At the beginning of Luke’s Gospel narrative, we saw Jesus tested as to how he understands being the Son of God. Luke ended his account with the ominous words that “the devil left him, to return at the appointed time”.
During the Last Supper, he tells us that “Satan entered into Judas” and was also seeking to challenge Simon Peter. So the scene is set for the final test of Jesus as the Son of God.
Throughout his account, Luke has presented the disciples in a more positive light than Mark, and this more sympathetic view persists throughout the passion narrative, which we hear read today. The male disciples are not described as fleeing the scene when Jesus is arrested and may well be included among those who witness the crucifixion.
Luke’s version is much more gentle and understanding of the complexity facing the characters in the story. Jesus’ message of healing and reconciliation continues right up to the end: Pilate and the soldiers do not make fun of Jesus; there is no crown of thorns; the crowd of Jewish people following Jesus on his way to Calvary, not all of whom are disciples, are presenting as “lamenting for him”. Jesus speaks sympathetically to the “Daughters of Jerusalem”. He prays for forgiveness for those responsible for his being executed on political charges, perhaps not only those who actually carry out the dreadful deed, but also those who engineered it, the chief priest and scribes who did not realise what they were actually doing.
Previous Sunday Messages
REFLECT
Many people find Luke’s Gospel version the one they prefer. One of the reasons may be that the Third Evangelist shows Jesus and his teaching as most understanding of human nature and the issues which confront us. The passion narrative brings many of these themes together. We have noted how we can see that Jesus continues to reconcile people who have been at odds with one another. He urges those bewailing his fate to think of themselves and their families. At the very end, he comforts the criminal (who is not described as a “thief”, let alone a “good thief”), who turns to him and asks him to remember him. Finally, his last words are of confidence, entrusting his spirit, himself, to the mercy of God.
Some years ago, there was a film entitled The Last Temptation of Christ. This presentation focused on the passion of Jesus and, perhaps unwittingly, the title captured the true meaning of this episode. It we understand “temptation” as “test”, then we can see that Jesus is being challenged to avoid what is in store for him, to take the easier way and to escape while there is still time. That is why it is better to understand “The Agony in the Garden” as “The Struggle in Gethsemane”: Jesus is once again confronted with what it means to be the Son of God. Eventually, this is expressed in the cross. Will Jesus accept this or take the alternative way? Luke gives us the answer.
learn
- “The Agony in the Garden” is more accurately expressed as “Jesus’ Struggle in Gethsemane”.
- Luke describes the individuals sentenced to death with Jesus as “criminals”, not
“thieves”. - Each evangelist tells the story of Jesus from his own understanding and point of view.
- This is why Jesus’ final words on the cross are different: Luke has “Father, into your
hands I commend my spirit”, whereas Mark has “My God, my God, why have you
forsaken me?”
do
Take your palm cross in your hand: think about these points from this year’s reading from the passion according to Luke.