A Layman's Commentary on the Gospel of Luke - Lesson III Intro by T.O.D. Johnston
Luke 3:21-4:1-13.
Jesus had become by this time, a mature man, well-prepared physically and spiritually. It is time for the beginning of His public ministry. First he goes to John to be baptized by him. The three other Gospels give more detail of this event. Luke only includes what God did and said after the baptism itself. He is concerned about what God revealed about Jesus at the beginning of his public appearance.
3:21. Those of the Jewish people who had turned to God are not numbered, but a great many had by this time come to John. It was then that Jesus went and was baptized by John. By His submitting to this rite, the Sinless One took the sin of mankind upon Himself. He offers Himself as the Substitute, to be identified with and represent the sinful race of man. This was the outward and public sign that He accepted His work of redemption which began here and which was not to be completed until His suffering and death.
Jesus was praying in communion with God, when the heaven opened - a brief window to the majesty and glory of the father and Jesus. Jesus and also John (read John 1:32) saw the Holy Spirit descending from heaven in the form of a dove - a symbol of purity, innocence, beauty, and peace. This means Jesus was henceforth completely equipped to fulfill the role of Messiah and Redeemer - openly shown in public as a further sign of His designation as the Christ of God. His eternal Son-ship is further confirmed by a voice from heaven saying, "Thou art my beloved Son, in whom I am well pleased."
Verse 22. "in Thee I am well pleased" - in reference to everything Jesus had done up to this time - all within God's will. Now He was especially in God's will by submitting to baptism - officially and publicly taking on the work of redemption, ultimately leading to the Cross. In Christ Jesus, heaven has been opened to us, and the way prepared. We have been redeemed and become God's children by that Redemption.
Verses 23-38 - The Genealogical Table of Jesus. Having shown the background of Jesus and beginning of His public ministry, Luke chose to place the genealogical table here.
Verse 23. He mentions the age of Jesus (the only one to do so) as about 30 years old. Genealogical tables had been compiled and updated for many centuries. Public registers were kept, and many families also did.
Luke obtained a copy of the genealogical table of Mary's father Heli. Since it was not customary to insert the name of a woman in such a list he added (as was supposed) the son of Joseph - in Luke 1 & 2 he has recorded that Jesus was solely the son of Mary. In Matthew we find the family tree of Joseph who was legally Jesus' father (though only stepfather, actually). This table is quite different from Luke's. Yet, it clearly establishes Davidic descent legally.
As Luke had been writing for Romans and Greeks, Jesus' Davidic descent was not essential. Luke wanted to show Jesus' actual human descent through David, Abraham, to Adam the son of God. That Mary was a descendant of David was never disputed during the early centuries.
Verses 24-38. By going all the way back to Adam, Luke shows Jesus' ancestry not only from the Jewish line to Abraham, but before the existence of that line. He shows the family tree of all mankind which began with Adam - the son of God in that he was created by God as a mature man. Jesus becomes the second Adam - born of woman but conceived by the Holy Spirit. Many books have been written that go into the details of these lists identifying as many of the unfamiliar names and their places on the lists.
The above lesson was excerpted from the author's online Holy Bible Commentaries. He enjoys spending his time at his art studio on 118 Sauls St., Lake City, South Carolina.
Article Source: http://www.articlerich.com
Saturday, February 10, 2007
A Layman's Commentary on the Gospel of Luke - Lesson II Intro
A Layman's Commentary on the Gospel of Luke - Lesson II Intro by T.O.D. Johnston
Luke 3:1-20 - Preaching of John the Baptist.
As Luke prepares to tell us about the public ministry of Jesus, he gives us a brief account of the public ministry of John, who served to prepare the way for Jesus. He therefore gives only a general outline of John's ministry as the forerunner of the Saviour.
Verses 1, 2. Luke gives us some historical indicators to record the time. Jesus began his ministry about 6 months later. John was told by God to begin in the 15th year of Tiberius - best reckoning that to be 27 A.D. He also mentions that Pilate was procurator of Judea, Herod tetrarch of Galilee, Herod's brother Philip the tetrarch of Iturea and Trachonitis, and Lysanias of Abilene.
Approximate dates: Pilate ruled 26 A.D. - 36 A.D., Herod 4 B.C. - 39 A.D., Philip from 4 B.C. - 34 A.D. Lysanias is not known. Luke then mentions the high priesthood - listing 2 names. Annas had been high priest from 6 - 15 A.D. when he was fired by the Roman governor. His son-in-law Caiaphas became high priest but Annas kept a large amount of influence - thus listing these two together showed the actual state of affairs.
Besides the time setting as 27 A.D. - listing all these important people gives a rather dark picture of the situation politically as well as religiously when John and then Jesus began their respective ministries. Much cruelty and corruption was part of Roman rule throughout the empire. The Holy Land was arbitrarily divided up and rulers appointed - most of whom were unscrupulous and immoral. In the religious life Rome had major influence by appointing, then deposing the high priests, if they displeased Roman authority. It was then that God gave word to John to begin.
Verse 3. After over 400 years without a prophet in Israel, John was called. Because part of his mandate was baptism - he was to be near water and most likely was on the banks of the river Jordan in the vicinity of Jericho. He preached the baptism of repentance for remission of sins. He called the people to repent. Those who confessed and desired to change their life were assured that God granted a pardon to them. Baptism was the public sign and seal of that pardon. Baptism is the symbol of the washing away of guilt through forgiveness.
In the past, only the non-Jew was baptized when accepted into the Jewish faith. To baptize those born Jewish was new - thus John became known by this right as "The Baptist". This also suggested that just being born as one of the chosen people was not enough - this was part of John's message.
Verses 4-6. The ministry of John fulfilled prophecy of the Old Testament especially Isaiah. John is the voice calling the people to prepare for the coming of God's Savior. The focus and desires of the people need to change in order to be ready and able to accept the redemption that Jesus was to bring. The crooked selfish ways must be left behind and the straight path followed. The path of righteousness to God leads to salvation.
This was absolutely necessary because the people were spiritually and morally bankrupt. Also John had to reshape their beliefs about the Messiah. Most Jews of those times looked for a Messiah to be political, to deliver them from the oppression of the Roman Empire. John had to convince them that their greatest need was not a political solution, but a personal and spiritual deliverance from their own sinfulness. John had to show that this need would be met by God's true Messiah; this was His true mission. The people must be ready and expect Him. Everything prepared - He will surely come and all will see Him. All will make a decision. Not all will accept Him - but there is no middle ground. Those that are prepared He will redeem. Those that aren't are doomed.
The above lesson was excerpted from the author's online Holy Bible Commentaries. He now enjoys spending his time at his art studio on 118 Sauls St., Lake City, South Carolina.
Article Source: http://www.articlerich.com
Luke 3:1-20 - Preaching of John the Baptist.
As Luke prepares to tell us about the public ministry of Jesus, he gives us a brief account of the public ministry of John, who served to prepare the way for Jesus. He therefore gives only a general outline of John's ministry as the forerunner of the Saviour.
Verses 1, 2. Luke gives us some historical indicators to record the time. Jesus began his ministry about 6 months later. John was told by God to begin in the 15th year of Tiberius - best reckoning that to be 27 A.D. He also mentions that Pilate was procurator of Judea, Herod tetrarch of Galilee, Herod's brother Philip the tetrarch of Iturea and Trachonitis, and Lysanias of Abilene.
Approximate dates: Pilate ruled 26 A.D. - 36 A.D., Herod 4 B.C. - 39 A.D., Philip from 4 B.C. - 34 A.D. Lysanias is not known. Luke then mentions the high priesthood - listing 2 names. Annas had been high priest from 6 - 15 A.D. when he was fired by the Roman governor. His son-in-law Caiaphas became high priest but Annas kept a large amount of influence - thus listing these two together showed the actual state of affairs.
Besides the time setting as 27 A.D. - listing all these important people gives a rather dark picture of the situation politically as well as religiously when John and then Jesus began their respective ministries. Much cruelty and corruption was part of Roman rule throughout the empire. The Holy Land was arbitrarily divided up and rulers appointed - most of whom were unscrupulous and immoral. In the religious life Rome had major influence by appointing, then deposing the high priests, if they displeased Roman authority. It was then that God gave word to John to begin.
Verse 3. After over 400 years without a prophet in Israel, John was called. Because part of his mandate was baptism - he was to be near water and most likely was on the banks of the river Jordan in the vicinity of Jericho. He preached the baptism of repentance for remission of sins. He called the people to repent. Those who confessed and desired to change their life were assured that God granted a pardon to them. Baptism was the public sign and seal of that pardon. Baptism is the symbol of the washing away of guilt through forgiveness.
In the past, only the non-Jew was baptized when accepted into the Jewish faith. To baptize those born Jewish was new - thus John became known by this right as "The Baptist". This also suggested that just being born as one of the chosen people was not enough - this was part of John's message.
Verses 4-6. The ministry of John fulfilled prophecy of the Old Testament especially Isaiah. John is the voice calling the people to prepare for the coming of God's Savior. The focus and desires of the people need to change in order to be ready and able to accept the redemption that Jesus was to bring. The crooked selfish ways must be left behind and the straight path followed. The path of righteousness to God leads to salvation.
This was absolutely necessary because the people were spiritually and morally bankrupt. Also John had to reshape their beliefs about the Messiah. Most Jews of those times looked for a Messiah to be political, to deliver them from the oppression of the Roman Empire. John had to convince them that their greatest need was not a political solution, but a personal and spiritual deliverance from their own sinfulness. John had to show that this need would be met by God's true Messiah; this was His true mission. The people must be ready and expect Him. Everything prepared - He will surely come and all will see Him. All will make a decision. Not all will accept Him - but there is no middle ground. Those that are prepared He will redeem. Those that aren't are doomed.
The above lesson was excerpted from the author's online Holy Bible Commentaries. He now enjoys spending his time at his art studio on 118 Sauls St., Lake City, South Carolina.
Article Source: http://www.articlerich.com
Thursday, February 8, 2007
A Layman's Commentary on the Gospel of Luke - Lesson I Intro
A Layman's Commentary on the Gospel of Luke - Lesson I Intro by T.O.D. Johnston
Preface 1:1-4 - Luke's Preface.
Only Luke addresses his readers and relates his reason for writing. This is a style of classical Greek historians and medical writers. His purpose is to record the Gospel story.
Up to this time the spoken word of the Apostles and other eyewitnesses was the method of delivering the Gospel message to the Church. As the church reached further distances and as those original witnesses died there became an ever increasing need for the essential and complete Gospel record to be written and circulated. Luke perceived this need. He refers to the fact that others had already set forth such a record. He indicates, however, that he sees a need for a specific record of events that those already written did not fulfill.
It is generally accepted that Mark was one of these writers. Luke emphasized that all the writings were based upon accounts related by eyewitnesses, specifically the Apostles. Thus these records are not fables or ritualistic traditions, but the authoritative information of observed fact. Mark is credited as recording the message that Peter taught and preached. Luke, as a companion of Paul had ample opportunities to interview those that were eyewitnesses of the life and ministry of Jesus, both in Jerusalem and in other locations.
Verse 3. He states that he has gotten the information from the beginning of the life of Jesus, as well as the promise of the Forerunner, John the Baptist. Luke reports that he looked at all available information to be certain that what he recorded here would be as complete and detailed as necessary. We must assume that, under the guidance of the Holy Spirit, he wrote the most important and necessary data to record the words and events of the Gospel narrative.
He also set his task to relating these events in chronological order. Of the four Gospels, Luke's is the most comprehensive. It includes many things not mentioned in the others.
Luke addressed himself to Theophilus, otherwise unknown, but a 'most excellent' person, most likely of high official rank, in the Roman Empire. Since 'Theophilus' means 'dear to God', some have suggested that this was a pseudonym given to a convert to Christianity. It was a not uncommon practice of the time to dedicate a writing to a specific person, and plan it for a wider circulation of readers.
Verse 4. Luke stresses the need for Theophilus (and other readers) to have a complete account of what they have already been taught in part to firmly ground their faith.
In the original Greek, these 4 verses are written in one sentence. In the rest of his writing he follows the pattern of Hebraizing style of the Greek translation of the Old Testament, both Aramaic idiom, and colloquial style of the time. His object was clear commmunication, not classical or ornate skillful language. He did not want to distract the reader from the message.
The uniqueness of Christianity is the recording over many centuries of how God has dealt with man both prophetically, and practically. In the Old Testament, this is shown through the whole sacrificial system, especially the Passover and the Day of Atonement. This was to prepare them for the coming of Jesus. This redemption was completed in and through the Incarnation and finished work of Jesus the Christ. In other words, it tells how God, through His mercy and grace, made a way to save the lost. Luke justly emphasizes the trustworthiness of his Gospel narrative.
The author taught from the Gospel of Luke at Paran Baptist Church on Highway 341 / Johnsonville Hwy in Lake City, South Carolina. Read more from the above lesson at T.O.D.'s Online Bible Commentaries.
Article Source: http://www.articlerich.com
Preface 1:1-4 - Luke's Preface.
Only Luke addresses his readers and relates his reason for writing. This is a style of classical Greek historians and medical writers. His purpose is to record the Gospel story.
Up to this time the spoken word of the Apostles and other eyewitnesses was the method of delivering the Gospel message to the Church. As the church reached further distances and as those original witnesses died there became an ever increasing need for the essential and complete Gospel record to be written and circulated. Luke perceived this need. He refers to the fact that others had already set forth such a record. He indicates, however, that he sees a need for a specific record of events that those already written did not fulfill.
It is generally accepted that Mark was one of these writers. Luke emphasized that all the writings were based upon accounts related by eyewitnesses, specifically the Apostles. Thus these records are not fables or ritualistic traditions, but the authoritative information of observed fact. Mark is credited as recording the message that Peter taught and preached. Luke, as a companion of Paul had ample opportunities to interview those that were eyewitnesses of the life and ministry of Jesus, both in Jerusalem and in other locations.
Verse 3. He states that he has gotten the information from the beginning of the life of Jesus, as well as the promise of the Forerunner, John the Baptist. Luke reports that he looked at all available information to be certain that what he recorded here would be as complete and detailed as necessary. We must assume that, under the guidance of the Holy Spirit, he wrote the most important and necessary data to record the words and events of the Gospel narrative.
He also set his task to relating these events in chronological order. Of the four Gospels, Luke's is the most comprehensive. It includes many things not mentioned in the others.
Luke addressed himself to Theophilus, otherwise unknown, but a 'most excellent' person, most likely of high official rank, in the Roman Empire. Since 'Theophilus' means 'dear to God', some have suggested that this was a pseudonym given to a convert to Christianity. It was a not uncommon practice of the time to dedicate a writing to a specific person, and plan it for a wider circulation of readers.
Verse 4. Luke stresses the need for Theophilus (and other readers) to have a complete account of what they have already been taught in part to firmly ground their faith.
In the original Greek, these 4 verses are written in one sentence. In the rest of his writing he follows the pattern of Hebraizing style of the Greek translation of the Old Testament, both Aramaic idiom, and colloquial style of the time. His object was clear commmunication, not classical or ornate skillful language. He did not want to distract the reader from the message.
The uniqueness of Christianity is the recording over many centuries of how God has dealt with man both prophetically, and practically. In the Old Testament, this is shown through the whole sacrificial system, especially the Passover and the Day of Atonement. This was to prepare them for the coming of Jesus. This redemption was completed in and through the Incarnation and finished work of Jesus the Christ. In other words, it tells how God, through His mercy and grace, made a way to save the lost. Luke justly emphasizes the trustworthiness of his Gospel narrative.
The author taught from the Gospel of Luke at Paran Baptist Church on Highway 341 / Johnsonville Hwy in Lake City, South Carolina. Read more from the above lesson at T.O.D.'s Online Bible Commentaries.
Article Source: http://www.articlerich.com
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