The Ignatius Catholic Study Bible New Testament (67 page)

15:39 centurion:
A Roman commander of 100 soldiers.
Son of God!:
A confession of faith that stands in contrast to the taunting cries of the mob (15:14, 18, 29-30, 31, 32, 36). It marks a high point in Mark's Gospel, as it crowns the theme of Jesus' divine Sonship developed throughout (1:1, 11; 3:11; 9:7; CCC 444). It likewise adds more irony to Mark's narrative: a non-Jewish soldier was the only one to profess faith in the "King of the Jews" at the Cross (15:26). Similar faith is exhibited by a Gentile centurion in Mt 8:5-13 and Lk 7:1-10. 
Back to text.

15:43 Joseph of Arimathea:
A wealthy member of the Jewish Sanhedrin. According to Luke, he withheld his consent from the court's condemnation of Jesus (Lk 23:51). His courage as a "disciple of Jesus" (Jn 19:38) helped him to arrange the burial (Mt 27:57-60) and so risk his reputation as a respected leader in Israel.
See note on Mk 14:55
. 
Back to text.

15:46 in a tomb:
Located in a garden near Jerusalem (Jn 19:41-42). The site had to be close by, since the Sabbath rest began at sunset and all labor would have to cease by then (15:42).
See note on Mk 1:21
. 
Back to text.

16:1-20
Easter morning marks the day of Christ's victory over death and the devil. Jesus himself foresaw this triumphant outcome of his Passion (8:31; 9:31; 10:34; 14:28). 
Back to text.

16:1 the sabbath was past:
It was after 6
P.M.
on Holy Saturday.
See note on Mk 1:21
. 
Back to text.

16:2 first day of the week:
Sunday morning. Christians commemorate this weekly as the "Lord's day" (Rev 1:10). It is a day set apart for worship, rest, and the celebration of the Eucharist as an assembled Church (Acts 20:7; CCC 2174-77). 
Back to text.

16:5 a young man:
Matthew calls him an "angel of the Lord" (Mt 28:2). 
Back to text.

16:6 He has risen:
The Resurrection of Jesus is the greatest miracle of history. The NT describes it as a glorious accomplishment of the Trinity: the Father (Rom 6:4), Son (Jn 10:17-18), and Holy Spirit (Rom 1:4) were together active in bringing about Christ's Resurrection, glorification, and heavenly Ascension (CCC 648-50). 
Back to text.

16:7 Peter:
Simon is singled out as the leader of the apostolic band and the head of the New Covenant Church (Mt 16:17-19; CCC 642). The summons to meet Jesus indicates that Peter's cowardice has been forgiven (Lk 22:31-32). In John's Gospel, Peter three times affirms his love for Jesus as personal restitution for his threefold denial (Jn 21:15-17). 
Back to text.

16:9-20
Ancient manuscripts of Mark's Gospel differ in their conclusions after 16:8. Two important fourth-century manuscripts simply end at 16:8. Other versions of Mark include a "short ending" of two sentences after 16:8. The majority of Marcan manuscripts, however, include this "longer ending" (16:9-20). According to the Council of Trent, the canon of Scripture corresponds to everything included in the Latin Vulgate edition (Sess. 4, Dec. 1). This official translation includes 16:9-20 as part of the inspired Gospel. 
Back to text.

16:14 the Eleven:
Mark makes no mention of Judas Iscariot's suicide (Mt 27:3-5) but implies his elimination from the ranks of the Twelve (3:14; 14:10, 43). 
Back to text.

16:15-16
Mark's account of the Great Commission stresses that the apostles must spread the Christian faith by
(1)
evangelization (
preach
) and
(2)
the administration of the sacraments (
baptized
; CCC 977, 1253, 1257). The apostles' mission to the
whole creation
includes all the nations of the world (Lk 24:47).
See note on Mt 28:19
. 
Back to text.

16:17-18
The power of the gospel is displayed through the miracles of those who preach it. In the early Church, the apostles drove out
demons
(Acts 16:16-18), spoke in
new tongues
(Acts 2:4-11), sustained the sting of
serpents
unharmed (Acts 28:1-6), and healed infirmities by placing their
hands on the sick
(Acts 3:6-8; 28:8; CCC 434, 670). Although these signs are not ends in themselves, they can be motives of credibility that lead unbelievers to embrace the gospel and likewise lead believers to see the reasonableness of their faith. 
Back to text.

16:19 taken up into heaven
: Jesus ascended to heaven 40 days after his Resurrection (Acts 1:3). He is now enthroned as King and Judge at the Father's
right hand
(Col 3:1; Heb 12:2; CCC 659, 663).
See note on Mk 14:62
.

The Appearances of the Risen Christ

Central to Christian faith is the bodily resurrection of Jesus. By recording the resurrection appearances, the New Testament leaves no doubt about this event.

IN OR NEAR JERUSALEM

To Mary Magdalene

Mk 16:9; Jn 20:11-18

To other women

Mt 28:8-10

To Peter

Lk 24:34

To ten disciples

Lk 24:36-43; Jn 20:19-25

To the Eleven, including Thomas

Mk 16:14; Jn 20:26-29

At his Ascension

Mk 16:19, 20; Lk 24:50-53; Acts 1:4-12

OTHER APPEARANCES

To the disciples on the Emmaus road

Mk 16:12, 13; Lk 24:13-35

In Galilee

Mt 28:16-20; Jn 21:1-24

To 500 people

1 Cor 15:6

To James and the other apostles

1 Cor 15:7

To Paul on the road to Damascus

Acts 9:1-6; 22:1-10; 26:12-18; 1 Cor 15:8

INTRODUCTION TO

Author
Early manuscripts of the third Gospel are titled "According to Luke" (Gk.
Kata Loukan
). This heading serves as a signpost of apostolic tradition, for the earliest Christians unanimously ascribed the work to Luke, a Gentile physician and companion of the Apostle Paul (2 Tim 4:11; Philem 24). Several Church Fathers, such as Irenaeus (
A.D.
180), Tertullian (
A.D.
200), and Clement of Alexandria (
A.D.
200), assert Luke's authorship of the third Gospel, and an anonymous list of NT books, called the Muratorian Fragment (
C. A.D.
170), also attaches his name to it. There is thus no reason to doubt Luke's authorship of this Gospel, since the tradition is virtually uncontested in early Christianity.

Luke himself is unique among the writers of the NT. First, he is the only Gentile author to compose a NT book—all others were of Israelite descent. Paul hints at his Gentile identity when he numbers "Luke the beloved physician" among his uncircum-cised companions (Col 4:14). Secondly, Luke is the only evangelist to write a sequel. In addition to his Gospel, he wrote the Acts of the Apostles as the second part of a two-volume work. The Book of Acts picks up where Luke's Gospel narrative ends, showing how the Holy Spirit's work in the life of Jesus now operates in the living community of Christ's mystical body, the Church.

Date
Scholars are divided over when the Gospel of Luke was written. Some advocate an early date in the 60s, while others prefer a later date in the 80s. Assuming Lucan authorship, the weight of the evidence tilts in favor of the earlier date. This is due, in part, to the close connection between Luke's Gospel and its sequel, the Acts of the Apostles (Acts 1:1).
(1)
The Book of Acts ends abruptly with Paul under house arrest in Rome around
A.D.
62, without any hint as to the outcome of his trial or his subsequent activities.
(2)
Although Luke often draws our attention in Acts to Christianity's relationship with imperial Rome, he says nothing about the Roman persecution of Christians in the mid 60s, nor does he mention that Peter and Paul—the leading characters in Acts— were both martyred at this time.
(3)
Neither the Gospel nor the Book of Acts informs us of the complete destruction of Jerusalem by the Roman army in
A.D.
70. Taken together, Luke's silence on these important matters is a strong indication that both his Gospel and the Book of Acts were written in the early 60s, before any of these events had taken place.

Destination
Luke addresses his Gospel to "Theophilus" (1:3), possibly a Roman official who agreed to finance the publication of the work. If this is so, Luke may have intended his Gospel to be circulated and read more widely through the patronage of Theophilus. His larger intended audience probably included Gentile Christians throughout the Mediterranean world, as well as Israelites and Samaritans living among them in the Diaspora. For the sake of Gentile readers, Luke sometimes omits Semitic words, or simply replaces them with their Greek equivalents, to make his story more readable for believers unfamiliar with Aramaic. Yet Luke is also very sophisticated in his use of the OT. Although few direct citations appear in the Gospel, allusions and echoes of the OT abound. This makes it likely, then, that Luke was directing his message not only to the Gentile world, but also to readers long familiar with the Scriptures of Israel.

Structure
Luke's Gospel is beautifully written and logically arranged. He has given us an "orderly account" (1:3) of the full scope of Jesus' earthly life, from the announcement of his birth to his heavenly Ascension. The structure of the Gospel is straightforward and generally follows the similar story line of Matthew and Mark. After opening with a classical
Prologue
(1:1-4), Luke begins his story with the
Infancy Narrative
(1:5-2:52) of the birth of Jesus and his forerunner, John the Baptist. These episodes are filled with joy and hope that Jesus will bring all the promises of Scripture to fulfillment. Most of the Gospel's central section is devoted to the public life of Jesus. After various
Preparations
(3:1-4:13) for ministry, Jesus begins to preach and teach throughout his
Galilean Ministry
(4:14— 9:50), and then embarks upon a long
Journey to Jerusalem
(9:51-19:27), the city where God's redemptive plan is destined to unfold. At last Jesus enters the Holy City in a royal procession at the start of the
Passion Week Narratives
(19:28-23:56). It is during this final and fateful week that Jesus is betrayed, arrested, and crucified by the leaders of Jerusalem in collaboration with Roman authorities. Finally, the Gospel climaxes with the
Resurrection and Ascension
(24:1-53) of Jesus as the victor over sin and death.

Themes
Although Luke displays an interest in many facets of Jesus' life and mission, the one theme that towers above all others is the universal message of salvation. For Luke emphasizes throughout his Gospel that Christ has come to gather all people and nations into the family of God.
(1)
Salvation of Israel.
Luke first anchors his Gospel in the traditions of the OT, portraying Jesus as the Savior of God's Old Covenant people. He shows us, among other things, that Jesus came to initiate the restoration of Israel foretold by the prophets (Is 11:10-12; 49:6; Ezek 39:25-29). He thus depicts Jesus as the royal Messiah who comes in the line and legacy of King David to reunite the scattered tribes of Israel by gathering them into his kingdom (1:33, 68; 22:28-30). This theme stands behind the Gospel's numerous references to "Israel" (1:54, 68, 80; 2:32; 24:21) and the positive light it throws on the descendants of the northern Israelites, the Samaritans (10:33; 17:16; Acts 8:14).
(2)
Salvation of the Nations.
The forgiveness that Jesus extends to Israel also reaches the Gentiles, making the family of the New Covenant international in scope. Simeon calls Jesus "a light for revelation to the Gentiles" (2:32), while John the Baptist uses the words of Isaiah to announce that "all flesh" can now look to Christ for salvation (3:6). It is especially the closing notes of the Gospel that ring out this theme, where Jesus tells the apostles that forgiveness must be carried from Jerusalem "to all nations" (24:47).
(3)
Salvation of the Lowly.
Jesus' message for Israel and the nations is also for the outcasts, the poor, and the disreputable among them. Luke preserves a number of powerful statements about God's concern for the lowly and oppressed (1:52-53; 4:18; 6:20-26; 14:711). Women in particular are showcased throughout this Gospel, despite their otherwise low social standing in antiquity. Luke's portrayal of the Virgin Mary is simply unparalleled in the NT for its beauty and sensitivity (1:26-56; 2:19, 51). Other women, too, play leading roles in the story: Elizabeth (1:39-45), Anna (2:36-38), the widow of Nain (7:11-17), the sinful woman (7:36-50), Mary Magdalene (8:2), Joanna (8:3), Susanna (8:3), Mary and Martha of Bethany (10:38-42), and the woman with a spirit of infirmity (13:10-17). Women also figure in Jesus' parables of the Lost Coin (15:8-10) and the Unrighteous Judge (18:1-8).