Sunday School lesson 10/31/04 - continued
Luke 9:18-22 The Great Confession
Since the beginning of chapter 8 and up until this point, Luke has been closely following his Markan source. He now, however, omits a large section of Mark often referred to as the "great omission." Whether by design or necessity we will never know but this omission brings the confession of the Disciples into close proximity with the perplexity of Herod and the Feeding of the Five Thousand. Indeed, we may view these four verses as the central theme around which the entire Gospel is written.
Luke has focused a great deal on the fact that Christ prayed often and as the scene opens on this Passage we find Him once again in prayer. When the Disciples enter the scene, Jesus first asks them who the people said He was. They list a number of possibilities that perfectly match the list offered by Herod's speculation: John the Baptist, Elijah, one of the prophets of old.
As noted earlier, this question, Herod's question, Jesus' question, has been asked for nearly 200 years. It is not a light question and it continues to hold the same significance as it did in the time of Christ. We live in a world of contrary opinions and doubt. Our faith does not exist in a vacuum and it is not sheltered. It requires reason and must be tested if it is to mature.
But the time comes in every believer's walk when the question turns from the opinions of others and falls squarely into the responsibility of the individual. "Who is this about whom I hear such things?" The question is turned towards the Disciples.
Acting as the spokesman for the Twelve, Peter demonstrates that they have moved beyond the perception of the people. Jesus is the Christ of God, Yahweh's Messiah, the Anointed One. This is the first time in Luke that someone other than the demons has acknowledged that they recognize Jesus for who He is.
The confession is followed by a command for secrecy. Once again, we are left to ponder why this is. It is unlikely at this juncture that the Disciples would betray His trust before the appointed time for the Passion. Perhaps Jesus recognized that the term "Messiah" to the Jews carried connotations that did not match His mission nor even the Disciple concept of what He should be. This theory is supported by the confession being followed by Jesus terming himself "Son of man." This designation carries a double connotation from the Old Testament. Ezekiel often referred to himself as "son of man" meaning he was a mere mortal speaking for the Divine. Daniel, however, uses the term in chapters 7&8 of his Book to designate the one who would come in glory with authority and power. Daniel's vision, in context, references the apocalyptic nature of the Messiah rather than the nationalistic image embraced by the Jews of the time.
It must have seemed quite contrary to the Disciples that Jesus would state then that the Son of man, the anointed of God, would have to suffer. His Messiahship would not be achieved through self-assertion, as we would naturally assume, but by humiliation. To arrive at glory through any other means would be satanic as Jesus demonstrated at the temptation (Luke 4:5-8).
Luke 9:23-27 The Cost of Discipleship
Belief in Jesus as the Christ is necessary but not adequate for becoming a true disciple. As James tells us and as Luke has witnessed, even the demons recognize Him for Who He is. Recognition and belief must be accompanied by allegiance and obedience. This allegiance requires that one "take up their cross." Though in the modern day we view the cross as a symbol of our belief, we must never forget that at the time it was the ultimate symbol of humiliation and pain. Luke adds that this taking of the cross must occur daily.
The declaration we make of Jesus as the Christ of God must be accompanied by our public declaration of Who He is. The term "ashamed" in verse 26 carries the connotation of being unwilling to claim Him under economic, social or political pressure. The Disciple must remain steadfast in even the most trying situations.
Verse 27 has led some to support a post millennial philosophy, but the context and our observations plainly demonstrate that to "see the kingdom" does not refer to the end times but to the manifestation of the Kingdom in the life of Christ.
