Luke's Central Section (9:51-19:44): Driving the Point Home

A
Stephen, some excellent work with the travel narrative. I appreciate the way in which you
worked your way through the various sources to see the way that the Gospel moves out to the
marginalized. You did well with the chiastic structure and have seen some important things.
There are a number of places where there are too many quotes strung together—need for
more of your own thought, analysis, synthesis. Be encouraged with your ability to think and
clearly write. Lyle

By:
Stephen Casey

Submitted in partial fulfillment of the requirements for:

BNTB 510: Life and Teachings of Christ

Distance Education

Professor: Dr. J. Lyle Story

Regent University
School of Divinity
Fall 2004
 Luke's Central Section (9:51-19:44): Driving the Point Home

Once there was a young pastor who, upon being hired by a church, preached a great

sermon his first Sunday service. The next Sunday the congregation was disappointed when

he repeated the previous week's message nearly word-for-word. When on the third Sunday

the new pastor gave again the same sermon, the senior deacon, speaking privately to him,

said, "Pastor, we loved your sermon the first Sunday you gave it. The second time was pretty

good as well; however, this is the third time in a row we have heard it. Do you have any

more material to teach us?" The pastor happily said, "Yes, I do." "When will you give us a

new sermon?" the deacon then inquired. "When you begin to follow what I preached in the

first one!" the pastor answered.

This anecdote reinforces the concept that repetition in speech is a strong indicator of

importance. One particular literary device used to convey importance via repetition is the

chiasm. This paper will examine the use of chiasm in the central "travel" narrative of Luke

9:51-19:44, identifying the particular characteristics of chiasm to bring out meaning of each

paired section. These as a whole support the overall thrust of the narrative, that of Jesus'

commitment to His mission, and the subsequent call for us to commit wholeheartedly to a

similar missionary perspective. Fine

Definition of and History of Chiasm

In his seminal work, Chiasmus in the New Testament, Nils W. Lund defines the

chiasm and its characteristics.1 Patterned after the Greek letter c ("chi"), it takes its name

1
Nils W. Lund, Chiasmus in the New Testament, (Peabody, Massachusetts: Hendrickson Publishers,
1942), 31-47. This structure, however, is not a Hellenistic innovation; it is a Semitic contribution to the Greek
world, Lund states (xxiv). Charles H. Talbert finds concepts of balance, the foundation of chiastic thought, in
Exodus, 1 Kings, 1 Enoch, the Qumran scrolls, Ruth, Jonah, Habakkuk, and Micah (Literary Patterns,
Theological Themes, and the Genre of Luke-Acts, (Missoula, Montana: Scholars Press [for the Society of
Biblical Literature], 1974), 67. Exploring the Semitic origin of the chiasm, Lund asserts that chiasm is
manifested within the Hebrew pattern of thought, thus explaining its assimilation and transference into
Hellenistic language and literary patterns, including the Greek New Testament. In fact, elementary school-age

2
from the Greek verb ciavzw.2 In the classical world, the chiastic literary model is evident in

the Grecian Iliad and Odyssey of Homer, the Roman Aeneid by Virgil, among others.3

Function of Chiasm

Chiasms have two basic characteristics. First, they contain "the presence of either a

single central or of two complementary central elements in the structure;" these elements

help identify the passage's thrust. 4 Second, complementary elements serve five functions:

comparison/contrast, emphasis, demonstrating the point of a passage, clarification of

meaning, and showing the purpose of a book.5

Luke's Chiastic Structure

Hobert K. Farrell, in pensive analysis of Luke's central section, brings attention to the

existence of purposeful theological parallels throughout.6 Utilizing both Lund's and Man's
children, throughout the Hellenistic world, were required to learn the alphabet not only forwards, but backwards
and pairing the first letters with the last, such as "AW, BY, GC…MN;" (H. I. Marrou, A History of Education in
Antiquity, [Madison: University of Wisconsin Press, 1956], 151).
2
Henry G. Liddell and Robert Scott, A Greek-English Lexicon, rev. Henry Stuart James and Roderick
McKenzie, vol. 2, (Oxford: Clarendon Press, 1953), 1991. ciazw means "to mark with two lines crossing like a
c."
3
Talbert, Literary Patterns, 67.
4
Ronald Man, "The Value of Chiasm for New Testament Interpretation", Bibliotheca Sacra 141,
(1984): 147-148.
5
Man, 148-153.
6
Hobert K. Farrell, "The Structure and Theology of Luke's Central Section," Trinity Journal 7, no. 2
(1986): 33=54.
Kenneth Bailey [ in Poet & Peasant and Through Peasant Eyes combined edition, (Grand Rapids:
Eerdmans, 1976, 1980)], credits M. D. Goulder with initial observation of this chiasm ("The Chiastic Structure
of the Lucan Journey," Studia Evangelica, II, 195-202). Bailey's analysis is very in depth. However, he
appears to contradict himself concerning his opinion of the chaism. Initially, he says that the structure is the
result of considerable theological reflection, yet later dismisses any theological reason for the arrangement,
saying it is purely literary in design and purpose (pp. 83 and 85, respectively). This may be due to his assumed
history of this form. He suggests a "pre-Lucan Jewish Christian" is responsible for it (p.83). This would give it
the literary form, and such a form would have been included as a filler by Luke, from his investigation of
various "sources." (Luke 1:1-1:3). Eduard Schweizer considers it a construction by Luke of various stories,
interpolated where they seemed best to fall (The Good News According to Luke, (Atlanta: John Knox Press,
1984) 166-167. A very informative history of the discussion surrounding the central section is made by Craig
L. Blomberg in Gospel Perspectives: Studies in Midrash and Historiography,vol. 3, R. T. France and David
Wenham, eds., (Sheffield, England: JSOT Press, 1983), 217-261. Blomberg concludes that there is a chiasm,
and that as such the parable meanings can be "unlocked" (p. 248). As is apparent in his writing, and mentioned
by Schweizer (above), some have attempted to interpret this travel narrative as a New Testament midrash on
Deuteronomy, but without significant success. Support for the chiasmus is evident in his evaluation, but
challenged by the myriad points of division by each commentator, and hence the varying levels of
correspondence. I. Howard Marshall challenges the presence of a chiasm in the text (The Gospel of Luke: A

3
criteria, and inspired by Farrell's proposal, the one may understand Luke's message on Jesus'

mission.7

The chaism of this portion of Luke begins in 9:51 and runs through 19:44. The

present author divides it as follows:

A - A Mission Focus with Rejection (9:51-56)

B - The Cost of the Mission: The Seriousness of the Call (9:57-62)
C – Power for the Mission: Witnessed by the Seventy-Two, Unnoticed by Two Cities
(10:1-10:24)
D – The Demands of the Mission: Loving God and Neighbors (10:25-42)
E – Atmosphere of the Mission: Persistence, Tension, and Humility (11:1-54)
F – Mission Warnings: Hell, Wealth, and Accountability (12:1-48)
G – Mission Awareness: Divisions, Repentance (12:49-13:9)
H – Rejection of Mission: Teaching on Exclusion (13:10-30)
I – Mission Focus Restated In Spite of Intimidation (13:31-33)
I' – Mission Focus Restated In Spite of Despair (13:34-35)
H' – Rejection of Mission: Teaching on Invitation (14:1-24)
G' – Mission Awareness: Divisions, Repentance (14:25-15:32)
F' – Mission Warnings: Accountability, Wealth, and Hell (16:1-31)
E' – Atmosphere of the Mission: Humility, Tension, and Persistence (17:1-18:14)
D – The Demands of the Mission: Loving Neighbors and God (18:15-18:30)
C' – Power for the Mission: Witnessed by Blind Man and Zaccheus; Unnoticed by the
Disciples (18:31-19:10)
B' – The Cost of the Mission: The Immediacy of the Call (19:11-27)
A' – A Mission Accomplished with Rejoicing (19:28-44)
Is this entire chiasm from you?

Chiasmus Examined

A - A Mission Begun with Rejection (9:51-56)

Commentary on the Greek Text, [Grand Rapids: Wm. B. Eerdmans, 1978], 402.
7
Quite often Luke is considered a gospel with Jesus' mission (the world) in focus. This requires both
an understanding of the mission and its emulation, or discipleship, for completion; cf. Dennis M. Sweetland,
Our Journey with Jesus: Discipleship according to Luke-Acts, (Collegeville, Minnesota: The Liturgical Press,
1990), 13; "Jesus came to accomplish…redemption." (Norval Geldenhuys, Commentary on the Gospel of Luke,
[Grand Rapids: Wm. B. Eerdmans, 1951], 43; Charles H. Talbert reflects upon the emulation formula in the
mode of ancient biography (Reading Luke, [New York: Crossroads Publishing Co., 1982], 5; "Those who
respond to the message of Jesus…are called to a strenuous life of self-denial and perseverance as they wait for
the parousia of the Son of man," Marshall, 35-36; Alfred Plummer writes, "in the Gospel [of Luke] we see the
Christ winning salvation for the whole world," and "no one teaches this [idea of the gospel to the nations] so
fully and persistently as S. Luke. (A Critical and Exegetical Commentary on the Gospel According to Luke,
[Edinburgh: T & T Clark, 1969] xli-xlii.

4
A' – A Mission Accomplished with Rejoicing (19:28-44)

According to Lund's "laws of chiastic structures,", the center and extremities of a chiasm

have special value. 8 Man agrees.9 That characteristic appears within this section.

Jesus, in verse 51 of chapter 9, sets himself out towards Jerusalem, "determined" to go

there; this translates the Greek verb ejsthvrisen, a Hebraism denoting "firmness of purpose."10

Schweizer is careful to emphasize the consciousness of this decision.11 This provides a great

example for the believer; a leader for us to follow. "Jesus goes before his disciples as

archegos."12 This determined leadership resonates with the central verses of the structure as

well (13:31-35, parts "I" and "I'").

At the other end of the chiasm, Jesus reaches Jerusalem, forming an inclusio (19:28-44).

Here, Man is informative, directing the reader to give significance to contrast within a

chiasmus. Jesus faced immediate rejection from a Samaritan village; not dismayed, however,

He continued towards His goal.13 When put up against Jesus acceptance in the village prior

to Jerusalem (19:29-34) and rejoicing seen when Jesus enters Jerusalem, a significant

contrast emerges.14 What does this contrast intimate? It shows that despite difficulties,

success in following Jesus is an attainable goal, even when begun in opposition. However,

the decision to persevere, as seen in the previous paragraph, must made firmly and

8
Lund, 40.
9
Man, 147-148.
10
Walter Bauer, A Greek-English Lexicon of the New Testament and other Early Christian Literature,
William Danker, ed., (Chicago: University of Chicago Press, 2000), 945.
11
Schweizer, 169.
12
Talbert, 113.
13
Multiple sources document the most probable cause for Samaritan rejection; there was a temple on
Mount Gerizim that had been destroyed in 128 B.C. Ever since then, hostility was ripe between Samaritans and
Jews; cf. Plummer, 263; Geldenhuys, 292; In addition, A. R. C. Leaney (A Commentary on the Gospel
According to St. Luke, [London: Adam and Charles Black, 1958), 173, references Josephus (Antiquities, 20.6.1)
as does Schweizer ([Antiquities, 18.30], p. 169), concerning the quarreling and warring between Samaritans and
Jews.
14
Nolland remarks that it is not clear Jesus is going specifically to Jerusalem, yet 9:53 states exactly
that (Luke 9:21-18:34, (Waco: Word Books, 1993), 527.

5
beforehand. Deciding in the midst of opposition is a "recipe" for failure. Jesus committed

Himself beforehand to completing His mission, that of dying in Jerusalem and being taken up

(sumplhrou'sqai of verse 51) and would not allow this rejection to sway Him. Good

B - The Cost of the Mission: The Immediacy of the Call (9:57-62)

B' – The Cost of the Mission: The Seriousness of the Call (19:11-27)

Man's criterion of clarification provides a valuable tool for understanding these

section's parallels. "In many instances the meaning of a particular statement may be much

better understood because it is part of a chiastic structure and is clarified by the information

provided by its parallel statement in the structure."15 Jesus challenges three people with the

serious nature of His mission; it requires an immediate decision for action and following,

with no guarantees of comfort.16

This backdrop elucidates the meaning of the parallel portion in 19:11-27. The

manager called his servants to do a task requiring work and dedication. The unfaithful

(perhaps reluctant) servant rejected his work, not willing to respond to the command of the

master. Why? Marshall notes, "the servant appears to have feared that he would get no

return for his work: all the profit would have been taken by the master."17 This bears a

significant relation to the inability of the three men to give themselves completely to Jesus'

task in 9:57-62.

The hyperbolic nature of Jesus' speech to the reluctant disciples (9:57-62), abrupt and

harsh, is key to understanding these sections; it is picked up in the slaying of people in the

king's presence (19:27). The conclusion to be drawn from this section is that Jesus' mission,

the one He calls us to join Him on, requires a cost, and it is serious; the importance cannot be

15
Man, 151-152.
16
Geldenhuys, 296-297.
17
Marshall, 707.

6
emphasized enough, thus Jesus' exaggerated speech. Those who are willing should follow

now, not waiting until it is too late.

C – Transforming Mission Power: Witnessed by the Seventy-Two, Unnoticed by Two Cities

(10:1-10:24)
C' – Transforming Mission Power: Witnessed by Blind Man and Zaccheus, Unnoticed by the
Disciples (18:35-19:10)

Firsthand knowledge of the kingdom's power and presence is fundamental to Jesus'

mission of redeeming the world, and our mission to imitate Him. The combination of these

within the chiasmus, accomplishes two purposes. First, it gives a spiritual perspective to the

miraculous happenings in the lives of both Zaccheus and the blind man, most likely

Bartemaeus (Mark 10:46-42).18 Second, the spiritual victory happens not only with the

"super" seventy-two, but in the lives of the downtrodden (the blind man) and the despised

(the tax collector). Farrell astutely points out the contrast between the blind man and

Zaccheus, emphasizing that "all things are possible with God."19

Farrell includes both of these in his initial section; I see specific parallels between these

two which sets them apart.20 Each deals with the power of God's kingdom "active" in their

presence, and they both conclude with a glorification and praise of God (10:21-24; 18:43).

Furthermore, Man emphasis upon similarities in chaisms brings a powerful lesson here. In

the current passages, there is such a correspondence: Chorazin and Capernaum fail to see the

"true" kingdom in spite of their closeness to the kingdom in "C," whereas Jesus says that

Tyre and Sidon would have repented. Likewise, in "C'," Jesus' disciples show their

"blindness" to Jesus' mission, juxtaposed with a "seeing" blind man, who recognized Jesus

18
Talbert identifies this man as perhaps Bartemaeus due to the similarity of request in both narratives,
as well as the two blind men episode in Matthew 20:29-34 (Reading Luke, p. 175).
19
Farrell, 50. Others pick up on this contrast as well; cf. Robert A. Spivey and D. Moody Smith, Jr.,
Anatomy of the New Testament: A Guide to Its Structure and Meaning, (London: The Macmillan Co., 1969),
159;
20
Farrell, 49-51.

7
for who He truly was!21 It begs the question, "How many times are we blind to the kingdom

in our midst."

D – The Eternal Demands of the Mission: Loving God and Neighbors (10:25-42)
D – The Eternal Demands of the Mission: Loving Neighbors and God (18:15-18:30)

Characteristic of any task, bad attitudes can creep in, detracting from mission success.

First, due to minimalism, people tend to do the very least to accomplish divine directives.

Jesus, however, teaches against that. In the first text, a lawyer attempts to justify his

behavior before Jesus after asking Him about the demands of eternal life (10:25-37). The

same is true of the anonymous ruler in 18:18-23. Each question is answered in a

combination of: a) loving God fully (by putting distractions aside) and b) loving others fully

(by going out of one's comfort zone). Luke then records teachings and experiences to

demonstrate both of these truths.

Luke pits Martha's frustrated complexity in serving God against Mary's simple focus on

God (10:38-42); opposite this is a contrast of the simple, plain manner of children in the

arms of God alongside the harsh, busy, indifference of the disciples (18:15-17). Talbert

makes ties of the children passage to general Lukan themes, but has no association for it.22

Tinsley notes the characteristics of children, "openness, unsophisticated insight, and

unselfconsciousness," which parallel them with Mary (10:42).23

Luke next deals with the troublesome attitude of prejudice. There is a tendency to think

of the kingdom in terms of "us" and "them." Jesus has no room in His mission directive for

such an attitude. We forget that we were "them" before we became an "us." This

necessitates a change of heart, one taught very forcefully in this section. The lawyer's

21
E. J. Tinsley, The Gospel According to Luke, (Cambridge: Cambridge University Press, 1965), 171.
One cannot avoid seeing the bit of humor in the second parallel
22
Talbert, Reading Luke, 171-172.
23
Tinsley, 169.

8
prejudice, so deep-seated, prevents him from saying the word "Samaritan" (10:30-37). The

irony in the opposite section, between the self-righteous Pharisee and humble tax-collector, is

so raw it would be laughable if not so spiritually serious (18:9-14)!

These sections tie together well, providing the emphasis on prejudice and minimalism,

issues that must be dealt with in order to follow Jesus in reaching the world. The mission

necessitates it.

E – Atmosphere of the Mission: Persistence, Power, Presence, and Obedience (11:1-54)

E' – Atmosphere of the Mission: Obedience, Power, Presence, and Persistence (17:1-18:14)

Daunting tasks stand before the believer. We must, however, live with: a) the

eschatological tension of the presence and coming of the kingdom, and b) and the behavior

that the follower of Christ must have to accomplish the mission in light of this tension.

First, prayer is our greatest asset. Jesus' model prayer and its opposite in the chiasm help

clarify this principle.24 George Caird states, "The parable of the friend at midnight not only

encourages importunity in prayer, but explains why it is necessary."25 Next, Jesus' rational

argument demonstrates God's provision for believers in their mission. This resonates with

the corresponding segment in 18:1-8. Talbert suggests that the persistent widow's prayer is a

demonstrative parable for the teaching about the parousia in 17:20.26 Indeed, Jesus use of the

word "elect," ties this parable closely to the earlier teaching concerning God's giving of good

gifts to His children, with an emphasis on prayer (i.e, "thy kingdom come…" [11:2]).27

Next, the "here and now" of Jesus' eschatological appearance (11:14-26) is contrasted

with the coming eschaton (17:20-37). Such contrast stresses the dual nature of Jesus'

kingdom. This tension forms the atmosphere of the kingdom of God. Jesus is present,

24
Man, 151.
25
G. B. Caird, Saint Luke, (London: Penguin Books, Ltd., 1963), 152.
26
Talbert, Reading Luke, 169.
27
Farrell, 47.

9
having overpowered the "strong man" (11:17-26); He will also come again to consummate

His victory (17:20-37). Luke even includes a reminder of the "D" theme, the present

kingdom, in 17:21.

Jesus' praise of foreigners presents another distinct point of comparison between these

two panels. In 11:29-32 Jesus praises two foreigners, the Queen of the South, and the

Ninevites, who recognized the reality of the kingdom. Luke's opposite segment heaps praise

upon a Samaritan, and specifically so (17:16). Nolland touches on a key them in the man's

decision to return and give thanks, that of theophany.28 Jesus' speech bears a similar message

theophanic nature (i.e., greatness and presence [11:31-32]). Luke could have arranged it

differently, but the corresponding identification of foreigners, in both panels, associates the

two, underscoring the cheap disdain that the native inhabitants had for the presence of God.

Last, Luke presents a two-fold focus on obedience/disobedience. The ideal state,

described by Jesus in 11:33-36, is spiritual wholeness, compared to the light from a lamp; it

is echoed in the proper attitude of servanthood expressed in 17:7-10.29 Yet, when such

obedience is not followed, there is condemnation (17:1-4; 11:37-52).

The kingdom of God is an atmosphere of community; the highest sin against a fellow

believer is to cause that person to sin. The Jews were to be a nation chosen to be a mission to

the world (Exod 19:6, Isa 61:6). Their leaders failed, becoming a stumbling block, a

hindrance rather than an aid. Jesus speaks reproof upon them in "E" (11:37-52). The related

warning of Jesus, in "E'" (17:1-4), effectively summarizes the leaders' sin in 11:37-52, that of

being stumbling blocks, giving clarification for Jesus' condemnation (17:1-4). They had

failed at their mission, earning scorn rather than praise.

28
Nolland, 847.
29
"In the Lukan context it [the parable of the master and slave] sets the heavy demands of vv 1-7 into
the context of the imagery of slave and master;" Ibid, 841.

10
F – Mission Warnings: Hell, Possessions, and, Accountability (12:1-48)
F' – Mission Warnings: Accountability, Possessions, and Hell (16:1-31)

Another large panel with this chaism consists of warnings to those joining Jesus in His

mission. Plummer sees 2:1-12 completely connected to the woes of 11:37-52; the two

pericopes, however, separate very well at the current chapter division. 30 Besides, Jesus'

comments to the leaders is for past behavior, and not peppered with warnings or imperatives

that indicate a "be-on-the-lookout-for-this-in-your-lives"-type of attitude (e.g., 12:1, 4, 5

(x2), 7), which include denying Jesus (v. 12:8-9) or blaspheming against the Holy Spirit (v.

10). This section focuses on the coming judgment. Indeed, that is the heading of Nolland's

comments on this portion of the text.31

A similar concern and focus on eternity is present in 16:19-31. A crucial contrast in this

second situation is the "rich" man versus the "poor" beggar, showing that external materials

do not belie inward spirituality, as their individual destinations proved. This picks up on the

"F" introduction, a warning against the leaven, or hypocrisy of the Pharisees (12:1).

The second part of these panels contain teachings concerning possessions tied to

demonstrative parables. "Luke 12:13-21 warns the (younger) brother about undue concern

for his inheritance, and shows through the parable of the rich fool that worldly wealth does

not matter ultimately."32 Concern for accumulation of possessions and fighting for them

misunderstands the nature of possession. God gives "things" to be used for His purposes, not

as an end in themselves. Jesus, in the opposing passage, 16:9-18 teaches the essence of what

God values: selfless, faithful giving of earthly wealth (16:9-13); the "heart" of the Law and

30
Nolland ties these comments into one long paraenetic section with no pause or substantive change of
topic until 13:9, but this does not take into account the the shift in audience in 13:1 (Luke, 675).
31
Nolland, 673.
32
Farrell, 42.

11
Prophets (v.16), which is the gospel (v.16); and marital fidelity (v. 18). The Pharisees

scoffing will not matter; despite their "forcing their way into it," it will not pass away (v. 17).

There is considerable responsibility in proclaiming the kingdom; thus, Jesus wants His

followers to be accountable. Such focused behavior, a drive for attentive success, matches

Jesus' teachings on His return in 12:35-48 to the shrewd manager in 16:1-9. Caird captures

the thrust of this metaphor; "[it serves as] a warning from Jesus to his contemporaries to take

resolute and immediate action in the face of impending disaster."33 "It is noteworthy that

oijkonovmo" and frovnimo" are used together only in 12:42 and 16:8 in Luke," remarks

Farrel.34

The role of repetition and emphasis within chiasm must be appreciated in this section,

and appropriated. Wealth is a great distraction, to be given over for God's service fully. It

cannot be a distraction. In the face of coming judgment, everyone will be held accountable

for their actions.

G – Mission Awareness: Divisions, Repentance Inspired by Tragedy (12:49-13:9)

G' – Mission Awareness: Divisions, Repentance Inspired by Mercy (14:25-15:32)

The immediacy of Jesus' call is explicit in these panels.35 Jesus' mission supersedes all

other loyalties. Marshall's doubt concerning the chiasm as a whole is reflected in his inability

to place 12:49 and its teaching on divisions, within the text.36 However, the corresponding

section (14:25-35) demonstrates Jesus' point and Luke's reason for including this teaching:

Jesus' arrival and mission will make people choose sides.

This inevitability should give people serious pause concerning the urgency of

repentance.37 In addition, the teachings on repentance show the two-pronged nature of

33
Caird, 186.
34
Farrell, 43.
35
This theme is discussed before in 9:51-56 and 57-62
36
Marshall, 545.
37
Nolland entitiles his remarks on 13:1-9 as "The Need for Timely Repentance;" 715.

12
repentance: It must happen now, before a tragic fate befall you like it did the Galileans or the

"eighteen" (13: 2 and 4, respectively) and, in light of God's mercy (15:1-32), why wait?38

Again, the contrast in these two sections, that of the harsh warnings (13:1-9) compared

with the searching parables (sheep, coin, and father in 15:1-32) illustrates both facets of

repentance. God loves us, and will "pull out all the stops" to reach us; the decision, however,

is eschatologically imminent. "His visitation of sin, however long delayed in order to give

opportunity of repentance, is sure. The fig tree…is the Jewish nation, but also any individual

soul."39

H – Rejection of Mission: Teaching on Exclusion from Kingdom (13:10-30)

H' – Rejection of Mission: Teaching on Invitation of Kingdom (14:1-24)

As Jesus' journey reaches the literary "half-way" point, one fact becomes clear: more

people are rejecting the call to mission than heeding it. The synagogue official has created

an intellectual penumbra, obscuring his mission to bring healing to the bent woman, an

important part of ministry, with devotion to the law(13:10-17).40 This rejection of a

fundamental responsibility is reflected in healing of a man suffering from dropsy (14:1-6).

These similarities are very evident.

Following this is teaching on the potential of the kingdom; the contrast in the rejection of

those in 13:22-30 and the acceptance of outsiders in 14:16-24, along with the repeated

inversion phrases (first/last in 13:30 and humbled/exalted in 14:11), show the shift around the

center of this chiasm, a definite feature of such a structure.41

I – Mission Focus Restated In Spite of Intimidation (13:31-33)

I' – Mission Focus Restated In Spite of Heartache (13:34-35)

38
"There is a strict limit to the time available for the required repentance;" Ibid, 720.
39
Plummer, 339.
40
Farrell, 38.
41
Lund, 42. This shift is the opening of the kingdom to outsiders.

13
 These verse form the center of the chiasm. Like the ends of the chaism, Jesus' mission

focus, that of reaching Jerusalem in order to begin His last week is challenged. "Jesus'

message is that he will go on with his work."42 The foreshadowing of His death appears in v.

32, 33, 34, and 35.43 Farrell concludes, "This in effect places the cross at the center and at

both ends of this large teaching section, stressing its importance to Jesus' teaching."44

Application

The proposed interpretations and purposes for this section of Luke are vast.45 What can

be gained by the observation of the chiasm? Jesus calls us to a specific mission, that of

following Him in laying down ourselves, no matter the cost, and taking part in the ministry of

reconciling the world to God. We must be determined (A,A'); there is no time for hesitation

(B, B'). He will equip us (C, C'), but we must remain spiritually aware to appropriate the

power. It will be demanding. We will have to love God fully amidst many distractions, both

internal (our own sinful tendencies towards minimalism and exclusion [D, D']) as well as

external (money [F, F']). And yet, despite the divisions (G, G'), there is the love of God that

eagerly seeks all to come (H, H'). Jesus, our example, our leader par excellence,

accomplished that mission, and was determined to complete it to the death (I, I'); the call is

our to take or reject. The question we all must ask ourselves is, "What will I do?"

Bibliography

Bailey, Kenneth. Poet & Peasant and Through Peasant Eyes (combined edition). Grand
Rapids: Eerdmans, 1976.

Bauer, Walter Bauer. A Greek-English Lexicon of the New Testament and other Early
Christian Literature, William Danker, ed. Chicago: University of Chicago Press, 2000.
42
Marshall, 571.
43
The reading in verse 35 is informed by Marshall's extensive analysis of this verse, choosing a variant
e!rhmo" for ajfihmi; thus the understanding is a context of judgment on Jerusalem for its share in murdering the
prophets; Marshall, 576.
44
Farrell, 37.
45
see n. 6.

14
Blomberg, Craig L. Gospel Perspectives: Studies in Midrash and Historiography, vol. 3. R.
T. France and David Wenham, eds. Sheffield, England: JSOT Press, 1983.

Farrell, Hobert K. "The Structure and Theology of Luke's Central Section," Trinity Journal,
7, no. 2, 1986.

Geldenhuys, Norval. Commentary on the Gospel of Luke. Grand Rapids: Wm. B. Eerdmans,
1951.

Josephus, Antiquities

Leaney, A. R. C. A Commentary on the Gospel According to St. Luke. London: Adam and
Charles Black, 1958.

Lund, Nils W. Chiasmus in the New Testament. Peabody, Massachusetts: Hendrickson

Publishers, 1942.

Man, Ronald. "The Value of Chiasm for New Testament Interpretation", Bibliotheca Sacra
141, 1984.

Marrou, H. I. A History of Education in Antiquity. Madison: University of Wisconsin Press,

1956.

Marshall, I. H. The Gospel of Luke: A Commentary on the Greek Text. Grand Rapids: Wm.
B. Eerdmans, 1978

Nolland, John Luke. Waco: Word Books, 1993.

Plummer, Alfred, A Critical and Exegetical Commentary on the Gospel According to Luke.
Edinburgh: T & T Clark, 1969.

Schweizer, Eduard. The Good News According to Luke. Atlanta: John Knox Press, 1984.

Spivey, Robert A. and D. Moody Smith, Jr. Anatomy of the New Testament: A Guide to Its
Structure and Meaning. London: The Macmillan Co., 1969.

Sweetland, Dennis M. Our Journey with Jesus: Discipleship according to Luke-Acts,

Collegeville, Minnesota: The Liturgical Press, 1990.
Talbert, Charles H. Literary Patterns, Theological Themes, and the Genre of Luke-Acts,
(Missoula, Montana: Scholars Press [for the Society of Biblical Literature], 1974

________. Reading Luke, [New York: Crossroads Publishing Co., 1982

Tinsley, E. J. The Gospel According to Luke. Cambridge: Cambridge University Press, 1965.

15
16