Luke Study Guide 1 1-4 13 Prologue Preparation For Minisrty No Hide

A Study Of The Gospel According To Luke
(using the Concordia Commentary-Luke by Arthur A. Just Jr.)
Introduction to Luke
General Introduction to the Gospel of Luke
This study is based is on the Concordia Commentary-Luke. It is a theological commentary, a commentary
based on the truth that God has revealed himself to the world through Jesus Christ. It is a commentary
which treats Luke and all of scriptures as Christology. This is the main purpose of the scriptures, to reveal
Jesus and the salvation he brings to us. Luke records more than the events of Jesus life; he records that
Jesus was the fulfillment (1:1) of all OT promises. These promises became enfleshed in Jesus. As Jesus
became flesh and lived among us, so even now in the sacramental life of the church Jesus fulfills Gods
promises in the flesh. Luke wrote his gospel to create and nourish Christians. This is done by catechesis
(instruction) (1:4). Another major theme of Luke is eschatology (end times). Jesus entrance into this world
was the beginning of the end times. He brought with him the blessings God has promised. We have
salvation now (inaugurated eschatology), but we have not yet fully experienced those blessings. The
consummation is still a future reality. To sum up the theological themes in Luke: The Lord (Christology) is
present (sacramentology) in his church (ecclesiology) both now and not yet (eschatology).
The Purpose for the Gospel
Luke is writing a gospel primarily for Jewish Christians to use in evangelizing and teaching (catechizing)
God-fearers (those have come to know the true God from Jews and partially embraced Judaism) and
pagan Gentiles. Lukes gospel is a book of the church, written for the church, to be used by the church in
its proclamation of the Gospel to the unbaptized and the baptized. Through the teaching of the Gospel
Christians are made. Those who receive the Gospel become part of the worshipping community. Lukes
gospel was a record of Jesus ministry (A.D. 30) for a community (A.D. 55-60) that already worshipped in
a particular way and in a particular space (house church). The way in which they worshipped followed
Jesus table fellowship (teaching and eating) and included the Word and the Lords Supper (Acts 2:42, 46,
20:7; 1 Cor 11:23-34; Didache). Already in this early period there was a process of initiation in place
Baptism.
Rite of Passage
Of value in understanding Luke is the concept of the rite of passage. A rite of passage involves 1)
separation from the old life, 2) transition to a new life by means of some ritualized act, and then 3)
incorporation into a new life. There are many examples in the OT.
Example
Noah
Separation
From heathen world
by the flood
Transition
In the ark
Incorporation
Into a new world
Israel
From old life of

bondage
Through the Red

Sea
As the people of
God in the desert
Israel
From old life in the

desert
Through the Jordan

River
Into life in the

Promised Land
Circumcision
From old sinful flesh
In the marking of
the flesh
Into life as Gods

people
Christian
From old sinful

natural life as a
child of Satan
through catechesis
of OT and NT
Through the waters

of Baptism
Into a life in Christ,

a life nourished and
sustained through
the Lords Supper

This passage that involves separation/catechesis, transition/Baptism, and incorporation/Supper was used
by the early church. This pattern was established by the earthly ministry of Christ himself, in fulfillment of
the OT pattern. The early church saw no alternative, no other way to make Christians, than to continue
the NT pattern.
Lukes Audience
Luke writes about the first audience of Jesus, those who were with Jesus, the twelve apostles, the
seventy-two, the crowds and people, and the religious establishment. This first audience never fully
understood the gospel until the end of the story. Luke writes to a second audience (ca. A.D. 60). The
second audience already knows the rest of the story. Lukes second audience already knows about the
passion and resurrection facts, Pentecost, and Christs ongoing presence in the church. His audience is
made up of catechumen or hearers of the Word, whether preparing for baptism or the baptized, who
hear the Word in preparation to receive the Sacrament.
Lukes gospel comes across differently depending upon who the audience is.
1. For baptized catechumens, Lukes gospel is homiletical as it provides instruction and encouragement
in preparing them to meet Christ in the Lords Supper and at his Second Coming.
2. For unbaptized catechumens, Lukes gospel is catechetical in teaching them about Jesus as they
journey to Baptism.
3. For those who have not yet become catechumens, God-fearers and Jews, Lukes gospel is
evangelistic. The faithful relay the message of salvation, calling all people to repentance and faith.
4. For skeptics or the indifferent, for those who persecute Christians, Lukes gospel is apologetic; it
provides the truth that stands counter to all opposition.
The Role of Catechesis in the Early Church
The Period
The First Period
Time
A.D. 28-30
The Periods Mission

Jesus Ministry
Place Written
Gospels
The Second Period
A.D. 30-46
The Jewish (Peterine) Mission
Acts 1-12
The Third Period
A.D. 46-58
The Gentile (Pauline) Mission
Acts 13-38
The Fourth Period
A.D. 58-70
The Established Congregations
Captivity Letters
The Fifth Period
A.D. 70-100
The Post-Temple Church
During the Jewish mission (Acts 1-12), the church grew rapidly: 3000 souls saved (Acts 2:41) and 5000
(Acts 4:4). These Jewish converts were already catechized (instructed) in the OT and were waiting for the
Messiah. When they heard that Jesus was the Messiah their catechesis was complete, and they were
baptized and received the Holy Spirit, which initiated them into the body of Christ. Paul is a classic
example. He did not require a long catechesis; he only needed to know that Jesus was the fulfillment of
the entire OT. The Gentile mission (Acts 13-28) was different. The conversions slowed dramatically
because a great deal of catechesis was needed: 1 years (Acts 18:11); 3 months (19:8); and 2 years
(19:9-10). Hence, there was the need for the gospel of Luke.
To Be Used by the Church
Lukes gospel was written to be heard in the churchs liturgy. It uses literary techniques based on the
principle of balance that assist the hearers as they listen for significant themes. Lukes gospel shapes the
catechumens life in Christ, to stand up to the opposition of world and remain faithful until the end. The
early church first spread among the Jews (Acts 1-12). It is the authors view that the book of Matthew was
the primary gospel used during this second period of evangelization, from A.D. 30 to 46. Through the
work of Paul, the Gospel spread to the Gentiles (Acts 13-28). Congregations were started by Paul and

became organized in the third period, A.D. 46 to 58. As more and more Gentiles were brought into the
church, there arose a need for a gospel such as Lukes. Lukes gospel would have been used extensively
in the fourth period, A.D. 58 to 70. Lukes gospel is written primarily for Gentile converts and therefore
goes into more detail on OT background and Jewish culture. Lukes gospel was written to be read by
Jewish-Christian interpreters who lead worship in a house church.
House Churches
Jesus set a precedent for mission to houses when he sent the Twelve (9:1-6) and the seventy (10:1-24)
into various houses. Also, much of Jesus Table fellowship probably comes from the setting of eating the
Sabbath evening Seder at someones house. So what Jesus began would become a natural pattern for
early mission activity. Acts provides us with the most detailed descriptions of house worship, and further
evidence for house churches is scattered throughout the NT, particularly in the Pauline epistles. For the
first three centuries, the house was the primary place where the community of faith gathered for worship.
Since they gathered in a house, the space was small and simple. The liturgy was also simple as it
included the Word and the Lords Supper. This is the setting that Luke and other evangelists had in mind
as they wrote the gospels. Lukes gospel is written to be read by Jewish-Christian interpreters who lead
the worship in a house church. Luke records the teaching of Jesus in a literary narrative that has
theological significance, but the meaning needs to be explained and interpreted.
Key Lukan Motifs
Motifs are recurring patterns of words, concepts, and themes. There are three major motifs that stand out.
The first major motif is The Journey. Jesus is on a journey from heaven to earth and back to heaven. It
can be illustrated in the following diagram.
From heaven
to heaven
Conception (1:35)
Birth
(24:50-51)
(2:7)
Death
ascension
(24:13-49) appearances
(23:46)
(24:1-7)
Burial (23:50-56a)
(23:56b)
resurrection
Sabbath rest in the tomb
The Nicene Creed captures the journey best:

who for us men and our salvation came down from heaven
and was incarnate by the Holy Spirit of the Virgin Mary
and was made man;
and was crucified also for us under Pontius Pilate.
He suffered and was buried.
And the third day he rose again according to the scriptures
and ascended into heaven
and sits at the right hand of the Father.
Again the OT provides the pattern. Journeys in the OT, such as Abrahams journey, were not self-initiated
trips but are responses to Gods call, travels under Gods guidance, aimed toward the destination he
designates. In the most important OT journey, Israel journeyed from the Promised Land to [death in]
Egypt (slavery & Passover lamb), to new life in the desert through the exodus (resurrection). In the desert,
Israel was fed, led, and protected by God as they journeyed back to the Promised Land. God had
promised to meet them there at the place where he would cause his name to dwell. That place would be
at the temple in Jerusalem.

The earthly destiny of Jesus journey was Jerusalem. This is the plan of the Father, accomplished by the
Son, with the anointing of the Spirit. This is very important in Lukes gospel. Lukes gospel is circular. It
begins in Jerusalem and ends in Jerusalem with Jesus teaching about himself and the kingdom in
between. So the way from Jerusalem and back to Jerusalem is the way of catechesis. The story of
Emmaus is a miniature of this journey, as two disciples journey from Jerusalem, are taught by Jesus
along the way and then return to Jerusalem. The Christian life is also a journey, a journey from Baptism
(born from above or born from God, where new life begins), through a life of catechsis, to physical death
(entrance into eternity with God at the new Jerusalem, in the heavenly sanctuary), which repeats Christs
journey.
The second major motif is The Prophet. Jesus journeys to Jerusalem as The Prophet whose destiny is to
fulfill the prophetic pattern of the OT (Lk 13:31-35). All the OT prophets, corporately, prefigure him, with
various individuals representing various features: Moses as leader and teacher; Elijah and Elisha as
miracle workers; Isaiah and Jeremiah as persecuted servants; the priest Ezekiel and the prophets
Haggai, Zechariah and Malachi concerned with the temple and sacrificial atonement. The OT pattern set
by the prophets and fulfilled by Jesus is teaching, miracles, rejection, [and atonement].
The third major motif is Table Fellowship and Real Presence. In the OT God communicated his desire to
save his people in the setting of table fellowship: Passover meal, Sinai covenant meal and meals of
sacrificial foods, all of which looked forward to the eschatological (end time) meal. Also in the OT Gods
presence among his people was important: fire, cloud, tabernacle, and temple. Gods presence left the
first temple and God promised an even greater manifestation of his presence (Hag. 2; Zech. 8-9). Jesus is
that new manifestation, the new temple. As Jesus journeyed to Jerusalem, he had table fellowship with all
kinds of people. Each of these table fellowship meals included: Jesus presence; his teaching and
proclamation of the kingdom; and eating that demonstrates fellowship and reconciliation. This pattern
established by Jesus became the structure of early church liturgies: Word and Sacrament.

The Prologue to Luke (1:1-4)

Lesson 1 - The Prologue (1:1-4)
Special Note
The author of the Concordia Commentary - Luke provides his own translation. The translation used by
many people is the NIV. This study will use both (CC-Concordia Commentary, NIV-New International
Version).
Context
This is the beginning of Lukes gospel. He tells that he composed it carefully. His main goal is a fully
informed, steadfast faith that endures to salvation for it is based upon that which is completely reliable.
Catechesis
1. In 1:1 the word fulfilled clues us in on a major theme of this gospel. What is that theme? What
therefore should the hearer of Luke be listening for?
A major theme in Luke is that Jesus fulfills Gods OT promises. The hearer of Luke will listen to
see how Jesus fulfilled the OT.
2. What wording does Luke use to show the complete reliability of his gospel?
Handed down by those who from the first were eyewitnesses (1:2; NIV) or those who were
eyewitnesses from the beginning (CC).
carefully investigated (1:3; NIV).
to write an orderly account (1:3; NIV) or to compose systematically (CC).
that you may know with certainty (4:4; NIV) or that you may come to recognize completely the
reliability (CC).
3. How do we know that Theophilus already knows the basics of the faith?
By 1:4, things you have been taught (NIV) or words by which you have been catechized (CC).

The Infancy Narrative (1:5-2:52)

An Overview of the Infancy Narrative (1:5-2:52)
The birth narrative establishes a sense of continuity with the OT and testifies to the identity of Jesus
through structural parallels and through the contents of the canticles. After starting with brilliant Hellenistic
Greek, Luke shifts to archaic Septuagintal Greek. With this shift the gospel begins to sound like the OT.
This suggests that Jesus story continues the OT story and fulfills it.
The structure of Lukes infancy narrative shows in step-parallelism fashion that John and Jesus are the
two great figures of salvation history whose relationship shows that the old covenant gives way to the new
covenant. A diagram on page 44 of the commentary shows the detailed parallels between the
announcements of their births (John-1:5-25; Jesus-1:26-38), the births of the children (John-1:57-58;
Jesus-2:1-20), and the circumcision and manifestation of the children (John-1:59-80; Jesus-2:21-40).
Luke clearly portrays John as the forerunner who prepares for Jesus but is inferior to him. These parallels
will also help the learner understand the relationship between Christian Baptism to the baptism of John
and Johns baptism of Jesus.
The major issue in the gospel is the identity of Jesus. Chapters 1 and 2 make clear that Jesus is fully God
and truly human. This point is made through many references to the OT. The canticles are especially rich
in OT themes. The Magnificant has much to say about the nature of the kingdom and introduces the
theme of reversal. The Benedictus contains much Christian doctrine. The Gloria in Excelsis is the joyous
heavenly response to the incarnation. The Nunc Dimittis parallels and is even greater than the
Benedictus, for it shows how the promises described by Zechariah (in the Benedictus) are now focused
on the child. The theme of hiddenness and revelation mark this passage. The Nunc Dimittis also presents
the reversal theme but cloaks it in the language of suffering violence. This foreshadows the Lukan theme
of rejection, ultimately, the scandal of the cross. The canticles forecast what the hearer will encounter as
he hears the gospel. The canticles became the songs of the liturgy, showing their catechetical value.


Lesson 2 - The Announcement of Johns Birth (1:5-25)
Context
This is the first pericope after Lukes prologue. The gospel story of Jesus Christ begins with the last of the
OT prophets, John the Baptist. The time for the fulfillment of Gods plan has come.
Structure
This pericope has a ring structure. At the center of it are the angels words. Structure in Luke helps the
hearer see whats important and helps the hearer remember it. See the detailed structural outline.
Learning/Meaning
1. Luke uses historical references to show how God breaks into human history bringing his promised
salvation. In 1:5 what historical reference is made?
The time of Herod king of Judea.
2. Two of the main characters of this pericope are introduced in 1:5, who are they?
Zechariah and Elizabeth.
3. What do we learn about these two main characters from 1:5-7?

A. Both have a priestly background.
B. Both are upright/righteous in Gods sight.
C. They have no children.
D. They are past the years of child bearing.
4. In Ro 3:10 Paul references the Psalms when he says, There is no one righteous, not even one. How
then can Zechariah and Elizabeth be called upright in the sight of God (NIV) or righteous before the
God (CC) if no one is righteous? See Ro 1:17 and Ro 5:18-19.
Ro 1:17 The gospel reveals that righteousness is from God and is by faith.
Ro 5:18-19 The result of one act of righteousness was justification that brings life for all men.
Through the obedience of the one man the many will be made righteous.
All people by nature are sinful and therefore not righteous before God. That is why God sent his only
Son to do and to be what we could not. He was perfectly obedient, even to the point of death. Jesus
is perfectly righteous (right relationship with God). The Father offers Christs righteousness to us in
the Gospel. When we receive this righteousness from God by faith, we are, in Gods sight, righteous.
Therefore Zechariah and Elizabeth had faith.
5. A Jewish wife who could not have children was viewed by the Jewish authorities as cursed by God
and therefore unrighteous. But God sees both Zechariah and Elizabeth as righteous (1:6). So there is
a tension already in the gospel between the view of the religious authorities and the view of God. This
is a major Lukan theme that culminates in the conflict between Jesus and the Pharisees.


6. Rings B, C, and D introduce more people, narrow the time focus, and establish the place of this
event. From 1:8-13a, name the:
Other persons involved: People of Israel praying, angel.
Time: The burning of the incense.
Place: Temple of the Lord, more specifically at the altar of incense (holy place).
7. The temple plays an important role in Luke. The gospel begins in the temple (1:5-25, Zechariah; 2:4152, Jesus). And the temple is the final place where Jesus teaches before his death (19:45-21:38). The
temple has an important role in the book of Acts also. Luke, who is the author of both, is concerned to
present Christianity as a continuation of the OT faith.
8. Luke gives details about Zechariahs priestly duties. What does this say about his audience?
His audience is not Jewish. He gives details so the Gentiles will understand.
By starting his gospel with an OT saint (Zechariah) performing old covenant religious acts in the
temple in Jerusalem, Luke again wants his hearers to know what? What must one understand if one
wants to understand John and Jesus?
Luke shows that his gospel must be understood in connection with Israel and as a continuation of
the OT. In order to understand John and Jesus they must understand the OT.
9. The angel appears to Zechariah and tells him that he and Elizabeth are going to have a baby. The
angel says the name of the child will be John (1:13). In the scriptures, the name of a person is
important. Names have meanings, and the meaning of the name and the person cannot be
separated. This is especially true of heaven-sent names like Ishmael, God hears (Ge 16:11); Isaac,
He laughs (Ge 17:19); and Immanuel, God with us (Is 7:14). If you have a study bible, see if you
can find out what the name John means. How is the meaning of John shown in Luke?
The Lord is gracious. Through John, God graciously prepares people for and announces the
Savior. Since all people are sinful, they do not deserve anything but death. It is only because of
Gods grace that he offers life.
10. The word rejoice in 1:14 is a word that makes a connection to the OT, especially the Psalms. In the
following references in the Psalms rejoicing is connected with what act of God? (Ps. 5:9,11; 9:13-14;
13:5; 35:9-10; 51:10-12)?
Gods salvation or deliverance of his suffering people.
11. In the OT, the leaders of Gods people were Spirit-filled (e.g. Moses and elders [Num11:25-29];
Samson [Jud 13:25]; David [2Sam 23:2]; Elijah & Elisha [2Ki 2:9-16]; Ezekiel [Eze 2:2; 3:12, 14, 24]).
John too was filled with the Holy Spirit (1:15).
While the Spirit was active in the OT, Luke shows that the Spirits activity intensifies and increases in
the NT. This happens as the shift from the OT (John) to the NT (Jesus) takes place. Jesus will baptize
with the Holy Spirit. In Acts, Luke references the Holy Spirit 57 times, showing his increased activity.


12. Johns purpose and message would be the same as all other prophets. What was Johns purpose
according to 1:16-17? What specific words are used that tell us this?
His purpose and message was repentance, bring back to the Lord their God. to turn the hearts
to make ready a people prepared for the Lord.
In the CC (p. 56), the author explains to turn the hearts of the fathers to their children and the
disobedient to the wisdom of the righteous (NIV) in the following way. The fathers are the Jewish
leaders and the children are the Gentiles/sinners. The fathers are disobedient and the children are
righteous. In Luke, it is the Gentiles and sinners who accept Jesus and it is the Jewish leaders who
reject him. So this announcement previews and accents a major Lukan theme: the Jews reject Jesus
(and John) but the Gentiles and sinners receive him and the OT promises. Johns task is to make
ready a people prepared for the Lord (1:17). John is the one whom Malachi prophesied about in Mal
4:6. As Elijah preached repentance so does John.
13. Zechariah is confronted with this unbelievable news (that he will have a son) and responds to the
angel in a similar way as what OT figure? (See Ge 15:17 if you can not think of the person.)
Abraham.
The situations of the two are similar. Briefly note how.
Abraham and Sarah were old and had no children like Zechariah and Elizabeth.
Both Abraham and Zechariah were told that they were going to have a baby.
Both questioned how it was possible.
14. The angel identifies himself as Gabriel in 1:19. In the book of Daniel, Gabriel is also mentioned (8:16;
9:21). There is a connection then between Gabriels appearance in Daniel and in Luke. Look at the
following verses and identify the parallels.
A. At what time does Gabriel appear in both stories (Dan 9:21; Lk 1:10)?
At the hour of prayer, the hour of the evening sacrifice, the burning of incense.
B. How do both Daniel and Zechariah react (Dan 10:7-11; Lk 1:12)?
Helpless, trembling, gripped with fear.
C. How does Gabriel introduce himself in both (Dan 9:20-22; Lk 1:19)?
I have now come to give you insight and understanding.
I have been sent to speak to you and to tell you this good news.
D. What happens to both Daniel and Zechariah (Dan 10:15; Lk 1:20-22)?
speechless, unable to speak.


E. What was the reaction after their speech was restored (Dan 10:16-17; Lk 1:64-65)?
overcome with anguish, filled with awe.
F. There is also a possible parallel concerning Gabriels prophecy that in 70 weeks there will be
deliverance for Israel. There are 70 weeks from the time of the announcement to Zechariah by
Gabriel to the time when baby Jesus was presented in the temple. Here is how it can be calculated.
From the announcement to Zechariah to the announcement to Mary was 180 days (Lk 1:26).
From the conception of Jesus to his birth was 270 days (the normal amount of time for a
pregnancy). From the birth of Jesus to his presentation was 40 days (Lev 12:1-4). Therefore, 180
+ 270 + 40 = 490 days (70 weeks).
In both Daniel (Dan 9:24-27) and Luke, 70 weeks brings an eschatological climax of deliverance by
the Messiah, who will enter the temple to rebuild it. (Note the use of days and fulfilled in 1:23; 2:6;
2:21; 2:22. Also note the message is the same in Luke and Daniel the assurance of Gods final
and ultimate victory.)
15. According to Lk 1:19; 3:18; 2:10; 4:18; and 4:43 the births and proclamations of John and Jesus are
what?
Good News. The salvation of God is present and active in John and Jesus.
16. Why is Zechariah not able to speak (1:20)? (See also #17 below.)
A. You did not believe my words.
B. until the day that this happens which will come true at their proper time.
Punishment, Messianic secret (God will completely reveal his salvation at the proper time), and a
possible third reason is to give assurance (one of the main reasons God gave signs. See the book of
John where miracles are called signs.).
17. Zechariah was not able to speak until after John was born; he was silent. Elizabeth, in her own way,
was silent for 5 months. This shows that the revelation of Gods salvation will be made known when
God has determined it should.


Lesson 3 - The Announcement of Jesus Birth (Lk 1:26-38)
Context
The annunciation of Jesus birth follows that of Johns. This pericope follows the pattern of the
announcement of John. Again Luke sets the scene with persons, the situation, the place, and the time.
This announcement is linked to the previous announcement by the time reference to the sixth month and
the angel Gabriel. The infancy narrative includes a movement from Galilee (announcement), to
Bethlehem (birth) to Jerusalem at the temple (presentation). This is a preview of Jesus later journey from
Galilee (4:14-9:50) to Jerusalem (9:51-19:28) and the events in the temple (19:29-21:38).
Structure
The structure of the pericope is a chiasm (or ring) with the announcement of the virgin conception in the
middle. See the detailed structural outline.
Learning/Meaning
1. Very little is said about Mary. From 1:26-28 what do we know about Mary?
All that we know about her is that she is a virgin and that she is in Nazareth in Galilee.
2. The angel says that Mary is highly favored by the Lord. Other OT women have received Gods favor.
Compare Gen. 16:11; Judges 13:5,7 and Lk 1:31. The words said to Hagar, the wife of Manoah, and
to Mary are almost the same. But most important is Is 7:14. What is the prophecy that comes to
fulfillment in Mary (1:27, 31)?
Mary is a virgin who will conceive a son.
3. The OT can help shed more light on who Mary is. Many times in the OT Israel is spoken of as a
woman. She is called the daughter of Zion. Many of the prophets speak of Israel as Gods unfaithful
wife. But God remains faithful and will reclaim his bride. God had promised that the Messiah would
come from her. So in a sense, Mary becomes the new daughter of Zion through whom God would
bring forth his promised Son.
Marriage imagery is also prominent in the gospels. It pictures Christ as the bridegroom and the
church as the bride. So from this perspective, Jesus is God in the flesh who has come to reclaim his
bride. The church pictured as awaiting for Christ the bridegroom (Lk 25:1-13) would suggest virginity
(especially in the culture of Jesus day). So this would suggest Mary (the virgin) in the role of the
church, the virgin bride of Christ.
The NT can help us as well. The analogy of Mary representing the church is implied by Rev 12. The
woman gives birth (like Mary) to the Son who will rule over all nations (12:5). After her Son ascends to
his throne beside God (12:5), she, like the church, is attacked by the devil, as are her children
Christians (12:17). She, therefore, is the mother of Gods Son and Gods sons.
4. The angel addresses Mary with a three-part greeting. The first part is Rejoice! (CC). On Palm
Sunday the disciples welcomed their Kings arrival into Jerusalem by rejoicing in fulfillment of Zech
9:9. Zeph 3:14 speaks of the daughter of Zion rejoicing that her Savior has come to her. Here Mary
is to rejoice that her King and Savior has come to her.
The second part favored woman (CC) or highly favored (NIV) refers to Mary being a recipient of
Gods grace. Mary does not deserve grace, but is a vessel that is filled up with grace. She is full of
grace only because she bears the One who is the author of grace.


The third part is The Lord is with you. This is the first in a series of statements about the presence of
God in Christ with his people. This theme occurs many times: 1:66; 5:34; 15:31; 23:43; and 24:29-30).
5. Elaborating more on the second part of the angels greeting (highly favored), take a look at Ro. 5:1221. Through the first Adam sin entered the world and death came to all men (5:12). But God sent forth
Jesus, the second Adam, to his sinful creation to reverse the effects of the first Adam. What are a
couple of words that dominate (5:15-21) and describe what God has done in Jesus?
Grace and gift.
As Eve contained in her womb all humanity that was doomed to sin, now Mary carries in her womb
the One who comes by Gods grace and who freely gives Gods grace to all who will accept it.
6. In Lk 1:31-33, Gabriel makes clear to Mary and other believers who the child is. Who is this child?
1:31: Jesus Yahweh is salvation or Yahweh saves.
1:32: great and Son of the Most High (Note that John the Baptist is great before the Lord (1:15)
but Jesus great, the Son of the Most High. [step-parallelism].).
1:33: King.
7. In 2 Sam 7:16 God made a promise to David. What was it?
David will have a successor who will sit on his throne and rule over Israel forever.
Here Jesus, the King, clearly fulfills this promise. In fact all of Gods OT promises are coming to
fulfillment in Christ.
8. In the center of the structure (see the structure in the detailed outline) is Marys question and the
angels answer. Gabriels instructions move from an explanation (1:35a), to a promise (1:35b), a sign
(1:36), and reassurance (1:37). What was Marys response (1:38a)?
Mary hears in faith, she is a hearer of the Word.
9. Again the childs identity is made clear. According to 1:35 who is the child?
the holy one, the Son of God (Note that this balances out frame E.).
10. Through the power of the Holy Spirit Mary conceived. In what other part of Jesus life did the Holy
Spirit play an important role (see 3:21-22)?
In his baptism the Holy Spirit descended upon him.
Here the Holy Spirit descended on Mary and God becomes incarnate in her. Marys reception of
Jesus flesh and blood may remind one of Holy Communion where each communicant receives the
body and blood of Christ. Looking at it in this way, the annunciation may be seen as the first glimpse
of the pattern of incorporation into the church: teaching, Baptism, and Lords Supper. Mary prefigures
this as she receives instruction from the angel (1:31b-33), the Holy Spirit comes upon her (1:35a),
and she receives the flesh of Christ (1:35b).


11. Look again at the structure of this passage. Notice how the outer frame (A B C D E; 1:35b-38)
reiterates and balances the points made in 1:28-33.
12. How did Zechariah respond to Gabriels announcement about John (1:18)?
He responded in unbelief and doubt.
Mary responds in quiet faith. Marys response is greater than Zechariahs and so is another example
of the step-parallelism that Luke uses to show that Jesus is greater than John. Mary is a model of
humble hearing and trusting of the Word of God


Lesson 4 - The Visitation (1:39-45)
Context
The conception and birth of John and Jesus have been announced and the conception of each has
already occurred. Mary now hurriedly goes to see her relative Elizabeth. Now John and Jesus meet for
the first time. This clues us to watch closely throughout the rest of the infancy narrative and the gospel the
relationship between these two.
One might consider the visitation and the Magnificant as one pericope. But Marys song should stand
alone as a climax to the first part of the infancy narrative. There are also structural reasons to keep the
two separate.
Structure
Luke has structured this passage so that of central importance is the presence of Mary and Jesus.
Elizabeth and John are respondents to their presence.
Learning/Meaning
1. As soon as Elizabeth was greeted by Mary, the baby in Elizabeths womb leaped. Do you recall from
the OT twins who jostled each other within Rebekah (Ge 25:22)?
Jacob and Esau. They continually struggled to get the upper hand against each other. Even their
parents took sides.
This jostling foreshadowed the relationship the two would have in life. Here too, the relationship that
John and Jesus would have is foreshadowed in their encounter before their birth. John encounters
the Messiah and leaps for joy. John later considers himself nothing in relation to Jesus.
2. Note that in the scriptures the word for baby or infant is used both for a baby in the womb (1:41) and
a baby already born (2:16). A baby in the womb is exactly that, a baby, and should be treated as such.
3. The presence of God (in Jesus) always produces a response. What was Johns response? How did
Elizabeth respond?
John leaped while in the womb. Elizabeth, filled with the Holy Spirit, exclaimed that Mary was
blessed and so was the child that Mary bears. One might say that Elizabeth was the first to
worship the Christ child.
4. Blessedness is a condition for which God alone is responsible. Blessedness is a result of divine
grace. According to 1:42-43 how was Mary blessed? And how is it similar for the church?
She was blessed because the promised Savior dwelled within her; she is the mother of the Lord.
The church too is blessed because Christ dwells within her.
According to 1:45, what is another way in which Mary was blessed?

She believed what the Lord had said to her (through the angel Gabriel). Her blessedness consists
of a state of faith that grasps the future promises of God which are already beginning to come to
fulfillment for her and in her.
5. What did God promise in Ge 3:15?
He promised that the seed or offspring of the woman would crush the serpent.
1 Tim 2:14-15 refers back to the beginning when the woman was deceived in the garden. Paul states
that women will be saved through childbearing. Mary now has the seed within her. When she gives
birth, the means by which God will save mankind will have come. And all are blessed who receive
him, for they will be saved.
6. There is an interesting OT parallel between Marys journey and reception and the journey of the Ark of
the Covenant towards Jerusalem (2 Sam 6).
A. Both of them journey in the same region Judah.
B. When they both arrive, they receive shouts of joy (2 Sam 6:12, 15; Lk 1:42, 44).
C. The verb used for Elizabeths greeting is used in connection with liturgical ceremonies of the Ark.
It is translated best as intoned (to utter in musical or prolonged tones, to recite in singing tones or in
a monotone).
D. The Ark became a source of great blessing (2 Sam 6:10-12). Marys entry into Elizabeths house
became a source of great blessing (Lk 1:41, 43-44).
E. David in terror at the Arks holiness cried out (2 Sam 6:9). Elizabeth in awe exclaimed out loud (Lk
1:42).
F. The Ark remained in Obed-Edoms house for 3 months (2 Sam 6:11). Mary stayed with Elizabeth
for 3 months (Lk 1:56).
G. As the Ark was a temporary and portable vessel for the presence of God, so was Mary.
7. In the CC, the author translates will be fulfilled rather than will be accomplished. The meaning is
similar but this continues Lukes emphasis on the promises of God coming to fulfillment in John and
Jesus (see Lk 1:1).


Lesson 5 - The Magnificant (Lk 1:46-56)
Context
Mary has journeyed to the house of Elizabeth and brought together the two final figures in salvation
history (John and Jesus). The Magnificant provides the theological significance of this meeting as Mary
sums up her place in salvation history. The Magnificant is a commentary on Marys status as a servant of
the Most High.
Structure
This is a hymn and it can be divided into two strophes (a strophe is a rhythmic system composed of two
or more lines repeated as a unit). The first strophe reflects on Gods mighty acts upon Mary. The first
strophe contains two statements made by Mary. In the first she praises God. In the second she speaks of
her blessedness. The second strophe reflects on Gods mighty deeds in fulfillment of his promise to
Israel. The second strophe contains a chiasm, at the center of which is the reversal theme. Both
statements are followed by clauses that explain why Mary praises God and considers herself blessed.
Marys song resembles some OT hymns, which use Hebrew poetry. Hebrew poetry uses different forms of
parallelism. Examples of the kinds of parallelism used in this pericope are: synonymous parallelism (both
halves of the verse are equal, 1:46-47); synthetic parallelism (the second half of the verse builds on the
first half, 1:51); and antithetic parallelism (opposites are contrasted, 1:52-53).
Learning/Meaning
1. What different names does Mary give to God in 1:46-49?
A. the Lord.
B.
God my Savior.
C.
the Mighty One.
D. holy.
Which of these names was applied to Jesus in the annunciation (1:31-35)?
Holy.
By using this name, Mary acknowledges that the child in her womb is the divine presence through
whom Gods final mighty act of salvation will be accomplished.
2. In 1:48 Mary says that all generation will call me blessed. A woman in 11:27 does exactly that as she
says, Blessed is the mother that gave you birth and nursed you. But what was Jesus response to
the woman (11:28)?
Blessed rather are those who hear the word of God and obey it.
Jesus response shifts the focus from Mary to those who hear the Word of the One Mary bore. Then
immediately following this in Luke 11, Jesus says, This generation is an evil generation (11:29).
Why? Because this generation has rejected the Word of God, who is the fruit of Marys womb. This
generation seeks a sign but the sign of Jonah is the only sign given. This sign is the sign of
repentance. This generation must acknowledge and hear the Word and repent. But this generation
will not repent and therefore will not call Mary blessed.


3. The Mighty One is the subject of the rest of the Magnificant, the second strophe (1:50-55). He has
done great things, acts of salvation. What are some of the greatest things God did in the OT?
Passover and Exodus. Led a nation through the desert. Drove out inhabitants of the Promised
Land. Raised up Judges (Saviors). Brought his people back from Babylon (second exodus).
4. Look at frame A/A (1:50; 1:54b). What has God shown in his mighty acts?
Mercy.
Look at frame B/B (1:51; 1:54a). This frame speaks of how God showed mercy. What great OT event
does 1:51 refer to in which God showed mercy to Israel and showed his power by overturning the
proud (the Great Reversal)?
1:51 is a clear reference to the exodus (cf. Ex. 6:1-6; 15:6, 12, 16-17).
In 1:54a, Mary summarizes Gods continued gracious actions as he has repeatedly comes to the aid
of his servant Israel.
Could Gods act of conceiving his Son in the virgins womb be similar to 1:51 and be a part of 1:54a?
If so, how?
Yes, God continues to show mercy. By this gracious act God will scatter the proud and arrogant.
And by this act God will rescue Israel once and for all.
5. How does God show his mercy? See C/C (1:52; 1:53).
Through reversal. The roles of the mighty and humble are reversed. The roles of the rich and
hungry are reversed.
Within 1:52-53 there is a small chiasm. See if you can figure it out. Parts a/a are similar and b/b are
similar.
mighty/rulers
b
humble
b hungry
rich
Which of these is Mary like? How has God reversed her situation?
The humble. God has exalted Mary from her humble state to be the one who carries the Holy
One of God. She has become the pattern of the new Israel, of those of low estate whom God
visits with his merciful presence and raises up in pure grace. The theme of the Great Reversal is
one of the great themes in the life and teachings of Jesus.
6. How is Jesus the greatest example of the Great Reversal?

Jesus is the Creator who came as a creature. His humblest, weakest deed was done on the
cross, and yet, that was his mightiest and most powerful.
Jesus entire ministry of table fellowship with tax collectors and sinners shows the Great Reversal.
He comes to those who expect it least and gives them salvation.
7. How is Jesus the greatest example of the Great Reversal?
Jesus is the Creator who came as a creature. His humblest, weakest deed was done on the
cross, and yet, that was his mightiest and most powerful.
Jesus entire ministry of table fellowship with tax collectors and sinners shows the Great Reversal.
He comes to those who expect it least and gives them salvation.
7. Marys song ends with Abraham, the patriarch, who received the promise of a seed. The promised
seed now rests in Marys womb, the fulfillment of the covenant God promised.
8. Abraham is mentioned often in Luke-Acts. Gods promise to Abraham is fulfilled in Jesus. Luke draws
a parallel between Abraham and Mary.
A. Like Abraham (Ge 18:3), Mary found favor with God (Lk 1:30).
B. Like Abraham (Ge 12:3; 18:18; 22:18), she is a source of blessing for, and is blessed by, all
nations (Lk 1:42,48).
C. Like Abraham (Ge 15:6), she is praised for her faith in the promise that, by a miracle, she would
have a son (Lk 1:45).
D. Just as Abraham, one man, had received the promises at the beginning on behalf of the entire
nation, so one woman, Mary, received the fulfillment of those promises on behalf of the nation at the
end of time.


Lesson 6 - The Birth and Circumcision of John (Lk 1:57-66)
Context
The announcements concerning John and Jesus have been made. The conceptions of both John and
Jesus have occurred. Mary has seen that Elizabeth in her old age is indeed going to have a baby. It is
time for the forerunner of the Messiah to be born and then circumcised.
Structure
Lukes structure accents the significance of the circumcision and naming of John. There are three
sections (ABC, A1B1C1, A2B2C2). Each of the sections is made up of three parts. The first two parts of
each section (AB, A1B1, A2B2) lead into the third part of each section (C, C1, C2).
Learning/Meaning
1. 1:57-58 layout some preliminary information.
A. Who is present?
Elizabeth, her baby, neighbors, and relatives.
B. What happens?
John is born.
C. How did all react to the event? All were filled with joy.
D. Look back at #5 of the unit on the Magnificant concerning the word mercy. Here in 1:58, it
says God showed great mercy Elizabeth. Given what we have discussed previously concerning
mercy, how does God show mercy to Elizabeth? (also see 1:7).
He has taken a childless aged woman and raised her up by giving her a son, and not just any
son, but the forerunner of the Messiah.
E. In the CC, the translation begins, Now for Elizabeth the time was fulfilled for her to give birth.
Notice again the word fulfilled. What the angel promised has now come true.
2. The birth of John is quickly mentioned and the story moves on to the day on which John is
circumcised and given his name. On what day did the circumcision take place?
On the eighth day.
Why did they circumcise John on the eighth day? See Ge. 17:10-12.
God commanded it as a sign of the covenant. They were faithfully doing what God commanded.
Why did God choose the eighth day? God had created the world in seven days. And since he created
the world in an orderly fashion, time was measured in days and weeks. But the seven day week that
was at the beginning very good, became a time filled with pain, suffering and death. God had made
a promise to send a Seed who would reverse the affects of sin. God covenanted with Abraham,
promising that the Seed would be one of his descendants that would bless all nations. Through the
Seed a new day would dawn, a day which would never end, a day which would return creation back
to the very good state that existed in the Garden in the beginning. This new, everlasting day is the
eighth day, an eschatological day, a day that Christians look forward to when they will be in Gods


presence and live in joy forever. This is called the eighth day theology of early Christians who
worshipped on Sunday, the eighth day.
Luther observed the following concerning circumcision in Ge 17:10-11 (paraphrased). Christ rested on
the seventh day, the Sabbath, because his work of re-creation was finished. He rose on the eighth
day. Through his death, Christ brought an end to time. On the eighth day he entered a different kind
of life, one in which there is one eternal day. There is no night. In that life the true circumcision will be
carried out. At that time not only the foreskin of the heart will be circumcised which happens in this
life through faith but the entire flesh and its essence [sinful nature] will be cleansed from all
depravity.
3. What is most important in the second section (A1B1C1, 1:60-63)?
The name of the child. Both his mother and father say his name will be John.
4. What does the third section highlight (A2B2C2, 1:64-66)?
The third section highlights the response of Zechariah, the neighbors, the people of Judea and
the evangelist to the events just described.
What question do the people ask?
What then is this child going to be? This question will be answered in the Benedictus (1:67-80).
How does Luke end this pericope? What does this mean?
For the Lords hand was with him. This too will be explained in the Benedictus (1:67-80).
The ascribing to God human features is called anthropomorphism. This is very common in the OT. It
stands for the active presence of the power of God.
5. There is an advantage in structuring the pericope in this way. The first part of each section (A, A1, A2)
is devoted to Johns parents, i.e., Elizabeth giving birth (A), Elizabeth telling relatives he will be
named John (A1) and Zechariah speaking (A2).
The second part of each section (B, B1, B2) concerns the neighbors and relatives: They rejoice with
Elizabeth over Gods mercy (B); they question the name of John (B1); and they are struck with fear
when Zechariah speaks and the word of it spreads (B2). Their response changes from joy, to
amazement, to fear.
The first two parts lead to the third part (C, C1, C2) in each section. In the third part, Luke gives the
theological significance of the events for salvation history: the eighth day theology of circumcision (C),
the name of John (Yahweh is gracious) (C1), and the hand of the Lord was with John (C2).
6. Who gave John to Zechariah and Elizabeth?
God.
Who gave the child the name John?
God.
Who would be with John in his ministry of preparation for the Christ?

God.
7. Compare how the presence of God is described for Mary (1:28) and John (1:66). Do you see the
step-parallelism?
It is subtle, but the Lord is with Mary and the hand of the Lord is with John. (Picture a little child
running to keep up with a parent versus a little child walking hand-in-hand with the parent.) .
8. Read Col 2:11-12. What might the hand of the Lord infer about Johns circumcision?
It might infer that the hand of God did the circumcision, foreshadowing Baptism as the new
circumcision not done with human hands.


Lesson 7 - The Benedictus (Lk 1:67-80)
Context
The child has been circumcised and given the name John. Upon naming him John, Zechariah was again
able to speak and immediately began to bless God. Filled with the Holy Spirit, Zechariah articulates
through a hymn in psalm-like poetry Gods mighty acts of salvation in the past (1:68-75) and how John
and Jesus will bring mighty acts to fulfillment (1:76-80).
God is blessed because he has visited, redeemed, and raised up a horn for his people (1:68b-69). It
results in salvation in which God shows mercy, remembers his covenant with Abraham, and rescues from
enemies that his people might serve him (1:71-75). The Lords faithfulness will cause him to be merciful,
remember and visit his people and rescue them once again. A new era of salvation has begun with John.
As a prophet, John will connect knowledge of salvation with the forgiveness of their sins (1:76-79).
Structure
The structure of the Benedictus is a chiasm, the center of which is the OT covenant.
Learning/Meaning
1. Briefly describe the purpose of circumcision (Ge 17:1-14) and what that means for John. (See also
the Rite of Passage in the Introduction.)
Circumcision incorporated one into the covenant of Abraham. It brought one into the people of
God. Without it, one was cut off from the covenant and Gods people. John had been
incorporated into the covenant of Abraham. He was made a part of Gods people Israel.
2. Looking at the structure of this pericope, it is evident that central to this hymn is Gods remembrance
of his holy covenant with Abraham. If your bible has a cross-reference system or a concordance, look
up the word remember or remembered in the OT and find out what happens when God
remembers someone or something.
In scripture we find God remembering individual people (Noah, Ge 8:1; Abraham, Ge 19:29;
Rachel, Ge 30:22; 1 Sam 1:19), Israel (Num 10:9) and his covenant (Ex 2:24; 1 Chr 16:15; Ps
105:42-43; Ps 106:42-46). When God remembers he takes action for an individual or for Israel.
But when it comes to sin, God purposely remember their sins no more (Jer 31:34).
3. In Ex 2:24 what did Gods remembering of his covenant with Abraham lead to? Do you see a
connection between this and Lk 1:68-71, 74-75?
Gods remembering of the covenant led to the Passover and exodus of Israel from the bondage
of Egypt. It led to Gods salvation and redemption of Israel. It led to rescue from Israels enemies.
This is what Zechariah is speaking of in the Benedictus.


4. Lets explore further this connection between the covenants God made with Abraham and Moses by
reading Ge 17:1-8; Ex. 6:2-9, and Ex 12:48-49. Give a brief explanation of how the two covenants
relate to each other. (Also notice how the fact that God remembered his covenant fits in.)
God had established a covenant with the patriarchs. One major provision of that covenant was to
give them the land of Canaan. But God can not give this land to them if they are slaves in Egypt.
So God remembers his covenant; this stirs God into action. The action that the LORD promises is
to bring them out, to free them, to redeem them with mighty acts and to take them as his own
people. And finally, after doing all of this, the LORD promises to bring them to the Promised Land
and give them possession of it. The LORD takes this action to keep his covenant promises.
So in the Benedictus, we see the covenant with Abraham explicitly mentioned. But we also see many
words that remind us more of the Passover, exodus, and covenant at Sinai. The two covenants have
become intertwined with each other, as we have seen above.
5. Central to the covenants made with Abraham and Moses were sacrifices and blood. Briefly tell about
the importance of sacrifices and blood in the covenants (see Ge 15; Ex 12; and Ex 24).
Ge 15: The covenant with Abraham was sealed when the LORD himself, in the form of a smoking
firepot passed between the halves of several animals.
Ex 12: In the Passover, each family selected a perfect lamb that was then sacrificed and its blood
was put on the doorframes, which caused the angel of death to pass over the house and spare
the firstborn of that house. This was the tenth plague and it ensured Israels release from
bondage to freedom. This allowed God to lead them through the desert to Sinai where he would
covenant with them.
Ex 24: The covenant at Sinai was confirmed sacrificing young bulls and by taking the blood from
the sacrifices and sprinkling half on the altar (The altar represented Gods presence and the
blood signified that the people had access to God only through substitutionary atonement.) and
half on the people (The blood here attested that Israels life was protected from the wrath of God
by virtue of the vicarious atonement of its sins).
6. 1:68-71 tells about what God has done for Israel in relation to his covenants. 1:72-75 uses several
infinitives (to ) to tell why God took the actions he did. What were his reasons?
to show mercy, to remember his covenant, to rescue, to enable us to serve him.


7. We stay on the subject of covenants, but Isaiah adds a twist. In the suffering servant songs (42; 49;
50; 52-53) the Servant is twice promised to be a covenant for the people (Is 42:6; 49:8). And
Jeremiah talks about a new covenant (Jer 31:-31-34). In this new covenant, God promises to
remember their sins no more.
Lets quickly review. The Benedictus centers in the covenant with Abraham and is filled with words of
the Sinai covenant. We see the relationship between the two as God uses one (Passover/exodus) to
keep the other. The remembrance of his covenant has caused God to show mercy and to rescue.
Both involve sacrifices and blood. A new covenant is introduced in which the Suffering Servant will be
a covenant and this covenant is for the forgiveness of sins.
8. Whats the point of this lengthy look into the covenants? The OT ultimately looks forward to the NT
and Jesus Christ. The covenants are no exception. All of the OT covenants find complete fulfillment in
the new covenant in Jesus Christ. Jesus is the Suffering Servant who becomes a covenant by
sacrificing himself and shedding his blood. He willingly does all this for the forgiveness of our sins. He
keeps his covenant of mercy to rescue his chosen people. The new covenant in Jesus Christ
subsumes and supercedes all the OT covenants. Each of the OT covenants reveal and give us a
better understanding the new covenant, which was instituted at the Last Supper.
In the Benedictus, Zechariah prophesies that John will speak for the Most High preparing the way for
Jesus, the New Covenant, giving knowledge of the Gods salvation, forgiveness of sins and mercy.
John will testify to the Light that is coming in the dawn to shine on sinful mankind and dispel the
darkness that surrounds them. John will connect the old to the new. He will preach to Gods people
that the LORD is once again coming to his people, redeeming them, showing mercy to them and
providing salvation from their enemies.
The covenant theme appears in Luke just before Jesus birth. In his birth Jesus is God in the flesh; he
is present in this world. This ties in very nicely to the new covenant theme of Jesus ongoing presence
in the sacrament with his church. 1:72 and 22:20 highlight the covenant theme at the beginning and
end of the gospel.
9. Johns mission will be to go on before the Lord to prepare the way for him (1:76). The way is
instructional or teaching language from the OT. Read Deut 8:1-9. The way was both a journey in faith
(8:2) and an instructional lifestyle (8:6), i.e., a path to the Promised Land (on which the Israelites were
instructed through the Word of God and through suffering) and a posture of confession in which they
should walk. This was formalized in the OT instructional concept of the two ways: Gods way or
peoples way. Ps 1:6 is an example of the contrast of the way of the righteous and the way of the
wicked. Proverbs offers many examples that contrast the way of wisdom/righteousness/the Lord with
the way of folly/iniquity/people. John will instruct and guide in the way of peace (1:76 CC, the path
of peace NIV).
10. John was to prepare the way for Jesus. However, Jesus way was to Jerusalem. His way of suffering
and death was the way necessary to bring about redemption. The journey/instruction/way theme will
be a recurring theme throughout Luke and Acts. This theme culminates in the Emmaus narrative with
a recapitulation of Jesus Jerusalem journey by the Emmaus disciples (24:32, 35). In Acts, we find the
first name for the Christian church is the Way (Acts 9:2).
11. Johns purpose was to give his people knowledge of salvation through the forgiveness of sins (1:77).
Knowledge is a Lukan synonym for faith (cf. 1:4); it is drawn from the OT wisdom literature.
Knowledge is the theme of Proverbs (Prov 1:7) and Ecclesiastes (Eccl 12:9) and is prominent in
many of the psalms.


12. Forgiveness of sins is the content of salvation and is a Lukan theme first announced here. To give
salvation to the world is the essence of the ministries of John and Jesus. Salvation and forgiveness
are connected in Johns ministry in Lk 3:3-6. The use of forgiveness in 4:18 in Jesus sermon at
Nazareth (which was programmatic and foundational for the rest of Jesus teaching) and in 24:47 (the
same word is translated release in 4:18 and forgiveness in 24:47) links together Jesus first and
last proclaimed words in the gospel and shows the importance of forgiveness in Jesus proclamation
of salvation.
13. The final phrase in 1:79 is to guide our feet in the path [or way] of peace. Look at the following
passages and tell what they have in common with this phrase: 2:14; 2:29; 19:42; 24:36. What then
does this say about Lukes gospel?
Peace is the word that is common to all of these passages. The theme of peace runs throughout
the gospel. In scripture peace means much more than the cessation of hostility. It is a
wholeness or healthiness, complete well-being. God wishes to return humankind back to the way
they were in the garden.
What is the way that Jesus will travel in order to bring peace to the world? (See the diagram in the
Introduction to Luke.)
As you can see the way is incarnation, birth, life, death, resurrection, and ascension. This is the
way that leads to peace between God and his creation. This way removes the barrier of sin that
blocks humankind from Gods presence.
14. The Benedictus is a resource for the church, then and now, to teach Israels covenantal history. It is a
vehicle which connects OT promises of Gods visitation and redemption with the fulfillment of those
promises in the child for whom John prepares. The Magnificant and Benedictus encapsulate the
entire gospel. They retell Gods saving activity and foreshadow the themes of Johns and Jesus life.


Lesson 8 - The Birth of Jesus (Lk 2:1-20)
Context
A couple of months earlier John was born, circumcised, and named. As Elizabeth and Zechariah name
him John, Zechariah immediately began to speak and praise God in the Benedictus for his mighty acts of
the past and for his mighty acts that are sure to come. The major themes for the incarnation and the rest
of the gospel have been introduced in chapter 1. Now the time has come for the Savior to be born. Luke
sets the stage for the birth, quickly tells of the birth, and then spends more time on the announcement of
the event to the shepherds and how they and others reacted to it.
Structure
Structurally this pericope can be divided into three scenes. Lukes composition of the birth story of Jesus
is looser than some of the earlier passages in Luke 1, but he still provides a framework for each scene
and continues to use circular patterns that center in a main thought. One is tempted to structure the
passage around the four occurrences of and it came to pass, but they will serve as either part of the
frame (2:1, 6, 15) or as a climactic moment within the narrative (2:13).
Learning/Meaning
(Scene 1 2:1-7)
1. The phrase and it came to pass (CC) alerts the hearer that something important is coming. Luke
often introduces an important historical event with this phrase. This phrase is used four times (2:1, 6,
13, 15). What is Luke introducing in each of these verses?
2:1
Luke introduces the Roman census, which is the historical context for the birth of Jesus.
2:6
Luke introduces the birth of Marys son.
2:13
Luke introduces the announcement of the angels.
2:15
Luke introduces the response of the shepherds to the Good News of the incarnation.
2. Why do you suppose that Luke included information about the Roman census?
To show why Mary and Joseph went to Bethlehem.
(See Mic 5:1-5) To show the fulfillment of OT prophecy.
(2:4)
To show the Davidic line of Joseph. David has already appeared prominently in the
infancy narrative (1:27, 32, 69). This is the birth of the Davidic King and the kingdom promised in
2 Sam 7 is now coming into existence.
The association of the Roman census with the Davidic King implies that this King will be a
universal King, the Prince of all peoples. The theme that dominates Luke-Acts is that salvation
through Jesus is for everyone. See also 2:10b.
(Scene 2 2:8-15)


3. In 2:11, the angel says that today a Savior has been born. Luke also uses today in 4:21 and 23:43.
When Luke uses today what is he saying or announcing?
The word today announces the presence of Gods kingdom in the person and ministry of Jesus.
When Luke uses the word today he emphasizes the present reality of future eschatological
blessings (inaugurated eschaton).
Jesus is the promised Savior, the Christ, and he is the Lord. He is God in the flesh. This is the heart of
Lukes message: that Yahweh himself, the Good Shepherd, comes to seek out his sheep.
4. The shepherds are given a sign. What was that sign?
a baby wrapped in cloths and lying in a manger.
Jesus, who is God, became poor so that we might become rich (cf. 2 Cor 8:9). This is the ultimate
Great Reversal. This is the precise point of Lukes infancy narrative. God proclaims the Good News
through aged parents and an unknown virgin. He brings the Good News by becoming incarnate as a
poor child with strips of cloth as clothes and a manger as a bed.
5. The shepherds fearful response to the angels is similar to previous announcements in the infancy
narrative (1:11-12, 26, 29-30). What sets this one apart is the presence of Gods glory (2:9). What is
Gods glory?
The glory of God is the splendor associated with God perceptible presence.
Glory appears throughout the gospel at climatic points (2:14; 2:20; 2:32; 9:26, 31, 32; 19:38; 24:26).
6. Jesus is the Christ, the Anointed One. But, something to keep in mind is that hardly anyone
recognizes Jesus as the Christ until after his resurrection (24:26, 46).
7. Luke structures many of his pericopes to help the hearer. Luke also structures his whole gospel. Luke
provides here one of many frames for his gospel. With what does Luke frame his gospel in 2:12 and
23:53; 24:12? Also, what is the parallel between 2:14 and 19:38?
He frames it with Jesus clothes and with glory and peace.
8. Christs humble birth preceded the praise of the angels. This is the order of Gods kingdom: the Christ
must suffer and only then enter into his glory (24:26). This is the way of Christ and the way of each
Christian.
9. The Good News is intended for all people (2:10-11). But unfortunately some will reject the Christ
(2:34-35), and so peace will not come to all, only to those who receive the childs birth in faith. These
are the men of his favor (CC), those on whom Gods favor rests. Mary has received it in faith, the
shepherds have received it in faith, and soon Luke will give another example of those who receive
Gods favor and are granted peace. Simeon is ready to depart in peace as he recognizes that the
child brings heavenly glory to Gods people Israel (2:32).
(Scene 3 2:16-20)


10. The angels have made known (CC) the Good News to the shepherds. To make known (2:17 CC,
spread the word NIV) is an important Lukan word referring to revelation by grace received in faith
(see also 2:26 had been revealed). How do the shepherds respond to the angels announcement
(2:15b-20)?
They respond in faith. 1) God reveals the news to them; 2) they believe it; 3) they go to the Christ
child; 4) they proclaim what God has told them to others. This is the pattern of Christian life.
11. What did the shepherds find concerning the sign they had been given?
They had found the sign just as they had been told. There was a baby wrapped in cloths lying in
a manger in Bethlehem as they had been told.
12. How did the shepherds react to what they had seen and heard?
They spread the word concerning the child. And they returned praising and glorifying God for all
they had seen and heard.
How did all who heard the shepherds word react?
They were amazed at what the shepherds said.
How did Mary react to these events?
She treasured up all these things and pondered them in her heart.
How would you characterize these responses?
They were responses of faith, faith that worships God. The Good News evokes faith, which in turn
evokes worship of God. This same pattern divine gifts revealed, evoking human response
characterizes worship according to the Divine Service.


Lesson 9 - The Infant Lord Comes to His Temple (Lk 2:21-40)
Context
Immediately following Jesus birth, Luke focuses on the importance of the Jerusalem temple and the
fulfillment of OT circumcision and purification sacrifices. Mary and Joseph keep the Law of Moses, as
they have Jesus circumcised on the 8th day, as they offer the purification sacrifice on the 40th day, and as
they dedicate Jesus to the Lord. While Jesus was in the temple Simeon announced that Jesus was the
promised Savior and praised God for it (Nunc Dimittis), and Anna saw the child and spoke about the child
to all who were looking forward to the redemption of Israel.
Structure
The structure of this passage is looser and less detailed than prior passages. It stresses the fulfillment of
the Torah and the center of the structure is Simeons song of praise and prophecy concerning the child.
Learning/Meaning
1. In circumcision the foreskin is cut off. The foreskin represents sin and rebellion against God (Col.
2:13). Jesus was without sin, but he swapped places with sinful humanity and became the bearer of
all sins. His circumcision therefore represented the cutting off of humanities sin and rebellion. The
benefits of Jesus circumcision are received by Christians in Holy Baptism (Col. 2:10-13).
There was a fierce argument in the early church about whether Gentiles needed to be circumcised.
The argument was settled with a proper understanding of Jesus fulfillment of the entire OT, including
circumcision. For in the circumcision of the One who represents all humanity, all people are
circumcised once and for all.
2. When Jesus is circumcised he is named. He was named Jesus as the angel said he should be. The
name Jesus means what? (See Mt.1:21)
Jesus means he will save his people from their sins..
Linking together Jesus blood shed in circumcision with the meaning of his name, we see Jesus
destiny revealed. It is one of bloody atonement. Through his shed blood, Jesus will save people from
their sins.
3. What did the Law of Moses require after a woman gave birth to a son (Lev. 12)? Did Mary follow
Gods Law?
The Law of Moses required that the boy be circumcised on the 8th day, and because the mother
was unclean, she had to wait a period of 40 days, a time of purification, and then go to the temple
and offer sacrifices for her atonement. Mary did exactly as the Law required. She offered two
pigeons instead of a lamb because she could not afford a lamb.
Why did Mary and Joseph take Jesus to Jerusalem (2:23)?
They took Jesus to Jerusalem because he was their firstborn son. And according to the Torah, the
firstborn of both man and animal were to be dedicated to the Lord. He was then to serve the Lord
throughout his life.


Jesus would indeed keep the Law of Moses perfectly throughout his entire life, something no other
human being could do. He was completely righteous before God. Jesus then made a swap and
exchanged places with human kind. He gave us his perfect righteousness and we gave him all of our
sins. He stood in our place, bearing our sins and taking the punishment that we deserved, and we
stood in his place in perfect righteousness before God.
The fulfillment of the Torah of Moses frames this entire passage (2:21, 22-24; and 2:39). It was
because Jesus fulfilled the Torah perfectly that it was possible for him to be the Savior as Simeon
proclaimed and as Anna told those waiting for redemption.
4. Those familiar with the OT would be familiar with the movement of Gods presence (or the glory of
Gods presence).
A. How did God first reveal his presence with Israel (Ex. 13:21-22)?
Over what did Gods visible glory come to dwell as he led them in the desert (Ex. 40:34-38; cf.
also 25:22; 33:7-23)?
His glory was seen over the ark and tabernacle to guide Israel in her travels.
Many years later where did God take up residence (1 Kings 8)?
God led Israel out of Egypt as a pillar of cloud and fire.
God took up residence in the temple.
At the time Israel was taken into exile, where did Ezekiel see Gods glory (Eze. 1)?
Ezekiel saw Gods glory leave the temple just before it was destroyed and appear in Babylon.
E The Israelites were allowed to return from exile and rebuild the temple. Read Ezra 6:13-18. Is
there any mention of Gods glory in the rebuilt temple?
No. After the exile, the rebuilt temple lacked the glory.
What did God promise in Haggai 2:1-9 (esp. vv. 7, 9) and Zechariah 8-9 (esp. 8:3, 22-23)?
Hag. 2:7, 9: He promised to fill the new temple with a glory even greater than the glory of
Solomons temple. Zech. 8:3: He would return to Zion (where the temple was) and dwell in
Jerusalem.
G Look at Mal. 3:1. If John the Baptist is Gods messenger who prepares the way before him, then
who is the one whom they are seeking and desiring? And where will they find him?
The one they seek is Yahweh, the great I AM. Jesus is Yahweh in the flesh and he is the one
whom they seek and desire. And they will find him in his temple. (See the title of this lesson.).


So what is the point of all this? Jesus is the new temple. And so the glory of the Lord once again
dwells in his temple and will remain there forever. Gods OT promises (Mal. 3:1) come to fulfillment
here as Jesus comes to his temple. Simeon and Anna are OT saints who seek and desire the Lord in
his temple. And they find him there as promised.
5. The Holy Spirit was with Mary (1:35), Elizabeth (1:41) and Zechariah (1:67). What did the Holy Spirit
reveal to them concerning Jesus? (See 1:35-80)
He revealed that Jesus was the Son of God, the Lord, the Savior, and the Lord. And he
comes in remembrance of and showing mercy to his people.
The Holy Spirit was with Simeon too (2:25). Given the Holy Spirits revelation above, what might we
expect will happen to Simeon?
The Holy Spirit will reveal to Simeon that Jesus is the promised Savior who brings Gods
eschatological salvation.
6. What were Simeon, Anna and Joseph of Arimathea waiting for? (See 1:25, 38; and 23:51) And what
does this tell us about them?
They were waiting for The consolation of Israel, the redemption of Jerusalem and the
kingdom of God. This tell us that they are part of the faithful OT remnant that believed Gods
promises.
This passage is framed by Mary and Joseph keeping the Torah (Law) of Moses (2:22; 2:39). What
does this say to us?
Mary and Joseph, like those just mentioned above, are part of the OT faithful.
7. One of Lukes favorite metaphors is opened or closed eyes. For Luke, those who have opened eyes
are those who understand the Spirits revelation concerning Jesus and those who have closed eyes
do not understand. Are Simeons eyes opened or closed? What words of his song (the Nunc Dimittus)
show if he does or does not understand?
Simeons eyes are opened because he can see that in this child is Gods salvation for all people.
Some other passages where Luke uses this metaphor are: 4:20, hometown eyes were fixed on him
but they did not understand; 6:39-42, the blind cannot lead. Jesus disciples are blind for most of the
gospel. If they are going to lead others to see that Gods kingdom is present in Jesus, they must be
enabled to see. At Emmaus, Jesus teaches them by using the scriptures the truth of his suffering,
death, and resurrection. And finally, at Emmaus, eyes are opened to who Jesus really was (24:31).
(Other references to this metaphor are: 10:23; 11:34; 18:35-43; 19:42; and Acts 28:26-27.)
8. The second part of Simeons words are a prophecy of the childs destiny (2:33-35). Because of the
nature of Jesus, his ministry and his kingdom (the opposite of what was expected, servanthood
instead of power), he would cause some to fall and some to rise; he would cause division. He is in
fact a stumbling block on which one is either dashed to pieces or crushed (20:18).


9. According to Simeon, Jesus is also destined to be a sign that will be spoken against. The first sign in
Luke was a baby wrapped in strips of cloth lying in a manger. The second sign in Luke is that Jesus
will be spoken against. In fact, Simeon speaks of Jesus rejection and death. The religious leaders did
speak against Jesus. They shouted for his crucifixion and finally prevailed. Later Jesus explained to
the Emmaus disciples that he had to suffer and die because thats what the OT Scriptures said.
10. Consider the sentence: And a sword will pierce your own soul too (1:35). There are several possible
interpretations. Most people would think of the crucifixion when Jesus side was pierced. Some
believe that Mary misunderstood Jesus destiny, like the disciples. A third possibility corresponds to
Lukes earlier portrayal of Mary as the personification of Israel (see 1:26-38, #3). In this view, the
sword is seen as Gods revelation in Jesus words and deeds in his ministry. The CC translates this
part of the passage as follows: This child is destinedfor a sign spoken against, and of you yourself,
through your soul a sword will go, in order that the thoughts out of many hearts may be revealed.
When translated in this way, it is hard to see how Marys own sufferings or misunderstandings could
reveal the thoughts of many. But if the sword is Jesus preaching and Mary represents Israel, then the
statement makes good sense. Mary, as Israelite and mother, will experience sharp pain because of
Jesus teaching and death. Throughout the gospel, the thoughts of many are revealed as they react to
Jesus and his proclamation. Jesus death and resurrection is the ultimate sign of revelation. It will be
the sword that divides until the end of human history.
11. This story of Jesus presentation in many ways is similar to Jesus birth. Simeon and Anna perform
the same functions as the angels and the shepherds only in a different setting. Instead of being
associated with the fields, Simeon and Anna are associated with the temple and the presence of God.
Simeon, like the angels, is the herald of Good News; and Anna, like the shepherds, responds to the
Good News by spreading the message. The shepherds proclaimed the birth of Jesus. But what did
Anna proclaim (2:38b)?
Anna spoke to those who were waiting for redemption. This is the theological language of
atonement. Jesus would be the sacrifice that would bring humankind back together with God. So
Anna is speaking of Jesus death and resurrection.
12. Luke summarized Jesus life from day 40 to age 12 with one simple statement: And the child grew
and became strong; he was filled with wisdom and the grace of God was upon him. This wisdom and
grace will manifested in the next story and throughout Jesus life and ministry.


Lesson 10 - The Young Jesus Returns to His Temple (Lk 2:41-52)
Context
The last two scenes of the infancy narrative are in the temple: the infant Lord comes to his temple and the
young Jesus returns to his temple. Lk 2:39-40 serves as a sort of pivot between the two temple episodes,
forming the conclusion of Jesus first journey to the temple and the introduction to his second visit. The
main point of the passage is the first recorded words of Jesus. In two short sentences, Jesus speaks
about who he is as the Son of God and what he must do as the Son concerned with the Fathers business
in the Fathers house.
Structure
See the detailed structure. When arranged in this way, the passage is framed by the return to Nazareth
(first from the presentation and then from the Passover) and Jesus growth in wisdom and grace. At the
center of the passage are Jesus words about himself.
Learning/Meaning
1. How often did Jesus parents go to the Passover (2:41-42)?
They went to the Passover every year. It was the custom. Again it shows their faithfulness to
Gods commands.
2. Some words that Luke uses have specific meanings. When they are read or heard, they trigger
certain thoughts. In 2:41, instead of went to Jerusalem, the CC translates as journeyed to
Jerusalem. When the word journey is heard, it brings to mind Jesus journey from Galilee to
Jerusalem (9:51-19:28) and it also relates to the word way. There was a specific way in which
Jesus had to accomplish salvation. It was the way of rejection, suffering, and death. The climatic
place of Jesus rejection and suffering and the place of his death was Jerusalem. Here they journey to
Jerusalem for the Passover. When one thinks of the Passover, one thinks of the sacrificial lamb. So
with the words journeyed, Jerusalem, and Passover, in this first sentence of the passage,
thoughts of Jesus suffering and death come to mind.
3. Not only does this passage have us look forward to Jesus death, but it also anticipates his
resurrection. How does this passage look forward to Jesus resurrection? To know this one must
again understand how Luke uses certain words. Look at 15:32. What does Luke mean by the words
lost and found?
If one is lost then one is dead. If one has been found then he has come back to life.
Once this is understood, a number of details remind us of the empty tomb story in Lk 24:1-8.
A. What time reference is used in both 2:46 and 24:7?
after three days.
B. In 2:44-45 what did Jesus parents do?
They were seeking to find Jesus who they thought was lost.
In 2:49, what does Jesus ask his parents?

Why is it that you were seeking me? (CC).
In 24:5, what do the angels ask the women?
Why do you seek the living among the dead?.
C. What did Mary do concerning these things (2:51)?
She treasured all these things in her heart.
What did the women do when the angels told them that Jesus had to be crucified and be raised
on the third day (24:8)?
They remembered his words.
Who would have ever thought that this story of an annual pilgrimage to Jerusalem for the
Passover, with a son who stayed behind at the temple, with parents who were seeking to find the
son who had been lost and with the parents finally finding him on the third day would anticipate
the resurrection of the Lord?
4. When Mary questions Jesus by asking, Son, why have you treated us like this? Your father and I
have been anxiously searching for you, who is Mary referring to when she says father?
She is referring to Joseph.
When Jesus answers, Didnt you know I had to be in my Fathers house?, who is Jesus referring to
when he says Father? What was Jesus really saying?
He is referring to God. He was saying that he was the Son of God.
Other places in Luke where Jesus is affirmed as the Son of God are: the words of the angel (1:35);
the Fathers words at Jesus baptism (3:22); the genealogy (3:23-38); his temptation (4:3, 9); and an
exorcism (4:41).
5. In Jesus answer there is another trigger word. It is had to be (NIV) or necessary (CC). When Luke
uses this word, he is normally speaking of Jesus death; several times in Luke it is said or pointed out
that Jesus had to die. So Jesus first words, which happen to be at the Passover in Jerusalem,
speak of his person, the Son of God, and his work, the necessity of his being in Jerusalem, where he
will return as the Passover Lamb.
6. Uniquely, Luke develops the motif of Jerusalem as the place of Jesus destiny. Only Luke records that
Jesus exodus would be brought to fulfillment at Jerusalem (9:31). Only Luke, at the end of Jesus
Galilean ministry, says that Jesus resolutely set out for Jerusalem (9:51). Lukes description of
Jesus journey to Jerusalem is filled with notices that Jerusalem was the place of his destiny (e.g.,
13:22; 17:11). Jerusalem is the place where many prophets who spoke for God died (13:31-35). As
Jesus finally arrives at Jerusalem, he weeps over her (19:41-44). The two books Luke wrote (Luke
and Acts) hinge on Jerusalem, the pivot point of salvation history (Acts 1:8). Lukes infancy narrative
begins and ends in Jerusalem in the temple. In fact, Lukes entire gospel begins and ends in
Jerusalem in the temple. In the OT God was with his people in a special way in the Jerusalem temple.
By framing his infancy narrative and entire gospel with the Jerusalem temple, Luke says what
Matthew says, but in a different way: Jesus is God and he is with his people; he is Immanuel God
with us.


7. Lukes passion language of necessity and context of the Passover are significant. Only two
Passovers are mentioned in Luke: here and in the passion narrative (Lk 22). Only Luke describes the
day of the Last Supper as the day of Unleavened Bread, on which it was necessary that the
Passover Lamb be sacrificed (22:7, CC). Once again, the evangelist uses a simple frame of time, the
Passover, and event, the passion, to help the hearer see how the infancy narrative anticipates Jesus
final days of passion and resurrection.
8. What did Jesus parents think of his answer to Marys question (2:50)?
His parents did not understand.
So, Jesus first words recorded in Luke, which are his answer to Marys question, and which have
passion overtones, are misunderstood (2:50). This misunderstanding is a theme for Jesus entire life.
This same pattern is seen when (9:22, 44-45; 18:31-34)?
When Jesus made his passion predictions, the disciples did not understand.

The Preparation for Jesus Ministry (3:1-4:13)

Lesson 11 - The Ministry of John the Baptist (Lk 3:1 20)
Context
Luke has finished with his narrative of Jesus infancy and now moves on to a new section in which he tells
about the preparation for Jesus ministry. This preparation begins with John the Baptist. John was to
prepare people for their coming savior. He did this by preaching a baptism of repentance to the
forgiveness of sins.
Structure
Luke provides a frame by mentioning Herod the tetrarch. He also provides another frame by summarizing
the preaching and proclamation of John. In between these frames are some specifics of Johns preaching
and the response of the people.
Learning/Meaning
1. In 3:1-2, many different leaders are named. Some of these leaders are Roman and some are Jewish.
Why might they be named?
The Romans had a world empire and played an important part in world history. The Jews play a
critical role in salvation history. Gods word is breaking into world history and is causing salvation
history. The salvation that John proclaims as coming is available for the whole world, for both
Jews and Gentiles.
2. The main clause of the first sentence (3:1-2) is The word of God came to John. A similar phrase is
used in Jer 1:2, 4, 11; 13:3; Is 38:4; Hos 1:1; Joel 1:1. Given the similar use of the phrases, what
would that make John?
John is a prophet.
What were they to do when the word of God came to them?
They were to proclaim it.
3. Where did Gods word come to John (3:2b-3a)?
Gods word came to John in the desert around the Jordan.
What OT event would this place remind the people of?
It would remind the people of the end of the desert wandering and the entrance into the Promised
Land by the Israelites. The place where John preached and baptized was in the same general
locale as was the miraculous crossing of the Jordan by the Israelites.
4. What is John doing in the desert (3:3)?
He is preaching.


When this is done in Luke, it is a declaration that a new era of salvation is present and active.
Baptism is mentioned here. There are 3 kinds of baptisms mentioned in Luke: Johns baptism (3:3, 7,
12, 16, 7:29-30; 20:4) the baptism of Jesus by John (3:21), and Jesus bloody baptism on the cross
(12:50). Acts will refer to Christian Baptism, which embraces all 3 Lukan baptisms.
Repentance is first mentioned here also. Here it describes the kind of baptism it is, a repentance
baptism. Johns baptism of repentance is a repudiation of the old way of life and a conversion that
includes faith that the eschatological era of salvation is dawning. That John would preach repentance
was hinted at in 1:16, when the angel said that John would return many Israelites back to the Lord.
Luke provides another frame for his gospel with Johns preaching of repentance (3:3) and with Jesus
commission to the disciples to preach repentance to all nations (24:47).
5. Repentance for the forgiveness of sins (3:3) is both the purpose and result of Johns baptism. To
forgive is to release a person from sin, as a prisoner is freed from a dungeon, which is the image of
4:18, Jesus major description of his entire ministry in fulfillment of the OT.
6. Is the baptism of John the same as the Christian Baptism? No. Johns baptism was not in the name of
Jesus nor of the Trinity. Christian Baptism initiates one into Gods kingdom. Johns baptism cleansed
people so that when Jesus arrived they would be prepared to meet him.
7. Luke 3:4-6 is a quotation from Is 40. How are valleys filled in, mountains made low, crooked roads
straightened, and rough ways smoothed in peoples lives?
This is all done through the preaching of repentance, turning from sin to God.
Why does this need to be done? So Jesus, who is Gods salvation, can come to people without
anything blocking his way. One cannot have salvation without repentance.
8. In 3:8, what does John mean by, Produce fruit in keeping with repentance.?
One may not know how to identify different fruit trees, but if one sees the fruit that a tree bears
then one knows what kind of tree it is. So when a person displays the fruit of repentance then
others will know that that person is truly repentant.
9. Looking at 7:29-30 where Jesus speaks about John, what fruit would John look for to see if those
who came to him were really repentant?
He would know they were repentant if they would submit to his baptism.
10. In 3:17, what does John call the crowds?
He calls them a brood of vipers.
In chapter 3 of Genesis, what was Satan called?
Satan was called the serpent.


So John was calling the crowd children of Satan. Satan was under Gods wrath and, therefore, so
were the people. But they were descendants of Abraham. Didnt that count for anything? Why or why
not?
Whether they were descendants of Abraham or not, they were still sinful and still needed to
repent in order to receive Gods salvation. Gods salvation was for all of mankind (3:6), including
the Jews.
11. For John so say, I tell you that out of these stones God can raise up children for Abraham, (3:8) was
a great insult for the Jews. For the Jews, the Gentiles were stones, weeds, brambles, thorn bushes,
and wild beasts. John was saying that God could create Jews out of Gentiles by means of Johns
baptism of repentance to the forgiveness of sins.
12. John warns them that if they dont produce fruit, theyll be cut down and thrown into the fire. What
does he mean by fire? (See also Jer 21:14; 22:7; Eze 15:6-7)
Fire here refers to Gods wrath and judgement.
13. The people ask, What then shall we do? (3:10). John gives them some examples of how repentance
expresses itself in 3:11-14. Notice how each instruction has to do with attachment to things of this
world.
14. The atmosphere of Messianic expectation that we noted earlier with Simeon and Anna is also evident
here. For in 3:15, the people were wondering if John might be the Christ.
15. How did John describe himself in comparison with the Christ (3:16)?
John said, the thongs of whose sandals I am not worthy to untie.
The mention of a sandal might remind one of Ruth 4 where Boaz redeems Ruth. Elimelech is the
closest relative to Naomis husband, but he is not willing to buy her back. Boaz was next in line and
he did buy her back. When Elimelech passed his sandal to Boaz, he was saying publicly that he had
renounced his property rights and was passing them to Boaz. So when John says he is not worthy to
untie Jesus sandal, he is saying that Jesus is the redeemer and that he is not worthy of buying back
humanity.
16. John continues in 3:16 to say that, He will baptize with the Holy Spirit and with fire. When does
Jesus baptize with the Spirit and fire? There is no record in Luke of Jesus performing any baptisms
during his earthly ministry. Baptism, Spirit, and fire two of these 3 elements are found together
1) at Jesus baptism, 2) at 12:49-50, and 3) at Pentecost. 1) At Jesus baptism, Jesus is baptized and
the Holy Spirit descends upon him. 2) At12:49-50, fire and baptism are mentioned. The fire he
speaks of is Gods wrath, which rightfully would consume the world. But he, standing in humanitys
place, absorbs the fire of Gods wrath in his baptism on the cross. 3) On Pentecost in Acts 2, the
Holy Spirit comes and tongues of fire rest on the apostles.
Thus by Pentecost, Jesus had been baptized with the Holy Spirit (his baptism) and fire (his
crucifixion). The post-Pentecost baptizing by Jesus apostles incorporates people into Christ, into his
death and into his resurrection. Jesus baptism becomes our baptism, Jesus death becomes our
death, and Jesus life becomes our life. Those baptized into Christ are baptized with the Spirit and fire
with which he was baptized. After Pentecost, Christian baptism is based on Jesus baptism and
crucifixion.


17. Johns exhortation and preaching of the Good News (3:18) was a call to repentance. Repentance
then led to the forgiveness of sins. In Acts on the day of Pentecost, Peter told the people that they
had crucified the Christ. The people were cut to the heart and asked what they should do. What was
Peters response (Acts 2:38)?
His response was, Repent and be baptized, every one of you, in the name of Jesus Christ for the
forgiveness of sins. The message of both John and Peter was the same and it was Good News
because it led to the forgiveness of sins.
18. As Luke has paralleled the birth, circumcision, and naming of John and Jesus, so now he parallels
their baptisms and their violent rejections (3:19-20). This is called step-parallelism, with Jesus always
being the greater of the two. Johns ministry comes to an abrupt halt with his imprisonment and death,
which confirms his prophetic office. With Johns death comes the end of the old era. With Jesus
baptism a new era begins. In Luke there is no reference to John in Jesus baptism. There is a clean
break between the old and new eras.


Excursus Baptism in Luke-Acts
Baptism of
John the Baptist
Christ
The Church
For repentance and

For humanitys salvation:
the forgiveness of
sins: Preaching a
Jesus baptized
Lk 12:49-50,
baptism of repenby John (Lk
I have a baptance to the for3:21-22)
tism to be bapgiveness of sins
tized with.
(Lk 3:3).
For repentance, the forgiveness of sins, and the Holy

Crucifixion
Spirit: Repent and be bap(Lk 23:33-46) tized to the forgiveness of
your sins, and you shall
receive the gift of the Holy
Spirit (Acts 2:38).
With water: I
Baptize you with
Water (Lk 3:16).
With the
Fathers wrath;
death;
destructive
fire.
Anticipating baptism by Christ: He

will baptize you
with the Holy
Spirit and with
Fire (Lk 3:16).
With water.
The Holy
Spirit
descends upon
him. The
Father proclaims him the
beloved Son.
With wrath;
death;
destructive
fire cast on
the earth (Lk
12:49).
Anticipating
Jesus crucifixion, substitutionary death,
resurrection,
and ascension.
Anticipating
Anticipating
Jesus crucifix- Jesus Sabbath
ion.
rest in the
tomb and his
resurrection.
Christ as Substitute
The beloved Son bears the Fathers wrath for the
salvation of humanity.
Christ as Baptizer in His Churchs Ministry
After his own baptism with the Holy Spirit and
(destructive) fire, Jesus now baptizes with the
Holy Spirit and (purifying) fire (Lk 3:16; Acts 2:3).
With water, in conjunction

with the Word (Acts 2:41), in
the name of Jesus (Acts
2:38; 8:16; 10:48; 19:5).
Christ sends the Fathers
promise of the Holy Spirit
(Lk 24:49; Acts 1:4-5).
Anticipating the Christians
own death and resurrection
to eternal life in the new creation (Rom 6:1-11; Col
2:10-15; 1 Pet 3:21).


Lesson 12 The Baptism of Jesus (Lk 3:21-22)
Context
Coming immediately after a description of Johns preaching and baptism, Luke writes of Jesus baptism.
Lukes version of Jesus baptism is only one sentence. Actually, the focus of Lukes short account is not on
John, Jesus, or the baptism. The focus is on the testimony of the Spirit and the Father that Jesus is the
Messiah for whom the infancy narrative and Johns preaching and baptism prepared. After Jesus
baptism, Luke gives a genealogy of Jesus, possibly showing the family into which Jesus was baptized.
Also in the temptation, which follows the genealogy, Jesus is tempted to doubt whether he is a part of
Gods family, as the beloved Son.
Structure
No structure for these two verses.
Learning/Meaning
1. Luke begins with And it came to pass (CC). This alerts us that some significant will follow.
2. John is not mentioned. In Lukes step-parallelism, John has faded away, as his preparatory work has
been completed. The Messiah has now arrived to begin his work of redemption.
3. What is Jesus doing when the Sprit descends and the Fathers voice is heard (3:21)?
Jesus is praying.
What is Jesus doing at the following important moments?

Sermon on the Plain (6:12).
Peters confession and 1st passion prediction (9:18)
The transfiguration (9:28-29)
Before his betrayal (22:41)
On the cross (23:46)
In important moments Jesus prays, showing us the importance of prayer.
4. As Jesus prayed, heaven was opened. What event happened while Jesus was on the cross that has
a similar meaning (23:45; see also Heb (9:3, 8; 10:19-22)?
This reminds one of the curtain in front of the Most Holy Place tearing in two. Jesus was sent to
reconcile God with sinful humanity, thereby removing the barrier of sin and opening the way to
heaven.
5. At Pentecost (Acts 2:1-4), the Holy Spirit came upon the apostles. In a way then, this is Jesus
Pentecost, as the Holy Spirit descends upon him. If you have a Bible dictionary or a study Bible, see if
you can find out what the words Messiah and Christ mean.
They both mean the Anointed One.
When one was anointed, one was selected by the Lord to accomplish a task for him. In the OT oil was
poured over a persons head, as they were anointed for the Lord. Oil symbolized the Holy Spirit,


empowering them for work in the service of God. Here, Jesus is anointed with the Holy Spirit. Both Lk
4:18 and Acts 10:38 refer to Jesus anointing. In Jesus baptism, he was anointed by the Holy Spirit to
be the Christ, the Anointed One.
6. According to Gen 1:2, which person of the Trinity was active with the Father in creating creation?
The Holy Spirit was involved in creation from the beginning. The Holy Spirit is described as a bird
that hovers over its young protecting them and caring for them.
What other OT event does the dove remind you of (see Gen 8:8)? And how might it relate to creation?
It reminds us of the Flood. A dove was sent out from the ark to see if the water had receded. With
the Flood, Gods wrath was poured out against rebellious mankind and he started over again with
a new creation.
So, here at Jesus baptism, Jesus begins the work of creating a new creation, a creation in which sin
will be drowned out, and once again it will be very good (Gen 1:31).
7. According to the Fathers voice from heaven who is Jesus?
Jesus is the Son of God, the beloved Son (CC).
This is the high point of the pericope. It is a reference to Ps 2:7, a Messianic Psalm. But beloved
may also refer to Gen 22:2, 12, 16, where Isaac is called the beloved son (CC) (your only son,
NIV). What does God ask Abraham to do with Isaac?
Abraham is asked to sacrifice his beloved son, his only son.
This gives sacrificial overtones to Jesus baptism. Here Jesus begins his substitutionary atonement by
condescending to take his place among sinners, submitting to a baptism of repentance. Enhancing
the sacrificial flavor even more is the similarity to Is 42:1, the first verse of the first Suffering Servant
Song, which prepares for the fourth Suffering Servant Song, Is 52:13-53:12. Besides Jesus being the
Servant and Gods chosen one in whom [he] delights, there is also the reference to the Father
placing the Spirit on him.
8. The Father says he is well pleased with the Son. What else pleases God?
10:21 He is pleased to hide the Gospel from the wise and learned and to reveal it to little
children.
12:32 He is pleased to give the kingdom to the little flock.
9. One cannot fully understand the Gospel without first understanding Jesus baptism. In his baptism,
Jesus took humanitys place under Gods wrath. John predicted that Jesus would baptize with the
Holy Spirit and fire. The first step in the fulfillment of that prediction is attained at Jesus baptism, as
the Spirit descended upon him. As the substitute for humankind, Jesus felt the full fire of Gods wrath
on the cross. Jesus ministry is framed by two baptisms: his baptism in water and Spirit begins his
journey to his bloody baptism of fire on the cross (12:49-50). The presence of the Trinity at Jesus


baptism affirms that Jesus is the Son of God and that he is the one chosen to accomplish the
messianic task of substitutionary atonement on the cross.
10. Christian Baptism is into Christ and continues the pattern of Christs baptism with water, with the
Spirit, and with fire (baptism on the cross). Thus Christian Baptism is connected to the total
redemptive action that Jesus baptism set in motion. Christian baptism, like Jesus baptism, is
Trinitarian. It effects union with Christ and gives the Spirit. And so, what the Father said of Jesus he
also says of every person baptized into Christ: This is my beloved child, in whom I am well pleased.


Lesson 13 The Genealogy of Jesus (Lk 3:23-38)
Context
Following Jesus baptism, in which he was publicly declared to be the chosen One by his anointing with
the Holy Spirit and the words of the Father, Luke gives Jesus genealogy. At first one might think it is
misplaced, interrupting the smooth flow of the narrative, or irrelevant, just a bunch of OT names. But
remember Lukes words from the prologue. He said he had carefully investigated the facts and had put
together an orderly account. Luke has carefully designed his gospel. One must look closely to see the
theological points that Luke makes.
Structure
This pericope can be divided into 11 groups with 7 names each. The beginning and ending names form a
frame around the rest of the names. Jesus name begins the list and Adam and God end the list. There is
theological significance in this frame.
Learning/Meaning
1. Do a quick comparison of the genealogies in Luke and Matthew. In general what do you notice about
them?
They are very different from each other. It is difficult indeed to reconcile or harmonize the two
genealogies.
Some believed once that the genealogy in Luke was the genealogy of Mary. But the text itself
suggests it is Josephs (3:23). And today, it is generally dismissed by most commentators. The best
suggestion is that Matthew gives the legal line of descent from David, while Luke names the actual
ancestors of Josephs branch of the family.
2. One might wonder why Luke places the genealogy at this point in his gospel. Why didnt he put in the
front like Matthew or right before or right after Jesus birth? One reason for placing Jesus genealogy
right after the baptism of Jesus is that he meant to connect the two. He might be trying to suggest that
Baptism into Christ will be the new birth into the new family of God (cf. Lk 8:19-21).
3. Another possibility as to why the genealogy was placed here is in the frame of the passage. What
name ends the frame?
God.
Why would God be in the genealogy?
Because Luke wants us to know that Jesus is Gods Son.
He is making the same point as he has already done several times: at the annunciation in 1:31-35
Gabriel proclaims Jesus to be the Son of the Most High and the Son of God; at Jesus visit to the
temple when he was twelve years old (2:49) Jesus said he must be about his Fathers business; and
the Father himself names Jesus as his Son in Jesus baptism (3:22). Looking ahead to the next
passage (the temptation of Jesus, Lk 4:1-13), why might Jesus Sonship be stressed here? (Hint: look
at what Satan says.)
His Sonship is stressed because Satan questions it. He says, If you are the Son of God.


4. There is one more possibility. Look back at Ex. 6:14-25. What is this passage? And note where the
passage is within the book of Exodus. Who might Luke be saying that Jesus is?
This passage is the genealogy of Moses. It is several chapters after the birth of Moses. It comes
at a time after Moses has been called and equipped to deliver Israel. Luke might be saying that
Jesus is the new Moses. He is the chosen one who is equipped with the Holy Spirit to deliver
humankind from slavery. Perhaps it is all of these possibilities together.
5. The early hearer of Luke is probably aware of the importance of genealogical information in the
Jewish culture. It was to give assurance to the Jews that the Savior would come from their people.
The first book of the Bible, the book of Genesis, is structured around genealogies. The first book in
the NT, Matthew, begins with a genealogy. Right away it becomes clear as to who Matthew is trying to
tie Jesus to. Who is it?
A record of the genealogy of Jesus Christ the son of David, the son of Abraham (Mt. 1:1).
The genealogy in Matthew is broken into 3 groups of 14 names each. What names are at the head of
each of the 3 groups? What might Matthews purpose be?
Group 1 Abraham, group 2 David, and group 3 Jeconiah, a descendant in the line of the
Kings of Judah (the returning exiles were still official bearers of the promised Messiah). So writing
to Jewish people, Matthew makes the connection between Jesus and the line of the Messiah.
One reason Lukes genealogy is different is because he is writing to a different group of people. He
writes mainly for Gentiles. Why might Luke go all the way back to Adam instead of Abraham like
Matthew?
Jesus has come not only for the Jews but also for non-Jews, for all people who came from Adam.
Adam brought sin into the world, corrupting it and everyone of his descendants. All are sinful and
all need a Savior.
6. When a person looks at a genealogy, what two things would he look at first?
One would look at the beginning and at the end to see how far back a persons genealogy goes.
So the first person and the last person in a genealogy are generally most important. Thats why we
have concentrated on the beginning and ending names. As we have already said, the last name is
God and Jesus is the Son of God. The last human being in the genealogy is Adam. Jesus is a son of
Adam. He is a human being just like the rest of us. But he is different in one very important way. What
happened when Adam was tempted? What happened when Israel was tempted in the wilderness?
What happens many time when we are tempted?
They fell into temptation. Adam sinned. Israel sinned. We have all sinned.
What happened when Jesus was tempted?

He did not sin.
So Jesus, the one who took his place as the substitute for all of humankind beginning in his baptism,
is the new obedient Adam (the 2nd Adam) and the new obedient Israel. He does what they and we
cannot. He is the Son of God, come to earth as the son of Adam, to take the place of all the sons of
Adam, to free all from the power of sin.
7. Sometimes Luke uses numbers in a theologically significant way. In 3:23 Luke says that Jesus was
about 30 years old at the beginning of his ministry. Look at 2 Sam 5:4. What is the similarity to Lk
3:23?
David was 30 when he became king.
He has already been shown to be a significant ancestor in the infancy narrative (Lk 1:27, 32, 69; 2:4,
11).He is referred to again towards the end of the gospel (18:38-39; 20:41, 42, 44). What did the
angel says would happen to Jesus in Lk 1:32-33?
He said God would give him the thrown of his father David and he would rule forever.
David is also a part of the genealogy in Luke. Jesus is a son of David (3:31) and David is Jesus
father (1:32). So Jesus will soon take the throne of his father David and begin his eternal reign.
8. There is one name in the genealogy that is different from all the rest (excluding Jesus and God). Who
is he and why is he different?
The one that is different is Joseph. In the NIV Jesus was the son, so it was thought, of Joseph
(3:23). In the CC, as was supposed, Joseph. Jesus was not of Joseph. This affirms the virgin
birth. He was not Josephs son but Gods Son. Joseph was from the line of David and was Jesus
legal father. Jesus was therefore from the line of David (see also 1:27) and, at the same time,
the Son of God.
9. In the structured detail you may have noticed that the names are divided into 11 groups of 7 names.
Seven is known in the Bible as the number of completeness. Each group of 7 generations may be
said to be a complete epoch (or week, 7 days). And so there are 11 epochs (or weeks). Jesus
appears at the end of the last epoch (or week) and begins the 12th epoch (or week), the messianic
epoch (or week). When Jesus gives birth to the church through his Spirit at Pentecost, the 12th
messianic epoch (or week) begins. And in the 12th epoch there is only one generation of Jesus, for
he will give birth to children through Baptism and faith. One is no longer attached to the covenant
community of Israel by genealogy. Membership in the new Israel comes through the birth by water,
Word, and Spirit by Baptism into Jesus, the end of Israels genealogy. But Jesus is not only a part of
Israels genealogy, he is a part of everyones genealogy, as he goes back to Adam, as does everyone
else. He embraces and stands as the substitute for all of humanity. As our substitute, he is led by the
Spirit into the wilderness to be tempted by the devil.


Lesson 14 The Temptation of Jesus in the Desert (Lk 4:1-13)
Context
The temptation of Jesus follows closely upon his baptism, where he is declared the beloved Son by the
Father, and the genealogy, which ends with the son of Adam, the son of God (3:38). The temptations
show that Jesus is both God and man, tempted as we are in every way except without sin. He is the
second Adam, obedient rather than transgressing, and the true Israel, faithful in his calling.
Structure
The temptation narrative is shaped around the three temptations. There is an outer frame, which contains
some corresponding elements and there are some internal structural relationships with the temptations.
Learning/Meaning
1. See the detailed structure. The introduction deals with Jesus and his movements as he is led by the
Spirit. The word for brought to and end is used of the forty days. The conclusion deals with the devil
and his movements. Again the word for brought to an end is used, this time of the temptations. Son
of God links the first and third temptations, the Lord your God links the second and third.
2. One reason Jesus is called the new Moses and the new Israel is that his life followed the same
pattern set by Moses and the temptations of Israel in the desert. Jesus was baptized and tempted as
Israel went through the Red Sea and was tempted in the wilderness. As the devil tempts Jesus,
where do all of Jesus answers come from?
He answers from the book of Deuteronomy (8:3; 6:13; and 10:20; 6:16), a record of Moses words
to Israel as they camped in the desert just outside the Promised Land.
These references strengthen the linkage between Jesus and Moses and Israel. And they also help us
to recall the messianic prophecy from Deut. 18:15 that a new prophet like Moses will be raised up.
3. There is also another parallel to an OT story. Lukes genealogy, which just precedes the temptation,
links Jesus to Adam. What event involving Adam parallels this event with Jesus?
As Adam was tempted by the devil in Eden (Gen 3), so Jesus is tempted by the devil.
So there is an Adam typology (cf. also Rom 5:12-21) and a Genesis background to this story, in
addition to the parallels with Exodus and Deuteronomy.
4. Look at the first temptation in 4:3-4 where the devil tempts Jesus to turn a stone into bread. We were
created to be sons and daughters of God. What does this mean? Men and woman are not physical
beings alone. The physical side of us should not dominate our whole being. If it does, we will be
physically alive and spiritually dead. To be spiritually alive, one must hear, believe, and live by the
Word of God. Adam did not heed Gods Word nor did Israel, they lacked faith. But Jesus did not
succumb to temptation; he lived by the Word of God. In fact, what do we know about Jesus from John
1:1-18 and John 6:25-59?
Jesus is the Word of God, the One who creates life. And Jesus is the bread of life from heaven,
who feeds his people bread --- himself.
Thus, the first temptation aims to seduce Jesus into being content to repeat the miracle of manna in
the wilderness and so to save himself. But Jesus wishes to give of himself, not save himself. He gives


himself, as the bread of life, that people may have life forever. Jesus, as the Son of God and Messiah,
will continue to feed people. He will feed his disciples at the Last Supper and Christians in the
churchs celebration of the Lords Supper.
5. Now look at the second temptation in 4:5-8. What does the devil offer Jesus?
The devil offers Jesus authority and splendor (or glory).
What does the devil ask Jesus to do?
The devil asks Jesus to worship him.
God has the ultimate authority and splendor. But what has he graciously done (Ge 2:4-20)?
God has graciously given authority and splendor to his children created in his image. God
specially created man and put him in a home of paradise. God placed man over his creation to
care for it. He shows his authority by naming the animals.
How did the devil tempt Gods children, Adam and Eve (Ge 3:5)?
He told them they would be like God. They could have the authority and glory of God.
Did Adam and Eve gain the authority and glory they expected (Ge 3:8-24)?
No! In fact they lost what they had. They once enjoyed Gods company, but now were afraid of
him (Ge 3:8-10). They realized they were naked; shame had come into their life (Ge 3:10). They
made matters worse by not taking responsibility for their own actions (Ge 3:11-13). They received
Gods judgement (Ge 3:16-19). And they had to leave paradise (Ge 3:23-24).
Adam and Eve trusted the word of the devil over the word of God. Adam and Eve worshipped the
devil in order to gain authority and splendor for themselves. The devil offered Jesus the same thing.
But Jesus did not yield to the devil. Jesus proclaimed Gods Word back to the devil. It can only be true
worship if you worship the Lord God (Yahweh Elohim). Jesus knew his glory would come through his
suffering and death. What a thought, glory comes through service. True worship in this new era of
salvation centers on Jesus service, Divine service. This true worship is not conditional. It is not
Worship me, then I will give. It is just the opposite. God gives freely by his grace and is then
worshipped.
6. Note that all of Jesus quotes are from Deuteronomy. Deuteronomy 6-9 sets forth the basis for Israels
true worship, in contrast to the pagan worship of the Canaanites she will dismiss. True worship is
based on the one, true God and his grace. Israels worship is based on Gods redemption of her (Deut
6:10-12, 20-25; 8:1-18) (Divine service), which in turn stems from his election and love (Deut 7:7-9).
The subsequent history of Israel displays her repeated failures to maintain proper worship, and so
Israel lost her God-given glory and authority, as prophesied in Deut. 8:10-20. However, where Israel
proved faithless, Jesus proves faithful.
7. Where does the devil take Jesus for his third temptation (4:9)?

He takes Jesus to Jerusalem.
This is the place Jesus will journey to. This place will be Jesus final destination. What temptations did
Jesus face while in the Garden of Gethsemane (22:39-53)?
He could have not gone to the garden. He could have gave up and said I cant do it. He could
have prayed for legions of angels to wipe out his enemies. He could have fought his attackers.
As the Son of God, Jesus could have done whatever he wanted. And he did. He wanted to save the
world even if it cost him his life. Authority and glory will not come to Jesus by a miraculous rescue at
the temple in Jerusalem, but by bitter abandonment and rejection and a shameful death.
What tactic does the devil try in the third temptation (4:10-11)?
This time the devil quotes scripture. He quotes Ps 91:11b, but he omits the phrase in all thy
ways.
There is one way laid out for Jesus to go. It is the way of the cross, the way in which he will be
inflicted with the Fathers wrath. As man, Son of God, Messiah, Jesus is obedient in all his ways, even
to the point of death. Jesus brings the temptations to an end with a simple proclamation from
Scripture: It has been said: You will not tempt the Lord your God (4:13).
8. In these temptations the devil saw that his chance for victory lie in tempting Jesus to bypass the cross
and reach for glory now. Each temptation attempts this: fill your belly now, if you are the Son of God;
worship me, and the kingdoms of the earth will be yours now; throw yourself down from the temple,
and all will see now that you are the Son of God because God will rescue you. Had Jesus given in to
any of these temptations, he would have reversed the order of the kingdom, placing glory before
suffering. The entire rhythm of his life was just the opposite, to show that suffering must precede
glory. And we must do the same. He has set the pattern and we must follow.

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A Study Of The Gospel According To Luke

(using the Concordia Commentary-Luke by Arthur A. Just Jr.)

From old life of

Through the Red

From old life in the

Through the Jordan

Into life in the

From old sinful flesh

Into life as Gods

From old sinful

Through the waters

Into a life in Christ,

A Study Of The Gospel According To Luke

The Periods Mission

The Second Period

The Jewish (Peterine) Mission

The Third Period

The Gentile (Pauline) Mission

The Fourth Period

The Established Congregations

The Fifth Period

The Post-Temple Church

A Study Of The Gospel According To Luke

Sabbath rest in the tomb

The Nicene Creed captures the journey best:

A Study Of The Gospel According To Luke

A Study Of The Gospel According To Luke

The Prologue to Luke (1:1-4)

carefully investigated (1:3; NIV).

to write an orderly account (1:3; NIV) or to compose systematically (CC).

A Study Of The Gospel According To Luke

The Infancy Narrative (1:5-2:52)

A Study Of The Gospel According To Luke

The Infancy Narrative (1:5-2:52)

The time of Herod king of Judea.

Zechariah and Elizabeth.

3. What do we learn about these two main characters from 1:5-7?

A Study Of The Gospel According To Luke

The Infancy Narrative (1:5-2:52)

Other persons involved: People of Israel praying, angel.

Time: The burning of the incense.

Gods salvation or deliverance of his suffering people.

A Study Of The Gospel According To Luke

The Infancy Narrative (1:5-2:52)

The situations of the two are similar. Briefly note how.

Both questioned how it was possible.

B. How do both Daniel and Zechariah react (Dan 10:7-11; Lk 1:12)?

Helpless, trembling, gripped with fear.

C. How does Gabriel introduce himself in both (Dan 9:20-22; Lk 1:19)?

I have now come to give you insight and understanding.

D. What happens to both Daniel and Zechariah (Dan 10:15; Lk 1:20-22)?

speechless, unable to speak.

A Study Of The Gospel According To Luke

The Infancy Narrative (1:5-2:52)

overcome with anguish, filled with awe.

A Study Of The Gospel According To Luke

The Infancy Narrative (1:5-2:52)

Mary is a virgin who will conceive a son.

A Study Of The Gospel According To Luke

The Infancy Narrative (1:5-2:52)

Grace and gift.

Mary hears in faith, she is a hearer of the Word.