METHODIST CHURCH NIGERIA

LAY PREACHERS CLASS MANUAL THE NEW TESTAMENT STUDIES FOR YEAR ONE

OF Diocese of Lagos West

Compiler / LECTURER THE REVD. OLUWASEUN JEGEDE

Complement of Methodist Church Diocese of Lagos West Directorate of Evangelism \ Discipleship Team Resource.

©2014

TABLE OF CONTENTS Page

Introduction FIRST YEAR STUDIES YEAR ONE COURSE DESCRIPTION ON NEW TESTAMENT SECTION A STUDY I INTRODUCTION TO THE SYNOPTIC GOSPELS

a) How the gospels were written b) What is synoptic and why are they called synoptic? c) Similarities and differences between synoptic and

John’s gospel

THE GOSPEL OF LUKE

STUDY II INFANCY NARRATIVE a) Announcement of John the Baptist’s birth – 1:5 -25 b) Announcement of Jesus’ birth – 1: 26 – 38 c) The visit of Mary to Elizabeth – 1: 39 – 56 d) The birth of John the Baptist and Jesus Christ – 1:5,

7-8; 2:1-40 e) The boyhood of Jesus – 2: 41 -52

STUDY III PREPARATION FOR JESUS MINISTRY

a) Baptism of Jesus and its significant to the Church today -3:21-22

b) Temptation of Jesus – 4: 1 – 13.

STUDY IV THE GALILEAN MINISTRY OF JESUS a) Jesus at Nazareth – 4: 16 – 30 b) The call of disciples 5: 1-11; 5:27-32; 6:12 – 16 c) Teaching on fasting – 5:33 – 39 d) Teaching on Sabbath – 6: 1-11 e) Sermon on the plain – 6: 17 – 49 f) John the Baptist send messengers to Jesus – 7: 18 –

35 g) The mission of the twelve – 9: 1- 6 h) Transfiguration – 9: 27 – 42.

STUDY V THE TRAVEL NARRATIVE

a) The mission of the seventy – 10: 1- 12 b) Disciples prayer and principles of prayer – 11: 1 – 15;

9: 13 c) Jesus’ words against the Pharisees and layers – 11:

37 – 54 d) The faithful and evil servants – 12: 35 – 48 e) The Narrow way – 13: 22 -32

f) The Rich man and Lazarus – 16: 19 – 31. SECTION B STUDY VI JESUS PARABLES IN LUKE

a) Parable of the good Samaritan b) Parable of the lost sheep and coin – 15: 1 -8 c) Parable of the lost son – 15: 11 – 32 d) The parable of the unjust steward – 16: 1- 13 e) Parable of the persistent widow – 18: 1- 8 f) Parable of the Pharisee and the tax collector – 18: 9 –

14 STUDY VII JESUS MIRACLES IN LUKE 1

a) Cleansing of a leper – 5: 12 – 16 b) Healing of a Paralytic – 5: 17 – 26 c) Healing of a Centurion’s servant – 7: 1 -10 d) Raising the son of the widow of Nan – 7: 11 – 17 e) Healing a demon – possessed man - 8: 26 – 39 f) The woman with the issue of blood – 8: 40 – 59.

STUDY VIII JESUS MIRACLES IN LUKE II

a) Ten lepers cleansed – 17: 11 – 19 b) Man with withered hand – 6: 6 – 11 c) Tempest stilled – 8: 2 – 25 d) Feeding of 5000 – 9: 10 – 17.

SECTION C STUDY IX JERUSALEM MINISTRY OF JESUS

a) The triumphant Entry – 19: 28 – 40 b) Jesus’ authority questioned – 20 c) Question about tax – 20: 20 – 26 d) Question about resurrection – 20: 27 – 40 e) Teaching about signs of the end – 21: 7 – 28

STUDY X PASSION NARRATIVE IN LUKE

a) Last Supper – 22: 7 – 23 b) Prayer in the garden of Gethsemane – 22: 39 – 46 c) Betrayal and arrest – 22: 47 – 53 d) Denial of Peter - 22: 54 – 62.

STUDY XI JESUS TRIAL AND CRUCIFIXION Death and burial of Jesus – 2: 66 – 23: 56. STUDY XII THE RESURRECTION NARRATIVE IN LUKE 24: 1 – 49

FOUR LECTURES + Revision , FROM 23rd May 2014, Time from 4.00 – 5.00 & 5-6 TO 31st Oct. 2014

EXAM DATE 7TH – 8TH NOVEMBER 2014

INTRODUCTION TO THE METHODIST CHURCH NIGERIA LAY MINISTRY Over the years it has been discover that quite a variety of lay ministries exist within the Methodist Church even in Nigeria as well as many of these are determined by the needs of the local context and are authorised by one, or more, of the order of the concerned Church. Thus far all lay ministries begin with a call from God to the particular area of primary assignment of service. As a mater of fact this service is rendered to God! There are, however, some broad examples of lay ministries which exist across the Methodist Church Connexion. The most common are as follows: Methodist Church School Teacher This is usually a Confirmed member in good standing who has responded to the call of God to teach and instruct persons in the Christian faith through the ministry of the Methodist Church Sunday School. Because the Church School is the cradle and nursery of the Church, the Church School teacher's ministry is directly related to the challenge given by Jesus to his disciples to "tend the lambs, feed the lambs and feed the sheep. (John 21: 15 - 18). Hence, in the preparation of lessons and the conducting of Church Sunday School classes the Church School teacher carries out a fundamental and essential ministry within the church. To become a Church School such teacher must first have the desire to share the Christian faith with others and a willingness to be trained as well. One may not necessarily need to be a trained Day School teacher at first, although this would be an additional asset. At present there is no standard training programme in a larger terms for Church School teachers that is why each Congregation /Circuit develops its own programme of training. However, a Connexion certification programme for Church School teachers is being developed, such as School of Evangelism, example is found in Diocese of Lagos Mainland, Ogbomoso, and likes. Methodist Church Lay Workers A Lay worker is a Confirmed member in good standing of the Methodist Church who has been recruited on clear terms of service for employment in a specific area of mission in which his/her expertise from training or experience is required.

The engagement of a Lay / Church Worker will be entered upon with the understanding, on either side that the engagement will not be a lifetime occupation, but it may be terminated honourably by either side, due notice having been given. The service of a Lay Worker will differ from, on the one hand, an Order of Ministry which expects from the Candidate a lifetime commitment and, on the other hand, those diversities of ministry, voluntary and non-remunerative in character, which manifest a commitment to Christ and the blessing of the Church by the Holy Spirit with gifts and graces for witness and service. Being a Lay Worker is to respond to the call of God to serve fulltime or part time in a particular area for a period of time. For some it has been the stepping stone to Ordained Ministry. Examples of Lay Workers are Youth Workers/ Children Directors, Evangelists and Lay Pastors. Usually a service of Commissioning is held at the commencement of the lay workers engagement with the Church. Methodist Church Lay Preacher The Local / Lay Preacher is a lay preacher in the Methodist Church. They are called Lay Preachers because they will exercise their call to preach in the local context of their Circuit, restricted to some and will not move between Circuits except with the specific understandings of the Circuit Ministers/ Presbyters. At the same time the office of the Lay Preacher is recognised within the Circuit and Conference area; if a Lay Preacher in one Circuit moves to another Circuit their status as a Local Preacher moves with them. The preacher in the Church is a prophet in the church. The prophet's job is to proclaim the will of God. The Lay Preacher stands directly in the line of prophets of the Bible and so continues to proclaim to the present age, "thus says the Lord." The starting point for the Lay Preacher is, therefore, the recognition that he or she is called by God to this office. This is the most important, as the primary qualification to be a Lay Preacher is a call from God. A Confirmed member in good standing who feels a call from God to preach should speak to either his/her minister or any Lay Preacher.

The Circuit Lay Preachers meeting will be informed of the individual's sense of call and the Presbyter/ Minister will give to the individual "a note" to assist preachers in the conduct worship. This ‘note' is usually for a period of three (3) months and during that time the individual is considered as being "On Note". The period of being "On Note" is primarily a time of discernment for the aspiring preacher. The individual will assist preachers in certain aspects of leading worship and a report will be given to the Circuit Preachers meeting about the progress of the aspiring preacher. The period of being "On Note" may be extended as the Circuit Local Preachers' Meeting may deem necessary. After being "On Note" the aspiring Preacher will then become a "Preacher on Trial". During this period the individual will be allowed to conduct worship and preach on their own. The Preacher on Trial will be expected to attend training classes and to sit the Connexional Local Preachers' Examinations. At present there are four (4) examinations - Old Testament, New Testament, Christian Doctrine and Worship and Preaching. These examinations are set every six months. Also during this time the Preacher on Trial will be assessed quarterly on their ability to preach and lead worship. When all written examinations are completed the Preacher on Trial will be required to: 1. Lead and preach at what is called a Trial Service. At this service he/she will be evaluated by a Lay Preacher and a minister. 2. Take an Oral examinations on Bible and Doctrine 3. Tell the Lay Preachers meeting his/her call to preach. When all of these have been satisfactorily completed the Circuit Lay Preachers' Meeting will the vote to recommend to the Circuit Council that the individual be accredited as a Lay Preacher. Following the confirmation of the Circuit Quarterly Meeting the individual will be commissioned as a Lay Preacher in a public worship service. Lay Preacher and Local Pastor Training In many countries in Europe Local Pastors and sure, Lay Preachers in the Methodist Church Nigeria and their equivalent in other Methodist traditions are playing an increasingly significant pastoral and leadership role. As a consequence it is increasingly recognized that the provision of high quality training for such a role is a priority for our churches. Some Methodist churches already have developed

training others are in the process of developing or improving their training programs. The Lay Preacher and Local Pastor Training is a network of people involved in such training programs. Its aim is to provide mutual support, resources, and ideas as a contribution to the continuing improvement of our training programs. As a contribution to this process and will be developed in future to provide further resources and opportunities networking. Call through to the Principal / Chairman, The MCN Director of Administration, perhaps you may also visit ( http://www.mcnsince1842,org1) At a consultation of people involved in Lay Preacher and Local Pastor Training further developing training curricula will be important towards functioning as guidelines for the development of curricula in different countries. These profiles includes the followings: The Profile of a Lay Preacher A Lay Preacher should have the following qualities ü A knowledge of the content of the Bible ü The skill to interpret and explain the bible and thus needs to understand both the text and the people in the contemporary context ü A knowledge of theology in the Methodist tradition. ü A knowledge of the history of Methodism and her heritages, especially in Nigeria ü The ability to thinking theologically and thus to express their own understanding of theological issues ü Thorough skills in Homiletics ü The ability to use a varieties of presentations and service forms. ü The ability to compose a contemporary sermon ü The ability to present a sermon ü The ability to create a liturgical framework and hence as knowledge of the liturgical year ü The skill to conduct basic pastoral care and hence the skills to understand oneself and other people2.

1 www.mcnsince1842,org 2 Revd Hardt, The Soul of Methodism: The Class Meeting in Early New York City Methodism, released in 2000 by University Press of America.

Lay Preachers While the exact terminology varies a lay preachers are lay people who are on a voluntary basis serve regularly as preachers in local congregations. They may be commissioned to serve in a particular local congregation or more broadly within an annual Diocesan Synod. Local Pastors Local Pastors are people who not ordained as Ministers but who serve either in a full-time or part-time capacity as pastors of particular congregations. Unlike ordained Ministers they are not subject to being moved to another congregation. They may be licensed to administer the sacraments. They are required to have complete a program of theological studies but at a lower academic level than what is required of ordained ministers.

OUTLINE PREFACE INTRODUCTION Section A LESSON ONE: Introduction to the Synoptic Gospels LESSON TWO: The Gospel of Luke Section B LESSON: The Parable and Miracle of Jesus in Luke Section C LESSON: Jerusalem Ministry of Jesus to The Resurrection BIBLIOGRAPHY APPENDIX

PREFACE The life of Jesus is told to us in the three Synoptic Gospels, Matthew, Mark, and Luke. Since they are similar New Testament studies has grouped these together. All three tell of the life of Jesus Christ and at the same time each gospel shows a particular aspect, or facet, in the life of Christ. This course is an introduction to the gospels. Because of the amount of material we are covering, we are forced to be highly selective. I have tried to cover material covers the essential in the gospel according to the syllabus in Luke. This is to lay a foundation, so that the Lay preacher student will know how to approach the gospels when he / she preaches and teaches from it. This course can also be used as the basis for Projecting the teachings of Jesus Christ. To assist students I will try to provided students with extra materials that will assist them. I will add these to an appendix. In this way, such student should make good intimacy for proper mentoring with teacher of facilitator; perhaps make further appointment in consultation with The Revd Oluwaseun Jegede, at Methodist Church Opebi Ikeja. May the Lord use these materials to increase our understanding of Christ who came in the flesh to save his people from their sins in Jesus’ name.

INTRODUCTION The purpose of this course is for students to grow in their knowledge of the three Synoptic Gospels: Matthew, Mark, and Luke. Each one focuses upon the birth, life, death, and resurrection of the Lord Jesus Christ and the coming of his kingdom. Because the material is similar, the three Gospels are studied together in the light of other salient topics which includes studies in Parables, Miracles, in the Teaching, Preaching and the Healing ministry of Jesus Christ in line with the Jerusalem Ministry and the Resurrection narrative in Gospel according to St. Luke. COURSE CONTENT The course is divided into three (3) Sections and four main lessons. Although the three books have complementary parts, each of the Gospels makes its own unique contribution. We will begin with a general introduction to the Gospels, then go on to Mark, the shortest of the Gospel accounts. We will use Mark to indicate the general outline of the three Gospels. We will then consider Matthew’s distinctive handling of the material in Section two followed by a study of the particular offerings of Luke in lessons three and four.

COURSE MATERIALS The lecture notes are a full exposition for this course. The students are required to read them thoroughly along with the Scriptures. Students will also be given additional material to supplement their reading. If students are studying the Synoptic Gospels and Acts, students are required to read “The Book of Acts” by Julian Zugg (http://www.mints.edu/documents/English/Acts.pdf).

COURSE OBJECTIVES

To study the Synoptic Gospels with other students To acquire a detailed knowledge of the history and lessons of Gospels To develop a deeper understanding of the literary schemes in each Gospel To grow in the knowledge of Christ and His Discipleship To master the three books’ synoptic in order to use the knowledge gained in preaching, teaching, and pastoral counselling

STRUCTURE OF THE COURSE

This course has been organized into four consecutive lessons. The lessons follow a distinct pattern and should be studied in order.

COURSE REQUIREMENTS 1. Participate in 15 hours of common teaching time. 2. Complete the Bible study exercises as contained in the eight lessons. 3. Read Julian Zugg http://www.mints.edu/documents/English/Acts.pdf); and all other prescribed text by the Conference of MCN. 4. Write out the relevant assignments at the end of specific lessons to fulfil the essay requirements. 5. Complete the two exams on the Synoptic Gospels which are based upon the questions at the end of the lessons.

COURSE EVALUATION 1. Student Participation (15%): Point will be given for each class hour attended. 2. Student Homework (40%): Points will be given for completing the questions at the end of each lesson. 3. Student Readings (10%): Students will be given credit for completing the required reading. 4. Student Essay (15%): Students will provide and essay. 5. Student Exam (20%): Students will be examined by exams drawn from the questions at the end of each lesson. 6. The Final Exam come up on the 7th-8th November 2014. BENEFITS OF THIS COURSE The course will ground students in the New Testament and in the life of Christ. It will show them the history of the triumph of the Gospel in and through opposition and suffering. Students will be shown the way that God works in this world, the nature of discipleship, the way Jesus fulfilled the Jewish hope, and the way Jesus is the Saviour of the world.

http://www.pdfcomplete.com/cms/hppl/tabid/108/Default.aspx?r=q8b3uige22

Section A Lesson One: Introduction to the Synoptic Gospels

1. Introduction to the Synoptic Gospels Welcome to the three Synoptic Gospels: Matthew, Mark, and Luke. These Gospels all speak of the Lord Jesus Christ’s coming, life, death, and resurrection. In these books, we have three great witnesses to the saving work of God. 3 “Syn”-means together in Greek, and the word synoptic is derived from the Greek word synopsis meaning seen together.4 The three books are very similar in many ways, but they also show marked differences. These similarities and the differences form the basis of our study. This course is an introduction to the three Synoptic Gospels. 5 This class covers a huge amount of material, so we will have to be selective. It is an introduction which helps students understand the overall flow of the Gospels and guides students as they seek more specific areas of study. 1.1. Gospels in Cannon The Gospels are the centre of the Scriptures. They are the “hinge”, the end of the old covenant and the beginning of the new. The Gospels do not stand alone, for in them, the great promises of the old covenant found in the law, prophets, and writings are realized. In Jesus, the promised kingdom actually comes. His great message was, Repent, for the kingdom of God is at hand (Matt. 4:17). He brings in the new covenant and His resurrection is the beginning of the new creation (Gal. 6:15,16). In the Gospels, the last days (Heb. 1:1), the end of the age, and the fullness of time have arrived.

3 The Gospel of John is slightly separate and so is generally treated on its own or part of Johannine literature. 4 Matthew, Mark, and Luke were first called the Synoptic Gospels by J.J. Griesbach, a German Bible scholar in late 1800 (Carson, Moo, and Morris 19) 5 The book of John is usually treated differently, as it has different themes, a different structure, and is usually read with John’s other writings, his epistles and the book of Revelation.

The Gospels are history. In the Gospels, we see God’s great historical work in saving sinners through Jesus. The Epistles follow the Gospels and, partially through Paul’s writing, explain the importance and the meaning of the events. If the Gospels are God’s action in the world, the Epistles explain what those actions mean to us. God always links His actions to His explanations to help us understand. The new covenant Scriptures follow the old covenant pattern of history (the Gospels), interpretations of history (the Epistles), and warnings not to go astray (the general Epistles).

2. The Methodology of The Synoptic Gospel

God gave us three (four with John) witnesses to Jesus’ birth. This follows the law that said by the mouth of two or three witness every fact shall be established (Deut. 19:15). God has left us with no doubt to truth of the life and work of His Son. From A.D. 1500 onward, it was common to treat the Gospels as a unit, a harmony. Since the Gospels are witnesses, if one witness gives us some information, then it stands to reason that if we study these three witnesses we can have an even fuller picture than we have with the single witness. An example is Calvin’s, Commentary on the Harmony of the Evangelists, Matthew, Mark, and Luke. 6 In the last 150 years, the rise of literary criticism led to a new approach which said that each of the Gospels needed to be read on their own terms.7 Recent scholars have proposed that while there are four Gospels, and three are considered synoptic, each book is a separate, distinct and complete unit. Each has a specific author, written to a specific audience, and composed for a special purpose, called a sitzen liben or life situation. This means that each Gospel is a book on its own terms, and its individual contribution must be considered. The uniqueness of each book must be studied before we combine

6 Available online at www.ccel.org/ccel/calvin/calcom31.i.html 7 See Carson (An Introduction 19ff) for the rise of literary criticism and its effect on Gospel studies.

the Gospel stories into a whole. Comparisons between the Gospels are useful, but they must not control us. Recent studies have considered the author’s use of distinct literary markers and stylistic features in order to emphasize key aspects of the story. We must understand these to understand the text. Matthew’s Gospel is written by a Jew, to the Jews. Matthew’s central message is that Jesus is the fulfilment of Jewish promises and hopes. Matthew develops this theme by showing how Jesus fulfils the old covenant promises. The book opens with a genealogy, one that specifically links Christ to Abraham and David, the two great figures in Israel’s history (Matt. 1:1). Jesus is the fulfilment of both the promises to Abraham and to David as He is David’s greater son. Jesus is also the fulfilment of Israel, the consummation of their history. The virgin birth was realization of Isaiah’s promise (Matt. 1:22), and Israel being brought out of Egypt as God’s son is a picture of Jesus going to Egypt and being brought out again (Matt. 2:15). Jesus is baptized to fulfil the old covenant (Matt. 3:15). Israel is a type; Jesus is the antitype, the great fulfilment of Israel’s promises. Luke is written by a gentile; to a gentile, and his purpose is to show that the Gospel of Jesus is for all the world, Jew and Gentile. Luke’s genealogy does not begin with Abraham but with Adam, the first Son of God. This links Adam to Christ, the second Son of God, and the last Adam. With this, Luke develops the idea that God is the Father of all men, both Jew and gentile. Luke’s interest is in all mankind and in keeping with this he stresses that Jesus is the Saviour of all kinds of people, which is a far wider emphasis than just being Israel’s great Messiah. Luke stresses God’s concern with women, outcasts, the shepherds, and the poor. The angels (another Luke theme) announce the good news to Mary, not Joseph. The angels also announce the birth of Jesus, not to the wise men, but to the shepherds. Jesus saves the outcast, the thief on the cross. Jesus comes as the Saviour of the world. Mark’s principal concern is the surprising nature of the kingdom and the nature of discipleship. Jesus comes in an unexpected way, and the disciples struggle to understand Him. The fact that each Gospel has a distinct emphasis does not mean that one is right and one is wrong, or one is more complete than another; it just means that each one is written for a different purpose and so to that end only the relevant facts from Jesus’ life are selected. We select information to meet specific desires all the time. I recently moved from Belize where I was doing mission work. If someone asked me about Belize, my answer would change depending on what I thought their interests were. If a church person asked me about Belize, I would include information about the church along with some material about MINTS. If I was talking to a potential tourist, I would stress the beaches and places to visit. Similarly, the Gospel writers were writing for a specific purpose to a specific audience, and they shaped the material accordingly. The Gospels are historical, but they do not offer a straight chronological history.

The material is not false or untrue, but was carefully and deliberately selected to emphasize one of the many things that Jesus did.8 As we preach and teach Scripture, we must always keep the key theme before us. This main theme must control our understanding and teaching. It is proper and helpful to consider the other Gospel accounts, but we must be careful that we do not try to add them together into one account and so lose the author’s intent of his writing. When we preach Matthew, we must always remember that Matthew’s great concern was to show Jesus as the fulfilment of God’s promises to Israel. Knowing and understanding the main purpose of each Gospel is essential for effective Scripture based preaching. The selective nature of the Gospels also helps us explain many of the so-called contradictions in the Gospels. Some Gospels include material that others do not, because it follows the central theme. An example of this is the thief on the cross. In Matthew, the author notes that there were two thieves on the cross, but it does not mention that one was converted. Luke makes mention of the conversion. Is this a contradiction? No. Matthew’s main theme focuses upon Jesus as the fulfilment of Israel’s hope, while Luke stresses that Jesus saves all types of people, even thieves on the cross. Therefore Luke includes this issue. It is not a contradiction; it is a different emphasis.

3. Outline of The Synoptic Gospel

Following the themes of the different Gospels, this course will consider the unique features of each Gospel. We begin with two lessons on Mark.9 Mark is the shortest of the Gospels. It is mainly narrative, and is considered by many to be the earliest of the Gospels. Mark stresses Jesus’ basic ministry, His ministry to His disciples, and His death upon the cross. We will cover Matthew in three lessons, stressing his distinctive contribution, rather than repeating Mark’s emphasis. We will consider Jesus’ early life focusing on the genealogy of Jesus which points to Jesus as the fulfilment of Israel. His early life and genealogy both point to this aspect. Mark omits the Sermon on the Mount, but Matthew includes it as Jesus stands as the antitype to Israel. He is the new and greater lawmaker. Our final lesson in Matthew includes the transition from Jesus coming to the Jews as their king, to their rejection of Him, His rejection of them, and His final and complete Lordship over all creation in the Great Commission. The king of the Jews has become the King over the nations (Matt. 28:19, 20).

8 The editing and shaping of the material to meet a specific need is explicitly noted in John 20:30,31 where John speaks of how he took certain aspects of Jesus’ life and ministry and edited them so that they might be used for the specific purposes of showing that Jesus is the Messiah. Now Jesus did many other signs in the presence of the disciples, which are not written in this book; (31) but these are written so that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name. 9 As to the issue of priority and interrelationship in the Gospels, see Carson (An Introduction 29ff) and Blomburg (73-112).

In Luke, Jesus is presented as the merciful Saviour for all kinds of people, particularly the poor and outcast. This means that Luke stresses Mary, a woman, in the birth narrative and he also stresses the shepherds’ worship, rather than the kings’. In order to understand Luke, we will consider the birth narrative and do an overview of Jesus, ministry.

We diagram our approach to the lessons as follows:

4. Preaching and Teaching the Gospels

Teaching and preaching from the Gospels bring their own unique challenges. There are exegetical issues: the Gospels have to be read in their original context, and that context requires an understanding of the life and times of Jesus. The Gospels must also be understood in their place in the history of redemption. Jesus brings new revelation into an old covenant setting, so the Gospels have a great deal to do with the old covenant as well as with the new. The Gospels are also the story of Jesus, a story that develops in His birth, His life and then His death and resurrection. Where we are teaching or preaching through that story, it is important to properly understand the Gospel message. The Gospels are also narrative, and there are particular challenges in preaching narratives. We will consider each of these issues in turn. 10 4.1. The Exegetical Difficulties The Gospels fill a unique place in the Scriptures. Jesus came to establish the new covenant, but He entered into the old covenant Jewish backdrop. When Jesus came, He was circumcised (Luke 2:21), and when He healed the man with leprosy, He told him to show himself to the priest (Luke 5:12-14). Jesus did these things because He came born of a woman, born under the law (Gal. 10 For the cultural and historical background to the Gospels, see Blomburg (5-72).

4:4). It was only after His resurrection that He arose into a new state (Rom. 1:3, 4). This development in Jesus’ life means it is too simple to ask, “What did Jesus do because that’s what I have to do?” We must consider the implications of where Jesus was in His ministry. Particularly, we need to recognize that the new covenant only fully began with Jesus’ resurrection. The Great Commission in Matthew and Pentecost in Luke-Acts define important new covenant moments. To preach the Gospels properly, we first need to consider what Jesus did, then explain the old covenant aspects, and finally go on to define how we would apply the text today. Let’s look at two examples. It would be wrong to simply say, “Jesus was circumcised therefore we are to be circumcised.” We would need to explain that in order to fulfil the law, Jesus was circumcised, and that circumcision pointed to His covenantal obligations as an Israelite. We would then point out that circumcision is no longer applicable to us now since the new covenant has come. In the story of the man healed from leprosy, it would be appropriate to say that since Jesus was under the law, He had to fulfil the law and so He told the man to go and show himself to the priest. Since Jesus fulfilled the priesthood, being a priest according to the order of Melchizadek, it is no longer necessary to show oneself to Aaronic priesthood. The same Jesus who heals is the one to whom we should come in thanksgiving and praise. If a pastor has the time when teaching, he should examine the original context of Jesus as an old covenant figure, decipher why He acted in a certain way, then go on to demonstrate that things have now changed and finally, he should bring out the new application. We also need to recognize the progression within the Gospels themselves. Jesus began by coming under the law, in order to fulfil the law. By the end of the Gospels, Jesus was in a new position. In Matthew, Jesus began by coming to Israel as its king. Over time, Jesus indicated that His mission was wider than just to the Jews; it included the gentiles. Matthew ends with Jesus declaring Himself to be the king over all nations, and commanding His disciples to make disciples of all nations. There is a progression in Jesus’ actions over the course of the Gospels. This same type of progression is seen in Luke. Jesus comes in the power of the Spirit, a power His disciples have yet to experience. After Jesus’ resurrection, the Spirit is poured out upon the church (Acts 2). When reading the Gospels, from both Jesus’ perspective and the perspective of His disciples, we need to be sensitive to where we are in the Gospel, at what stage is His ministry, as this will affect our understanding and application. 4.2. Teaching Narrative Narratives, or stories, are powerful tools. A narrative tells a story in order to show us a worldview, a way of seeing the world and living in it, that we would not get if we only had a series of commands.

In the story (narrative) of the lost son (Luke 15:11-32), instead of just hearing that God is our Father, we are shown how God the Father acts, His character, and His nature. We see His gracious actions, His love, His forgiveness, and His compassion in a fuller way than if we were just told He was compassionate. Narratives are effective devices that allow us to see more than we would if just simple instructions were given.

When preaching from a narrative, we can also explore the teaching from a number of different aspects or perspectives. In the story of the lost son, we can consider the story from the perspective of the father, the son, the elder brother, and even the world. By focusing on each person, we will see a different aspect to the story. The father shows us God’s love, His compassion, His longsuffering, and His care even for those who are astray. The son shows us the nature of men and their folly, but we can also see that the son still has hope in the Father. The elder brother shows us the Jewish perspective and warns about those who see themselves as righteousness. We can ask what the prodigal son’s friends thought of his actions. By looking at all the people in the story, and by considering how each interacts with the other, a narrative provides a rich way of understanding God’s Word.

5. Gospel Dates and Chronology

There are three main texts that refer to external history, which assist us in dating the Gospels. Matthew 2 speaks of Herod. From external sources, we know Herod died in March or April of 4 B.C. Jesus must have been born just before 4 B.C., sometime between 6-4 B.C.

In chapter 3:2, Luke marks the start of Jesus’ ministry. In the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of the region of Ituraea and Trachonitis, and Lysanias tetrarch of Abilene, during the high priesthood of Annas and Caiaphas, the word of God came to John the son of Zechariah in the wilderness.

Tiberius began to reign in A.D. 14. This means Jesus began His ministry in A.D. 29, when He was about 30 years of age (Luke 3:23). The actual length of Jesus’ ministry is unclear. The Synoptics give us no clear indication, but John mentions the Passover three times, so Jesus must have ministered for at least three years. From the above we can draw the conclusion that Jesus died in about A.D. 30.11 Conclusion Matthew, Mark, and Luke are considered the Synoptic Gospels. These three Gospels all speak of the Lord Jesus Christ’s coming, life, death, and resurrection. The Gospels’ similarities and differences form the basis of this course’s focus. From A.D. 1500 onward it has been common to treat these Gospels as a unit; although the rise of literary criticism in the last 150 years has altered that practice somewhat. Each Gospel has a distinct emphasis

11 Although he was coregent from A.D. 11/12

and its purpose and audience must be understood in order to preach the message effectively. In this course, we have been able to study the unique features of each Gospel starting with Mark, which is mainly a narrative. A narrative which shows us a worldview and perspectives that we wouldn’t get if just given a list of commands. We have also been able to follow our study of Mark with a look at Matthew and examine the author’s purpose of showing Christ as the fulfilment of the promises made to Israel. At such it is imperative to end this course by examining Luke. Luke’s Gospel points to Jesus as the Saviour of all types of men. Lesson One Questions 1. What are the Synoptic Gospels? 2. The Gospels are _______ and the Epistles _________ these facts. 3. How have people read the Synoptic Gospels from A.D. 1500 to the present? 4. Why is it helpful to harmonize the Gospels and why is it not? 5. What does the term, Sitzen Liben mean, and why is it important in Gospel studies? 6. What is the key theme in Matthew? 7. What is the key theme in Luke? 8. Why is preaching the Gospels hard? Give an example. 9. Explain how redemptive history develops in the Gospels themselves. 10. Using the prodigal son in Luke 15, explain how we can preach narrative. Assignment 1. From Luke 15:11–32, consider the character and nature of the father, the son, the older brother and the crowds. Develop two or three preaching points on each one.

Section A Lesson Two: The Gospel of Luke In this second lesson, we will consider the early part of Luke’s Gospel and in the next lesson we will examine Luke’s two main ministries: the greater Galilean ministry and the retirement ministry of Jesus Christ.

1. Introduction - Purpose and Key Themes

Luke is the longest Gospel (in words, not chapters) and the longest book in the New Testament. Luke has a great deal of information that is not recorded in the earlier Gospels. Luke’s Gospel is the most historical, chronological, and biographical with a particular concern for dates and places. He supports these dates with references to events occurring in the outside world.

Inasmuch as many have undertaken to compile a narrative of the things that have been accomplished among us, (2) just as those who from the beginning were eyewitnesses and ministers of the word have delivered them to us, (3) it seemed good to me also, having followed all things closely for some time past, to write an orderly account for you, most excellent Theophilus (Luke 1:1-3).

In Luke’s own words, the Gospel is written to give “a narrative” of Jesus Christ. Luke has done this carefully. He has researched the Gospel and has taken eyewitness accounts so, that you [Theophilus] may have certainty concerning the things you have been taught (Luke 1:4). Luke took particular care in compiling this Gospel. It is comprised of the things that he saw and heard. Luke’s theology is rooted and grounded in objective history. It is written to Theophilus. We do not know who Theophilus was but he is probably a gentile, a noble, and an educated man to whom a careful and factual record would have been important. It is the first part of a two-part serial with Acts. Luke and Acts are a part of a single volume that tells the story of Jesus Christ and hinges around His death and resurrection. Luke deals with Jesus’ actions and teachings while on earth, while Acts deals with what He accomplishes in and through His church.

In the first book, O Theophilus, I have dealt with all that Jesus began to do and teach, (2) until the day when he was taken up, after he had given commands through the Holy Spirit to the apostles whom he had chosen (Acts 1:1, 2).

As seen with the Gospels of Mark and Matthew, Luke’s gospel has particular themes. To Luke, Jesus is the Saviour of the world, the Saviour of all kinds of people, particularly the poor and the outcasts of society. A key verse is, For the Son of Man came to seek and to save the lost (Luke 19:10). He focuses on prayer, the Holy Spirit, the rich and the poor, and God’s intervention into and fulfilment of history by angels.

Luke focuses on the following: 1. The Jews: Jesus comes to Israel as their Saviour. 2. Jesus as the Saviour of the Gentiles: In Luke’s genealogy, he links Christ to Adam (and so to all men) instead of just to Abraham and David. In Acts, Luke traces the spread of the Gospel from Jerusalem through Judea and Samaria and even to the uttermost parts of the earth (Acts 1:8). 3. The outcasts: Luke shows Jesus’ concern for the outcasts of society. He includes the story of Zacchaeus, a tax collector and a sinner (Luke 19:1-10), the story of the rich man and Lazarus (Luke 16:19-31), and the saving of the thief on the cross who was a social and religious outcast past hope (Luke 23:40-42). He stresses the role of women, both in the nativity and as those who supported the ministry of Jesus. 4. Prayer: Luke stresses the importance of prayer. Luke records Jesus praying nine times, seven of which are only found in Luke. Only Luke mentions, when writing about Jesus’ teaching, the friend at midnight (Luke 11:5-13), the persistent widow (Luke 18:1-18), and Jesus’ prayer for Peter (Luke 22:31-32). There are more references to prayer in Luke than in the other two synoptic Gospels combined. 5. The Holy Spirit: In the announcement passages, the Holy Spirit is promised to John (Luke 1:15) and to Mary (Luke 1:35), where He overshadows and

prepares Mary’s body for Christ. The Holy Spirit is prominent in chapter 1and 2. The Holy Spirit is the foundation of Messiah’s ministry (Luke 4:18). The emphasis of the work of the Spirit in Jesus’ life is repeated in Acts, where the Spirit is promised to the church and the Spirit indwells the church equipping her for ministry. 6. Angels: That the work of angels is to fulfil God’s plans and announce the coming Messiah: another important emphasis. Gabriel announces the coming of John the Baptist and the Messiah, and angels announce Jesus’ birth to the shepherds. 7. Wealth and Riches: Luke is very concerned with the dangers of wealth and riches and the need for proper stewardship. He warns against materialism. Twenty-seven percent of the verses from chapters 3-22 warn of the danger of materialism. Luke is not against wealth; he is against misusing it because he knows it can lead people astray. Luke calls us to proper stewardship.

2. Jesus’ Birth / Infancy Narrative

In the birth narratives all of Luke’s key themes are evident: God’s plan, angels, the poor, the Holy Spirit, and God’s care for outcasts. Luke also draws on the Old Covenant in the announcement passages and in the contrast between Mary and Hannah (1 Sam. 2:1-10). Outline:

1. Introduction 1:1-4 2. Prediction of John 1:5-25 3. Prediction of Jesus 1:26-38 4. Both Mary and Elizabeth together 1:38-56 “Magnificat” 5. Birth of John (Zechariah’s prophecy) 1:67-79 6. Birth of Jesus ( Simeon and Anna) 2:29-38 & The Testimony of Scholars 41-

52

2.1. John’s Work and Ministry: The angel announces to Zechariah that he shall have a son:

But the angel said to him, “Do not be afraid, Zechariah, for your prayer has been heard, and your wife Elizabeth will bear you a son, and you shall call his name John. (14) And you will have joy and gladness, and many will rejoice at his birth, (15) for he will be great before the Lord. And he must not drink wine or strong drink, and he will be filled with the Holy Spirit, even from his mother's womb. (16) And he will turn many of the children of Israel to the Lord their God, (17) and he will go before him in the spirit and power of Elijah, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just, to make ready for the Lord a people prepared”(Luke 1:13-17).

2.2. The Announcement of the Birth of Christ

The angel visits Mary. She is found in a city of Galilee, Nazareth. In Luke’s Gospel, the angel is sent to Mary, a poor virgin. Although they are both poor,

Mary is engaged to Joseph, one of the house of David (v. 27). Jesus will be born from a royal line. The angel Gabriel greets Mary (1:28,30). He calls her the highly favoured one. In the Greek, the wording indicates “favour or grace,” a perfect passive showing she had received grace and that she is not in and of herself gracious. Jesus saves her as well as all others. The angel says the Lord is with her. He tells her not to be fearful (1:30). She responds: “How shall this be? How will it happen?” Mary shows great faith. Though she has questions, she does not doubt it will happen. In contrast to Zechariah, who does doubt and ask for a sign, she only enquires how it will occur. Her faith is seen in verse 38 where she ends by saying, “Behold, I am the servant of the Lord; let it be to me according to your word.”

Gabriel tells her that her son will be great. Gabriel speaks of Jesus’ name and His titles. 1. Jesus: His name will be Jesus, literally from sourced interpretation “Jeshua”. This is a later form of Joshua meaning savior. As Joshua saved the children of Israel, so Jesus will save all whom the Father gives Him. 2. His Titles: He will be great and will be called the Son of the Most High. And the Lord God will give to him the throne of his father David, and he will reign over the house of Jacob forever, and of his kingdom there will be no end” (Luke 1: 32-33). He will be the Son of the Most High. He will sit on the throne of David (building upon 2 Sam. 7:17, the Davidic covenant). He will rule the house of Jacob forever; there will be no end to kingdom. The titles climax with the term the “Son of God” (1:35). And the angel answered her, “The Holy Spirit will come upon you, and the power of the Most High will overshadow you; therefore the child to be born will be called holy—the Son of God. 12 The name and titles both point to His greatness and His glory. The angel concludes by noting that Elizabeth is already six months pregnant, indicating that there is only a six-month age difference between John and Jesus.

2.3. Birth of Jesus (Luke 2:1-7)

Jesus’ birth fulfils the promises that the son of David will sit upon David’s throne. Bock13 divides the birth narrative into three sections: the historical setting (v. 1-3), the journey to the Davidic city (v. 4,5), and the humble birth (v. 6,7). A census occurred every fourteen years in the Roman empire. The census decree called for the registration of provincial citizens for the purpose of assessing taxes.14 From external sources, it is known that Caesar Augustus ruled 31 BC to 14 AD. Luke speaks of the first census when Quirinius was

12 Luke 1:35,The Holy Bible : English Standard Version. (Wheaton: Standard Bible Society, 2001) 13 Bock 201 14 Ibid 202

governor of Judea. 15 Luke shows Augustus as the unknowing agent of God, whose decree leads to the fulfilment of the promised rise of a special ruler from Bethlehem.16

Mary gives birth to a first born son. Jesus was her first, not her only son; she had other children. The manger is mentioned three times in Luke (2:7,12,16). A manger is an animal feeding trough, hence we infer from both the lack of room in the inn, and from these references that Jesus was born in a stable. The same Son of God, given the glorious titles by the angel, is born in humiliation. He identifies with the poor.

2.4. Message to the Shepherds Luke continues to build on his theme of God’s revelation by angels to the poor when telling of God’s revelation to the shepherds. The angels do not appear to the great or powerful; rather, they announce the good news to the shepherds, who were from the lowest rank of society. They were often not law abiding or desirable; they were outcasts, weak, and disenfranchised. The angels’ announcement of “Good tidings” means that the news is a source of great joy (Luke 1:10,13,29,30). The Gospel message brings joy. Here, Jesus is given three titles: Saviour, Christ (Messiah), the Lord. The angels offer a doxology of praise and peace. “Glory to God in the highest, and on earth peace among those with whom he is pleased” (Luke 2:14)! Salvation and blessings are God’s initiative. In Jesus, God is stepping into this world to save it. In the doxology, God is praised for His power and authority. Jesus brings peace to men. This is a formal statement and a formal action by God. God is bringing an end to the hostilities between God and man. God’s peace is revealed in Jesus’ rule and reign in His Kingdom (Isa. 9:5-7; Mic. 5:1-9). The blessings are given to those upon whom His favour rests. Favour is linked to grace. Christ’s peace will not benefit all; it is for those upon whom God smiles. This is another key theme. God is working in this world through powerful acts of sovereign grace and favour. Mary hears the testimony of the shepherds and treasures all these things in her heart (v. 19).

2.5. Circumcision of Jesus On the eighth day, according to Abrahamic Law (Gen. 17:12) Jesus is circumcised. Jesus is born under the Law and fulfils the Law. His circumcision points to His covenantal commitment to God and looks forward to His

15 Ibid 903-908 16 Ibid 203

sacrifice for sin in fulfilment of the covenant made with Abraham (Col. 2:13,14). The temple is an important theme in Luke and Acts. Many of the crucial events occur in and around the temple. Following the Old Covenant, Mary makes an offering in the temple forty days after her purification.

At the temple, Simeon sees Jesus. He prophesies about the coming Christ: “… 30 Lord, now you are letting your servant depart in peace, according to your word; for my eyes have seen your salvation, that you have prepared in the presence of all peoples, a light for revelation to the Gentiles, and for glory to your people Israel.” …… “Behold, this child is appointed for the fall and rising of many in Israel, and for a sign that is opposed (Luke 2: 25-34). Simeon’s prophecy warns Israel that Jesus, as God’s salvation, will lead to many rising and falling in Israel. He sees Jesus’ wider ministry of being a light to the gentiles. Anna, a prophetess in the temple, also prophesies of the redemptive significance of Jesus.

2.6. Jesus’ Growth Luke closes the narrative by noting that Jesus grew in understanding. Jesus was fully human as well as fully divine, and as a man develops in his human nature, so also did Christ.

3. John the Baptist

Luke noted that John is born of a priestly family, firmly linking him to the Old Covenant. He is the last of the Old Covenant priests who points to Christ. Luke links John’s (and Jesus’) ministry to significant events in Roman history.

In the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, and Herod being tetrarch of Galilee, and his brother Philip tetrarch of the region of Ituraea and Trachonitis, and Lysanias tetrarch of Abilene, (2) during the high priesthood of Annas and Caiaphas, the word of God came to John the son of Zechariah in the wilderness (Luke 3:1,2).

Tiberius Caesar reigned from 14-37 AD. The fifteenth year would be in 29 AD. If Tiberius co-ruled then the period would be earlier. An acceptable range would be 26-31 AD. Annas and Caiaphas were both high priests; Caiaphas was Annas’s son-in-law. Annas was deposed by the Romans in 14 AD, but the Jews still regarded him as a co-high priest, when they replaced him with Caiaphas. 3.1. John’s Ministry and Baptism / Preparation for Jesus’ Ministry:

As the people were in expectation, and all were questioning in their hearts concerning John, whether he might be the Christ, (16)John answered them all, saying, “I baptize you with water, but he who is mightier than I is coming, the strap of whose sandals I am not worthy to untie. He will baptize you with the Holy Spirit and with fire. (17) His winnowing fork is in his hand, to clear his threshing floor and to gather the wheat into his barn, but the chaff he will burn with unquenchable fire” (Luke 3:15-17).

The people asked John if he was the Christ as he was baptizing. John answers them by referring to the relative nature of his baptism and Jesus’ baptism.

John’s role is provisional and preparatory. His call to repentance is anticipatory (Gaffin 15). He baptized with water as a type of Jesus’ greater baptism in the Holy Spirit and with fire.

In Luke, baptism is particularly linked to the death of Christ and the Spirit. In Christ, the eschatological reality of judgment (fire) and grace (the Holy Spirit) comes.17

John’s water baptism looks forward to Jesus’ work, both in grace and judgment. We see the mixture of grace and judgment in Jesus’ life. Jesus’ death is called “His baptism” (Luke 12:49); He dies, taking the wrath of God upon Himself. “I came to cast fire on the earth, and would that it were already kindled! I have a baptism to be baptized with, and how great is my distress until it is accomplished! Do you think that I have come to give peace on earth? No, I tell you, but rather division (Luke 12:49-51). Jesus came with the fire of cleansing and judgment, but He, Himself, must be judged first. Only after He has been baptized will He fully enter into His eschatological glory. In that glory, He sends out the baptism of the Holy Spirit, in grace, upon His church. In Acts 2, Pentecost is the fulfilment of Jesus’ glorious baptism. And while staying with them he ordered them not to depart from Jerusalem, but to wait for the promise of the Father, which, he said, “you heard from me; for John baptized with water, but you will be baptized with the Holy Spirit not many days from now” (Acts 1:4,5). The gift of the Spirit is the gift of the exalted Christ. It is His crowning work.

Finally, baptism looks forward to the judgment of the world on the Day of Judgment. The fire can symbolize either purifying (Mal. 3:1-3) or it might show a form of judgment. The world will end with fire of judgment. Peter links baptism to the end of the age and to fire in 1 Peter 3:18-21 and 2 Peter 2:5

Jesus submits to John’s baptism of repentance and humility, as at this stage He is in His humiliation. He is not yet glorified, not yet walking in power, judgment, and glory. He walks for three years in humble submission and is subjected to temptation in the wilderness. He is His church’s representative, her sin bearer, taking upon Himself her judgment. The nature of John’s ministry is reflected in his baptism, in his preaching, and in his way of life. In all three aspects, John calls men to repentance and to look for the coming of Christ.

17 “The Messianic Spirit baptism is of a peace with God cleansing the world’s threshing floor or, to vary the metaphor slightly, harvesting the world’s field at the end of history….” (Gaffin 15)

Even though John is the last and greatest of the Old Testament prophets of Israel, it is Luke who stresses the universal nature of Jesus’ salvation and does not limit it to the Jews. Like Matthew and Mark, Luke quotes Isaiah, but only he adds the extra verses from Isaiah’s quote that all flesh shall see the salvation of God (3:6), a phrase that indicates that Isaiah looked forward to a world-wide salvation. Luke deliberately links the Old Covenant prophecy, redemption, and the gentiles. In Christ, God’s salvation, for both Jew and gentile, has come.

John’s ministry was preparatory. Its goal was to [p]repare the way of the Lord, to make his paths straight (3: 4). That ministry is developed in verses 7-18.

1. John preached repentance and issued a call to flee from the coming wrath. John expands the message of true repentance delivers that message to the crowds, the tax collectors, the soldiers, and the Pharisees.

2. John’s ministry pointed to Jesus’ greater ministry (v. 15-18). John was consistent in looking forward to the greater ministry of Jesus. John answered them all, saying, “I baptize you with water, but he who is mightier than I is coming, the strap of whose sandals I am not worthy to untie. He will baptize you with the Holy Spirit and with fire. (17) His winnowing fork is in his hand, to clear his threshing floor and to gather the wheat into his barn, but the chaff he will burn with unquenchable fire” (Luke 3:16,17).

Luke’s introduction concludes with John’s imprisonment. Bock notes: “His arrangement brings out the parallelism between John and Jesus: John’s prophetic call, his ministry in fulfilment of Scripture, his preaching to all classes in society, his falling foul of Herod, and his ultimate fate all have their counterparts in the career of Jesus (cf. Flender 22) I in particular, the shadow of the cross (2:35) falls over the ministry from the start. Thus the parallelism begun in the birth stories continues in the main narrative (G. Braumann, ‘Das Mittel der Zeit’, ZNW 54, 1963, 117–145, especially 124f.; Ellis, 91).18

4. Jesus’ Three Qualifications for Ministry

Luke then points to Jesus’ three qualifications for His ministry. They are His baptism, His genealogy, and His temptation. 4.1. His Baptism

Luke’s account of Jesus’ baptism is short (3:21,22). Jesus is baptized, He receives the Spirit from heaven, and the Father speaks to Him. In these words, Luke ties Psalm 2 and Isaiah 40 together. He is the Son and anointed to do His work. 4.2. His Genealogy

Luke notes that Jesus was about thirty years old when He began His public ministry. Luke, in the genealogy of Christ, does not focus on Abraham or David, rather Luke goes back to the universal figure of Adam, and from Adam to God. This is the only time in the Scriptures that Adam is called “God’s Son”, and this sets up a contrast with Jesus, who is also called “God’s Son” at His baptism. Luke places the genealogy after Jesus’ baptism and before His temptation, unlike Matthew. Luke’s placement links Jesus, as the Son, in His baptism and the genealogy with Adam as son. Luke, following Paul, sees the history of the world focusing around two sons, two representative figures. Jesus, the second Son now replaces Adam, the first son. The genealogy is followed by the temptation account. If the forty days in Matthew links Israel to Christ, the two sons link Adam’s temptation in the garden to Christ’s temptation in the wilderness. To Luke, Jesus, the second Adam, is also tempted and He overcomes the temptation under far worse circumstances than those experienced by Adam. 4.3. His Temptation The key issues in the temptation are the Son-ship of Christ and how Christ humbles Himself while both the Son and Mediator. The Father declares Jesus the Son at His baptism, and then Jesus is tested as to the reality and the nature of His Son-ship. The link with Adam points to before Israel’s testing, back to the Garden of Eden where the first son of God was tested. Luke stresses the cosmic nature of Jesus’ testing. Jesus is the Saviour of all mankind.

In Luke, the order of the temptation is different from that of Matthew’s account. First, Jesus is tempted to turn the stones into bread, second He is tested on the mountains and thirdly, in keeping with Luke’s stress on the temple, Christ is tested at the temple. As Son, walking in humility, Jesus humbles Himself and trusts His father and obeys Him in all aspects. Christ succeeds were Adam failed. Luke ends the account by noting that, And when the devil had ended every temptation, he departed from him until an opportune time. (14)And Jesus returned in the power of the Spirit to Galilee, and a report about him went out through all the surrounding country (Luke 4:13,14). At this point, the devil ended his attack. He left, but Luke says that he returned at an opportune time. Incidents such as Peter’s warning Jesus not to go to Jerusalem, Judas, and the taunts on the cross, Are you not the Christ, save yourself and us (Luke 23:39) all point to Satan’s ongoing activity. These three events prepare Jesus for His ministry, and now Jesus returns to Galilee, in the power of the Spirit. Conclusion

Luke’s Gospel emphasizes the point that Jesus is the Savior for all kinds of people including the poor and the outcast. The angel coming to Mary, Jesus’ birth, and the angels’ announcement to the shepherds all point to this theme. Luke stresses Jesus’ three qualifications for ministry: His baptism, His genealogy, and the temptations. These three events show Christ to be the perfect second Son, succeeding where Adam had failed. Lesson Two Questions

1. What is Luke’s key theme? 2. Name seven things Luke focuses upon. 3. How does the angel greet Mary? What is she called? Explain. 4. List and give a short description of the names and titles of Jesus. 5. What role does Augustus Caesar have in Gods’ plan? 6. Explain the announcement of the angels to the shepherds. 7. Why is the growth of Jesus important? 8. Define two aspects of John’s baptism and ministry. 9. Explain the importance of Luke’s genealogy. 10. Explain the departure of the devil until an opportune time after the

temptation in the wilderness?

Assignment 2 Luke mentions seven key themes. Illustrate how he develops these from Luke 1 and 2. Assignment 3 Explain the baptism of John, the baptism of Jesus, and the baptism of the disciples post Pentecost in Luke and Acts. Section B Lesson: The Parable and Miracle of Jesus in Luke This lesson is in concord with the study of the synoptic Gospels by examining Luke’s account of Jesus’ early ministry in Galilee (4:14-9:50). This event is covered in greater detail than it has been in Matthew and Mark. Jesus begins His ministry after His temptation and following the arrest of John the Baptist. Luke states, And Jesus returned in the power of the Spirit to Galilee (Luke 4:14). From His baptism, Jesus is empowered by and does His ministry in the Spirit. Luke selects a number of incidents to give us a flavour of the ministry: Jesus at Nazareth, Jesus’ calling of His disciples, Jesus’ teaching of those who come to faith, Jesus’ call and witness to the Kingdom, and the climax of Jesus ministry.

1. Parable A parable is used to teach through story telling. According to the Gospels, Jesus often used this teaching style. An understanding of parables is essential to understanding the teaching of Jesus. Parables make up approximately 35 percent of his recorded sayings. At

no point are the vitality, relevance, and appropriateness of his teaching so clear as they are in his parables. While the parable form is not unique to Jesus, he was certainly a master at using parables as a way of teaching. The parables are not merely illustrations for Jesus’ preaching; they are the preaching, at least to a great extent. Nor are they simple stories; they have been described as both “works of art” and “weapons of warfare.” Interpreting the parables is not always an easy task. The way a person understands the nature of a parable and the essence of Jesus’ message obviously will determine the method he or she used to interpret.

1.1 History of Interpretation Over the centuries the parables have been interpreted with radically different approaches but the questions that underlie all interpretations are the same.

1.2 The meaning of “Parable” The usual definition of a parable as “an earthly story with a heavenly meaning” is not enough for understanding Jesus’ parables. Nor are parables merely comparisons or illustrations of what Jesus wanted to say. The situation is much more complex with regard to the biblical meaning of the word “parable.” In fact, one must distinguish between three uses of the word “parable” in biblical studies. 1. The Greek word for parable and its Hebrew counterpart are both broad terms and can be used for anything from a proverb to a full- blown allegory, including a riddle, a dark saying, an illustration, a contrast, or a story. For example, the Greek word for parable is used in Luke 4:23 with reference to the saying “physician, heal yourself” and most translations render it as “proverb.” In Mark 3:23 “parables” is used with reference to the riddles Jesus asks the scribes, such as “How can Satan cast out Satan?” Similarly, Mark 13:28 uses “parable” of a simple illustration. In Luke 18:2-5 the unjust judge is contrasted with God, who brings justice quickly. If one compares the Hebrew Old Testament and the Septuagint (an ancient Greek translation of the Old Testament), the word for parable is used most frequently with reference to a proverb or dark saying. The broad meaning of “parable,” then, can refer to any of these methods used to stimulate thought.

2. “Parable” can be used of any story with two levels of meaning (literal and figurative) that functions as religious and ethical speech. 3. “Parable” can be used technically in modern studies to distinguish it from other types of stories, such as similitude, exemplary stories, and allegories. In this case a parable is a fictitious story that narrates a particular event and is usually told in the past tense, like the parable of the lost son. A similitude, however, is a comparison that relates a typical or recurring event in real life and is usually told in the present tense (Matthew 13:31-32). An exemplary story is not a comparison at all; rather, it presents character traits as either

positive or negative examples to be imitated or avoided. Usually four exemplary stories are identified: the good Samaritan (Luke 10:30-35), the rich fool (Luke 12:16-20), the rich man and Lazarus (Luke 16:19-31), and the Pharisee and the tax collector (Luke 18:10-13).

1.3 The Purpose of Parables The purpose of parables and a description of their characteristics will help. The parables focus on God and his kingdom and in doing so reveal what kind of God he is, by what principles he works, and what he expects of humanity. Because of the focus on the kingdom, some of the parables reveal many aspects of Jesus’ mission as well, for example the parable of the wicked tenants in Matthew 21:33-41. Here are the typical characteristics of a parable: 1. Parables are usually concise and symmetrical. Items are presented in twos or threes. They are usually short with unnecessary people, motives, and details omitted. 2. The features in the story are taken from everyday life, and the metaphors used are frequently common enough that there is an immediate context for understanding. For example, the discussion of an owner and his vineyard would naturally make hearers think of God and his people because of the Old Testament use of those images. 3. Even though the parables speak in terms of everyday life, often they contain elements of surprise or exaggeration. The parable of the Good Samaritan (Luke 10:30-35) introduces a Samaritan in the story where one would probably expect a layperson. The parable of the unforgiving servant (Matthew 18:23-34) puts the debt of the first servant at 10 million dollars, an unbelievable sum in that day. 4. Parables require their hearers to pass judgment on the events of the story and, having done so, to realize that they must make a similar judgment in their own lives. The classic example is the parable of Nathan to David (2 Samuel 12:1-7), where David judges the man in the story as worthy of death and then is told that he is the man. Because they force one to decide, to come to a moment of truth, the parables force their hearers to live in the present without resting on the laurels of the past or waiting for the future. The parables are the result of a mind that sees truth in concrete pictures rather than abstract terms and teaches that truth in a compelling way.

Section C Lesson: Jerusalem Ministry of Jesus to The Resurrection

1. Jesus at Nazareth (4:16-30)

Luke begins with Jesus’ teaching at Nazareth. This is not His first sermon (4:23), rather it is a powerful example of Jesus’ typical preaching and Israel’s response made clear by the setting in the city where He grew up (Bethlehem

is His home town). The text summarizes Jesus’ key themes: His place in redemption, the need for heart reform, the need for the Holy Spirit, and His love for the poor and the disenfranchised. Jesus teaches at the Synagogue. A typical synagogue worship service had the following elements: (1) Shema (2) prayer (3) reading of the Law (4) reading of the Prophets (5) instruction (6) benediction and (7) another period of instruction. Jesus is asked to speak. He reads from the Prophets and then goes on to say that these things are now fulfilled in their hearing.

And the scroll of the prophet Isaiah was given to him. He unrolled the scroll and found the place where it was written, (18) “The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim liberty to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, (19) to proclaim the year of the Lord’s favour.” (20) And he rolled up the scroll and gave it back to the attendant and sat down. And the eyes of all in the synagogue were fixed on him. (21) And he began to say to them, “Today this Scripture has been fulfilled in your hearing” (Luke 4:17-21).

Jesus quotes from Isaiah 61, and reads about the freedom and the liberty that Israel would experience in the Jubilee (Lev. 2:8-17). This is a type, and Jesus fulfils the typology by actually freeing the people from the captivity and bondage of sin, through both His presence and His ministry. “Today the scripture has been fulfilled (v. 21). Jesus is the eschatological fulfilment, in the power of the Spirit of the Servant of the Lord. While Jesus reads the part where He fulfils Isaiah 61, He does not read the whole section. He stops short at Isaiah 61:2a which speaks of the Lord’s favour, omitting the next words, and the day of vengeance of our God (Isaiah 61:2b). Generally the Old Covenant prophets joined the first and second comings of the Lord. By not reading the verse in its entirety, Jesus separates the two and claims that He is the fulfilment of this verse. Jesus stresses that now He has come for salvation, and judgment will occur at the time of His second coming. The town initially responds well, the people are impressed with His abilities but they reject His great claims about Himself. They ask, “Is this not Joseph’s son?” Since they know Him, He cannot be the Messiah. Jesus rejects their unbelief. Luke points to how the Jews were acting the same way as in the time of Elijah and Elisha; these were Israel’s prophets, but due to Israel’s unbelief, God sent them to minister to the gentiles. Luke builds on this to show that Jesus is also faced with Jewish unbelief, and so God will also use Him to minister to the gentiles. When Jesus warns them of this, the Jews are furious. How can He say God’s blessing might flow to the gentiles, not the Jews? They try to kill Him. The story summarizes Jesus’ interaction with the Jews. Initially He finds favour in Israel, but when He refuses to give them signs and challenges their understanding of Him as Messiah, they reject Him. 2. A Summary of Jesus’ Early Galilean Ministry (Luke 4:31-44)

Verses 31 to 41 summarize Jesus’ early ministry. Jesus taught, healed, and cast out demons throughout Galilee. In Jesus, the Kingdom of God had arrived. And he went down to Capernaum, a city of Galilee….(43)but he said to them, “I must preach the good news of the kingdom of God to the other towns as well; for I was sent for this purpose.” And he was preaching in the synagogues of Judea. (Luke 4:33,43) Luke develops other elements of this ministry. 2.1. Jesus Gathers Disciples (5:1-6:15) Jesus draws many disciples to Himself. From that number, He chooses the Twelve. The disciples are those who will continue His work in the future, a theme that Luke develops in Acts. Jesus calls Simon, James, and John, all of whom are fishermen. He shows them His power by catching fish and uses this as a symbol for the work He is calling them to do. He says from now on you will be catching men (Luke 5:10). The disciples follow, and Simon, James, and John become the core disciples. Jesus heals the unclean and unworthy. Initially, Peter confesses himself to be unclean, stating “Depart from me, for I am a sinful man, O Lord” (4 5:8). Jesus then heals a leper, one who is religiously and physically unclean. He calls Matthew, the tax collector, a religious and social outcast, and He eats with tax collectors and sinners. His powerful ministry causes division. He heals the unclean and calls unlikely men to Himself, but His actions put Him in conflict with the Jewish leaders. Jesus has a number of exchanges with the Pharisees over healing on the Sabbath. He heals and forgives the lame man on the Sabbath and He allows His disciples to gather food to eat on the Sabbath (6:1ff). When questioned about His association with sinners, He says, “Those who are well have no need of a physician, but those who are sick. I have not come to call the righteous but sinners to repentance” (5:31-32). The Jewish leaders are filled with fury, and seek to stop Him (6:11). In Jesus, the new wine of the New Covenant has come. The constrains of Old Covenant cannot hold Him back. Jesus challenges them, “Can you make wedding guests fast while the bridegroom is with them? The days will come when the bridegroom is taken away from them, and then they will fast in those days. He also told them a parable: “No one tears a piece from a new garment and puts it on an old garment. If he does, he will tear the new, and the piece from the new will not match the old. And no one puts new wine into old wineskins. If he does, the new wine will burst the skins and it will be spilled, and the skins will be destroyed. But new wine must be put into fresh wineskins. And no one after drinking old wine desires new, for he says, ‘The old is good’ ” (Luke 5:34-39). Luke shows a merciful Saviour, one who delivers, who saves all kinds of people. As His popularity builds, He faces increasing opposition from the religious rulers. The climax of Jesus’ public ministry is when He calls the Twelve to Himself. Jesus spends the night in prayer and then calls them; they

are: Simon, whom He named Peter, and Andrew his brother, and James and John, and Philip, and Bartholomew, and Matthew, and Thomas, and James the son of Alpheus, and Simon who was called the Zealot, and Judas the son of James, and Judas Iscariot, who became a traitor (Luke 6:14-16). The Twelve are symbolic. 19 They, rather than national Israel, represent the new Israel of God, set aside for Him.

2.2. Jesus’ Teaching (6:17-49) Matthew has the Sermon on the Mount; Luke has the Sermon on the Plain. Jesus seems to be in a mountainous region and finds a level place to speak to the disciples.20 The Sermon on the Plain is shorter than Matthew’s account and is more of a call to repentance rather than a description of the Kingdom. It begins with both blessings and woes. Jesus pronounces blessings on obedience and warns others that not all have the blessings of God upon them. Those who are in the Kingdom will be known by their fruits. The sermon includes a key theme of Luke’s which is a warning against riches. Jesus pronounces a blessing upon the poor and hungry. Luke only uses the word “poor” not the fuller expression of “poor in spirit” as in Matthew. As we have already seen, the “poor” and “poor in spirit” have the same meaning. The rich are often spiritually poor, as they rely upon their wealth, position, and power rather than on God. In the Old Covenant, the poor are forced to rely upon God. Luke often exhorts men to faithful stewardship. 2.3. Jerusalem Ministry and Jesus’ Miracle in Luke Luke gives a number of illustrations of people coming to faith during the time of Jesus’ ministry in Luke. We will consider the centurion’s servant, the widow, John the Baptist, and the sinful woman. 2.3.1. The Centurion’s Servant (7:1-10)

After he had finished all his sayings in the hearing of the people, he entered Capernaum. (2) Now a centurion had a servant who was sick and at the point of death, who was highly valued by him. (3) When the centurion heard about Jesus, he sent to him elders of the Jews, asking him to come and heal his servant. (4) And when they came to Jesus, they pleaded with him earnestly, saying, “He is worthy to have you do this for him, (5) for he loves our nation, and he is the one who built us our synagogue.” (6) And Jesus went with them. When he was not far from the house, the centurion sent friends, saying to him, “Lord, do not trouble yourself, for I am not worthy to have you come under my roof. (7)Therefore I did not presume to come to you. But say the word, and let my servant be healed. (8) For I too am a man set under authority, with soldiers under me: and I say to one, ‘Go,’ and he goes; and to another, ‘Come,’ and he comes; and to my servant, ‘Do this,’ and he does it.” (9) When Jesus heard these things, he marvelled at him, and turning to the crowd that followed him, said, “I tell you, not even in Israel have I found such faith.” And when those who had been sent returned to the house, they found the servant well (7:1-10).

54 Marshall 148-149 20 We note that we only have information on some of the disciples. About many we do not know much at all.

Luke shows us the nature of faith, Christ’s authority, and a picture of trust by the gentiles. The faith of the gentiles condemns the Jews. 2.3.2. The Widow of Nain (7:11-17)

Soon afterward he went to a town called Nain, and his disciples and a great crowd went with him. (12)As he drew near to the gate of the town, behold, a man who had died was being carried out, the only son of his mother, and she was a widow, and a considerable crowd from the town was with her. (13) And when the Lord saw her, he had compassion on her and said to her, “Do not weep.”(14) Then he came up and touched the bier, and the bearers stood still. And he said, “Young man, I say to you, arise.” (15) And the dead man sat up and began to speak, and Jesus gave him to his mother. (16) Fear seized them all, and they glorified God, saying, “A great prophet has arisen among us!” and “God has visited his people!” (17) And this report about him spread through the whole of Judea and all the surrounding country (7:10-17).

In this story, Jesus takes the initiative: “And when the Lord saw her, he had compassion on her and said to her, “Do not weep.” Jesus uses His power in a way that reminds Israel of Elijah and Elisha (1 Kings 17:17–24; 2 Kings 4:18–37). In Christ, the period of fulfilment has arisen. This mighty action leads John to question if Jesus is the Messiah. 2.3.3. John the Baptist

The disciples of John reported all these things to him. And John, (19) calling two of his disciples to him, sent them to the Lord, saying, “Are you the one who is to come, or shall we look for another” (7:18,19)?

John is confused as to Jesus’ identity. John saw only a single coming of the Messiah, who would come by the Holy Spirit, in fire and judgment. Jesus’ actions of grace were not conforming to John’s expectations. Jesus responds by healing many and in those actions demonstrates the mercy and the grace of the Gospel. The Messiah would be one to do these works, hence He is Messiah.

In that hour he healed many people of diseases and plagues and evil spirits, and on many who were blind he bestowed sight. (22) And he answered them, “Go and tell John what you have seen and heard: the blind receive their sight, the lame walk, lepers are cleansed, and the deaf hear, the dead are raised up, the poor have good news preached to them.(23) And blessed is the one who is not offended by me”(7:21-23).

As in Jesus’ sermon in Nazareth, Jesus divides His coming into two events. His first coming is manifested through mercy; His second coming will be manifested through judgment. He points to the grace in His coming, rather than judgment. Today is the day of salvation. 2.3.4. The Faith of the Sinful Woman

One of the Pharisees asked him to eat with him, and he went into the Pharisee’s house and took his place at the table. (37) And behold, a woman of the city, who was a sinner, when she learned that he was reclining at table in the Pharisee’s house, brought an alabaster flask of ointment, (38) and standing behind him at his feet, weeping, she began to wet his feet with her tears and wiped them with the hair of

her head and kissed his feet and anointed them with the ointment. (39) Now when the Pharisee who had invited him saw this, he said to himself, “If this man were a prophet, he would have known who and what sort of woman this is who is touching him, for she is a sinner.” (40) And Jesus answering said to him, “Simon, I have something to say to you.” And he answered, “Say it, Teacher.”(41) “A certain moneylender had two debtors. One owed five hundred denarii, and the other fifty. (42) When they could not pay, he cancelled the debt of both. Now which of them will love him more?” (43) Simon answered, “The one, I suppose, for whom he cancelled the larger debt.” And he said to him, “You have judged rightly.” (44) Then turning toward the woman he said to Simon, “Do you see this woman? I entered your house; (45) you gave me no water for my feet, but she has wet my feet with her tears and wiped them with her hair. You gave me no kiss, but from the time I came in she has not ceased to kiss my feet. (46) You did not anoint my head with oil, but she has anointed my feet with ointment. (47) Therefore I tell you, her sins, which are many, are forgiven—for she loved much. But he who is forgiven little, loves little.” (48) And he said to her, “Your sins are forgiven.” (49) Then those who were at table with him began to say among themselves, “Who is this, who even forgives sins?” (50) And he said to the woman, “Your faith has saved you; go in peace” (7:36-50).

Jesus exalts the sinful woman over the respectable religious rulers. This woman is loved, and loves, she has been forgiven much and understands much. It is she who has the real understanding and relationship with Christ, rather than the wise religious rulers. Luke’s elevates the place of women, from Mary in the opening section, to this above mentioned woman, and to the women that supported Jesus’ ministry. Luke notes: Soon afterward he went on through cities and villages, proclaiming and bringing the good news of the kingdom of God. (2) And the twelve were with him, and also some women who had been healed of evil spirits and infirmities: Mary, called Magdalene, from whom seven demons had gone out, and (3) Joanna, the wife of Chuza, Herod’s household manager, and Susanna, and many others, who provided for them out of their means (Luke 8:1-3). Throughout the Galilean ministry, Jesus calls men to faith. In the parables, He speaks of Himself as the Sower, the one who sows the Word of the Kingdom. Jesus then shows Himself to be the Messiah through a series of actions including healing the woman and calming the storm.

1. He delegates His authority. He appoints the twelve disciples to go out into the world. He gives them the power to do so. Jesus’ ministry and those of His disciples have a great impact. It even touches Herod, who asks, “John I beheaded, but who is this about whom I hear such things?” And he sought to see him (9:9).

2. The climatic act of the ministry is the feeding of the five thousand. This miracle is in all four Gospel accounts.

Now the day began to wear away, and the twelve came and said to him, “Send the crowd away to go into the surrounding villages and countryside to find lodging and get provisions, for we are here in a desolate place.” (13) But he said to them, “You give them something to eat.” They said, “We have no more than five loaves and two fish—unless we are to go and buy food for all these people.” (14) For there were about five thousand men. And he said to his disciples, “Have them sit down in groups of about fifty each.” (15) And they did so, and had them all sit down. (16) And taking the five loaves and the two fish, he looked up to heaven and said a blessing over them. Then he broke the loaves and gave them to the disciples to set before the

crowd. (17) And they all ate and were satisfied. And what was left over was picked up, twelve baskets of broken pieces (9:12-17).

The crowd, seeing the power of Jesus, seeks to take Him by force to make Him king. Jesus resists this temptation, and from then on He removes Himself from them and spends His time teaching the disciples the true nature of discipleship and that the Messiah has come to suffer and die but then will rise again. This ends the Galilean ministry. 3. Discipleship The revelation of Jesus and His teaching on discipleship occurs as an answer to Jesus’ question and through the transfiguration. Both of these events take place in northern Galilee. Jesus asks the disciples, “Who do you say that I am?” (7:18). They confess His name, and then Jesus warns them not to tell anyone. He actively teaches them about the true nature of discipleship, particularly that discipleship includes suffering and the cross. “The Son of Man must suffer many things and be rejected by the elders and chief priests and scribes, and be killed, and on the third day be raised” (Luke 9:22). After suffering comes the resurrection. The confession of the disciples is followed by the transfiguration. The two are linked. Jesus is now on His way to Jerusalem to suffer and die, and He is encouraged in the work through the events of the transfiguration. Jesus is praying on a mountaintop (9:29). He is met by Moses and Elijah who spoke of his departure, which he was about to accomplish at Jerusalem (9:31). The word for “departure” is “exodus” linking His death to Israel’s exodus in their salvation from Egypt. The Exodus pointed forward to Jesus’ greater salvation. In the transfiguration, we see Jesus as the greater Moses, the greater Elijah, and the one who truly delivers His people, Jew and gentile, not just from Egypt but from sin and death. He is the greater New Covenant deliverer. The section is only one of two occasions where we hear the Father’s voice. Peter refers to it in 2 Peter 1:16-18. Jesus speaks of loving your neighbour and loving God. In response to the scribe’s question, Jesus asks what is taught in the Law. He said to him, “What is written in the Law? How do you read it?” And he answered, “You shall love the Lord your God with all your heart and with all your soul and with all your strength and with all your mind, and your neighbour as yourself” (Luke 10:26,27).

4. The Resurrection narrative in Luke

In Luke 24, Jesus is raised and vindicated by God. There are three resurrection appearances recorded in this Gospel. First, Jesus appears to the women (24:1–12), then Jesus appears to the two disciples on Emmaus road (24:13–35), and finally, Jesus appears to the disciples giving them final instructions to take the Word to every nation by the power of the Holy Spirit.

The section ends with Jesus’ triumphant ascension to God’s right hand to rule and to pour out the Father’s gifts (Acts 2:36-53). 21 It is the physical resurrection of Christ that sets Christianity apart from all other religions or ethical systems. In Luke, Jesus’ resurrection shows the great hope of humanity. In the first Adam there was death, but in the second Adam, the last man, there is life and blessing beyond death. Jesus’ resurrection is the foundation of all resurrections through union with Him. In the resurrection, Jesus’ relationship to God is reaffirmed and therefore so is ours.

5.1 Jesus’ Appearance to the Women (24:1–12)

The women go to the tomb and find it empty. They are shocked. Two men (angels, Luke 24:23) appear to them as witnesses (Deut. 19:15: One witness is not enough to attest to a fact) to Jesus’ resurrection. These rebuke the women for looking for the living amongst the dead. “He is not here, but has risen. Remember how he told you, while he was still in Galilee, (7)that the Son of Man must be delivered into the hands of sinful men and be crucified and on the third day rise” (24:6,7; also 9:22; 18:32–33). The use of “must” stresses God’s plan. One of Luke’s central themes is that Christ “must” be delivered, crucified, and rise again. The women remember Jesus’ teaching, they believe, and then they repeat these things to the apostles. The apostles do not believe them. Peter goes to the grave and seeing it empty, he is amazed.

4.2. Jesus’ Commission and Promises the Spirit (Luke 24:44-49)

Then he said to them, “These are my words that I spoke to you while I was still with you, that everything written about me in the Law of Moses and the Prophets and the Psalms must be fulfilled.” (45) Then he opened their minds to understand the Scriptures, (46) and said to them, “Thus it is written, that the Christ should suffer and on the third day rise from the dead, (47) and that repentance and forgiveness of sins should be proclaimed in his name to all nations, beginning from Jerusalem. (48) You are witnesses of these things. (49) And behold, I am sending the promise of my Father upon you. But stay in the city until you are clothed with power from on high” (24:44-49).

Jesus asserts that He is both the main topic of Scripture (cf. Luke 24:25; Acts 13:29) and that these Scriptures had to be fulfilled. The whole Scripture, the Law, the Prophets and the Psalms pointed to Him. The Law promised a prophet like Moses (Acts 3:22), and the Prophets looked forward to Jesus’ coming, and so did the Psalms. Luke quotes the Psalms in Luke 20:42; Acts 1:20; 13:33, Luke 13:35; 20:17, 41–44; 22:69; Acts 2:25–28, 32–36 ; Luke 4:25–27. Jesus, as the Great Prophet, explained the Scriptures to the disciples revealing God’s plan (cf. 9:35). Luke does not tell us which specific texts Jesus turned to, only that the whole of Scripture pointed to Christ and His work (24:46–47).

21 To reconcile the Sermon on the Mount and the Sermon on the Plain, see lesson five of this course.

Jesus opens their minds to understand the Scriptures. This is in contrast to the blindness found in the Gospel of Luke 9:45 and 18:34. What the disciples could not grasp before the crucifixion and resurrection is now made clear. They are given insight into God’s plan, and as His witnesses, they are commissioned to proclaim it (Osborne 1984, 130–31). The “kerygma” grows out of divine design, not the other way around. 22 The suffering, resurrection, and entrance into glory (Luke 24:25–27, 44–47) occur because they are God’s design.23 The disciples preach the outworking of God’s plan.24

The disciples are now to go out in Jesus’ name. The Old Covenant authority of God is now found in Jesus, the mediator of God’s promise. Baptism and other blessings come through His name (Acts 2:17–21, 38–39; 4:10). These references show the absolute authority of the glorified Jesus.25

In response to the Gospel message, men must repent. “People must change their minds about God and the way to Him, especially their thinking about sin, their inability to overcome sin on their own, Christ’s essential role in forgiveness, and the importance of depending on Him for spiritual direction.” 26 “Forgiveness of sin comes to those who stretch out a needy hand to Jesus, clinging to Him alone and recognizing that without Him there is no hope.”27

In keeping with Luke’s theme of blessing all kinds of people, the message of hope is to go out to all nations (Isa. 42:6; 49:6; Luke 2:32; Acts 13:47). Jesus is Lord of all humanity, Jew and Greek (Acts 10:36, Rom. 10:12–13).28 The message starts from Jerusalem (Luke 24:49; Acts 1:8) and spreads from there to the ends of the earth.29 The spread of the Gospel from Jerusalem also points to the continuity of God’s plan.

Jesus gives two instructions to His witnesses:

First: They are to wait for the coming of “the Father’s promise”: the Holy Spirit. Jesus calls God “His Father” and Jesus stresses His role as Mediator. Even though the Spirit is the “Father’s promise,” Jesus says, “I will send” thus showing His derived authority. Peter speaks of Jesus as “the intermediary in Pentecost” (Acts 2:30–33). Jesus is the mediator of salvation’s benefits and

22 Bock XXX 58 Ibid. 59 Ibid. 60

61

62

63

64

65

66

promises. As a result of His resurrection, He has authority over salvation. He is the channel through whom God’s promises of salvation are provided.30

Second: The disciples are to go to Jerusalem and wait to be clothed from on high. The New Testament image refers to various gifts that God makes available for believers to “wear” in their daily walk.

The Gospel closes with Jesus blessing them, ascending into Heaven, and the disciples departing with joy, worshiping Him and giving Him thanks.

While he blessed them, he parted from them and was carried up into heaven. (52) And they worshiped him and returned to Jerusalem with great joy, (53) and were continually in the temple blessing God (Luke 24:51-53).

Conclusion Because of the short ending in Mark’s Gospel, it makes for a difficult comparison with Luke. In Matthew’s Great Commission, Jesus is the King over the nations, in Luke, He is the one who will pour out His Holy Spirit upon the church, so that she might be empowered to go and save all the world. Lesson Questions 1. What is the meaning of the parable in the teaching of Jesus? 2. Of what relevance is the parable to the interpreter? 3. What is the significance of Jesus preaching at Nazareth? 4. What text did Jesus read from? What did he omit? Why? 5. What is the relationship between the Sermon on the Mount and the Sermon on the Plains? 6. Why is the faith of the centurion important? 7. How does Isaiah 61:1,2 help us to understand John’s confusion in Luke 8? 8. Explain the significance of the faith of the sinful woman (7:36-50). 9. Explain the theology of the word “departure/exodus” and the presence of Moses and Elijah in Luke 9. 10. How does Jesus explain His life and ministry to the two disciples on Emmaus road? 11. What final instructions does Jesus give to the disciples? 12. How does the Gospel end? What are we to learn about the Gospel message? Bibliography31

31

Since many students do not have access to books, I have included the following Internet resources. Many of these are older works, and so will not reflect the more modern approach of treating each gospel as an independent unit, but there is still great value in each one. A number of these resources have been taken from Don Ritzman’s course on the Synoptic Gospels. Calvin: http://www.ccel.org/ccel/calvin/commentaries.i.html Matthew Hendry: http://www.ccel.org/ccel/henry/mhc.i.html JFB http://biblestudy.churches.net/CCEL/J/JFB/JFB/JFB00.HTM John Gill http://www.freegrace.net/gill/ General commentaries: http://www.ewordtoday.com/comments/ John Lightfoot: http://philologos.org/__eb-jl/

Adams, Jay. Marriage, Divorce and Remarriage in the Bible. Grand Rapids: Baker Book House, 1986. Print Berkhof, Louis. Systematic Theology. Edinburgh: The Banner of Truth Trust, 1984. Print Blomburg, Craig. Jesus and the Gospels. Nashville: Broadman and Holman Publishers, 1997. Print Bock, Darrell L. Luke Volume 1: 1:1-9:50 Baker Exegetical Commentary on the New Testament. Grand Rapids: Baker Books, 1994.Print. Calvin, John, Commentary on the Harmony of the Evangelists, Matthew, Mark, and Luke. - www.ccel.org/ccel/calvin/calcom31.i.html Carson, D.A., Douglas Moo, and Leon Morris. An Introduction to the New Testament. Grand Rapids: Zonderphan, 1992. Print Carson, D.A. Matthew, Mark, Luke, The Expositor's Bible Commentary, Volume 8. Grand Rapids: Zondervan, 1984. Print. Edwards, James R. The Gospel According to Mark, The Pillar New Testament Commentary. Grand Rapids: Eerdmans, 2002. Print. Gaffin, Richard B. Perspectives on Pentecost. Phillipsburg: Presbyterian and Reformed, 1979. Print Ladd, G. The Theology of the New Testament. Grand Rapids: Eerdmans, Reprinted 1997. Print. Marshall, I. Howard, The Gospel of Luke: A Commentary on the Greek Text, The New International Greek Testament Commentary, Exeter: Paternoster Press, 1978. Print. Murray, John. Principles of Conduct, Grand Rapids: Erdmann’s, 1957. Print. --- Divorce and Remarriage, Phillipsburg, Presbyterian and Reformed Publishing Co., 1953. Payne, Michael, Ethics, Reformed Theological Seminary, Jackson, unpublished lecture, 1999. Poythreses, Vern S. The Shadow of Christ in the Law of Moses. Phillipsburg: Presbyterian and Reformed, 1991. Print. Ridderbos, Herman. The Coming Kingdom. Phillipsburg: Presbyterian and Reformed, 1962. Print. Vos, Geerhardus. Biblical Theology. Grand Rapids: Eerdmans, 1971. Print. --- Redemptive History and Biblical Interpretation, Phillipsburg: Presbyterian and Reformed, 2001. Print. Zugg, Julian, Eschatology, MINTS, English, 2001. Print. Internet Resources:

See also Don Ritzman course on the Synoptic Gospels for Bachelor level. This includes additional web resources: http://mints.edu/index.php?option=com_content&view=article&id=69&Itemid=77

METHODIST CHURCH NIGERIA Diocese of Lagos West

Lay Preachers Time Table 2014. Date Year/ Class Palm Avenue Opebi Idimu Time 4:00-5:00 5:00-6:00 4:00-5:00 5:00-6:00 4:00-5:00 5:00-6:00

23rd May 1 New Testament New Testament

6th June New Testament New Testament

20th June New Testament New Testament

4th July New Testament New Testament

18th July New Testament New Testament

1st August New Testament New Testament

15th August New Testament New Testament

29th August New Testament New Testament

12th September New Testament New Testament

26th September New Testament New Testament

3rd October New Testament New Testament

17th October New Testament New Testament

31st October REVISION

EXAM DATE: 7th – 8th NOVEMBER 2014

LECTURER THE REVD. OLUWASEUN JEGEDE – 08064544693