Luke Chapter 13:10-21
We let off with the parable of the fig tree, which in previous gospels was not a parable, but an act of Jesus. We’re going to get a few more parables in this section, familiar ones, about the Kingdom of God. In this case, it’s probably best to spare the introduction and move directly to the
10) ην δὲ διδάσκων ἐν μιᾷ τῶν συναγωγῶν ἐν τοῖς σάββασιν.
11 καὶ ἰδοὺ γυνὴ πνεῦμα ἔχουσα ἀσθενείας ἔτη δεκαοκτώ, καὶ ἦν συγκύπτουσα καὶ μὴ δυναμένη ἀνακύψαι εἰς τὸ παντελές.
12 ἰδὼν δὲ αὐτὴν ὁ Ἰησοῦς προσεφώνησεν καὶ εἶπεν αὐτῇ, Γύναι, ἀπολέλυσαι τῆς ἀσθενείας σου,
13 καὶ ἐπέθηκεν αὐτῇcτὰς χεῖρας: καὶ παραχρῆμα ἀνωρθώθη, καὶ ἐδόξαζεν τὸν θεόν.
It was he (was) teaching in one of the synagogues on the sabbath (lit = on the sabbaths). (11) And he saw a woman having a spirit being made ill for eighteen years, and being stooped/bent over and not able to stand up completely straight. (12) Seeing her Jesus called her forward and said to her, “Woman, you are released from your illness”. (13) And he laid his hands upon her, and forthwith she straightened up and praised God.
First, my apologies; I could not resist “forthwith”. It’s times like these when I get to play “Old Classicist” to the hilt. Although I have noticed that ‘hoist upon one’s own petard’ has now entered common usage. That phrase was formerly confined to the pages of pompous and dusty historians.
Second, this story does not appear in either of the other gospels; at least, it does not appear in its current form there. Yet it seems that there are traces of the Bleeding Woman story; primarily, it’s the recitation of the number of years she has been afflicted. I also believe I detect traces of the Man with the Unclean Spirit, from Mark Chapter 1. That also took place in a synagogue on a sabbath; but so did the healing of the Man with the Withered Hand, and this last one provoked a reaction similar to what we will get in the next triad of verses. So what I am saying is that it seems that Luke has sort of done what is now called a mash-up, where two songs are taken and mashed together to form a single song. This is to say that Luke has performed a fairly sophisticated bit of editorial wizardry here. It seems almost as if Luke has taken several stories, broken them into component pieces, and then reassembled some elements of each to create an entirely new story. This should make us ask two questions: why did he do this?; and what does this imply about Luke’s editorial process?
Even before we get to the first question posed above, there is a preliminary question: did he actually do what I am suggesting? That, of course, is unanswerable. However, I believe the case for this suggestion is reinforced by the combination of the woman having both a spirit and an infirmity. The Bleeding Woman and the Man with the Withered Hand were both presented as medical miracles; I describe them as ‘medical’ in the sense that neither seem to have been caused by a supernatural agent. At least, no such agent is mentioned i either story; one can, of course, say that all medical problems were believed to be the result of a supernatural agent, and it would be nearly impossible to argue against that. The point remains, however, that no such agent is mentioned as the cause of the bleeding or the withering. And yet here, the woman is said to have a spirit, and the action occurs in a synagogue. This is far from smoking-gun evidence, but it bears keeping in mind.
It should be so borne because of the original question: why did Luke do this? Why did he feel the need, or the desire, to insert another miracle/healing, one that is not mentioned in either Mark or Matthew. The orthodox response is that this story belongs to te L source, to the source unique to Luke that preserved these authentic acts of Jesus from the time of his ministry. By this argument, the Good Samaritan and Prodigal Son are also part of the L source. However, we get back to that question of probability: how likely is it that such stories were told and retold for fifty years or more and only reached Luke? As you will divine, my response is “not bloody likely’. It is much more likely that someone created those stories at some point after Jesus’ death, and probably after Matthew wrote his gospel. Luke probably did have sources unknown to Matthew; this would include stories of Paul if not his actual writings. But Paul came later. We’re talking about Jesus here, the (son of) Man Himself. And if someone other than Jesus invented these stories, why not assume that it was the author of Luke? We’ve found ourselves with a very erudite individual who shows a lot of creativity, so it hardly seems a stretch to suggest he was the one who penned these stories from the “L source”. His invention–(I will grant the possibility that he ‘discovered’ them) of these stories is probably the reason he chose to write a new gospel in the first place. One does not set out to retell a story, only to recapitulate the works of previous authors. One writes a new story because one believes one has new and important things to say, so, of course, one is going to scramble things up a bit. After all, John’s gospel is a nearly-completely different telling of the story entirely, with all sorts of things that are unique to it. Did these come from the J source? (I throw that out facetiously, but that may, in fact, be the explanation of mainstream scholarship.)
It appears I’ve answered my second question first: what does this say about Luke’s editorial process? It says that he was pretty much unconcerned with mixing and matching, combining where it suited his purpose as he did with the Prophet in his Own Land story or as he seems to do here. As to why he did it, it’s used as the rationale for what comes next.
10 Erat autem docens in una synagogarum sabbatis.
11 Et ecce mulier, quae habebat spiritum infirmitatis annis decem et octo et erat inclinata nec omnino poterat sursum respicere.
12 Quam cum vidisset Iesus, vocavit et ait illi: “Mulier, dimissa es ab infirmitate tua”,
13 et imposuit illi manus; et confestim erecta est et glorificabat Deum.
14 ἀποκριθεὶς δὲ ὁ ἀρχισυνάγωγος, ἀγανακτῶν ὅτι τῷ σαββάτῳ ἐθεράπευσεν ὁ Ἰησοῦς, ἔλεγεν τῷ ὄχλῳ ὅτι Ἓξ ἡμέραι εἰσὶν ἐν αἷς δεῖ ἐργάζεσθαι: ἐν αὐταῖς οὖν ἐρχόμενοι θεραπεύεσθε καὶ μὴ τῇ ἡμέρᾳ τοῦ σαββάτου.
15 ἀπεκρίθη δὲ αὐτῷ ὁ κύριος καὶ εἶπεν, Ὑποκριταί, ἕκαστος ὑμῶν τῷ σαββάτῳ οὐ λύει τὸν βοῦν αὐτοῦ ἢ τὸν ὄνον ἀπὸ τῆς φάτνης καὶ ἀπαγαγὼν ποτίζει;
16 ταύτην δὲ θυγατέρα Ἀβραὰμ οὖσαν, ἣν ἔδησεν ὁ Σατανᾶς ἰδοὺ δέκα καὶ ὀκτὼ ἔτη, οὐκ ἔδει λυθῆναι ἀπὸ τοῦ δεσμοῦ τούτου τῇ ἡμέρᾳ τοῦ σαββάτου;
Answering, the leader of the synagogue, being violently irritated that on the sabbath Jesus healed, said to the crowd, “There are six days on which it is necessary to work. So on them, we are coming to be healed and not on the day of the sabbath.” (15) The lord answered him and said, “Hypocrite, each of you on the sabbath doesn’t loosen his ox or his ass from the stall and leading it drinks? (16) She is being a daughter of Abraham, who, behold, was bound to Satan for eighteen years, must she not have been loosed from this bond on the day of the sabbath?”
Before I forget, I want to make one peripheral point. Note that the animals cited are an ox and an ass. This represents rather a different choice of megafauna from what we normally run across in the NT. The most common such livestock would be a sheep. Judea is not well-watered enough to support any sort of cattle on a large scale. Even a single ox would probably have presented problems for all but the most wealthy of landed persons. That it is included here would, IMO, indicate that this was intended for an audience outside Judea, or the whole Near Eastern area, being more appropriate for some place further north. But that is a relatively minor thing.
This response is found in Matthew, in conjunction with the Man with the Withered Hand. BUT!! This is very interesting. Apparently no one considers this pronouncement to have been part of Q. It’s not in my Kloppenborg text, nor is it included in the Burton text that’s found on the Early Christian Writings website (excellent source for source material). The basic difference is that Matthew says that all of his interlocutors would rescue one of their sheep it if fell into a pit on the sabbath. What are the implications? The simplest, and most obvious, is that Luke read Matthew’s story, changed it a bit, and the result is directly in front of us. Or, Luke and Matthew had another source, another unknown source, that they both used. Of course, this just complicates the issue. Or the Q people missed the boat and this was part of Q. Of course, I will go with the first option. Really, is this so hard? It doesn’t seem to be if you ask the proper questions.
But to get back to context, as said at the end of the last comment, this is the payoff for the story. Once again, the powers-that-be show themselves to be hypocrites, and Jesus gets to berate them as such. Interesting to note that it feels like there has not been nearly so much of this in Luke’s gospel as there was in Mark. That is something I would need to investigate a bit. I did a really good (IMHO, anyway) thematic breakdown of Mark. Matthew has proven more difficult, so I’m only through Chapter 6; when finished, it will be a very useful tool, I believe, for looking at the types of comparisons by theme that would tell us–or, at least, me–a lot about how each evangelist approached the writing of his/her (we don’t know that) gospel. I have seen this sort of thing, in part, elsewhere. For example, one piece that argues that Matthew wrote later than Luke, and used Luke, claims that Matthew has more snippets about ethical behaviour than Luke does. And, by his standards, he does. However, this requires that each injunction of the Beatitudes be counted as a separate ethical command. That is valid, but there is also a sense in which saying “be good” counts as much as the Good Samaritan, and that seems a bit specious. Not sure how else to break such things down, and that’s a big reason I’m having so much trouble breaking down Matthew.
14 Respondens autem archisynagogus, indignans quia sabbato curasset Iesus, dicebat turbae: “ Sex dies sunt, in quibus oportet operari; in his ergo venite et curamini et non in die sabbati ”.
15 Respondit autem ad illum Dominus et dixit: “ Hypocritae, unusquisque vestrum sabbato non solvit bovem suum aut asinum a praesepio et ducit adaquare?
16 Hanc autem filiam Abrahae, quam alligavit Satanas ecce decem et octo annis, non oportuit solvi a vinculo isto die sabbati? ”.
17καὶ ταῦτα λέγοντος αὐτοῦ κατῃσχύνοντο πάντες οἱ ἀντικείμενοι αὐτῷ, καὶ πᾶς ὁ ὄχλος ἔχαιρεν ἐπὶ πᾶσιν τοῖς ἐνδόξοις τοῖς γινομένοις ὑπ’ αὐτοῦ.
And he having said these things all those opposing were shamed, and the whole crowd was glad upon all the conceited occurrences under him.
Contrary to plan, I’m going to stop here a moment. “Conceited” is, of course, my personal reading of this, but I used it deliberately t prove a point. In Greek, the word means “admirable”, or “estimable”, or “of high repute”. It can, however, be used ironically to mean “conceited”. And so I did. The Latin, however, has rather a different sense. The word is “gloriose”, and the English derivation is pretty obvious. Three of my four crib translations (KJV, NASB, ESV) render this a “glorious”. That is, they follow the Latin, which is more elevated, rather than the Greek, which is a bit more subdued. A regular citizen can be “honoured” or “esteemed”, but generally only military commanders or divine entities/individuals–saints, would probably qualify–are “glorious”. The NIV prefers the term “wonderful”; now, in common usage, this word is pretty standard for the realm of mere mortals, but think about the derivation. This term describes a “wonder”, which is, at root, something above and beyond the ordinary. So, while it’s toned down a bit, it’s still not the same thing as “esteemed”, or “of high honour”. And it’s not the mistranslation alone; it’s the preference for the Latin, when supposedly since Erasmus (pre-Reformation) we’ve all been good doobies and gone back to the original Greek. Well, perhaps not.
17 Et cum haec diceret, erubescebant omnes adversarii eius, et omnis populus gaudebat in universis, quae gloriose fiebant ab eo.
18 Ἔλεγεν οὖν, Τίνι ὁμοία ἐστὶν ἡ βασιλεία τοῦ θεοῦ, καὶ τίνι ὁμοιώσω αὐτήν;
19 ὁμοία ἐστὶν κόκκῳ σινάπεως, ὃν λαβὼν ἄνθρωπος ἔβαλεν εἰς κῆπον ἑαυτοῦ, καὶ ηὔξησεν καὶ ἐγένετο εἰς δένδρον, καὶ τὰ πετεινὰ τοῦ οὐρανοῦ κατεσκήνωσεν ἐν τοῖς κλάδοις αὐτοῦ.
20 Καὶ πάλιν εἶπεν, Τίνι ὁμοιώσω τὴν βασιλείαν τοῦ θεοῦ;
21 ὁμοία ἐστὶν ζύμῃ, ἣν λαβοῦσα γυνὴ [ἐν]έκρυψεν εἰς ἀλεύρου σάτα τρία ἕως οὗ ἐζυμώθη ὅλον.
Therefore he said, “To what is the kingdom of God similar? And to what shall I compare it? (19) It is like the seed of mustard, a man taking which throws into his field, and it grows and becomes into a tree, and the birds of the heaven build nests in its branches”. And again he said, “To what shall I compare the kingdom of God? (21) It is like yeast, a woman having taken she hid it three measures in the flour until it has leavened the whole.”
There isn’t much new here. The mustard seed is common to all three and Matthew had the analogy of the leaven. Luke’s version of the latter is very similar to the one here. To be fair, I’m calling this an analogy rather than a parable because it’s so short.
This has the feel of Luke just sort of mailing it in. He wants to get this in, but he doesn’t want to make too big a deal of it. The juxtaposition and the context aren’t all that wonderful, it doesn’t really fit with what came before. The kingdom of God started small, but it will grow.
But now let us think about that for a moment. The kingdom is, supposedly, one of the basic tenets taught by Jesus as he continued the work of the Baptist. This, and the need to repent, is the totality of what we are told of John’s message. Repent, for the kingdom of God is near. Mark uses this parable of the mustard seed, and adds to it that the kingdom, like a real seed buried in the ground, grows in a way that is is secret and hidden. And this secretive working is also true of leaven; it goes into the mixture and works in secret. Was this Mark’s way of explaining why, by the time he wrote, so many Jews had remained traditional Jews rather than becoming Christians? By the time Mark wrote, perhaps two generations had grown to maturity, and Jesus’ followers by that time were mostly of pagan extraction. That was the secret of the kingdom: it didn’t grow “openly”, among Jews, as one might have expected. Rather, it grew secretly, among the pagans.
18 Dicebat ergo: “Cui simile est regnum Dei, et cui simile existimabo illud?
19 Simile est grano sinapis, quod acceptum homo misit in hortum suum, et crevit et factum est in arborem, et volucres caeli requieverunt in ramis eius”.
20 Et iterum dixit: “ Cui simile aestimabo regnum Dei?
21 Simile est fermento, quod acceptum mulier abscondit in farinae sata tria, donec fermentaretur totum ”.
Posted on September 12, 2018, in Chapter 13, gospel commentary, gospels, Luke's Gospel and tagged Bible, Bible commentary, Bible scholarship, biblical scholarship, commenting, epistles, gospel commentary, gospels, Historical Jesus, James brother of the lord, James the Just, john the baptist, King James Version, KJV, koine Greek, Luke's Gospel, mark's gospel, Matthew's gospel, New Testament, New Testament Greek, New Testament Greek Translation, NT Greek, NT Translation, Q gospel, religion, St Luke, St Mark, St Matthew, theology, Translate Greek NT, Vulgate. Bookmark the permalink. Leave a comment.