Discipleship

Found this essay as well...its on Jesus' teaching on discipleship...its interesting...looking back at old essays is quite thought provoking...truth be told i dont remember writing this one...was probably one of the ones i churned out because i had another of similar size due on the same day...

Synopsis

This exegetical paper will be looking at Luke 6:38-42. Focus is given to the contexts of the passage, those being historical, canonical and literary context. Then moving on to an analysis of the passage, looking at several topics that are strung together under the theme of leadership. This passage is Jesus’ teaching on how to be a good disciple and leader, He describes the characteristics that should be present in an effective disciple. Characteristics such as being non-judgmental, when it comes to other people, all people have issues in life and a disciple should be aware of their own before they judge and try to change others. This comes in a line of wider teaching on love for enemies, Jesus is teaching his disciples and a small group of others directly. Finally an application will be looked at for today, and what can be learnt from this passage that will impact the way we as Christians live today.

Introduction
This exegetical paper will be focusing on Luke 6:37-42. In this the passage Jesus is teaching about judging others and certain character traits that a disciple should adopt. In fact this is a major theme through a section of what seems to be stringed together sayings of Jesus. The passage is in effect four lessons on judgment and a call to righteousness.[1] These themes will be looked at as well as where the passage fits in Scripture. As well as other minor themes such as giving to others, and finally what lessons can be drawn out of it for both then and for us now.

Historical Context
The writer of this text does not add his name visibly as any of us would to a work but we can however be reasonably confident that it was Luke of Antioch that wrote it.[2] One of the biggest evidences for this is that it is a companion to and was probably originally joined to the book of Acts.[3] The books are dedicated to the same person, Theophilus. A further link is the language and style of the books.[4]
Luke’s account of the gospel was dedicated/written to Theophilus so that he might ‘know the truth concerning the things about which he [Theophilus] have been instructed.’(ch1 vs 4) Luke a highly educated physician was a Gentile by birth and had a profound grasp on the Greek language. Most scholars place the writing of Luke somewhere in the period of 60 – 90 AD. There is some evidence for a later date in this 30 period, evidence such as, the writer looks back on the destruction of Jerusalem (Luke 21:24), the death of Paul (Acts 20:25, 38; 21:13), and he is a third generation Christian into preserving the story of salvation history.[5]

Canonical Context

The teaching on treatment/judgment of others is a theme that threads its way through the whole of the Bible.[6] The theme of teaching and being a good leader/teacher for example is something that man struggled with for sometime, it is not a new concept that Jesus is bringing to the table.[7] In these verse Jesus is now giving the example in his teaching of what it means to live out, do and put in place some of the issues man has struggled with.


Literary Context

The passage being exegeted comes in a line of Jesus’ instruction to the disciples.[8] It’s a continuation of and fleshing out of verse 35 of chapter 6.[9] This teaching comes after the first year of His ministry, in which He was a teacher and healer to the multitudes. Now however ‘the time had come to “organise” His followers and declare just what His kingdom was all about.’[10] Morris states this passage is a number of sayings loosely connected together and that the theme that ties them together is leadership.[11] In agreement with this is Craddock saying that the evidence for the loosely tied sayings can be seen ‘not only internally but in the fact that Matthew has scattered these sayings in several contexts (Matt. 7:1-5; 15:14; 10:24-25).’[12]

Analysis

Verse 37-38
“Do not judge, and you will not be judged; do not condemn, and you will not be condemned. Forgive and you will be forgiven; give and it will be given to you. A good measure, pressed down, shaken together, running over, will be put in your lap; for the measure you give will be the measure you get back.”

Jesus teaching here is to love and not judge. The underlying theme is that ‘love is to be seen in our attitude to judging our fellows’[13] Here there are four parts, two negative and two positive, this stems from the previous verses.[14] In the matter of discerning right and wrong Jesus was adamant, but what he did not tolerate was ‘unjust and hypocritical judging of others.’[15]
Seen here are implicit instruction on how to treat others in life. Jesus tells His disciples to behave in ways that for most humans is very hard. Not to judge or condemn goes almost against the nature of selfish, self-righteous, easily jealous individuals. Yet it is a command to be followed not for what can be gained with an eternal focus but for life in the present. They [the disciples] are told to treat people with justice and fairness, as they themselves would want to be treated and then God will give to them in return what they have given. In speaking of the four imperatives of these verses Bock holds to a theme of mercy, saying, that the command is to ‘an attitude that is hesitant to condemn and quick to forgive. What is prohibited is an arrogance that reacts with hostility to the worldly and morally lax, viewing such people as beyond God’s reach.’[16] This is seeing people where they are in their sin and seeking to instead of judge them and leave them, to come alongside them show them mercy by showing them God and life.
In many senses the commands are one of reaping what is sown, judge and be judged, give and it will be given to you.[17]
Is this a command to not judge in all forms and areas of life? No. It is still necessary to make judgments in such areas as law courts and with relation to church discipline.[18] These judgments need discernment but are at the root of order and without them disorder would occur.
The idea of being filled given a good measure in a persons lap may refer to the ‘way the outer garment was worn, leaving a fold over the belt[19] that could be used as a large pocket[20] to hold a measure of wheat.’[21] Jesus teaches his followers to give[22] and give with an open heart.[23] The good measure given back to a person isn’t just a bit of what they gave, no, it goes above and beyond. It is ‘a generous measure, packed full and overflowing.’[24] And so it can be said that the rewards which are promised is not wholly eternal but here in this lifetime.[25]
However there is a condition on what the giver will get in return and that is conditional to how the giver measures what they give. This is seen in 2 Corinthians 9:6[26] It must be kept in mind that ‘it is not man but God who recompenses. And God is far richer than man!’[27] The contrast to this call to be a compassionate giver is seen in Luke 18:9-14, in the conduct of the Pharisee, ‘whose pride led him to judge others just by looking.’[28]
Only God can truly see a persons motives, it is pointless and harmful for man to judge man for they truly do not know the circumstances. And for this same reason it is God who truly knows how to compensate/payback or return a measure to a giver.

Verse 39-40
He also told them a parable: “Can a blind person guide a blind person? Will not both fall into a pit? A disciple is not above the teacher, but everyone who is fully qualified will be like a teacher.[29]

“Jesus now turns to the responsibility that rests on disciples to make more disciples.”[30] This is done through three metaphors, that would have brought understanding to the listening disciples. Stein calls them proverbs[31] saying “the following parable is a proverb…in the form of two rhetorical questions and expects a negative answer for the first and a positive answer for the second.”[32]
The first is the blind leading the blind. A blind person can not see what is ahead, cant see the potholes or rocks in the road and so it is pointless for him to lead another blind person down the road. And so it must be said that a Christian can not help any one if they [the Christian] can not see where they are going. This is more than a physical ailment however, it is a spiritual ailment and leaves one stumbling around like a blind man making his way down the road.
Stein indicates the parable has a possible three meanings; the first of these is that it is a polemic address against false teachers. This is discounted by the fact that the disciples are the main audience here. The second is that the parable describes that character needed to keep commands; Stein also discounts this for lack of evidence. The third is the hazards of blindness to a persons own faults when judging others.[33]
These two verses if taken together could also be a “warning…against leadership which presumes to guide others in the matters that the leader has not personally understood, believed, or appreciated. Disciples who follow such blind and hypocritical leaders can expect to be no different.”[34]
In this time the availability of literature was widespread and so pupils relied heavily on their teachers, and teachers carried a huge responsibility.
It would seem that the majority of scalars agree it is hard to “decide what connection exists between these and the foregoing portion of the sermon.”[35] And are of the view that “the central importance of Jesus call to love of enemies and non-judgemental generosity is examined from various angles. One should not be led by blind teachers who suggest another way”[36]
So who is the right teacher and example that the disciples are to listen to, follow and pass on what they have learned? Its Jesus, his teaching is to be taken to heart and lived out in life. It is the outworking of the teaching, the believing and putting into practice that leads to the ‘sight’ spoken of.

Verse 41-42
Why do you see the speck in your neighbour’s eye, but do not notice the log in your own eye? Or how can you say to your neighbour, ‘friend, let me take out the speck in your eye,’ when you yourself do not see the log in your own eye? You hypocrite, first take the log out of you’re your eye, and then you will see clearly to take the speak out of your neighbour’s eye.
Towards the end of this section Jesus rebukes hypocrisy[37] with the use of two more images a speak and a log.[38] The arrangement of Lk 6:41-42 closely resembles that of Matt 7:3-5,[39] however Luke includes the ‘voc. Adelphe in vs 42b.’[40]
If time is taken to picture this log hanging out of someone’s eye it is quite humorous, Jesus although using a typical technique of the Rabbis[41] of his time is also seen as having a sense of humour.[42] This picture created by Jesus is a hyperbole[43]…an over the top example that grabs attention and can be easily remembered.
IT is a call for the disciples to live with integrity in the way they conduct them selves and the way they treat others. The central theme of these verses is that of “Jesus’ admonition in his own rebuke of those who see the faults of others but not of themselves…Jesus indicates persons who attempt to substantiate their own piety through censuring the shortcomings of others as acting inconsistently.”[44] But in truth it is these very people who seek the approval of the public and who are the inconsistent ones, they want popularity but don’t live a life worthy of it.[45]
The gospel of Thomas according to Fitzmyer quotes “The speck that is in your brother’s eye you see, but the beam in your own eye you do not see. When you cast the beam out of your own eye, then you will see clearly to cast the speck out of your brother’s eye.”[46] People are blind to their own sin, their own short comings. It may be that what is needed is ‘self-criticism’[47], what Jesus is getting at is, the disciples should able to look at themselves critically and assess where they are at in their own lives and to be able to work on that, get themselves right in the sight of God with no considerable fault, before they can start or effectively helping others.[48]
Galatians 6:1 says ‘My friends, if anyone is detected in a transgression, you who have received the Spirit should restore such a one in a spirit of gentleness.’ (NRSV) This adds another characteristic to helping people see their wrongs. It is to be done with gentleness, humility and only by those who have received the Spirit, “Jesus wants disciples to be a moral encouragement to one another, but there is a proper way to go about it.”[49]
Marshall states quite adamantly that the concluding verses to this section rule out judging entirely, saying “the saying is a parabolic piece of teaching, whose meaning is crystal clear, and indeed all the sharper for being expressed in the form. Judging others is completely excluded, since we can never make ourselves perfect.”[50] It is ideal then that a person deal with their out transgressions and short comings before they seek to in anyway judge/guide another person and even then be slow to judge, always remembering to do so with humility and gentleness when guided by the Spirit.

Application
The two overriding themes in these verses is teaching on being a good disciple and teacher. So what does it mean to do this, it means being a giving, humble, gentle, right with God in your own faults and dealings and willing to be open to give and to receive. To hold back judgments, realising you can’t see the full picture of a person, only God can, but if the need arises only judge gently through the leading of the Spirit and with Christian love and care for the other person involved.
In the end two truths ring clear firstly do to others as you would have them do to you[51] and secondly you get out of life what you put into it, if you are open and giving you receive, whereas if you are closed and stingy people will be more hesitant to give or associate with you. It is a huge responsibility to have, that of being a disciple or teacher but the rewards when done with honest and true motives far out way the negatives.

Conclusion
In this passage we saw Jesus describe the kind of life that a ‘disciple is called’[52] to. A life of compassionate giving, of learning, looking at oneself before others when it comes to iniquities. The role of teachers to their disciples is a great one full of responsibility.[53] The warnings given here by Jesus should not be looked at as ‘rules to be obeyed’ rather as ‘attitudes of the heart that express itself positively when others are negative, and generously when others are selfish, all to the glory of God.’[54] We see here good example of not how just to treat our enemies as earlier in Luke but all people and ourselves.


[1] Darrell L, Bock, Luke 1:1-9:50 (Grand Rapids: Baker Books, 1994), 605 & 610.
[2] Craig A. Evans, Luke (Massachusetts: Hendrickson Publishers, 1990), 1-2.
[3] Raymond E. Brown, An Introduction to the New Testament (New York: Doubleday, 1996), 225.
[4] D.A. Carson & Douglas J. Moo, An Introduction to the New Testament (Grand Rapids: Zondervan, 1992), 201.
[5] Udo Schnelle, The History And Theology Of The New Testament Writings (London: SMC Press Ltd, 1998), 243.
[6] There are 2 different forms of this [treatment of others] however one Devine and one sin filled. God’s judgment is Devine; it is sovereign and just in all facets. Where as man’s judging is full of spite, jealousy and poor perspective.
[7] Abraham and Moses as well as many other leaders through the bible struggled with inadequacy and not living up to the description of a good leader teacher.
[8] Has by some been called the ‘Sermon on the Slade’ and refers to when Jesus called his disciples together and taught them all that he had been and would be going out to preach and teach.
John R.H. Moorman, The Path to Glory (London: SPCK, 1963), 73.
[9] Joel B. Green, The Gospel of Luke (Grand Rapids: William B. Eerdmans Publishing Company, 1997), 275.
[10] Warren W. Wiersbe, The Bible Exposition Commentary Vol 1 (Illinois: Victor Books, 1989), 189.
[11] Leon Morris, Luke (Leicester: Inter-Varsity Press, 1974), 145.
[12] Fred B. Craddock, Luke (Louisville: John Knox Press, 1990), 85.
[13] Morris, 145.
[14] See Luke 6: 35-36.
[15] NIV Study Bible (Grand Rapids: Zondervan, 2002), 1582.
[16] Bock, 605-6.
[17] Jesus is saying that how they treated others would a direct impact on how God would treat them.
[18] Robert H. Stein, Luke (Nashville: Broadman Press, 1992), 211.
[19] It is apparent from Ruth 3:15 that the pocket in the garment can hold quite a large amount of grain. ‘He also said, “Bring me the shawl you are wearing and hold it out.” When she did so, he poured into it six measures of barley and put it on her. Then he went back to town.’ (NIV)
[20] Morris, 146.
[21] NIV Study Bible, 1582.
[22] See Matt 7:11; 10:8; 10:42 etc.
[23] The first is that the person being given something is blessed and second the giver is blessed, it works both ways. Another advantage to being open enough to give people will feel more inclined to give to you in return.
[24] John Nolland, Luke 1-9:20 (Dallas: Word Books, 1989), 304.
[25] Wiersbe, 193.
[26] ‘The point is this: the one who sows sparingly will also reap sparingly, and the one who sows bountifully will also reap bountifully.’ (NRSV)
[27] William Hendriksen, The Gospel of Luke (Edinburgh: The Banner of Truth Trust, 1979), 358.
[28] Darrell L. Bock, The NIV Application Commentary (Grand Rapids: Zondervan Publishing House, 1996), 192.
[29]The first part of verse 40 is identical to Matthew 10:244a.

[30] Morris, 146.
[31] Green makes this same point calling it a “Proverbial instruction” siting Luke 4:23; 5:36 as other examples of this. 277.
[32] Stein, 212.
[33] Stein, 212-3.
[34] Craddock, 92.
[35] Norval Geldenhuys, The Gospel of Luke (Grand Rapids: WM. B. Eerdmans Publishing Company, 1977), 213.
[36] Nolland, 306.
[37] It is interesting to note here that in the times of Luke the word hypocrite carries different connotations to what is does today, “in parlance contemporary with Luke, a ‘hypocrite’ might refer to someone whose behaviours were nor determined by God (LXX), or someone who is playing a role, acting a part (Roman theatre). Green, 279.
[38] Morris, 147.
[39] C.F. Evans, Saint Luke (London: SCM Press, 1990), 338.
[40] Joseph A. Fitzmyer, The Gospel According to Luke I-IX (New York: Doubleday, 1981), 642.
[41] Morris, 147.
[42] Craig A. Evans, Luke (Massachusetts: Hendrickson Publishers, 1990), 108.
also see Bock, 128.
[43] NIV Study Bible, 1582.
[44] Green, 279.
[45] Marshall, 271.
[46] Fitzmyer, 642.
[47] Craddock, 92.
[48] One should be “looking carefully to oneself before offering criticism.” Bock, 127.
[49] Bock, 128.
[50] Marshall, 270.
[51] Luke 6:31
[52] Moorman, 76.
[53] Craddock, 92.
[54] Wiersbe, 193.