63 With oil of the joy

Luke 13:10-21
Isaiah @61:1-3
T Reply of the faith

"And He was teaching in one of the synagogues on the Sabbath." (10), and a new phrase begin. It depends on the nomination of the hall manager of synagogue to preach a sermon in a Jewish synagogue on the Sabbath; and a hall manager hands the newy on that day the Bible and asks for reading aloud and a sermon of the Bible. It was like the custom of the Jewish synagogue. It is thought the hall manager watched Jesus and requested it to Him. Probably, it was the country of Jewish district. Jesus had healed the person who lost strength of the right hand on the Sabbath (6:6-11), before; and it became one of the opening tangle to Pharisee, but probably this healing on the Sabbath was the second time. It would be the first time that Jesus kept the worship at that synagogue. In the notification of about one year ago, the Pharisees specified Jesus as a dangerous person; it was taken no notice here as a things of a far-off place, and he would not think that person came to their places possibly.

But in fact, Jesus who does not care any such expectations of Pharisees watched the woman who had been suffering from illness for a long time and was going to grow a hand to her. It was a natural course. "And behold, there was a woman who for eighteen years had a sickness caused by a spirit; and she was bent double, and could not straighten up at all. And when Jesus saw her, He called her over and said to her, 'Woman, you are freed from your sickness.' And He laid His hands upon her; and immediately she was made erect again, and began glorifying God." (11-13) Because she was able to come to the synagogue, she might walk for her self-will slowly. Jesus called her to Him. Would not it be because He valued her will that she met the demand of Jesus, among the attention of people? Naturally the interference of Pharisees was a scene thought about, but she carried through her self-will. It seems to show her trust in Jesus. The declaration of Jesus "Woman, you are freed from sickness"; do not you seem to hear a message of Luke that Jesus asked for the reply of her faith from it?

U Reaction to the Gospel

However, the hall manager of synagogue got angry and said to that attendance. "There are six days in which work should be done; therefore come during them and get healed, and not on the Sabbath day." (14) He turned his anger to that attendance. Surely, it is thought that since she was called from Jesus, people who heard a rumor of Jesus would expect the miracle which would be performed. As for the hall manager of synagogue, she is equally punishable as Jesus, and it is not but law violation. He would have thought that he must check and stop the act of Jesus totally spread like an epidemic, somehow. If he permit it, even one small law violation is connected to collapse of the Jewry which Pharisee rules over, and he is afraid of it above all.

However, Jesus said. "You hypocrites, does not each of you on the Sabbath untie his ox or his donkey from the stall, and lead him away to water him? And this woman, a daughter of Abraham as she is, whom Satan has bound for eighteen long years, should she not have been released from this bond on the Sabbath day?" (15-16) As for this "hypocrites", it becomes the plural number; because there is "all his opponents" in Verse 17, it means the power of the Pharisee group which this hall manager belongs in ruled this synagogue. Jesus does not deny care such as serving water to domestic animal on the Sabbath. If you take care of the domestic animal, you should let it loose from human being "you must do not it"; this is the first reason that He called them hypocrites here. And Jesus said that "she is a daughter of Abraham". Probably, she was not treated like that until now. Rather, she would have been regarded as a worthless nuisance. If they really value law, it is thought that they should have such consideration to the weak people, and it is natural. However, because their legalism was to give priority to only a small rule notified about by an elder of Jerusalem and because they only concentrated on their own authority, in that point, they were "hypocrites".

After they heard words which was spoken seriously of Jesus, "all His opponents were being humiliated; and the entire multitude was rejoicing over all the glorious things being done by Him." (17), and this was reaction to the new Gospel of the Lord.

V With oil of the joy

However, it lets you feel that, indeed, there are the contents, but, in fact, this reaction was only an empty thing for appearances. This is considered to be a message (13:31-33) in Galilee in Matthew; but two parables that Jesus talked about are added here. "What is the kingdom of God like, and to what shall I compare it? It is like a mustard seed, which a man took and threw into his own garden; and it grew and became a tree; and the birds of the air nested in its branches." (18-19), "To what shall I compare the kingdom of God? It is like leaven, which a woman took and hid in three pecks of meal, until it was all leavened" (20-21); and these will be messages of Luke.

Luke seems to talk this to the church of his times and of later times. Though it is a very small seed at the start, but it grows big, and the birds of the air come to dwell. The birds of the air, it will point at the people except the Jew (cf. 29). It may be thought that "the kingdom of God" comes out on the extension line of the church. However, it is only a smaller group yet. Would it include the persecution that was about to begin, in Luke? How does this small group come to cover all over the world? It will depend on internal power of Jesus, and such question and conviction follow to modern us; and it seems to cause a frank tangle of Luke. It will be a thing in progress still; and the power of Jesus is saving to us, for the end. Luke wrote this Gospel and Acts, while he was expecting such power was saved to the church of his times. His expectation and conviction, we want to hear it from two points, after return to the first stage.

To come to cover "the kingdom of God" to the all over the world, Luke let two elements steal into the first stage secretly, as if it was conditions of our side. The first element is in the words, "be free", "untie" and "be released" (12, 15, 16). Luke seems to say that the Gospel of Jesus is what is released above all. Will it be liberation of from what? Isaias said it in this way. "The Spirit of the Lord God is upon me, because the Lord has anointed me to bring good news to the afflicted; He has sent me to bind up the broken hearted, to proclaim to prisoners;" (61:1) It is thought that this prophesies liberation from Babylon captivity of Israeli; but not only it, it leaves an implication of liberation by the Messiah who should come before long at the times of the end, and an implication of liberation from sin. And Luke says that the realization of the message of Isaiah depends on Jesus. Now, Luke is talking about the atonement of the cross of Jesus. Luke expects that if people of the church is expiated from sin by the cross of Jesus really, the kingdom of God grows greatly, like the powder of 3 pecks which has put yeast.

And another thing is that a woman was made erect again immediately, and "began glorifying God". "Glorifying God", it is not a simple formal matter of the worship. Would the foreigner church which was just built begin to go to the religious formal worship already? This is the point that we (modern people) must notice it. We become quiet before God with oil of joy and praise Him and pray to Him and hear the message of Him; we want to hear such worship is expected.