happens when Jesus does

30:34.840 --> 30:35.290
this?

30:35.289 --> 30:37.099
He's rejected by his own people.

30:37.098 --> 30:43.158
So another theme of Luke and
Acts is true prophets get

30:43.163 --> 30:46.713
rejected by their own people.

30:46.710 --> 30:50.270
A prophet in his own country is
not accepted.

30:50.269 --> 30:54.759
Jesus is a great Prophet like
Elijah and Elisha,

30:54.759 --> 30:57.069
he's not accepted in his own
country,

30:57.068 --> 31:00.168
he's rejected,
and the Gentile mission happens

31:00.173 --> 31:02.523
after the rejection by the Jews.

31:02.519 --> 31:04.779
That's going to be a theme that
we'll see over and over in Acts;

31:04.778 --> 31:06.008
not so much in the Gospel of
Luke.

31:06.009 --> 31:09.969
Luke is foreshadowing the book
of Acts in this chapter with

31:09.972 --> 31:13.732
Jesus' sermon because Jesus
himself doesn't go preach to

31:13.730 --> 31:14.620
Gentiles.

31:14.618 --> 31:17.078
You have to wait until Acts to
get that.

31:17.078 --> 31:20.668
But Luke is foreshadowing the
rejection of the Gospel by Jews

31:20.674 --> 31:24.274
and the taking of the Gospel to
the Gentiles that you'll then

31:24.270 --> 31:26.960
see in Acts,
and he foreshadows it all right

31:26.963 --> 31:28.913
here in this first sermon by
Jesus.

31:28.910 --> 31:32.080
Then the last theme that you
have here is them trying to kill

31:32.084 --> 31:34.624
Jesus for what he says,
which that's going to

31:34.619 --> 31:37.879
foreshadow the theme all the way
through that the Gospel--

31:37.880 --> 31:40.420
wherever the Gospel goes you
get persecution.

31:40.420 --> 31:44.290
When we get to Acts you'll see
this in a way that just drums it

31:44.287 --> 31:46.717
into your head:
Paul goes to a town,

31:46.720 --> 31:49.680
he goes first to the synagogue
in the town,

31:49.680 --> 31:51.800
he preaches to the Jews in the
synagogue,

31:51.798 --> 31:54.418
they get all mad,
some of them usually accept,

31:54.420 --> 31:57.160
a few of them will accept,
we'll see that as a theme in

31:57.160 --> 31:59.350
Acts also,
but the majority of them don't.

31:59.348 --> 32:01.328
They reject Paul,
they throw him out,

32:01.328 --> 32:03.668
they try to stone him,
or they try to persecute him,

32:03.670 --> 32:07.100
or they try to throw him out
town and then Paul turns and

32:07.102 --> 32:09.862
preaches the same message to the
Gentiles,

32:09.858 --> 32:13.108
and they accept,
and they form a church.

32:13.108 --> 32:16.368
He goes to the next town,
he does this in Thessalonica,

32:16.368 --> 32:18.498
he does it in Philippi,
he does it in Corinth,

32:18.500 --> 32:21.100
he tries it in Athens but he's
not successful because nobody

32:21.096 --> 32:22.766
pays any attention to him in
Athens.

32:22.769 --> 32:26.659
That's a university town after
all, they know better,

32:26.661 --> 32:27.261
right?

32:27.259 --> 32:30.059
This theme of the prophets
being rejected and it's the

32:30.058 --> 32:33.168
rejection of the message by the
Jews that causes the message

32:33.174 --> 32:35.134
then to be taken to the
Gentiles.

32:35.130 --> 32:38.740
That will play out over and
over again, and here again you

32:38.741 --> 32:39.631
get it here.

32:39.630 --> 32:44.730
So Luke has transposed the
story about Jesus preaching in

32:44.731 --> 32:48.651
Nazareth from where he finds it
in Mark,

32:48.650 --> 32:51.970
which is later in Jesus'
ministry, and he puts it at the

32:51.968 --> 32:55.488
beginning of Jesus' ministry,
and he packs it up with all

32:55.490 --> 32:56.550
this other stuff.

32:56.548 --> 32:59.408
That should be a very good clue
to you if you're comparing Luke

32:59.414 --> 33:01.484
with Mark;
you just know this must be

33:01.480 --> 33:03.440
important;
this must be a way where we

33:03.440 --> 33:05.300
really see what this author is
about.

33:05.298 --> 33:11.388
Notice: is Luke concerned about
when the event in Nazareth

33:11.392 --> 33:14.922
actually historically happened?

33:14.920 --> 33:19.560
No, he's even--you can tell
he's even getting it out of his

33:19.555 --> 33:23.865
source from one spot and
consciously transferring it to

33:23.871 --> 33:26.861
another spot,
which tells us one thing,

33:26.855 --> 33:30.435
is that to him it's not that
important chronologically when

33:30.441 --> 33:32.421
this story actually happened.

33:32.420 --> 33:35.710
What's important to him is
using the story to emphasize the

33:35.714 --> 33:38.504
theological message that he
wants to emphasize.

33:38.500 --> 33:41.720
Now let's look at another place
where Luke does this.

33:41.720 --> 33:48.870
You have to turn to Acts for
this though, look at Acts 11.

33:48.868 --> 33:53.408
Any questions about that before
I go on?

33:53.410 --> 33:54.730
No questions?

33:54.730 --> 34:01.640
I love good docile students,
always happy with everything I

34:01.644 --> 34:02.364
say.

34:02.359 --> 34:05.779
Look at Chapter 11:19.

34:05.779 --> 34:13.009


34:13.010 --> 34:15.850
Now I already read this earlier
and then I read it actually in

34:15.847 --> 34:17.987
another lecture,
but it's very important to see

34:17.989 --> 34:19.059
what Luke is doing.

34:19.059 --> 34:22.079
Now those who were scattered,
because of the persecution that

34:22.079 --> 34:24.809
took place over Stephen,
traveled as far as Phoenicia,

34:24.813 --> 34:25.913
Cyprus,
and Antioch,

34:25.913 --> 34:28.553
and they spoke the word to no
one except Jews.

34:28.550 --> 34:31.240
But among them were some men of
Cyrus and Cyrene who,

34:31.239 --> 34:33.779
on coming to Antioch spoke to
the Hellenists also,

34:33.775 --> 34:35.375
proclaiming the Lord Jesus.

34:35.380 --> 34:38.050
The hand of the Lord was with
them, and a great number became

34:38.050 --> 34:39.610
believers and turned to the
Lord.

34:39.610 --> 34:42.350
News of this came to the ears
of the church in Jerusalem,

34:42.349 --> 34:44.109
and they sent Barnabas to
Antioch.

34:44.110 --> 34:46.110
When he came and saw the grace
of God,

34:46.110 --> 34:47.730
he rejoiced,
and he exhorted them all to

34:47.726 --> 34:50.336
remain faithful in the Lord with
steadfast devotion for he was a

34:50.338 --> 34:52.158
good man,
full of the Holy Spirit and of

34:52.159 --> 34:52.449
faith.

34:52.449 --> 34:53.859
And a great many ...

34:53.860 --> 34:56.160
Then Barnabas went to Tarsus to
look for Saul,

34:56.155 --> 34:58.755
and when he found,
him he brought him to Antioch.

34:58.760 --> 35:01.150
So it was that for an entire
year they met with the church

35:01.152 --> 35:04.562
and taught a great many people,
and it was in Antioch that the

35:04.559 --> 35:07.199
disciples were first called
Christians.

35:07.199 --> 35:09.889
Isn't that a nice little
encapsulation?

35:09.889 --> 35:13.229
In that little paragraph Luke,
the author,

35:13.230 --> 35:15.590
who we still tend to call these
Gospel writers by these names

35:15.590 --> 35:17.870
even though we don't believe
historically that this was the

35:17.873 --> 35:19.903
historical Luke,
but I'll still keep calling him

35:19.902 --> 35:22.162
Luke because it's easier then
saying "the author"

35:22.155 --> 35:22.655
each time.

35:22.659 --> 35:26.439
Luke takes a little paragraph
in which he shifts your focus

35:26.438 --> 35:30.708
here from the whole Jerusalem,
Judea, Jewish oriented form of

35:30.710 --> 35:33.860
the movement,
and now he goes to Antioch and

35:33.860 --> 35:36.790
now you get this Greek kind of
movement,

35:36.789 --> 35:38.629
it's predominantly in a Greek
speaking city,

35:38.630 --> 35:39.500
Antioch.

35:39.500 --> 35:42.330
This is one of the reasons that
I think that that word that my

35:42.331 --> 35:44.761
translation translates,
"Hellenist,"

35:44.757 --> 35:46.857
they spoke to Hellenists in
verse 20;

35:46.860 --> 35:48.770
I think that's not correct.

35:48.768 --> 35:51.008
I think that either in the
original Greek,

35:51.010 --> 35:53.640
and some manuscripts have this,
or you just would translate

35:53.639 --> 35:55.329
this word,
it must be that they--it's

35:55.329 --> 35:56.809
saying that they spoke to
Greeks,

35:56.809 --> 35:58.419
that is ethnic Greeks.

35:58.420 --> 36:02.990
Why do I think this is a
reference to ethnic Greeks and

36:02.987 --> 36:05.607
not just Greek speaking Jews?

36:05.610 --> 36:09.640
Anybody have an idea?

36:09.639 --> 36:13.829
Because this isn't the first
time that people--that followers

36:13.833 --> 36:17.053
of Jesus have spoken to Greek
speaking Jews.

36:17.050 --> 36:19.770
We already have in
Jerusalem--he has already told

36:19.768 --> 36:23.048
us in the earlier part of Acts
that in Jerusalem there were

36:23.052 --> 36:26.112
already Greek speaking Jews part
of the community.

36:26.110 --> 36:29.350
In fact it says that,
Stephen himself would have

36:29.351 --> 36:32.111
talked with these Greek speaking
Jews.

36:32.110 --> 36:35.060
So we already have before we
get to chapter 11,

36:35.059 --> 36:38.909
the idea that the Gospel of
Jesus has been taken both to

36:38.913 --> 36:42.913
Aramaic speaking Jews and Greek
speaking Jews because it's

36:42.907 --> 36:45.077
already there in Jerusalem.

36:45.079 --> 36:48.689
He's talking about something
new happening here,

36:48.690 --> 36:51.940
this is people not just
speaking to Aramaic speaking

36:51.942 --> 36:56.452
Jews or to Greek speaking Jews,
they're actually speaking to

36:56.445 --> 36:57.275
non-Jews.

36:57.280 --> 37:01.430
This is the first time you get
this indication in the book of

37:01.427 --> 37:03.657
Acts,
that the movement has now

37:03.663 --> 37:08.303
spread out from Jerusalem,
and it's also being spread to

37:08.297 --> 37:10.417
Greeks,
ethnic Greeks.

37:10.420 --> 37:11.490
And I think by
"Greeks"

37:11.489 --> 37:14.039
he just means Gentiles,
not just Greeks ethnically but

37:14.036 --> 37:17.106
anybody who wasn't a Jew is what
he mainly means here.

37:17.110 --> 37:22.590
What's interesting is that this
is kind of out of place.

37:22.590 --> 37:25.700
One of the things I'm arguing
is that unlike this translation

37:25.702 --> 37:27.682
I just read,
which might lead you to believe

37:27.675 --> 37:29.835
that the author is telling us
this is the first time they

37:29.835 --> 37:32.875
spoke to Greek speaking Jews,
I think that the original text

37:32.876 --> 37:35.536
must have meant that,
this is the first time that

37:35.539 --> 37:37.769
these people are speaking to
actual non-Jews.

37:37.768 --> 37:41.788
Now it's not the first time,
though, that people in Acts

37:41.788 --> 37:44.198
have spoken to non-Jews,
right?

37:44.199 --> 37:46.349
When's the first time,
according to Acts,

37:46.349 --> 37:49.149
that people actually speak to
non-Jews and preach the Gospel

37:49.148 --> 37:51.358
to non-Jews,
and non-Jews become members of

37:51.360 --> 37:51.960
the church?

37:51.960 --> 37:54.360
When?

37:54.360 --> 37:55.880
Have you read Acts yet?

37:55.880 --> 38:00.340
Cornelius, the centurion,
the Roman centurion.

38:00.340 --> 38:02.800
Remember I said,
Peter has to have a whole

38:02.800 --> 38:06.460
series of revelations on top of
the roof before he's convinced

38:06.460 --> 38:09.880
to finally go preach to a
Gentile and convert him and that

38:09.880 --> 38:11.620
takes place in Acts 10.

38:11.619 --> 38:19.399
Now keep your finger on Acts
11:19 and flip over to Acts

38:19.398 --> 38:20.528
8:1-4.

38:20.530 --> 38:23.830
I think I may have mentioned
this already but let's look at

38:23.827 --> 38:25.077
it a bit closer now.

38:25.079 --> 38:29.269
Acts 8:1-4, this takes place
right after the stoning of

38:29.273 --> 38:30.053
Stephen.

38:30.050 --> 38:31.860
Hmmm.

38:31.860 --> 38:39.310
Stephen, is that a good Hebrew
or Aramaic name?

38:39.309 --> 38:42.949
No, does anybody know where the
word--where the name Stephen

38:42.947 --> 38:43.747
comes from?

38:43.750 --> 38:45.510
Raise your hand, yes sir?

38:45.510 --> 38:46.330
Student:  Crown.

38:46.329 --> 38:48.019
Prof: Crown,
are you a Stephen?

38:48.019 --> 38:49.659
No, you just know.

38:49.659 --> 38:51.429
Yes, it comes from the word
stephanos in Greek,

38:51.429 --> 38:52.499
which means "crown."

38:52.500 --> 38:56.220
Notice already there are Greek
speaking Jews who have Greeks

38:56.219 --> 38:59.309
names in the church,
and Stephen's one of them.

38:59.309 --> 39:02.359
In fact, the seven deacons who
are appointed that we could have

39:02.362 --> 39:04.582
read about just right before
this in Acts,

39:04.579 --> 39:07.139
those are appointed precisely
in order,

39:07.139 --> 39:09.749
according to Acts,
to be able to minister to the

39:09.750 --> 39:12.280
Greek speakers,
because some Greek speaking

39:12.278 --> 39:15.558
widows were being neglected in
the distribution of food and

39:15.563 --> 39:17.293
funds,
according to the text.

39:17.289 --> 39:18.989
The seven deacons are appointed.

39:18.989 --> 39:21.069
Those seven deacons some of
them have--they have Greek

39:21.068 --> 39:23.068
names, so there are Greek
speaking Jews in Jerusalem

39:23.068 --> 39:23.538
already.

39:23.539 --> 39:28.199
So right after the stoning of
Stephen you have this,

39:28.201 --> 39:30.241
chapter 8:
And Saul approved of their

39:30.242 --> 39:30.672
killing him.

39:30.670 --> 39:34.650
That day a severe persecution
began against the church in

39:34.646 --> 39:37.396
Jerusalem,
and all except the apostles

39:37.402 --> 39:41.002
were scattered throughout the
countryside of Judea and

39:41.001 --> 39:41.751
Samaria.

39:41.750 --> 39:46.930
Devout men buried Stephen and
made loud lamentation over him.

39:46.929 --> 39:49.929
But Saul was ravaging the
church by entering house after

39:49.934 --> 39:53.164
house, dragging off both men and
women, he committed them to

39:53.157 --> 39:53.757
prison.

39:53.760 --> 39:57.920
Now those who were scattered,
after the stoning of Stephen,

39:57.922 --> 40:01.372
went from place to place
proclaiming the word.

40:01.369 --> 40:04.969
Phillip, who was one of those
deacons along with Stephen,

40:04.969 --> 40:07.669
Phillip, that's a good Greek
name right?

40:07.670 --> 40:10.880
At least it's a Macedonian
name, named after the king of

40:10.876 --> 40:11.456
Macedon.

40:11.460 --> 40:13.690
"Phillip went down to the
city of Samaria and proclaimed

40:13.688 --> 40:14.728
the Messiah to them."

40:14.730 --> 40:17.900
Then you get Phillip going to
Samaria and so forth and you'll

40:17.902 --> 40:19.492
have other things happening.

40:19.489 --> 40:21.959
Now keep your finger--you had
your finger there,

40:21.960 --> 40:24.330
notice that he's saying,
"Now those who were

40:24.333 --> 40:26.763
scattered went from place to
place proclaiming the

40:26.757 --> 40:27.497
word."

40:27.500 --> 40:31.290
Flip over without thinking
anything,

40:31.289 --> 40:34.259
don't think anything,
Acts 11:19, "Now those who

40:34.257 --> 40:37.507
were scattered because of the
persecutions that took place

40:37.512 --> 40:39.912
over Stephen traveled as far
as."

40:39.909 --> 40:43.769
You see Luke seems to have had
a source,

40:43.768 --> 40:47.578
maybe a written source,
that had this message about the

40:47.577 --> 40:51.137
stoning of Stephen,
the persecution that arose in

40:51.137 --> 40:54.317
Jerusalem,
and then the dispersal of Greek

40:54.317 --> 40:58.057
speaking followers of Jesus,
and they don't just go to

40:58.059 --> 41:00.699
Samaria as Phillip did,
it actually says, "Then,

41:00.699 --> 41:03.619
they went to Phoenicia,
Cyprus, Antioch ...

41:03.619 --> 41:06.779
speaking to no one but
Jews," but then it has this

41:06.780 --> 41:09.180
message to the Greeks and the
Gentiles.

41:09.179 --> 41:12.639
In other word,
from 8:4 it must have

41:12.639 --> 41:18.469
originally joined on to what
goes with 11:19 because you can

41:18.469 --> 41:24.979
just see this narrative stops,
and then it picks up again in

41:24.983 --> 41:25.723
11:19.

41:25.719 --> 41:30.309
Luke took what was a text or a
source for him that had this

41:30.306 --> 41:33.546
story that this kind of thing in
order.

41:33.550 --> 41:37.970
Stephen preaches the Gospel to
the Jews, they get mad at him,

41:37.971 --> 41:40.551
they persecute him and stone
him.

41:40.550 --> 41:44.430
The persecution of Stephen
leads to more persecution of the

41:44.429 --> 41:47.179
church in Jerusalem,
the rejection of the Gospel by

41:47.177 --> 41:49.327
the Jews,
the disciples are scattered and

41:49.327 --> 41:51.307
they go and who do they preach
too?

41:51.309 --> 41:52.349
The Gentiles.

41:52.349 --> 41:54.969
Haven't we seen this pattern
before?

41:54.969 --> 41:58.259
We all saw it in the very first
sermon of Jesus,

41:58.260 --> 41:58.820
right?

41:58.820 --> 42:02.470
What Luke has done is he's
split this thing which showed

42:02.467 --> 42:05.477
that pattern,
and in it he put all the stuff

42:05.481 --> 42:10.061
that's in chapters 8,
9, and 10 and the first part of

42:10.061 --> 42:12.151
11 in between there.

42:12.150 --> 42:16.490
Now you tell me,
why did Luke split a narrative

42:16.485 --> 42:21.665
and put this material in between
those two sentences?

42:21.670 --> 42:26.820
What's in that material between
8,9, 10, and 11 that was--that

42:26.818 --> 42:29.348
Luke wanted to insert there?

42:29.349 --> 42:31.449
What?

42:31.449 --> 42:33.409
Pardon?

42:33.409 --> 42:34.679
Student:
>

42:34.679 --> 42:40.819
Prof: Peter preaching to
Cornelius, the Gentile.

42:40.820 --> 42:44.960
What Luke is doing is he has a
source that basically--who were

42:44.958 --> 42:47.738
the first people to preach to
Gentiles?

42:47.739 --> 42:50.009
They're anonymous,
according to his source;

42:50.010 --> 42:51.090
we don't know who they are.

42:51.090 --> 42:53.380
Just some people,
some followers of Jesus,

42:53.380 --> 42:56.130
Greek speaking followers of
Jesus who were--

42:56.130 --> 42:58.230
left Jerusalem and Judea,
they traveled around different

42:58.226 --> 42:59.486
parts,
they went to the Eastern

42:59.494 --> 43:01.114
Mediterranean,
and as they went they took the

43:01.114 --> 43:02.764
Gospel with them,
and along the way they even

43:02.759 --> 43:04.959
spoke not only to Greek speaking
Jews but they even spoke to

43:04.963 --> 43:06.713
Gentiles,
that's what his source says.

43:06.710 --> 43:09.640
Luke splits that and--he
doesn't want to do that.

43:09.639 --> 43:13.009
First he wants to say,
well Phillip went to Samaria

43:13.007 --> 43:16.777
and he preached to Samaria,
so you have Samaria there.

43:16.780 --> 43:18.520
Then you have this whole thing
with Peter.

43:18.518 --> 43:19.698
And you know the story about
Peter,

43:19.699 --> 43:23.219
he's up on the rooftop praying
and this sheet with all these

43:23.217 --> 43:25.637
unclean animals,
with alligators and snakes,

43:25.643 --> 43:28.663
and stuff that was somehow some
Sunday school material I had,

43:28.659 --> 43:32.389
had a sheet with alligators and
snakes and stuff coming down for

43:32.394 --> 43:32.874
Peter.

43:32.869 --> 43:35.849
It doesn't tell us in the text
that there were alligators and

43:35.853 --> 43:38.343
snakes, it just part of my
Sunday school memory.

43:38.340 --> 43:40.660
There are unclean animals,
and he's commanded to kill them

43:40.659 --> 43:41.669
and eat them,
and he says,

43:41.672 --> 43:42.732
I'm a good Jew,
I don't eat that,

43:42.730 --> 43:44.880
that's not kosher,
and a voice from heaven says,

43:44.880 --> 43:47.080
what God has cleansed don't you
declare unclean.

43:47.079 --> 43:48.929
The vision happens three times.

43:48.931 --> 43:49.231
Why?

43:49.230 --> 43:53.090
Because Peter does not want to
take the message to Gentiles.

43:53.090 --> 43:54.170
Is your hand up?

43:54.170 --> 43:54.980
Nope okay.

43:54.980 --> 43:58.550
So finally Peter is forced to
take the message to Gentiles,

43:58.550 --> 44:00.890
by God, by revelation,
and then you have the story of

44:00.889 --> 44:02.779
the baptism of Cornelius and his
house,

44:02.780 --> 44:04.010
the first Gentile converts.

44:04.010 --> 44:06.590
And then Peter goes back to
Jerusalem and all the people--

44:06.590 --> 44:08.450
the Jews in Jerusalem say,
why did you do that,

44:08.449 --> 44:10.499
you're not supposed to bring in
uncircumcised people in the

44:10.501 --> 44:10.821
church.

44:10.820 --> 44:13.490
And Peter has to defend the
whole thing and then finally

44:13.489 --> 44:15.779
Peter wins the argument,
and even James,

44:15.775 --> 44:18.245
the conservative head of the
church,

44:18.250 --> 44:20.400
turns to them and says,
okay well God must have been

44:20.402 --> 44:21.672
including the Gentiles also.

44:21.670 --> 44:25.300
Luke wants Peter to be the
first person to take the message

44:25.298 --> 44:28.798
to Gentiles, and he wants Peter
to do so only after being

44:28.802 --> 44:30.682
compelled by God to do so.

44:30.679 --> 44:33.169
Luke knows that the first
people who took the message to

44:33.168 --> 44:35.698
Gentiles were probably just
anonymous followers of Jesus,

44:35.704 --> 44:37.384
because in the source it's
there.

44:37.380 --> 44:40.690
He splits that source and he
puts all this stuff about Peter

44:40.693 --> 44:44.123
there because he wants Peter to
be the first and only then the

44:44.121 --> 44:44.741
others.

44:44.739 --> 44:48.269
In other words,
what you get there is a key to

44:48.268 --> 44:51.168
what is the entire outline of
Acts.

44:51.170 --> 44:54.850
Look back at Acts 1:8.

44:54.849 --> 45:01.989
Acts 1:8 gives you,
in a sense, the outline of

45:01.989 --> 45:03.099
Acts.

45:03.099 --> 45:06.969
This is Jesus about to ascend
into heaven, talking to his

45:06.969 --> 45:10.489
disciples, right outside
Jerusalem in the suburbs of

45:10.492 --> 45:11.462
Jerusalem.

45:11.460 --> 45:13.730
"But you will receive
power when the Holy

45:13.730 --> 45:15.900
Spirit,"
again there's that Holy Spirit

45:15.898 --> 45:18.138
important for Luke,
"has come upon you.

45:18.139 --> 45:22.259
You will be my witnesses in
Jerusalem and all Judea,

45:22.260 --> 45:25.010
and Samaria,
and to the ends of the

45:25.007 --> 45:26.297
earth."

45:26.300 --> 45:31.210
That's exactly the way he will
construct the book of Acts.

45:31.210 --> 45:35.460
Jerusalem--Judea is the country
of Jerusalem;

45:35.460 --> 45:38.300
Samaria is actually another
part here, but you have this

45:38.300 --> 45:41.350
idea that the message is going
out in concentric circles.

45:41.349 --> 45:44.819
That's why Phillip went--he has
Phillip going to Samaria right

45:44.817 --> 45:47.717
before Peter goes to the
Gentiles with--Cornelius in

45:47.717 --> 45:48.567
chapter 10.

45:48.570 --> 45:51.490
In chapter 8,
Phillip goes to Samaria and

45:51.489 --> 45:55.109
then chapter 10 Peter goes--
and then so Gentiles--then you

45:55.108 --> 45:59.528
have the Gentiles,
and you have Rome as where the

45:59.530 --> 46:01.150
book ends up.

46:01.150 --> 46:05.880
Rome sort of representing
symbolically the very ultimate

46:05.880 --> 46:07.600
ends of the earth.

46:07.599 --> 46:11.139
This is the whole world so
why--by looking at the details

46:11.143 --> 46:14.883
we can tell that the Luke is not
telling us what happened by

46:14.875 --> 46:17.465
chronological or historical
accuracy.

46:17.469 --> 46:20.539
He puts it in an order--even in
the order he puts it,

46:20.539 --> 46:23.469
even the outline on his books
because he wants to have this

46:23.467 --> 46:25.887
message of the Gospel centering
on Jerusalem,

46:25.889 --> 46:28.489
that's why the whole first part
of Luke centers in--

46:28.489 --> 46:30.859
that's why he has ten full
chapters on the journey to

46:30.862 --> 46:31.412
Jerusalem.

46:31.409 --> 46:34.939
He wants to focus your
attention on Jerusalem--through

46:34.938 --> 46:36.468
the book, the Gospel.

46:36.469 --> 46:39.759
But then what he does is once
you're in Jerusalem he focuses

46:39.757 --> 46:42.707
your attention on the fact that
the Gospel goes beyond

46:42.710 --> 46:43.490
Jerusalem.

46:43.489 --> 46:50.739
One last thing,
look at Luke 21:20-27.

46:50.739 --> 46:55.889


46:55.889 --> 46:59.119
We'll unpack a lot of this much
more--next time when we talk

46:59.117 --> 47:02.457
about both Luke and Acts as far
as what are the major thematic

47:02.456 --> 47:03.766
issues in these two.

47:03.769 --> 47:07.969


47:07.969 --> 47:12.029
I'll start in again next time
with this, or I'll reiterate

47:12.032 --> 47:15.812
this, but just to get you
thinking look at Luke 21.

47:15.809 --> 47:17.749
Luke gets this from Mark 13.

47:17.750 --> 47:20.180
Do you remember when we talked
about how could we tell when

47:20.184 --> 47:22.754
Mark was written because it has
this abomination of desolation

47:22.746 --> 47:25.496
being set up in the temple,
which probably refers

47:25.503 --> 47:29.273
to--recalls this idea of the
profanation of the temple by

47:29.271 --> 47:31.931
Antiochus IV Epiphanes,
but Mark believed it was going

47:31.931 --> 47:33.641
to happen in the future,
probably by the Romans.

47:33.639 --> 47:35.449
Right after that happens then
the Messiah comes,

47:35.452 --> 47:37.612
you have all these terrible
things happen and the Messiah

47:37.614 --> 47:38.004
comes.

47:38.000 --> 47:40.300
Luke is using Mark as his
source, Mark 13,

47:40.304 --> 47:42.164
but notice how Luke changes it.

47:42.159 --> 47:45.979
Verse 20, "When you see
Jerusalem surrounded by

47:45.978 --> 47:48.598
armies,"
that's not in Mark.

47:48.599 --> 47:50.739
When you see Jerusalem
surrounded by armies,

47:50.744 --> 47:53.044
then know that its desolation
has come near.

47:53.039 --> 47:54.739
Then those in Judea must flee
to the mountains,

47:54.739 --> 47:56.849
those inside the city must
flee, for these are the days of

47:56.847 --> 47:58.357
vengeance--
I'm going quickly through this,

47:58.356 --> 47:59.476
you'll have to read over it
yourself.

47:59.480 --> 48:01.770
Look at verse 24,
"They will fall by the

48:01.771 --> 48:04.531
edge of the sword,"
so the Jews will be defeated,

48:04.534 --> 48:05.164
he says.

48:05.159 --> 48:07.699
Not only do you have Jerusalem
surrounded by the Roman army,

48:07.695 --> 48:09.755
but you have them defeated,
fall by the sword.

48:09.760 --> 48:12.460
"They will be taken away
as captives among all

48:12.463 --> 48:13.333
nations."

48:13.329 --> 48:15.549
Yes, the Jews were taken as
slaves to Rome,

48:15.550 --> 48:18.880
and then they were sold off and
dispersed throughout the nations

48:18.880 --> 48:19.620
as slaves.

48:19.619 --> 48:23.549
"And Jerusalem will be
trampled on by the Gentiles

48:23.545 --> 48:27.465
until the times of the Gentiles
are fulfilled."

48:27.469 --> 48:32.409
None of that was in Luke's
source of Mark.

48:32.409 --> 48:35.509
This tells us that Luke is
writing after the destruction of

48:35.509 --> 48:37.859
Jerusalem because he tells you
it happens.

48:37.860 --> 48:41.260
It even says that there's going
to be a time of the Gentile

48:41.264 --> 48:42.794
domination of Jerusalem.

48:42.789 --> 48:46.809
If you read on it's only after
that that you have the Messiah

48:46.809 --> 48:50.829
coming on the clouds then as--he
picks up again the story.

48:50.829 --> 48:54.229
Notice all over Luke and Acts,
we can tell by looking at his

48:54.228 --> 48:56.128
sources, his editing procedure.

48:56.130 --> 49:00.400
Luke was written sometime after
the destruction of Jerusalem,

49:00.396 --> 49:03.736
and the time he's telling this
story is here.

49:03.739 --> 49:05.169
What's that time?

49:05.170 --> 49:09.960
"the time of the
Gentiles."

49:09.960 --> 49:12.500
Any questions?

49:12.500 --> 49:14.880
See you next time.

49:14.880 --> 49:21.000