Leaven Leaven

Volume 2 Issue 2 Ministry of Consolation Article 5

1-1-1992

The Comforter Has Come: Consolation in Luke/Acts The Comforter Has Come: Consolation in Luke/Acts

John O. York john.york@lipscomb.edu

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Recommended Citation Recommended Citation York, John O. (1992) "The Comforter Has Come: Consolation in Luke/Acts," Leaven: Vol. 2 : Iss. 2 , Article 5. Available at: https://digitalcommons.pepperdine.edu/leaven/vol2/iss2/5

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Ministry of Consolation 13

The ComforterHas Come

Consolation in Luke/Acts

Theory and practice rarely seem so far re-moved from each other as when we find ourselvestrying to help others deal with grief or crisis -- eitherphysical or spiritual -- in life. No matter how manybooks one reads on pastoral care, it is still differentactually being at the bedside of the person who issick or dying, or looking into the face of those griev-ing the death ofa loved one. The theoretical gets lostin the reality of people's pain as one seeks to offerhelp and hope in difficult circumstances. What doyou say to a family whose son orbrother is dying withAIDS, and they are terrorized by what may happenif "the church" finds out? What do you say to theperson sitting in sullen silence in your office whenshe finally blurts out, "DoesGod really forgive? Doesthe church really forgive?" From where will thewords of consolation come for the young couplewhose six week old daughter has just died? Youknow that all of these people have spent their livesin a church setting, but that fact seems hollow in themidst oftheir respective crises. It is good I suppose,that physical presence alone speaks louder than

John York. is Pulpit Minister for the WesternHills Church of Christ, Temple. Texas.

by John O. York

words at times. But there is always the felt need tobring words of consolation that communicate thelove and compassion and comfort ofGod to sufferingpeople.

The search for passages ofhope and/or wordsof comfort from scripture rarely takes one to Luke-Acts. Weare more inclined to examine Paul andJohn and the Psalms when searching for a divineword of comfort, and for good reason: Paul's lettersspeak often ofthe consolation and hope that come tothe sufferer through the grace of God and the prom-ised resurrection. The same could be said of Psalmsand of John, both in the Gospel and in Revelation.

But while the precise words of consolation!comfort may not appear in Luke's writings, the truecontent of Christian consolation is carried in thenarrative of this theological history. As one beginsto read Luke's story, it is the narrative as a whole,not just individual words or scenes that bring amessage of consolation. Through the birth narra-tive, the ministry of Jesus, the passion narrative,and the ongoing work ofthe resurrected Lord throughthe church by the Holy Spirit in Acts, Luke offers hisreaders consolation and hope. Those in need ofcomfort receive it through the coming of Messiah;conversely, those who are self-assured and self-satisfied experience desolation and emptiness.

Advent as ConsolationJRedemption

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On the surface, the first two chapters ofLuke recount the parallel birth stories of John andJesus. As the story is told, John is great but Jesus isgreater. John's mother is old and barren; Jesus'

Luke's story presents Jesusbeing constantly involved inbringing honor or salvation(a word often used in the con-text of physical healing aswell as spiritual healing inLuke) to those disenfran-chised from social or reli-gious community

mother is a young virgin. John is full of the HolySpirit from his mother's womb, but Jesus is con-ceived by the Holy Spirit. John is the prophet ofthemost high who will go before the Lord to prepare hisways (1:76); Jesus is the child born in the city ofDavid-a savior, Christ the Lord (2:12). AlthoughJesus is not revealed as "the consolation of Israel"until his presentation in the Temple (2:25ff.), theexperience of consolation comes to both Elizabethand Mary in their pregnancies. Elizabeth, havingendured the female shame of barrenness all of hermarried life, understands that the Lord ''lookedfavorably on me and took away the disgrace I haveendured among my people" (1:25). Mary sings oftheway in which God has "looked with favor on thelowliness of his slave-girl. All generations will callme blessed; for the Mighty one has done great thingsfor me, and holy is his name" (1:48-49). The core ofMary's Song then describes in an anticipatory visionthe salvation (consolation) coming to some and thedestruction coming to others through the birth ofthis child: "He has shown strength with his arm; hehas scattered the proud in the thoughts of theirhearts. He has brought down the powerful fromtheir thrones, and lifted up the lowly; he has filledthe hungry with good things, and sent the rich awayempty" (1:51-53). Salvation/consolation comes tothose who previously were "have-riots" in the world;conversely, the proud, powerful, and rich experiencethe opposite downfall and destruction (this messageis reiterated in the beatitudes and woes in 6:20-26).

When the childJesus isbrought to the templeto be dedicated as a first-born son to the Lord, the old

man Simeon and the old woman Anna give voice towhat is implicit to this point in the story, namely thesavior/redeemer (1:68; 2:11) of Israel is also theconsolation of Israel. Simeon has been waiting forthe "consolation iporahlesinv ofIsrael" (2:25) and isready to die after he has seen the child. Anna praisesGod and speaks about the child to "all who arelooking for the redemption of Jerusalem" (2:38).Simeon also reveals that the salvation broughtthrough the child reaches beyond those ofIsrael toinclude all peoples ("a light for revelation to theGentiles"). At the same time, Simeon reminds thechild's parents that "this child is set for the risingand falling of many in Israel." Not all will findredemption and consolation through his presence.

Consolation in the Ministry of JesusOnly Luke uses Jesus' return to Nazareth as

the inaugural sermon for his earthly ministry. Theentire scene is a prophetic forecast of the rest ofJesus' life on earth. The initial acceptance, followedby angered rejection and even an attempt to killJesus, foreshadows the ultimate outcome of hisearthly mission. The reading Jesus selects fromIsaiah 61 is programmatic for his teaching andhealing ministry.s The rest of the story in Lukefleshes out the self-understanding that Jesus is theanointed of God, sent to proclaim good news to thepoor, release to the captives, recovery of sight to theblind, and freedom to the oppressed. All of thosementioned-the poor, captives, blind, oppressed-are the misfits and outcasts of society. In a socialsetting in which the values ofhonor and shame werecritical for personal identity and place in society andcornmunity.S Jesus came to restore honor andidentity. To those in greatest need, he offereddeliverance.

The rest ofLuke's story presentsJ esus beingconstantly involved in bringing honor or salvation (aword often used in the context ofphysical healing aswell as spiritual healing in Luke)+ to those disen-franchised from social or religious community. Re-peatedly Jesus is embroiled in controversy with thereligious leaders because he eats and drinks withtax collectors and sinners (5:27ff.; 15:2; 19:7). Jesusunderstands that he is a physician to the sick, notthe healthy;his ministry is not a call to the righteousbut to sinners. In chapter six, the poor are declaredblessed recipients of the Kingdom, while woe ispronounced upon the rich who already have theirconsolation (6:20,24). Likewise, those who mourn,the hungry, and the despised are blessed; woe ispronounced upon the laughing, the full, and thosewell spoken of in the community.

In chapter seven, Jesus heals the servant of

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a Gentile centurion, and then raises to life the deadson of a widow. The former sign affirms acceptancefor a faithful Gentile; the latter restores an other-wise societal outcast widow to community by restor-ing her family. Jesus then confirms to John's disciplesthat he is "the one who is to come" by reciting a listof wonders he performed: "the blind receive theirsight, the lame walk, lepers are cleansed, and thedeafhear, the dead are raised up, and the poor havegood news preached to them" (7:22). The finalepisode of chapter seven encapsulates the two reac-tions to Jesus (i.e., the outcast versus the self-righteous insider [7:36-50]). The host ofthe dinner,a Pharisee, is contrasted with the prostitute-awoman of the city. The story ends with the outcastwoman being commended for her activity as a truehostess to Jesus, and her receiving forgiveness andsalvation (vv. 48, 50). Simon the Pharisee, on theother hand, is publicly disgraced and proven faith-less.

The contrast between the shamed of societyand the self-assured, self-righteous of society isrepeated several times in the travel narrative ofLuke (9:51-19:27). In each case, the former group isgiven honor and identity by Jesus; the latter groupis shamed and either rejects or is rejected by Jesus.The neighborliness of the outcast Samaritan iscontrasted with the unconcern of the lawyer andwith the priest and Levite whopassby(10:25-32). Inchapter fourteen, those seeking the "first seats" atdinner are told to choose the last seats because"everyone who humbles himself will be exalted;everyone who exalts himself will be humbled" (14:1-11). More importantly, Jesus tells the hosts (14:12-14)to stop inviting the honorable ofsociety-friends,brothers, kinsmen, rich neighbors-and instead in-vite the outcasts who cannot reciprocate-the poor,the maimed, the lame, the blind (those Jesus cameto minister to, 4:16ff., 7:22f.). The parable of thebanquet then reiterates the consolation ofthose whoenter into the banquet versus the shame of thosewho refused the invitation (14:15-24). In chapterfifteen, the contrast between "lost" and "found" (bothwords are used eight times in the chapter) culminateswith the prodigal son dining at the banquet whilethe elder brother refuses the invitation to enter in.The son who wanted to be a slave enjoys sonship; theson who retained his birthright acts like a slave. Inchapter sixteen, the earthly status of the beggarLazarus is first contrasted with that ofthe rich man,then completely reversed in the afterlife. In chaptereigh teen, the tax collector who prays for mercy goeshome justified; the self-righteous Pharisee's prayerapparently is not heard.

In the midst of these stories, there are nu-

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merous instances of Jesus' healing those with vari-ous physical maladies, ranging from demon posses-sion to leprosy, hemorrhages, and blindness.f Whilethe word "consolation" is never used, Jesus' missionclearly is to bring salvation in all its forms-spiri-tual, social, physical-to those in need of a savior. InLuke's presentation of the gospel story, one cannotseparate social and physical circumstances fromspiritual need and understanding. Just as surely asJesus can declare "the kingdom is in your midst"(17:21), so can "the consolation of Israel" be givenconcreteness in the lives of those who accept Jesusand his message.

The Consolation and Comfort of theCross

From a Pauline perspective, the cross event-Jesus' death, burial, and resurrection-is ofprimaryimportance in humanity's receiving the grace ofGod

While Luke's theology clearlyis more interested in the ex-altedLord than in the suffer-ing Messiah, the sacrificialnature of the cross event isstill pivotal to understand-ing how Jesus is ultimatelythe consolation of Israel

and ultimate consolation/salvation. Commentatorson Luke-Acts have noted, however, that Luke giveslittle attention to the suffering servant, dying Mes-siah motif and is more interested in the resurrectedLord-a "theology of glory." While Luke's theologyclearly is more interested in the exalted Lord than inthe suffering Messiah, the sacrificial nature of thecross event is still pivotal to understanding howJesus is ultimately the consolation of'Israel. Like hiscounterparts Matthew and Mark, Luke presentsthree passion predictions by Jesus, all parallel tothose found in Matthew and Mark (9:18-22; 9:43b-45; 18:31-34). The second of these predictions isshortened simply to "the Son of man is to be deliv-ered into the hands ofmen." But Luke then includesa fourth reference when talking about the day oftheSon of man (17:22-37) which states, "But first hemust suffer many things and be rejected by thisgeneration."

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The suffering of Christ and the sacrificialnature of the cross is evident as well in the LastSupper scene. Contemporary churches often avoidthe public reading ofthis event from Luke because ofthe anomaly of the extra cup and the sequence ofdrinking, eating, and drinking (22:17-20). To readthe passage with understanding would require someexplanation of the passover meal. But that is pre-cisely what Luke wants his readers to do-reflect onthe passover meal and contrast it with the newpassover meal. Literarily, the scene is not drink, eat,drink, but eat and drink, eat and drink. First, Lukestates thatJesusearnestly desired to eat the passovermeal before he "suffered" (pathein-the aorist in-finitive form of pascho, from which we derive the"passion" ofJesus). Jesus will not eat again until allis fulfilled in the kingdom of God (22:16). Thencomes the cup, and he declares, in parallel form, thathe will not drink again until the kingdom of Godcomes (22:18). Both eating and drinking of thepassover look forward to the kingdom of God. Thenhe institutes the new meal, eating and drinking ofthebread and cup-his body given for them and the newcovenant in his blood. What is important for Luke isthat Jesus presents himself as the new passoverlamb who indeed will bring redemption to Israel.

The Emmaeus Road incident clarifies thispoint (24:13-35). Jesus walks along unrecognized bytwo men who tell him all about the man, Jesus,whom they thought was the prophet sent to redeemIsrael (24:21; cf.Simeon and Anna, 2:25, 38). Insteadthe Jewish leaders had condemned him to death andcrucified him. Even amidst reports by some that onthis third day since his death he was raised to lifeagain and after Jesus himself testified to his ownidentity from the scriptures, these men do not rec-ognize Jesus. Only after he sits at table and takesbread and blesses it and breaks it and gives it to them(the same sequence and wording used in 22:19) dothey recognize him for who he is. They then go toJerusalem to tell others how "he was made known tothem in the breaking of bread" (24:35).

''Thus it is written," the resurrected Jesussays to his disciples, "that the Christ should sufferand on the third day rise from the dead, and thatrepentance and forgiveness ofsins shouldbe preachedto all nations, beginning from Jerusalem" (24:46-47).The suffering Messiah is now the resurrected Lord,and he goes on to recite the mission ofhis followers.Itis a continuation ofhis own mission, not to "call therighteous, but sinners to repentance." Repentanceand forgiveness of sins are to be preached to allnations. Simeon knew that when he had seen theconsolation oflsrael, he also had seen the salvationGod had "prepared in the presence of all peoples, a

light for revelation to the Gentiles, and for glory tothy people Israel" (2:30-32). When these men hadreceived power from on high (24:49), their missionwould begin.

The Church as Bearer of ConsolationIt is clear from the opening words of Acts

that not only is this a continuation of the firstvolume, it is the continuing story ofthe ministry ofJesus 0:1-3). The on-going work of Jesus is to becarried forth by the Holy Spirit-empowered follow-ers of Jesus. Their mission is set forth by theresurrected Jesus in 1:8: "You shall receive powerwhen the Holy Spirit has come upon you; and youshall be my witnesses in Jerusalem and in all Judeaand Samaria and to the end of the earth." Much hasbeen written about this verse as an outline of themissionary activity recorded in Acts. Perhaps moreshould be said about their empowermen t and minis-try as witnesses. The acts of the Apostles are theacts of the Holy Spirit, not just in the lives of thetwelve but in the life of the community. Proclama-tion almost always follows a reference to being filledwith the Holy Spirit. With the exception of obviousaberrant behavior (Ananias and Sapphira, Simonthe sorcerer), the life ofthe community of believersis a communal existence in which there is no moretalk about rich and poor, societal outcasts, sinnersand (self) righteous (cf, the summaries in 2:42-47;4:32-37).Asthe narrative unfolds, hearingprogressesfrom the Jews to the Samaritans and then to theGentiles, with a concurrent rejection taking placeamong the Jews. The volume, therefore, ends withthe outcast Gentiles being the new primary recipi-ents of the message and with Isaiah's propheticvision of those "not seeing or hearing" being an-nounced against the disbelieving Jews.

The most notable early disciple mentionedwho was not one of the twelve is a man namedJoseph. His name is changed to Barnabas, a namethat we are told means "son of encouragement"(parakleseos-cf. Luke 2:25) or "son ofconsolation."Barnabas, of course, appears at crucial junctures inthe story. When no one else will accept the convertedSaul in Jerusalem, Barnabas becomes his advocatebefore the apostles (9:26ff.). When Gentiles areconverted in Antioch, the Jerusalem church sendsBarnabas, who, when he "saw the grace of Ckld,hewas glad; and he exhorted them all to remain faith-ful to the Lord with steadfast purpose; for he was agoodman, full ofthe Holy Spirit and offaith" (11:23-24). Barnabas then goes on to retrieve Saul fromTarsus, and the two of them become emissaries forthe Antioch church and then missionaries to theGentile world. Itis this "son ofconsolation" who soon

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takes a back-seat to Sau1/Paul in their travels. It isBarnabas who believes in his nephew enough towant to take him on a missionary trip a second timewhen Paul refuses (15:36-41).

As the individual embodiment of consola-tion in Acts, Barnabas does not bring simply wordsofhope and comfort to a funeral or a hospital. He is"a good man, full ofthe Holy Spirit and faith," whobrings to the church and to the world the witness ofMessiah, the message ofrepentance and forgivenessof sins which-just as Jesus did in his ministry-brings honor and identity and spiritual blessing tothose lives he touches. The reference to his being"full ofthe Holy Spirit" is a reminder that in the lifeofthe church, the Holy Spirit is the ultimate sourceofcomfort. The concluding summary in chapter ninestates, "So the church throughout all Judea andGalilee and Samaria had peace and was built up;and walking in the fear ofthe Lord and in the comfort(paraklesei) of the Holy Spirit it was multiplied" (v.31).

ConclusionLuke's audience in the latter part ofthe first

century probably would not have considered themessage of Luke and Acts as an overt word ofcomfort and consolation any more than we do today.Yet, the message certainly would have been a pow-erful witness to their identity as people called tofaith in the crucified and resurrected Lord. Thechallenge of the Gospel and Acts was for the audi-ence to be among those capable of hearing andreceiving the salvation/consolation offered by Jesusand to manifest abundantly that consolation to oneanother by the presence of the Holy Spirit in theirlives. This faith was not just another religion, but acomplete identity, and the people most in danger ofmissing salvation were always those whose source ofidentity or comfort and consolation came throughself-generated means (e.g. wealth, institutional re-ligion, self-righteousness, political position).

The message for today is no different. Cer-tainly, our substitute sources for identity and com-fort/consolation may seem to us more enticing butonly because they are part of our culture and timeperiod. We tend to have very compartmentalizedviews of our own reality. Church is often viewed as

Ministry of Consolation 17

a part ofthe balanced life, something that must fit inalongside work and family and recreation, ratherthan a communal center for learning about who weare as God's people. Thus, spiritual consolation andcomfort have their appropriate moments--the fu-neral or the hospital. Yet, it is in the discomfort ofthe funeral home or the hospital room that we finda clue to the poverty or richness of our understand-ingof consolation asJ esus understood and manifestedit.

In the narrative ofLuke-Acts, consolation isan underlying assumption of Christian existence.Consolation is not a word to be studied. Rather, it isa fundamental reality related to all aspects of theChristian life, a community life that cannot be sepa-rated from family life or business life. The source ofall consolation is God whose decisive act of consola-tion was the manifestation of his presence on earthin Jesus. Jesus' birth announced the salvation/consolation of all peoples; his ministry brought sal-vation/consolation to individual lives, not just witha promise about other-worldly existence, but withsubstantive changes ofidentity and circumstance inthe present; his death was sacrificial, bringing aboutthe redemption of all who believe in him. Thechurch, as the ongoing presence of Christ throughthe Holy Spirit, is presented as the community thatsustains those who believe and bears witness to theresurrected Lord in the world around her. Consola-tion is rooted in the cross event but is given form andsubstance by the presence of the Holy Spirit inbelieving individuals like Barnabas who offer accep-tance and forgiveness as Jesus did. Jesus is the"consolation ofIsrael." We, as Christ's Holy Spirit-empowered body, are to be and bring that consola-tion to one another and to the world.

There is, indeed, tremendous importance insimple being at the side of that young couplemourning the loss oftheir daughter. For the familiesand individuals dealing with AIDS, today's versionof leprosy, we as the body of Christ must give thecompassionate touch and assurance that they areloved. As the forgiven church, we must be a peopleand a place where the hurting person can findhealing, and forgiveness rather than guilt and con-demnation. The Comforter Has Come, and he an-nounces his presence today through us!

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