How Jesus’s Death Resolves the Plot of 6 Key Themes in Luke

Some describe the Gospels as accounts of Jesus’s death with actually lengthy introductions. Statements like this will downplay the majority of the Gospels’ narratives, as if Jesus’s dying have been the one level of significance and every part else is simply preliminary bonus materials.

From one other vantage level, nonetheless, this assertion rightly communicates that nothing throughout the Gospels might be disconnected or correctly understood other than their climactic occasion: the dying and resurrection of Christ. Every part that precedes leads as much as the cross and happens in its shadow.

However is that this the case for the Gospel of Luke?

Though every of the Synoptic Gospels share a lot in widespread (therefore their identify, the Synoptics), they nonetheless every inform their account of Jesus with its personal emphases and angle. So on the subject of Luke, how does he perceive the cross, and what function does it play in his narrative? What does it should do with every part that precedes—if something?

On this article, we are going to examine the importance of Jesus’s dying within the Gospel of Luke by contemplating the way it completes, or brings to their climax, six of the ebook’s main themes.

1. The fruits of rejection and opposition

‌Battle between Jesus and others is a driving drive in Luke’s narrative, culminating in Jesus’s dying.‌

From the very onset of his public ministry, Jesus faces rejection (Luke 4:22–29), and this continues because the narratives progresses (9:53; 10:13–16; 11:29–32; see additionally 11:14–23). He likewise prepares his disciples to count on the identical (10:10–12; 12:11–12; 21:12–17). In actual fact, Jesus understands his rejection as a defining characteristic of his ministry (7:31–35). Because the Israelites rejected the prophets of outdated, so now they reject Jesus (4:24–27; see additionally 11:46–51; 20:9–18).

‌Why do just some obtain him whereas others reject him? Jesus offers a theological rationalization in his parable of the sower (Luke 8:4–15). The assorted soils symbolize the crowds’ various responses to the message concerning the arrival of God’s kingdom in Jesus. Not all obtain him as a result of not all have “ears to listen to” (8:8). Even when one ought to rise from the lifeless—as Jesus himself will do—they might not be satisfied (16:31).

However not solely does Jesus meet rejection; he additionally meets opposition—most notably from the Jewish spiritual institution (see Luke 7:30). Early within the Gospel (5:17–6:11), Jesus faces an entourage of challenges from these spiritual leaders. One after the opposite, they object that

• Jesus claims to do what solely God can, forgive sins (Luke 5:17–26)
• Jesus associates with tax collectors and sinners (Luke 5:27–32)
• Jesus’s disciples don’t quick (Luke 5:33–39)
• Jesus’s disciples pluck grain on the Sabbath (Luke 6:1–5)
• Jesus heals on the Sabbath (Luke 6:6–11; see additionally 13:14)

‌Tensions don’t wane from right here (see Luke 19:39; 16:14–15). When the Pharisees proceed their complaints that Jesus “receives sinners” (15:2 ESV), Jesus responds in parables, portraying them because the self-righteous older brother to the prodigal (15:25–32). Later, Jesus even explicitly casts the Pharisees as his stand-in for the self-justified (18:9–14). Finally, circumstances attain fever pitch as Jesus points his scathing “woes” in opposition to the Pharisees and regulation consultants (11:37–12:1).

Early on, the reader receives indications that opposition to Jesus will in the end culminate in his dying. The spiritual leaders search causes to accuse Jesus (Luke 6:7; 11:53–54) and scheme “with each other what they could do to Jesus” (6:11 ESV). In Luke 19:47–48, their malicious intent is lastly made specific: they “have been searching for to destroy him” (cf. 20:19–20; 22:2). Finally, the spiritual leaders’ plans change into actuality because the “chief monks and rulers delivered him as much as be condemned to dying, and crucified him” (24:20; see additionally 22:52). Jesus’s dying serves because the fruits of this opposition.

‌Main as much as his dying, the battle hits its climax when Jesus arrives in Jerusalem, the epicenter of Jewish faith. Jesus enters and cleanses the temple, enacting judgment on the spiritual system it had come to symbolize (Luke 19:47–48). Then, one after the other, like a tag staff, the spiritual leaders take turns making an attempt to entrap Jesus (20:1–21:4). Notably, every scene on this sequence happens within the temple (21:37–38), reflecting what was at stake: their want to take care of the spiritual established order as represented within the present temple-system.

Later together with his disciples, Jesus foretells God’s impending judgment on the temple: it should quickly be destroyed (Luke 21:5–6, 20–24; see additionally 13:35; 19:41–45). Following up on his sparring with the spiritual leaders, Jesus informed a parable that God would destroy the depraved tenets (spiritual leaders) of his winery (his individuals) and provides it to others (20:9–16). The times of the spiritual institution have been numbered. God would construct a brand new temple, based on a rejected cornerstone, i.e., Jesus (20:17–18; citing Ps 118:22; see additionally Acts 4:11 and 1 Pet 2:7). Opposite to foiling God’s plan, Jesus’s rejection could be his surprising means to perform it.

But, because the fruits of this opposition, Jesus’s dying demarcates those that have rejected God’s redemptive functions. In Luke, one’s response to Jesus is definitive of whether or not one will expertise God’s blessing or judgment (Luke 2:34; 10:16). This similar stone that may change into the cornerstone of God’s temple (20:17) would concurrently change into a stumbling-block for others (20:18). Many “tripped” over Christ, falling to their destruction:

• From his very opening chapters, Luke presents the toddler Jesus as a baby “destined to trigger the autumn and rise of many in Israel” (Luke 2:34 CSB).
• ‌In a while, Jesus claims the function of Yahweh, issuing a fiery judgment (Luke 12:49–50) that divides believers from unbelievers, stating, “Do you assume that I’ve come to present peace on earth? No, I inform you, however moderately division” (12:51 ESV; see additionally 12:52–53).
• John the Baptist anticipated the identical, calling for a preparatory repentance and warning that “Even now the axe is laid to the foundation of the bushes” (Luke 3:9 ESV). These unfruitful bushes shall be reduce down and burned within the hearth (3:7–9).

Thus, Jesus interprets his conclusive rejection, i.e., his dying, as a decisive trigger for judgment (Luke 20:15–18; cf. 11:50–51; 13:34–35; 21:5–24). This judgment receives symbolic illustration within the ardour narrative itself:

• The three nighttimes accompanying rejection of God’s messiah (23:44) doubtless expresses divine displeasure (for instance, Amos 8:9).
• Given the function so far of the temple in Luke’s Gospel, the tearing of its inside veil right here (23:45) most certainly signifies judgment upon the spiritual establishment it had come to precise.

Lastly, moderately than calling into query his identification, Jesus’s rejection unto dying really confirms and demonstrates his identification. His dying coincides together with his standing as prophet, inserting him in an extended trajectory of rejected prophets (Luke 13:33; see additionally 11:47–51; 20:9–15). In his ardour account, Luke satirically presents Jesus’s messianic identification via the mocking of others:

• Though handled as a mock king, Luke’s readers know, Jesus actually is king (Luke 23:11, 37, 38).
• Though ridiculed for not saving himself, it’s exactly by not saving himself that he saves others (Luke 23:35, 37, 39).

Paradoxically, Jesus’s rejection is the means by which he fulfills his function as messianic king. His messianic determine is cross-driven, not cross-evading. In actual fact, by spotlighting Jesus’s struggling, Luke casts Jesus within the mould of a messianic, Davidic king (Luke 23:34; cf. Ps 22:18; see additionally Ps 31:5).

Jesus’s dying brings the theme of opposition to its fruits, showcasing Jesus’s identification and casting a transparent line between those that reject and obtain him.

2. The climax of satanic battle

Layered on prime of Jesus’s battle with people, nonetheless, is one other battle: a non secular battle with Devil and his minions. Luke depicts his account of Jesus’s dying when it comes to battle with and conquering over Devil and demonic forces.

Instantly earlier than Jesus begins his public ministry, Devil seems within the wilderness tempting Jesus for forty days (Luke 4:1–13). After Jesus efficiently withstands this temptation, Devil recedes “till an opportune time (καιρός)” (4:13 ESV). Luke 6:16 ominously foreshadows the conclusion, describing Judas Iscariot because the one “who later betrayed him” (NLT).

On the finish of his narrative, Luke makes use of a phrase with the identical root when he describes Judas searching for an “alternative” (εὐκαιρία) to betray Jesus (Luke 22:6). That is accompanied by an announcement that “Devil entered into Judas referred to as Iscariot” (22:3 ESV). The Devil-inspired Judas then plots “with the chief monks and officers how he would possibly betray him [Jesus] to them” (22:4; cf. 22:21–22, 47–48). These connections doubtless point out that Luke intends his readers to know Judas’s betrayal and the next ardour account as Devil’s “opportune time” from Luke 4:13. Thus, Devil’s conspiring in opposition to Jesus bookends Luke’s narrative.

Different particulars additionally solid Jesus’s dying and fervour narrative when it comes to battle with Devil. First, on the night time of his betrayal, Jesus tells Peter that “Devil has demanded to have you ever all, to sift you want wheat” (Luke 22:31 NET), save that Jesus has prayed for Peter’s religion (22:32). Second, at his betrayal, Jesus describes this time because the hour “when darkness (σκότος) reigns” (Luke 22:53 NIV), utilizing a phrase typically related to Devil’s affect (see Acts 26:18 the place “darkness” [σκότος] is equated with “the facility of Devil”; see additionally Eph 6:12).

The prevalence of satanic battle all through the ebook helps this studying, that the dying of Christ features because the climax of this battle. Devil opposes the mission of Jesus. Like a hen snatching away seed (Luke 8:5), Devil snatches the message of the phrase from individuals’s hearts to maintain them from believing and being saved (8:12).

However Jesus additionally opposes the mission of Devil. All through his ministry, Jesus performs many exorcisms (Luke 4:31–37; 6:18; 8:26–39; 9:37–43; 11:14; 13:11–13; 13:32). As well as, as an extension of his authority, Jesus’s disciples conduct exorcisms (9:1; 10:17, 19). In line with Jesus, this abatement of the dominion of darkness signifies the arrival of the dominion of God: “whether it is by the finger of God that I solid out demons, then the dominion of God has encounter you” (11:20 ESV). Jesus describes these victims as “certain” by Devil (13:16). Thus, by releasing them, Jesus plunders Devil’s kingdom (11:21–22). When his disciples report having solid out demons (10:17), Jesus proclaims, “I noticed Devil fall like lightning from heaven” (10:18 ESV). This defeat of Devil, evident in these demon-conquering miracles, proleptically anticipate Jesus’s decisive defeat of Devil in his dying (cf. Col 1:14–15; Heb 2:14).

3. The sample of discipleship‌

If Christ’s mission is met with battle—each from Devil and sinful people—we ought to not be stunned on the costliness of following Christ. Thus, in Luke, Jesus’s dying offers a sample for individuals who would comply with him. The cross turns into the mould of discipleship.

‌Luke locations a singular emphasis on the costliness of following Christ (discipleship) in his narrative. Jesus’s disciples are those that should detach themselves from all different allegiances and preoccupations with the intention to comply with Christ undividedly (Luke 9:57–62; 14:26, 33). They’re like those that should be estranged from just lately bought fields, just lately bought oxen, and new wives with the intention to attend God’s nice eschatological banquet (14:16–24). Consequently, those that search to change into his disciples should contemplate the excessive value of doing so (14:28–32).

Given its value, Jesus teaches that the door that opens to salvation is slender (Luke 13:22–30; cf. 9:24–25; 17:33). We see this in his instructing on wealth, for example. He tells a wealthy ruler to “promote all that you simply possess and distribute the cash to the poor” (18:22 NASB; see 18:18–23). In line with Jesus, a camel can enter a needle’s eye extra simply than these with wealth can enter the dominion (18:24–25).

Importantly for our functions although, Jesus additionally expresses this costliness of discipleship when it comes to his personal dying by crucifixion—the severest of photos. In actual fact, as Jesus says, one who doesn’t conform to this cross-shaped sample of life can’t be his disciple (Luke 14:27). Straight after foretelling of his personal impending crucifixion (9:22), Jesus declares that each one who would comply with him should comply with in Jesus’s footsteps on his path resulting in dying (9:23–26). A disciple should “take up his cross”; which means, he should “deny himself” (9:23) and “save his life” by shedding it (9:24 ESV; see additionally 17:33). As concrete examples, Jesus tells his disciples they are going to be seized, persecuted, delivered over to the rulers, imprisoned, and hated for his sake (21:12, 17). Briefly, they are going to be handled just like the crucified Jesus.

Earlier than getting into his glory—as prefigured in his transfiguration (Luke 9:28–36)—Jesus should first endure the cross, spoken of instantly earlier than (9:21–22; see particularly 9:31). Sandwiched smack dab in between these scenes is the decision for disciples to endure their very own crosses (9:23–27). The implication appears to be that if one needs to share in Jesus’s glory (see reference to “his glory” and the “kingdom of God” in 9:26–27), they too should first share in his sufferings (9:23–25).

4. The achievement of God’s functions

All through Luke’s Gospel, Jesus repeatedly foretells of his dying to happen in Jerusalem (Luke 9:22, 44; 12:50; 13:3; 17:25; 18:31–33; 22:15, 20, 22; cf. 24:7). Jesus, in different phrases, is self-conscious of his destiny. His dying isn’t any accident. It isn’t a wrench thrown into his plan. Moderately, Jesus understands his dying because the very accomplishment of his mission (9:31; 12:50). He states he “should endure” (9:22 ESV, emphasis added; see additionally 17:25; cf. 24:7, 26). This phrase (δεῖ) translated “should” (or “it’s needed,” CSB) is a favourite of Luke’s (forty out of the 101 occurrences within the New Testomony belong to him), and one he ceaselessly makes use of it to explain the plans and functions of God, which, as such, are sure to be achieved (e.g., 21:9; 22:22; 22:37; Acts 1:6; 3:21; 17:31; and so forth.).

Makes use of of δεῖ within the New Testomony. See all uses of δεῖ in Luke–Acts.

With this function in view, from Luke 9:51 onward, Jesus “set out resolutely” (NET), or “set his face” (ESV), “to go to Jerusalem” (see additionally 9:53). As Jesus journeys to Jerusalem, at first of every scene Luke is cautious to hint the geographical development:

• “As he drew close to to Jericho” (Luke 18:35 ESV; Jericho is simply to the northeast of Jerusalem)
• “He entered Jericho and was passing via” (Luke 19:1 ESV)
• ‌“He was close to to Jerusalem” (Luke 19:11 ESV)
• “He went on forward, going as much as Jerusalem” (Luke 19:28 ESV)
• “He drew close to and noticed the town” (Luke 19:41 ESV)

With every point out of Jesus’s development towards the town, Luke intends his readers to recall what Jerusalem means: Jesus’s dying. Jesus is in management. With every step, he expresses his resoluteness to go.

‌The primary motive Jesus’s dying is “needed” (δεῖ) is that it’s the Father’s plan. Luke portrays Jesus as an obedient servant of God, fulfilling his Father’s will (Luke 22:42). Jesus trusts the Father unto dying, uttering the phrases of the psalmist, “Father, into your palms I entrust my spirit” (23:46 CSB; cf. Ps 31:5). Jesus dying is “needed” to satisfy the fee given Jesus by his Father.

Relatedly then, Jesus’s dying was additionally “needed” with the intention to fulfill Scripture (Luke 18:31–33; 22:37; 24:25–27, 44–47), whereby the Father made identified these functions. Apparently, though Jesus ceaselessly tells of fulfilling Scripture concerning the dying of the “Son of Man” (9:22, 44; 18:31–33; 22:22, 48; 24:7; cf. 19:10), nowhere within the Outdated Testomony does one discover any reference to this. Jesus, it appears, redefines or develops this “Son of Man” class to incorporate dying. Additional, with no particular Outdated Testomony passage in view, he seemingly interprets his dying as the conclusion, not of anybody particular textual content, however of the Outdated Testomony’s hopes thought of extra broadly and of their entirety (see 24:25–27, 44–47).

Luke’s Gospel provides frequent consideration to the needs of God as foretold by Scripture. Jesus’s dying, on the finish of this narrative, brings decision to those expectations.

5. Jesus’s identification as Isaiah’s struggling servant

However why precisely does the divine function embrace Jesus’s sufferings? For that we flip to our subsequent Lukan theme: Jesus’s identification as Isaiah’s struggling servant.

Some declare that Luke’s Gospel has no theology of atonement. For example, New Testomony scholar Bart Ehrman, claims, “The writer of Luke–Acts, not like different writers of the New Testomony, doesn’t have a doctrine of the atonement—that Jesus’ dying caused a restored relationship with God.” In these last two sections of this text, I’ll argue on the contrary.

First, we see that Luke current Jesus as Isaiah’s struggling servant determine. All through his Gospel, and notably in his ardour account, Luke inserts a lot of allusions and references to Isaiah 52:13–53:12:

• Jesus’s mistreatment that he predicts in Luke 18:32–33 resembles that of the servant in Isaiah 50:6.
• Earlier than his arrest, Jesus quotes Isaiah 53:12 (“And he was numbered with the transgressors,” Luke 22:37 ESV), figuring out himself as Isaiah’s struggling servant and presenting his mission in its phrases.

In Luke’s ardour account, Jesus resembles the servant:

• Jesus stays silent throughout his examination (Luke 23:9; cf. Isa 53:7).
• Luke repeatedly stresses Jesus’s servant-like innocence (Isa 53:9). Pilate and Herod discover no fault in Jesus (Luke 23:4, 13–16, 20, 22). One of many criminals crucified with him declares, “this man has accomplished nothing incorrect” (23:41 ESV).
• Crucified with these two criminals (Luke 23:32–33), Jesus is “numbered with the transgressors” (Isa 53:12).
• The troopers solid tons for his clothes (Luke 23:34; cf. Isa 53:12).
• Luke alter’s Mark’s model of the centurion’s cry—“Absolutely this was a righteous man” (Luke 23:47 NIV; cf. Mark 15:49—bringing it into conformity with Isaiah 53:11: “the righteous one, my servant” (ESV; cf. Acts 3:14; 7:52). Jesus is the “righteous one” of whom Isaiah spoke.

Moreover, Jesus’s burial (Luke 23:50–56; cf. Isa 53:9) and vindication in resurrection (Luke 24:1–7; cf. Isa 53:10) comport with the servant’s.

Briefly, Isaiah 52:13–53:12 features as a template for Jesus’s mission. As such, one would possibly argue that Luke intends Isaiah 52:12–53:12’s themes of atonement to return embedded in his portrait of Jesus’s dying. The servant’s work is atoning (Isa 52:15), substitutionary (Isa 53:4–6, 8, 11–12), propitiating (Isa 53:4–5, 8, 10), sacrificial (Isa 53:10), justifying (Isa 53:11), and intercessory (Isa 53:12).

Luke’s Gospel casts Jesus within the function of Isaiah’s struggling servant together with his dying as its main enactment.

6. Jesus’s interpretation of his dying

‌Lastly, Jesus himself explains the which means of his dying. As readers of Luke ultimately encounter his dying, Jesus provides them the phrases by which to know it.

At his transfiguration, Jesus converses with Moses and Elijah about “his departure, which he was about to perform at Jerusalem” (Luke 9:31 ESV). This phrase “departure” can check with dying (as in, one’s departure from this life; e.g., 2 Pet 1:15). Nonetheless, it could possibly additionally imply “exodus” (as in, when God prompted the Hebrews to depart from Egypt). Given this scene’s quite a few potential allusions to the Exodus, the latter appears doubtless:

1. The presence of Moses (Luke 9:30, 33), the central determine of the Exodus.
2. The occasion happens on a mountain (Luke 9:28) alongside thick cloud (Luke 9:34; cf. Exod 24:9–18; 34:4–5; 19:1–25).
3. Luke 9:35’s allusion to Deuteronomy 18:15 (“take heed to him”).
4. Peter’s point out of tents (Luke 9:33; cf. the identical phrase for “tabernacle”; e.g., Exod 25:9).
5. Peter, John, and James see the glory of Jesus, as Moses noticed the glory of God (cf. Exod 33:18–34:9).

Moreover, Luke describes this “exodus” as one thing Jesus “was about to carry to achievement” (Luke 9:31 NIV). This language of “achievement” appears to counsel greater than a mere reference to dying as “departure.” Extra doubtless it aligns with the prophetic anticipation God’s future redemption, a “new exodus” (e.g., Jer 16:14–15; 23:7–8; Isa 43:1–7, 14–21).

Thus, Jesus casts his impending dying as an act of divine redemption, that which is able to “accomplish” (Luke 9:31 ESV) the “new exodus.”

Likewise, on the Final Supper, Jesus reinterprets the Passover meal (Luke 22:15), which commemorated the unique exodus, as a commemoration of his personal dying, the second exodus (22:19). He designates the meal’s bread and wine as his physique and blood (22:19–20), a metonym for his dying. As Jesus provides his disciples this bread and wine, he thus declares their participation in the advantages of his dying, which these parts symbolize. As Jesus makes specific (see “for you” acknowledged two instances in 22:19–20), he understands his impending dying as substitutionary or on behalf of others.

Because the outdated exodus led to the making of the Outdated Covenant (Exod 19:1–6), so too this new exodus accompanies a New Covenant. Because the Outdated Covenant was sealed by blood (Exod 24:1–8), so too Jesus’s blood ratifies a New Covenant (Luke 22:20). This covenant is characterised by the whole forgiveness of sins and the internalization of God’s regulation (Jer 31:31–34). Though this new exodus is already achieved in his dying, what it achieved will solely be absolutely realized sooner or later (“I inform you I cannot eat it till it’s fulfilled within the kingdom of God”; Luke 22:16 ESV; cf. 22:18).

Lastly, when Jesus prays on the Mount of Olives, he describes his dying as a “cup” from which he isn’t to be spared. This, after all, is well-known imagery from the prophets (Isa 51:17, 22; Jer 25:15, 17, 28; 49:12; Lam 4:21; Ezek 23:31–33; Hab 2:16; Zech 12:2). In these passages, the cup is stuffed to the brim with God’s wrath, and those that drink it change into drunk on his judgment. Thus, Jesus understands his dying as penal, absorbing the wrath of God upon sin. Jesus’s agony at its prospect (Luke 22:43–44) provides us a window into its severity.

Conclusion

Jesus’s dying is deeply built-in into Luke’s total narrative, serving because the climax to its themes of rejection, non secular warfare, and discipleship. Removed from being a mere ending, Jesus’s dying fulfills prophetic functions, brings judgment upon those that reject him, and achieves salvation to those that comply with him. By means of this multifaceted lens, Luke presents Jesus’s dying as central to 1’s understanding of his identification and mission.

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