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COMMENTARY Jesus unrolled the scroll to Isaiah 61
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COMMENTARY Jesus unrolled the scroll to Isaiah 61 and proceeded to read the text, which in Luke’s Gospel shows careful editing. In the Dead Sea Scroll fragment of pre-Christian papyrus (4Q521) describes the coming Messiah as one who will “preach good news to the poor” and provide “release for the captives.” He will also “open the eyes of the blind” and “raise up the downtrodden.” [Reference Robert H. Eisenman and Michael Wise The Dead Sea Scrolls Uncovered (Rockport, Mass. Element, 1992), page 23] A second fragment from the same cave (4Q278) mentions that the “Holy Spirit rests on his Messiah.” The text that Jesus chose to read is clearly in tune with what the Jewish counterculture visionaries of his day expected from the Messiah. Jesus claims that he is the anointed One (the Messiah) and then sets forth an agenda that is in close harmony with what at least some of the Jewish community of the time anticipated. We would expect the audience to be pleased. And initially they may have been, but as he proceeded the mood changed. What was the problem? Yet it is possible to understand the Greek text as describing a congregation which is upset from the beginning.
And all spoke well of him, and wondered at the gracious words which proceeded out of his mouth; and they said, “Is not this Joseph’s son?” THE WISDOM OF GOD Put simply, this translation means: they liked it. In this case “Is not this Joseph’s son?” means, “We knew this young man as a child. He is Joseph’s son. We had no idea he was so bright and poised. How well he read the Hebrew in the synagogue. We are so proud of him.” But Joachim Jeremias has pointed out that the key words in the Greek text, emartyroun auto, can be translated two ways. Literally, these two words read “they witnessed him.” But did they witness “for him” or “against him?” The Greek can be read either way. The original Greek sentence does not have “for” or “Against” in the text. The key is the fact that the word (him) (auto) is in the dative case. This can be a “dative of advantage” or a “dative of disadvantage.” If the translator decides that the audience liked what Jesus read, the text as a “dative of advantage” and so translate “all spoke well of him.” But if the translator senses that the audience is not pleased, then the dative auto will be read as a “dative of disadvantage,” and then the text will be translates as: And all witnessed against him, and were amazed at the words of mercy that came out of his mouth; and they said, “Is not this Joseph’s son?” In this case the question: “Is not this Joseph’s son?” means “Didn’t this young man grow up here?” Doesn’t he know how we feel and how we understand this text? Jeremias suggests that the congregation was angry because Jesus quotes “to proclaim the acceptable year of the Lord” but leaves out the second half of the verse, which reads “and a day of vengeance of our God.” Ibn al-Tayyib argues that the crowd is angry due to envy – he is the son of a carpenter – and thus cannot be then seriously. He writes, “Is not this Joseph’s son? The statement is evidence of extreme envy and a hearty attempt to demean along with lack of faith in Jesus.” When Luke 4:22 is translated as “all witnessed against him,” there is no “break of attitude” in the middle of the passage. The people are not initially pleased and then suddenly irritated. Jeremias writes: Luke 4:22 exhibits no break in the attitude of his audience towards Jesus. On the contrary it records that from the outset unanimous rage was their response to the message of Jesus. The good news was their stumbling block, principally because Jesus had removed vengeance on the Gentiles from the picture of the future.” [Jochim Jeremias, Jesus’ Promise to the Nations, Studies in Biblical Theology 24 (Naperville, Illinois, Alec R. Allenson, 1958) Pages 44-45] WISDOM OF GOD The prophet said, The spirit of prophecy from before the Lord Elohim is upon me; because the Lord hath appointed me to preach good tidings to the afflicted: he hath sent me to strengthen the broken-hearted, to proclaim liberty to the captives, and to say to the prisoners, Come forth to the light to proclaim the year of acceptance before the Lord… Isaiah 61:1, 2 Targum texts Jesus began with the bold words, “The Spirit of the Lord is upon me!” This is a clear reference to his baptism. In his first comment after the reading, Jesus stated that he was the anointed one promised in the text. The Qumran community fragment (4Q521) claimed this anointing as a future promise. Jesus affirmed it as a present reality fulfilled in his person. This left the audience with two alternatives. Either Jesus was indeed the anointed one of God and should be followed or he was an arrogant, presumptuous and perhaps dangerous young man who must be silenced. There is little ground between the two options. Jesus read from the fixed written Scripture, but in the process he INFUSED THAT SCRIPTURE with new meaning [wisdom of God]. In this text Jesus announces, “The Holy Spirit is upon me,” even as he “holds fast” to the book of Isaiah, a fixed treasure from the past. The apostle Paul tells the Corinthians not to go beyond Scripture (1 Corinthians 4:6). At the same time he describes great new things that God has done in Christ. Even so, Jesus confirms the past and announces the new that God is doing through the Spirit. What is “good news for the poor?” Do the following lines in the text define it? If so, then “good news for the poor” is “release to the captives” and “liberty” for the oppressed. In such a case, Jesus’ ministry was to break the power of the economic social and political chains that kept people in bondage. Or, should the Greek words euangelizo (to preach good news) and kerysso (to proclaim) be emphasized and the text be interpreted as referring to the new reality of God breaking into history in Jesus Christ to save us from our sins? The Key Surely the key to this question is found in the definition of “the poor.” When Isaiah speaks of good news for the poor what does he mean by “the poor?” Is the prophet primarily referring to those who do not have enough to eat, or is he addressing those who sense their spiritual hunger and seek God? Fortunately, Isaiah provides a fairly straightforward answer. In Hebrew two words are being used; one of them is ‘ani (often translated “poor”) and the other is ‘anaw (usually translated “meek”). The two are virtually synonymous and often used interchangeably. THE WISDOM OF GOD The text in Isaiah 61:1 has the word ‘anawim, which tends in the direction of the word “meek”. In the Peshitta the word is also “meek” and in the Targums it is “afflicted”. In Isaiah these two words appear fifteen times. Three of them lean in the direction of “the people with not enough to eat” and the other eleven are clearly oriented to “the humble and pious who seek God.” In Isaiah 66:2 the prophet writes: “But this is the man to whom I will look, he that is poor [‘ani] and contrite in spirit, and trembles at my word.” Isaiah 66:2 “Yet to such a one I look: To the poor and brokenhearted, who is concerned about My word.” Isaiah 66:2 Tanakh Hebrew Text “And in this one is there pleasure before me to regard him, even him that is humble and of a contrite spirit, and trembles at my word.” Targum Isaiah 66:2 “And to whom shall I look and where shall I dwell? But to him who is calm and humble, and trembles at my word.” Peshitta Text Isaiah 66:2 Isaiah 29:19 reads: The meek [‘anawim] shall obtain fresh joy in the Lord, and the poor [ebyone] among men shall exult in the Holy One of Israel. This same definition of “the poor” resurfaces in the Qumran community, which used “the poor” as a means of self-identification. It understood itself to be the community of true believers who had the right to claim the promises of God for “the poor.” Some of the newly published fragments of the Dead Sea Scrolls have been called “Hymns of the Poor” (4Q434; 436). Eisenman and Wise summarize these hymns by saying, “In the Hymns of the Poor, the Poor are ‘saved’ because of their ‘Piety,’ and God’s ‘Mercy,’ and because they ‘walked in the Way of His heart.’ Page 237 The Dead Sea Uncovered. Early Jewish Christians called themselves the Ebionites (the poor) [Reference Jean Danielou, “The Ebionites,” in The Theology of Jewish Christianity (Philadelphia, Westminster Press, 1964), Pages 55-64] In Matthew Jesus says, “Blessed are the poor in spirit” (Matthew 5:3). It is possible to read this text as a clarification of the shorter text in Luke 6:20, which reads, “blessed are you poor,” rather than a correction of it. In addition, Paul occasionally refers to the church in Jerusalem as “the poor” (Romans 15:26; Galatians 2:10)
“To proclaim the acceptable year of the Lord.” This can be read as meaning and coming of the year of Jubilee, in which all slaves are released, debts canceled and prisoners set free. It can also be seen, using the language of Jubilee, to proclaim “The age of the Messiah, which is Jehovah’s time for bestowing great blessings on His people.” [Reference Alfred Plummer, Gospel According to Luke, 5th edition, International Critical Commentary (1922; reprint, Edinburgh: T & T Clark, 1960), Page 122.] In summary, the proclamation of good news to the humble and pious who sincerely seek God is affirmed in the opening and closing phrases of this list of goals endorsed by God’s anointed one.
“Again I saw all the oppressions that are practiced under the sun, and behold, the tears of the oppressed, and they had no one to comfort them! On the side of their oppressors there was power, and there was no one to comfort them.” When Jesus arrives in the town of Jericho, two events occur that need to be examined together. In the first Jesus heals a man, oppressed. In the second Jesus extends love to an oppressor. The New Testament’s chapter divisions, following the fourth-century Greek paragraph divisions, break the two Jericho stories apart and place them in different chapters. But when viewed together they form a pair. The two stories that took place on the edges of Jericho provide an opportunity to reflect on Jesus dealing with the oppressed and then the oppressor.
The story begins with a blind beggar, seated beside the road, who hears “a multitude going by.” Some of the crowd with Jesus may have followed him from Galilee, but the majority greeting him was most likely from Jericho. The public attention signals to the reader that a banquet was prepared in Jericho, where the famous rabbi would be expected to spend the night. The beggar heard the crowd and asked what was happening. The guest was identified as “Jesus of Nazareth.” The beggar than began crying for attention using the rare title “Son of David.” See also Matthew 15:21-28 the Syro-Phoenician woman using “Son of David.” THE WISDOM OF GOD The beggar makes his appeal. The crowd rebukes the beggar by saying siopao, which means “shut your mouth.” [Reference Max Zerwick and Mary Grosvenor A grammatical Analysis of the Greek New Testament, revised edition (Rome: Biblical Institute Press 1981) page 143] The beggar cries even louder. Jesus stops and “commanded him to be brought.” The very people who are insulting the beggar are now ordered to escort him to Jesus for an “audience” (a nice touch). They become the “servants of the king” bringing a guest into his presence.
The beggar approaches Jesus only to face an exam. The question, “What do you want me to do for you?” This on the surface appears tasteless and heartless. The man is blind and a beggar! Is it not evident to everyone that he needs healing from his devastating darkness? Is this blind man ready to accept the new responsibilities and challenges that will come to him if he is healed? Jesus exam presses this stark question upon him. The beggar passes the exam. He is ready and responds to Jesus directly as “Lord” rather than using the more general title “Son of David.” At the same time, he moves from requesting some nebulous form of “mercy” (a coin?) to a specific yearning to be healed of his blindness. The Arabic Diatessaron of this verse adds a Christological flourish. It says, “Let me receive my sight that I might see you.” Although this is an imaginative gloss, it is thoughtful. No doubt the beggar does want to see Jesus. Jesus grants his request and say, “Receive your sight; your FAITH has saved you.” What faith has he affirmed? On reflection, three aspects of the blind man’s faith can be detected:
The beggar is “saved.” The Greek word sozo (to save) means many things. Good health is part of its rich nuance. The healed man follows his Lord, “glorifying God” whom he recognizes as the source of Jesus’ power to heal. As long as Jesus is offering special grace to the oppressed it would be churlish to make a fuss. When he offers special grace to the oppressor it may be a different story, as the reader soon discovers. To that second story we now turn. THE WISDOM OF GOD JESUS AND THE OPPRESSOR (JERICHO AND ZACCHAEUS) Luke 19:1-10
He was a chief tax collector. (Wealth kept for its owner)
But could not, on account of the crowd, THE CROWD Because he was small of stature. (Hostile)
Into a sycamore tree to see him, for He was to pass that way.
Looked up and said to him, “Zacchaeus UNEXPECTED Make haste and come down, Love
And received him joyfully
Has gone in to spend the night with a man who (Angry) Is a sinner?”
“Behold, Lord, the half of my goods I give to the Poor; and if I have defrauded any one of anything ZACCHAEUS I restore it fourfold.” (Wealth used for many)
To this house, since he also is a son of Abraham. OF LOVE NOTE: we expect Jesus to take care of those who are persecuted, but he also takes care of those who cause the persecution. COMMENTARY The second story seamlessly follows the first. Jesus (with the crowd) flows into Jericho. The text quickly affirms that Jesus “was passing through.” But rather than turning aside to accept the assumed hospitality of the community, Jesus resolutely moves through the town on his way to Jerusalem, thereby signaling that he is not intending to stay the night in Jericho. As Jesus continues on his way, the anticipated banquet is canceled when suddenly, out of nowhere, Zacchaeus appears. THE WIDOM OF GOD Scene two identifies Zacchaeus as the town tax collector and notes that he is a rich man. The system of taxation then in place was called “tax farming.” The local person who acquired the right to collect taxes for Rome was expected to turn over a set amount to the authorities at the end of the year. How much was to be paid was at time predetermined, but as Otto Michel notes, “in practice the tax-collectors were often the only ones with precise knowledge of the relevant statutes.” [Reference Otto Michel, “Theological Dictionary of the New Testament, 10 volumes, edited by Gerhard Kittel and Gerhard Friedrich, translation by Geoffrey W. Bromiley (Grand Rapids, Eerdmans, 1964-76), 8:100 ] The tax-collector was despised in rabbinic literature and in the New Testament, and he and his family were considered unclean. Lying to him was condoned. The system naturally produced graft and economic injustice. It was bad enough that Zacchaeus was a tax collector, but he had become rich in the process. In the vocabulary of the day “tax collectors” and “sinners” were often paired. The town naturally hated its chief collaborator. The third scene informs the reader that Zacchaeus wanted to see Jesus but was unable to do so “because of the crowd.” Zacchaeus problem was that he was short and hated. Were he respected the crowd would naturally have “made way” for such a rich and powerful person. Middle Eastern culture requires such treatment. But Zacchaeus was a collaborator and thereby despised. The collaborator dared not ask the crowd to make way for him and doubtless was afraid even to mix with them. Yet, for undisclosed reasons, Zacchaeus wanted to see Jesus. To fulfill that intense desire he carried out two highly unusual acts: he ran and he climbed a tree. Scene four (Luke 19:4) records Zacchaeus first action with the words “So he ran on ahead.” Middle Eastern adults do not run in public if they wish to avoid public shame. Furthermore, powerful, rich men do not climb trees at public parades anywhere in the world. Zacchaeus knew this only too well. So he ran ahead of the crowd and, trying to hide, climbed into a tree with dense foliage hoping no one would see him. Why is a sycamore fig mentioned? Sycamore fig trees have large leaves and low branches. One can climb into them easily and just as easily hide among their thickly clustered broad leaves. Both of these features were important to Zacchaeus. Additionally, such trees were only allowed some distance from town. Zacchaeus chose to climb a tree growing outside Jericho, assuming the crowd would have dispersed by the time Jesus reached the tree. In spite of Zacchaeus hope of remaining unseen, he is spotted. The reader knows this indirectly because by the time Jesus stops opposite the tree, he sees Zacchaeus and calls his name. But how did Jesus learn Zacchaeus name? THE WISDOM OF GOD JESUS CHANGES HIS MIND Instead, having signaled that he does not intend to spend the night in their town, Jesus changes his mind and invites himself into the house of the town collaborator! [Wisdom used] This is both unthinkable and unprecedented. In the story of the blind beggar the crowd was at first hostile but then expressed approval of Jesus’ healing grace. Again, in the second account there are two crowd reactions:
Zacchaeus is the recipient of a costly demonstration of unexpected love. Jesus stands with the oppressed (the blind man) and at the same extended costly grace to the oppressor (Zacchaeus). He neither endorses the oppression nor ostracizes the oppressor. Instead he loves him. Zacchaeus accepts being found and by so doing exemplifies the redefinition of repentance set forth by Jesus in the parable of the good shepherd. [For Jesus, repentance is not just confession of sin. Rather it is also “the acceptance of being found by God.” The lost sheep in Luke 15:4-7 becomes a symbol of repentance, as does the prodigal son. [Reference See Bailey, Jacob and the Prodigal, Pages 79-83] The next scene occurs in Zacchaeus house, where Jesus has chosen to spend the night. The crowd murmurs and says, “He has gone in to spend the night [katalysai] with a man who is a sinner.” The verb katalyo literally means, “to find lodging,” [reference Walter Bauer, A Greek-English Lexicon of the New Testament, translated by W.F. Arndt, and F.W. Gingrich and F. W. Danker (Chicago: University of Chicago Press, 1979) Page 414.], which gives the reader an important key to why they are so angry. Zacchaeus house is DEFILED. If Jesus enters Zacchaeus house, sits on his chairs and sleep in his guest bed, he will emerge the following morning DEFILED and in need of ceremonial cleansing. Is this the way a Messiah should behave on the eve of Passover? Again tradition is NOT SCRIPTURE. How can any man defile God? Zacchaeus hosts a banquet that evening. As was the custom at the time, all are reclining and no one tells Zacchaeus what he must do. Inevitably, he senses the pressure to respond to the courageous man who has “crossed the picket line.” THE TIME NOW COMES! THE WISDOM OF GOD The moment comes (Luke 19:8 “But Zaccai rose up and said to Jesus, Behold, my Lord, half of my wealth I will give to the poor; and I will pay fourfold to every man from whom I have exhorted.: Peshitta Text Not only does Zacchaeus demonstrate his sincerity via exaggeration, but he is the recipient of costly love. Such love is a powerful life-changing force. After receiving such love, Zacchaeus will never be the same. One of the important aspects of this story is that it presents a rare view of a person who has received costly love from Jesus, and it records his response. JESUS BY PASSES CUSTOM As is typical in Middle Eastern towns and homes, the community selects the form of hospitality, not the guest. The former naturally chooses a host who can provide a level of hospitality that will bring HONOR TO THE COMMUNITY. Download 316 Kb. Do'stlaringiz bilan baham:
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