Category Archives: S. Kent Brown

Parable of Dives and Lazarus (Luke 16:19–31)

This is extracted from The Testimony of Luke, by S. Kent Brown. It contains the New Rendition, Analysis, and Notes on each verse.

New Rendition

19 “There was a certain rich man, and he was clothed in purple and fine linen and made merry in splendor every day. 20 A certain poor man named Lazarus had been laid at his gates, covered with sores 21 and wanting to be fed from what fell from the rich man’s table. Further, even the dogs, when they came, kept licking his sores. 22 And it came to pass that the poor man died and was carried by the angels into Abraham’s bosom. And the rich man also died and was buried.

23 “And in Hades, when he raised his eyes, being in torment, he saw Abraham from afar and Lazarus in his bosom. 24 And calling out, he said, ‘Father Abraham, have mercy on me and send Lazarus to wet the tip of his finger with water and cool my tongue, because I suffer in this blaze.’ 25 But Abraham said, ‘Son, remember that you received your good things in your life, and likewise Lazarus bad things; but now, here, he is comforted and you suffer. 26 And besides all this, a great chasm has been placed between us and you, so that those who want to cross from here to you cannot, nor from there might they pass over to us.’ Continue reading →

Parable of the Lost Coin (Luke 15:8–10)

This is excerpted from The Testimony of Luke, by S. Kent Brown.

New Rendition

15:8 “Or what woman having ten drachmas, if she should lose one drachma, does not kindle a lamp and sweep the house and search carefully until she finds it? 9 And upon finding it, she calls together her friends and neighbors, saying, ‘Rejoice with me because I have found the drachma which I lost.’ 10 So, I say to you, there will be joy among the angels of God over one sinner who repents.”

Analysis

Continuing a pattern since chapter 13, Luke offers another teaching of the Savior that no other writer preserves, enhancing his record all the more. Continue reading →

Healing the Infirm Woman (Luke 13:10-17)

This is an extracted of The Testimony of Luke, by S. Kent Brown, pages 659-665. It includes the New Rendition, Analysis, and Notes on each verse.

 New Rendition

10 And he was teaching in one of the synagogues on the Sabbath. 11 And behold, there was a woman who had had a spirit of sickness for eighteen years. And she was doubled over and was unable to stand up entirely straight. 12 And seeing her, Jesus called to her and said, “Woman, you are released from your illness.” 13 And he laid his hands on her, and she was immediately made straight and glorified God. 14 But the leader of the synagogue, incensed that Jesus had healed on the Sabbath, answering said to the crowd, “There are six days in which it is permitted to work, so on these you come and be healed, but not on the Sabbath day.” 15 But the Lord answering him said, “Hypocrites, does not each of you on the Sabbath loose his cow or donkey from the manger and lead it away to water it? 16 But this woman, being a daughter of Abraham whom Satan has bound lo these eighteen years, is it not fitting that she be released from this bond on the Sabbath day?” 17 And after he had said these things, all those opposed to him were ashamed, and all the crowd rejoiced because of all the splendid things that happened because of him. Continue reading →

The Women Receive the First Tidings of the Resurrection (Luke 24:1–12)

This section is excerpted from The Testimony of Luke, by S. Kent Brown. It includes an introduction, the New Rendition, notes on each verse, and analysis. (On this section, compare Matt. 28:1–10; Mark 16:1–11; John 20:1–18)

Introduction

The Garden Tomb

Surprised at the empty tomb and at the appearance of two angels, the women of Galilee hastily retreat to bear the news of the Savior’s resurrection to the Apostles; surprised at this news, Peter runs to the tomb to confirm their words; surprised that the stranger does not know of events in Jerusalem, the two disciples traveling to Emmaus share the news of Jesus’ death and receive in turn an eye-opening discourse; surprised at the disappearance of the stranger after breaking bread with him, these same two disciples rapidly return to the capital city to report their experience to the Apostles and others; surprised at the sudden appearance of the Risen Jesus while the two report and the others listen, they all watch in wonder as he eats with them; surprised at his unexpected presence, the gathered disciples listen in rapt silence as he instructs them and then departs. All is packed into one day. Continue reading →

Luke 9:28-36: Transfiguration

This post is excerpted from The Testimony of Luke, by S. Kent Brown, 472-482. For this section, compare Matt. 17:1–9; Mark 9:2–10. Here are the New Rendition, Notes, and Analysis.

New Rendition

28 And it came to pass about eight days after these sayings, after he had taken Peter, John, and James aside, he went up to the mountain to pray. 29 And as he was praying the appearance of his face became different and his clothing became white, flashing like lightning. 30 And behold, two men spoke with him, who were Moses and Elijah, 31 who, appearing in glory, began to speak about his departure, which he was about to fulfill in Jerusalem.

32 And Peter and those with him were overcome with sleep, but when they were awake they beheld his glory and the two men standing with him. 33 And it came to pass as they were leaving him, Peter said to Jesus, “Master, it is good for us to be here. And let us build booths, one for you and one for Moses and one for Elijah,” not knowing what he was saying. Continue reading →

Luke 9:1–6: Sending the Twelve

This post is excerpted from The Testimony of Luke, by S. Kent Brown, pages 443-449. Here are the New Rendition, Notes, and Analysis. For this section, compare Matt. 10:1-15; Mark 6:7-13.

New Rendition

1 And when he had called together the Twelve, he gave them power and authority over all demons and to heal sicknesses. 2 And he sent them out to proclaim the kingdom of God and to heal the sick. 3 And he said to them, “Do not take anything for your journey, neither staff, nor a traveler’s bag, nor bread, nor money. Do not even have two shirts. 4 And whatever house you enter, stay there and leave from there. 5 And whoever does not welcome you, as you are leaving that town, shake the dust from your feet for a testimony against them.” 6 And departing, they traveled through the villages, proclaiming the good news and healing everywhere.

Notes

9:1 called his twelve disciples together: This scene does not frame the formal calling of the Twelve. Jesus calls them earlier (see the Note on 6:13) and then ordains them (see JST 8:1). At their ordination, of course, they receive the Melchizedek Priesthood, the right to serve as the presiding authority in his nascent church (see D&C 107:8, 18–19).[1] This authority, of course, comes by the laying on of hands, a very old practice (see Num. 27:18–23; Deut. 34:9).[2] In this setting, Jesus gives the Twelve their first charge. It is also possible that the Twelve are not all with him at the healing of Jairus’s daughter (see 8:41–42, 49–56) and that therefore he is summoning them to gather.[3]

gave them power and authority: The verb “to give” (Greek didōmi) stands in the past (aorist) tense, pointing to a single act of granting authority, that is, to the ordination of the Twelve under the hands of Jesus himself.[4] The Greek nouns are dynamis and exousia, common terms in Luke’s record to describe divine power and authority (see the Notes on 1:35; 4:6, 14, 36; the Analysis on 4:1–13).[5] Importantly, the Joseph Smith Translation points to events noted in 8:1 as the occasion for featuring the ordination of the Twelve, and possibly others. To what are they ordained on that earlier occasion? Evidently, to the Melchizedek Priesthood. In this latter instance, which is underlined in our current verse, they receive the full authority of the Apostleship (see the Notes on 8:1 and 9:2). Hence, they apparently receive priesthood authority in steps. Their newly received authority is underscored by their complaint about others exercising priesthood powers (see the Notes on 9:49–50). Continue reading →

Luke 6:20-49, The Sermon on the Plain

This post is excerpted from The Testimony of Luke, by S. Kent Brown, pp. 330-54. It begins with an introduction, the New Rendition (a new version of the Greek text by Eric D. Huntsman), a verse-by-verse commentary,  and finally an analysis.

Introduction

The Sermon on the Plain, it seems, is aimed as much at the Twelve as it is at the crowd, plainly setting out the rules for his community. He intends that the Twelve do as he will teach, offering them his guidelines as he and they step off together in their joint efforts to reach the hearts of others in both word and deed (see 6:47-49; also Matt. 5:19-20).

The sermon itself stands as a sleepless sentinel within the recorded words of the Savior, casting its reassuring gaze across his disciples and their lives. Its robust requirements touch much of how people live their lives and interact with others, lifting away the dazzle and heartache of this world and allowing a peek into the life to come. The command to love one’s enemies in imitation of the Father graces the most important part of the sermon (see the Notes on 6:27, 35-36). His command to “do good,” and then his illustrations of what it means to do exactly that, impart an enabling power and dignity into the lives of anyone who will follow this directive (see 6:27-34; the Analysis below). The differences in the content and recoverable setting between this sermon and the Sermon on the Mount point to the distinctiveness of the two sermons rather than to their unity (see the Analysis on 6:20-49 below).

Mediterranean landscape.

New Rendition

20And when he raised his eyes on his disciples, he said,

“Blessed are the poor,

because yours is the kingdom of God.

21Blessed are those who are now hungry,

because you will eat your fill.

Blessed are those who now weep,

for you will laugh. Continue reading →

Luke 4:1-13

Excerpted from The Testimony of Luke, by S. Kent Brown, pp. 221-36, a volume of the BYU New Testament Commentary. The commentary can be purchased at BYU Studies. 

New Rendition

1 And Jesus, full of the Holy Ghost, turned back from the Jordan, and was led in the wilderness by the spirit 2 for forty days to be tempted by the devil. And he ate nothing in those days, and when they were ended, he was hungry.

3 And the devil said to him, “If you are the Son of God, say to this stone that it become bread.” 4 And Jesus replied to him, “It is written that man shall not live by bread alone [but by every word of God].” Continue reading →

Luke 3:16, 17: John the Baptist foretells Jesus’ baptism

Excerpted from The Testimony of Luke, by S. Kent Brown. This excerpt features the verse-by-verse commentary of Luke 3:16, 17. See the book for much additional analysis and the new rendition.

John answered, saying unto them all, I indeed baptize you with water; but one mightier than I cometh, the latchet of whose shoes I am not worthy to unloose: he shall baptize you with the Holy Ghost and with fire: Whose fan is in his hand, and he will throughly purge his floor, and will gather the wheat into his garner; but the chaff he will burn with fire unquenchable.

3:16 John answered: Here John’s response about himself points first to his ministering acts and then to the one who “cometh,” the same order as in John 1:26–27. According to John’s Gospel, the Baptist answers the queries of authorities by saying that he is not the Christ nor Elijah nor “that prophet” (John 1:20–21).

I indeed baptize you with water: Here Luke turns to words of John that he shares with Matthew and Mark, though Matthew adds “unto repentance,” a phrase missing in the records of Mark and Luke (see Matt. 3:11; Mark 1:8). Perhaps Luke means to place emphasis on the difference between the water baptism that the Baptist offers and the Messiah’s baptism “with the Holy Ghost and with fire” that not only comes to one who repents but also purges the person’s sins (see 2 Ne. 31:13–14; 3 Ne. 9:20; 12:2). The phrase “with water” or “in water” represents a dative of instrument.[1]

one mightier: As do Mark and Matthew, Luke acknowledges that John introduces Jesus to his hearers, though Jesus himself does not appear in the story until 3:21. The expression does not seem to preserve a Christian answer to persons who venerate the Baptist as the Messiah.[2]

cometh: The verb (Greek erchomai), though common, seems to allude to that of LXX Malachi 3:1 (“behold, he comes”), which points to the “coming one” who brings both judgment and purifying powers (see 13:35; Acts 13:25; Ps. 118:26; Zech. 9:9; Mal. 3:2–3; Mosiah 3:9; D&C 133:2, 10, 17, 19, 66; JST Matt. 3:38–40).[3] Because the verb appears strategically here, at the beginning of Luke’s narrative, and near its end (see 19:38; 20:16), it forms a possible inclusio that unifies the Gospel account.[4]

the latchet: The Greek word (himas) means “thong” or “strap.” The act of unbinding such a strap is left to slaves.[5] The word draws subtle attention to the connection of Jesus’ sandals and the highway to be built for the coming king.

baptize you with the Holy Ghost: In another allusion to the creation, that of the spirit of God moving “upon the face of the waters” (Gen. 1:2), John ties the actions of Jesus to those of Jehovah in the beginning. In his words to Nicodemus, Jesus speaks of being “born of . . . the Spirit,” an event equivalent to being baptized “with the Holy Ghost” (John 3:5).

with fire: The allusion is both to judgment or punishment and to purifying, aspects that stand together in Malachi’s prophecy about the one who comes “to his temple” (see Mal. 3:1–3). These two functions are also joined in modern scripture (see 1 Ne. 22:17; 2 Ne. 30:10). Moreover, fire is the agent that purges sins: “then cometh a remission of your sins by fire and by the Holy Ghost” (2 Ne. 31:17; see also 2 Ne. 31:13). Further, the clear tie between fire and offering sacrifices on a burning altar is not to be missed. Finally, the fire stands as an agent of testimony, along with the Holy Ghost. In this sense, the promise of fire is fulfilled in the burning hearts of the two disciples on the way to Emmaus, thus forming an inclusio that arcs across Luke’s narrative and brings a unity to all.[6]

3:17 he will throughly purge his floor: Threshing floors in ancient Israel consist of walled areas where the soil is cleared off to expose the smooth limestone crust of the earth. The expression means to “clean thoroughly” and carries the senses (1) that the Messiah will clean the soil from the floor where the grains of wheat will fall to the earth after being threshed and separated from the chaff, and (2) that, because the threshing floor is completely clean, he will be able to retrieve every grain.

the wheat . . . the chaff: A subtle affirmation stands within these terms that the good and the bad grow up together, often inseparable until the judgment (see Matt. 13:24–43).

the chaff he will burn with fire unquenchable: John returns to the image of fire as judgment.

[1] Blass and Debrunner, Greek Grammar, §195.

[2] Marshall, Luke, 145.

[3] BAGD, 310–11; TDNT, 2:666–69.

[4] Bauckham, Jesus and the Eyewitnesses, 124–47, 366–67, 388, 390–93.

[5] BAGD, 376; Marshall, Luke, 146; Fitzmyer, Luke, 1:473.

[6] Bauckham, Jesus and the Eyewitnesses, 124–47, 366–67, 388, 390–93.

BYU NTC Conference Saturday, January 26, 2019

“In the Beginning Were the Words: A Closer Look at Key New Testament Terms”

The BYU New Testament Commentary committee announces that on Saturday, January 26, 2019, they will present a conference at the Gordon B. Hinckley Alumni Center at BYU in Provo, Utah. The conference is free and open to the public and will be held from 9 am until 4 pm. No registration is required. A video will be made of the presentations and posted on this website. Parking is available in the lot across the street to the east.

9:00 Welcome by Virginia Pearce Cowley, conducting the conference.

9:15 Eric D. Huntsman, Disciple — mathētēs (μαθητής) Mathētēs is a word that John appeals to much more often than do the Synoptic Gospels. In particular, I will be stressing how John uses it for a much wider group than the Twelve, and how the different characters represent different walks of faith and different types of discipleship.

9:45 Julie M. Smith, Way — hodos (ὁδός) One of the earliest designations for the community of those who followed Jesus was “The Way.” The Greek word translated as “way,” hodos, exhibits a rich, multi-layered presence in the New Testament. In this presentation, we’ll examine the literal and figurative interplay of this word in order to gain insight into Jesus’ ministry and message.

10:15 John W. Welch, Blessed, Happy — makarios (μακάριος)  Building on the treatment of the adored Beatitudes in chapter 3 of my book titled The Sermon on the Mount in the Light of the Temple (Ashgate, 2009), I shall examine how this term played a perhaps unsung but indispensable role in the Gospel of John, the book of Acts, Paul’s epistles to the Romans, Corinthians, and Galatians, as well as in Revelation and elsewhere.

10:45 Break

11:00 Brent Schmidt, Grace — charis (χάρις) My earlier study of the term grace, published under the title Relational Grace, demonstrated that the original field of meaning was distorted as soon as it fell into the hands of the Christian fathers of the third and fourth centuries AD. Rather than describing a reciprocal relationship between God and believers that was undergirded by covenants, it became “cheap grace” that only depended on a passive, neo-Platonic and mysterious belief.

11:30 Richard D. Draper, Love — agapē (ἀγάπη) Of the words discussed today, the term agapē may be the most important. On it, Jesus affirmed, “hang all the law and the prophets” (Matthew 22:40). In his turn, Paul treated this intriguing term in the moving, beloved hymn to Charity (1 Corinthians 13). We shall probe these sources and more.

12:00 Lunch on your own, available at the Cannon Center at Helaman Halls or the food court at the Wilkinson Student Center

1:00 John Gee, Scribe — grammateus (γραμμματεύς) Scribes were one of the major groups opposing Jesus during his mortal ministry. Unlike the Pharisees, however, the dogmas that they held are not clearly defined. We will explore who the scribes were and why they hated Jesus.

1:30 Michael D. Rhodes, Mystery — mystērion (μυστήριον)  A word that is found 28 times in the New Testament, the overall general sense is “secret knowledge revealed by God.” The term  mystērion occurs in a single significant setting in the synoptic Gospels when Christ explains to his disciples why he taught in parables. The remaining 25 occurrences are in the book of Revelation and the writings of Paul. I will examine the various nuanced meanings found in all 28 cases.

2:00 Brent Schmidt, Faith — pistis (πίστις) The earliest occurrences of the word “faith” embrace meanings such as knowledge, faithfulness, trust, and loyalty to covenants, all concepts that involve action on the part of the possessor. But in the third century AD, all this changed. From that point on, faith was seen as an inner, passive acceptance of whatever the early church taught termed “the Rule of Faith,” which later became the authoritative and solitary sola fide. This topic will be presented in detail in a forthcoming publication.

2:30 Break

2:45 Kent Brown, Inheritance: Who Owns All That Land? — klēronomia (κληρονομία)  One of the most important terms in scripture that dates from Abraham’s era, the word “inheritance” and associated terms underwent an important change in New Testament times, moving from a transfer of real estate and other property to the reception of a spiritual home in heaven.

3:15 Panel discussion on Mark’s Gospel and Julie M. Smith’s new commentary. Panelists are today’s presenters joined by Tom Roberts.

4:00 Closing