I am reviewing the Dictionary of Jesus and the Gospels, 2nd edition, edited by Joel Green, Jeannine Brown, and Nicholas Perrin (IVP Academic). Like the volume on Paul and His Letters, this is a massive volume, and it is difficult to cover more than a handful of topics in a single review. I will be sharing a few of the topics from that volume that I hope you will enjoy. Since Easter is coming up, the first two or three posts will be on Jesus’ farewell address in both Luke and John’s Gospels from Scott Kellum’s article. I have written before on Jesus’ farewell discourse in John, and Kellum’s article is a good supplement to that one.
Farewell Discourse
People have always been interested in the “famous last words” of important individuals. Jacob gave a final, long blessing to his twelve sons in Genesis 49, Joshua gave a final appeal to hold to God’s covenant (Josh 23–24), and Jesus gave his disciples a final farewell the night before he died. Such a farewell is so common that it has become a recognized genre in ancient literature. Luke and John’s Gospels each contain a bit of Jesus’ farewell two his disciples found in Luke 22:14–38 and John 13–17. This post
The Genre
Features of this genre include:
- An announcement of death,
- ethical instructions or exhortations,
- prophecies or predictions,
- retrospective accounts of the individual’s life,
- the determination of a successor,
- a prayer,
- final instructions and instructions for burial.
Greco-Roman examples include:
- Plato, Phaedo;
- Plutarch, Cato Minor; Otho;
- Diogenes Laertius, Epicurus.
Extrabiblical Jewish literature include:
- Testaments of the Twelve Patriarchs;
- 1 Maccabees 2:49–70;
- Tobit 14:3–11;
- Philo, Life of Moses;
- Josephus, Jewish Antiquities.
Biblical examples include:
- Deuteronomy 31–33;
- Joshua 23–24;
- 1 Samuel 12:1–25;
- 1 Chronicles 28–29;
- Luke 22:21–38;
- John 13–17;
- Acts 20:17–38.
- 2 Peter?
- 2 Timothy?
The two scenes in Luke and John more naturally resemble the Jewish testamentary literature more so than the Greco-Roman literature. Jewish testamentary literature emphasizes predictions or prophecies regarding the future from a monotheistic perspective, a perspective the Greco-Roman pagans did not share. Examples from Jewish testamentary literature are longer. As well, pagan literature was meant to provide an example of how to die nobly, and many of these deaths are suicides. In the Jewish world, such literature focuses on the particular man of God and his instructions to his followers (or sons) on how to continue following God after his death.
That said, the Gospel accounts also diverge from the Jewish testaments at key points. The farewells in the Gospels focuses on Jesus’ teaching. As Kellum notes, “More specifically, both Luke and John employ the genre to orient the reader to the meaning of Jesus’ death and the proper response of the disciples” (266).
Jesus’ Farewell Discourse in Luke
In Luke, Jesus’ farewell address occurs after the Olivet discourse and before his passion.
21:5–38: Olivet Discourse
22:1–13: Plots, Betrayal, and Passover Preparation
22:14–38: Farewell Discourse
22:39–23:56: From Prayer to Passion
Jesus’ farewell address contains the institution of the Lord’s Supper (as in Matthew and Mark), but Luke adds material not found in the other Synoptics. Jesus is setting the stage both for his “final act” and for what will come after it. This scene also “defines authentic discipleship for his followers in the midst of a cosmic struggle” (267).
The Meaning of the Lord’s Death (Lk 22:14–23).
Jesus begins by instituting what we call the Lord’s Supper. Jesus transforms the Passover to point to his upcoming death.
22:19–20 And he took bread, and when he had given thanks, he broke it and gave it to them, saying, “This is my body, which is given for you. Do this in remembrance of me.” 20 And likewise the cup after they had eaten, saying, “This cup that is poured out for you is the new covenant in my blood.
Jesus declares that he is giving his body and blood “for you,” for the disciples. Doing so establishes the new covenant.
22:21–23 But behold, the hand of him who betrays me is with me on the table. 22 For the Son of Man goes as it has been determined, but woe to that man by whom he is betrayed!” 23 And they began to question one another, which of them it could be who was going to do this.
It is not just that Jesus will die. His death will fulfill God’s plan God (Lk 22:22). Although it is shocking that Jesus will be betrayed by one of his disciples, this is part of the unfolding plan of God. Jesus is not surprised. He knows this will happen, and that “it is necessary in order to fulfill God’s plan that has been set in motion. However, Jesus notes the personal responsibility of the betrayer within divine sovereignty” (267).
Greatness in the Kingdom (Lk 22:24–30)
In our world today as in all times past, the great ones rule and reign. While in a democracy it is meant to be a rule for the benefit of the people, that does not often seem to be the case. Unlike how kings and rules reign over their underlings, those who are great in God’s kingdom serve as Jesus did.
22:25–27 And he said to them, “The kings of the Gentiles exercise lordship over them, and those in authority over them are called benefactors. 26 But not so with you. Rather, let the greatest among you become as the youngest, and the leader as one who serves. 27 For who is the greater, one who reclines at table or one who serves? Is it not the one who reclines at table? But I am among you as the one who serves.
The coming kingdom (22:16, 18) is in-line with Luke’s theme of the great reversal that Jesus brings throughout his Gospel. Luke’s message of humble service isn’t unique to him, for it is found in the other Synoptics as well (see Mt 20:20–28; Mk 9:33–37; 10:35–45). Yet “its inclusion at Jesus’ farewell highlights its importance for authentic discipleship” (267).
Prediction of Immediate Trials (Lk 22:31–38)
Jesus leaves his readers with a warning. Kellum notes, “Humble service takes place in the midst of an eschatological battle… The preceding narrative had already mentioned Satan’s part in the struggle (Lk 22:3), signaling an apocalyptic battle. The devil is again mentioned at Luke 22:31, where the use of the plural pronoun in the Greek text (“Satan has demanded to sift all of you as wheat”) indicates that each of the disciples will battle individually with the devil” (267).
Jesus exhorts his disciples to be prepared for their journey, this time encouraging his disciples to bring a money belt, a bag, and a sword (Lk 22:36). Kellum, following Green, suggests, “The sword most likely indicates facing hostility rather than advocating violence” (267). However, I’m not sure that explains how Jesus would fulfill Scripture by being “numbered with the transgressors” (22:37). David Garland ponders if “the prophecy could be fulfilled by the disciples who brandish their swords as if they were lawless brigands” (872). I think both David Garland and David Burnett are closer to Luke’s meaning. Regardless, Kellum observes that “Luke brings the reader full-circle back to the purpose for Jesus’ death” when Jesus cites Isaiah 53:12 here (267).
Conclusion
There are three points Kellum notes here.
- Jesus is the master of his own fate. He is not a victim to an unstoppable fate or foe. Instead, “he actively participates in unfolding God’s plan. He is fully aware of both earthly and spiritual dimensions and is fully committed to completing the plan” (267).
- Luke guides us to a proper understanding of Jesus death. Rather than being a dastardly end to an innocent man, it establishes the new covenant for believers to enter into.
- In the midst of this eschatological struggle with the world and the devil, true discipleship in God’s kingdom is humble service. Kellum writes that “the use of the farewell form enables the writer to highlight the importance of these points, which are major themes throughout the Gospel of Luke” (267).
Next time we will look at Jesus’ farewell in John’s Gospel.
Upcoming Posts from Dictionary of Jesus and the Gospels:
- Jesus’ Farewell Discourse in John 13–17
- The Meaning of “Lamb of God” in John’s Gospel
- Understanding “Hardness of Heart”
- Elijah and Elisha in the Gospels
- Review of Dictionary of Jesus and the Gospels, 2nd ed.
Read more by Scott Kellum
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