Jesus, Jewish Theologian

Lesson Five

Jewish Theology in Luke

  “Hear, O Israel: The L-rd our G-d, the L-rd is one! “You shall love the L-rd your G-d with all your heart, with all your soul, and with all your strength. And these words which I command you today shall be in your heart. You shall teach them diligently to your children, and shall talk of them when you sit in your house, when you walk by the way, when you lie down, and when you rise up. You shall bind them as a sign on your hand, and they shall be as frontlets between your eyes. You shall write them on the doorposts of your house and on your gates.”

Deuteronomy 6:4-8

Introduction

• We have been looking at the historical, religious atmosphere in the First Century, to better understand how Yeshua (Jesus) introduces truly biblical theology.

• In Luke Jesus uses decidedly Jewish elements such as agada (story-telling) as in the telling of parables.

Was Luke Jewish?

• The Gospel Luke includes a great focus on the nation and people of Israel. The Gospel of Luke mentions Israel more than the other Gospels. There appears to be Hebrew underlying the Greek. “And it came to pass that…”

• One tradition from early Church Fathers was that Luke was one of the “72” (which would make him Jewish – not Gentile).

Coming of the Messianic Priest

• Ezra 2:61-63: The Talmud refers to this passage and points to the need for a Messianic High Priest to determine the priestly lineage.

• The Essenes were looking for a Messiah from the kingly line of David… but also a Messiah who was a priest. Hence they believed they were to be looking for 2 Messiahs.

• In the miracles recorded in Luke, Jesus reverses the contaminations of Leviticus (the priests’ book) – namely uncleanness from contact with the dead, leprosy, or blood).

  • Luke 17: touches the lepers and makes them clean

  • Luke 7: touches the dead child and makes her alive

  • Luke 8: contact with the woman with hemorrhage and makes her clean

• The priest was the teacher. In Luke Jesus is the “Teacher” – with parables.

• The priest had a role in prayer. In Luke there is a strong emphasis on prayer.

• Luke 3:23: Jesus began His ministry at “30 years old” (only Gospel to record this). Priests began their ministry at 30 years old.

• Luke 1. The story begins with a priest (Zachariah). Luke is intimately acquainted with the divisions of the priests, and the Temple practices. Zachariah was told to name his son Yochanan (John “the Baptizer”). The LAST righteous priest before the corruption of the priesthood in the Hasmonean era was also named Yochanan.

• Luke records that Jesus celebrated Passover in Jerusalem, that He discusses with the rabbis; and that He is acceptable to the Pharisees (at least at times).

• Luke begins in the Temple… and ends in the Temple.

• Luke and Acts are addressed to Theophilus (Ciaphas’ son was named Theophilus).

• 2^nd Temple Jewish writings held that the role of the Messianic Priest was to vanquish demons. Ref to Luke 4, 8, 9, 11…

• Zech 6:13: A Priest and a King

Coming of the Messianic King

• 1:31-32: Given the Throne of David (“horn of salvation” is a direct quote of the daily prayers in the synagogue).

• Emphasis on women in Luke. In David’s genealogy and history there is a strong emphasis on women.

• Jesus is presented in Luke as the innocent Sufferer. David was the innocent sufferer with regard to Saul. The centurion says, “Truly this man was innocent.”

• The Luke genealogy shows that Jesus is “Son of David” and also “Son of Joseph”. The Talmud describes Messiah as being the son of David, and also the son of Joseph.

Temptation against the Sh’ma

• Deut 8:2-3: Just as Israel was tested after they were declared G-d’s chosen (at Sinai), so Jesus goes into the wilderness to be tempted.

• Luke 4:1-13: Jesus answers Satan’s temptations with quotes from Deut 6-8.

• Each temptation was an attack against the Sh’ma in Deut 6. They mirror the testing that Israel went through in the wilderness.

• An attack on the provision of G-d (answered with Deut 8:3)

• An attack on the sovereignty of G-d (answered with Deut 6:13)

• An attack on G-d’s character and human responsibility (answered with Deut 6:16)

• The final temptation can only be truly understood in light of the Messianic beliefs at the time. The rabbis believed and taught that when Messiah would come, He would stand on the roof of the Temple and declare, “The time of your redemption has arrived!” Satan was in essence asking Jesus to reveal Himself as Messiah in a supernatural way, by throwing Himself from the roof of the Temple (the place of G-d’s protection) and being rescued by G-d.

Parables

• Jesus uses Jewish agada (story-telling, or parables) extensively in Luke.

• The Good Samaritan: Luke 10:29-37: Jesus uses the images and people that the the crowd is familiar with. Jesus reverses the characters in order to point to the heart, instead of the appearance.  The Levite and the priest want to avoid ritual uncleaness. “Half-dead” is too close to “all dead.” As Sadducees, they were strict literalists, and unlike the Pharisees, did not believe in the Oral Torah which clearly pointed out that “half-dead” was living! The Samaritan also rejected Oral Torah, and risked uncleanness, BUT TOOK THE RISK to help.

• The Pharisee and the Tax Collector: Luke 18:9-14: Jesus again uses a switch in character to tell about the heart. The Pharisee is the likely hero – the tax collector the villain – but Jesus reverses this to make his point. It is not the words, but the attitude of the heart (kavanah). Note Mat 23:2-3: Jesus was NOT simply picking on Pharisees here. Modern Christians do just what the Pharisee did when they read this, “Thank you that I am not a legalist Pharisee…”

• What matters is kavanah (direction) of the heart!

Summary

• What is the direction of your heart? Have you answered the DAILY temptations to deny the Sh’ma? What is the nature of your life? Where have you come from, and where are you going? What is your purpose?

n     The G-d of Israel stands ready to answer your questions. Seek and ye shall find.