Reading for September 29th

 THE INAGURATION OF THE KINGDOM 

In 3.1-9.50: After the extended overture provided in the first two chapters, the body of the story now begins, from this point, close parallel with the Gospel according to Mark probably indicate Luke use of Mark as a source (see 1.1-2). Luke also shares smaller and larger blocks of material with Matthew, especially sayings (see Lk 66-7). This has suggested to scholars that both Luke and Matthew used a common sayings source, known as the "Q" document (the German word for "source" is Quelle). Luke's composition of this "orderly account" from these sources displays the literary art of Luke's witness to truth "truth" in which the reader has already been instructed (1.3-4) 

Read Luke 3.1-20: In 3.1-20: The voice in the wilderness. In verses 1-2: These verses establish a "synchronism" in the mode of ancient historians, fixing the date of something by multiple associations with other dates of public record. Tiberius ruled the Roman empire from about 14-37 CE, and Pontius Pilate enforced Roman rule in Judea. Herod Antipas was a son of Herod the Great, but ruled only as a minor tetrarch of Galilee in the north, although he asked the Romans to name him "king of the Jews" like his father (see 23.1-12). The Romans also controlled who was appointed to the high priesthood since this was the most powerful religious, cultural and financial role of the subjugated province (see 23.13-16). The word of God came to John in the midst of political realities as happened before with the prophet Jeremiah (Jer 1.1-2). In verse 3: The baptism of repentance for the forgiveness of sins is a cleansing ritual to return a purified people, restored in the land by God as ancient Israel was led through the Jordan (Josh 3; Lk 7.29; 20.4-8; Acts 13.24). In verses 4-6: Luke's story lacks details about John's hair shirt, leather girdle, and diet (Mk 1.5-6) but emphasizes his role in announcing the Isaiah prophecy of israel's return and restoration. In verses 7-9: A brood (Gk., offspring) of vipers depicts John's hearers as under judgment (see Gen 3.14), not as worthy heirs of the promises to Abraham (see Lk1.55). In verse 10: What then shall we do? is one of Luke's masterful questions emphasizing that repentance is more than a change of heart (see also vv. 12, 14; 10.25; 18.18; Acts 2.37; 16.30; 22.10). In verses 15-17: The Gospel according to John (Jn 1.19-34) is even more insistent that John disclaimed being the Messiah. The Holy Spirit and fire anticipates Pentecost, where the fire of judgment is again announced (Acts 2.1-4, 19). In verses 18-19: The Jewish historian Josephus also reports John's baptism and preaching of righteousness and that Herod Antipas put John to death (Ant. 18.116-119). Comments or Questions..

Reading for September 28th

 Read Luke 2.41--52. In 2.41-52: The child Jesus in the Temple. His is the only story in the New Testament about Jesus' childhood beyond birth. The apocryphal "infancy Gospels" tell other stories which are thorough fictions. In verse 41: Passover (Ex 12.1-27) was a major occasion for pilgrimages to Jerusalem, and in Luke, Jesus does not return to Jerusalem until his last Passover (19.28-48; 22.1). In verse 46: Jesus' engagement with the teachers in the temple foreshadows later encounters where their opposition will be evident (20.20-21, 27-28, 39-40; 21.5-7; 22.53). In verses 48-49 Luke regards Joseph as Jesus' earthly father (your father and I, see also 2.27, 33, 41), but the evangelist is emphatic about God agency in Jesus' conception so that Jesus is God's son and the Temple is his Father's house (see also 3.22-23). In verse 52: This concluding "growth refrains" again echoes 1 Samuel 2 and the story of John (1.80). Comments or Questions..

Reading for September 27th

 Read 2.21-40. In 2.21-40 The circumcision and presentation of Jesus. In verses 21-24: In circumcising and naming Jesus on the eighth day and again at the purification, Joseph and Mary obey the law and the command of the angel (Lev 12.4-8; Lk 1.59; 2.39). In verse 25: The consolation of Israel and the redemption of Jerusalem (v. 38) are formal terms expressing the hope of the righteous and devout in God's promises to Israel (see also 23.50-51; 24.21). Simeon is emphatically credited with the presence of the Holy Spirit (vv. 25, 26,27), and the major struggle of plot of Luke's story is disclosed in his two oracles. In verses 28-32: Simeon's first oracle is a blessing of God, declaring the significance of the child in God's thoroughly positive purpose to fulfill Israel's calling (see Isa 49.6; 52.10) to be a light to the gentiles (all non-Jewish peoples). Acts 1.6-8 also recalls Isa 49.6. In verse 34: Simeon's second oracle is a severe blessing of Jesus' human parents, declaring Jesus as destined or "set" by God for both judgment and hope in Israel because of the opposition this child will evoke as the sign (see also 2.12; Isa 8.18) or God's purpose. In verse 35: God's initiative will uncover people's inner thought or secret purposes, provoking suffering. In verses 36-37: Anna's credentials as a prophet and a widow (see Acts 2.18; 6.1) complement Simeon's. Comments or Questions..

Reading for September 26th

Read Luke 2.1-20. In 2.1-20: The Birth of Jesus. In verse 1: Luke projects Jesus' birth against the background of the whole Roman order, all the world, while Matthew draws attention to King Herod's reign in Judea (Mt 2). Augustus was an honorary name of Gaius Octavius, who ruled as emperor from 31 BCE. to 14 CE. In verse 2: This specific registration has proved these titles are as thoroughly Jewish and scripture hard to establish historically (see Acts 5.37), but the Romans regularly used this means to establish control of taxes, lands, and military conscription. In verse 4: Bethlehem was also King David's birthplace (1 Sam 16.1), and his origins tending sheep were legendary (Ps 78.70-71). In verse 8: The Roman poet Virgil also proposed that the ideal ruler would be a shepherd of the people, born among simple shepherds (Aeneid 6.79 and the fourth Eclogue). In verse 9: The glory of the Lord is the blazing light of divine presence (Ex 16.10; 24.17). In verse 11: Caesar Augustus was also acclaimed as Savior and Lord, and Christians would later face consequences for confessing "Jesus is Lord." But in this context these titles are as thoroughly Jewish and Scriptural as the title messiah or "anointed one" is for Israel's king. In verses 12-20: Without asking for confirmation (see Zechariah in 1.18), the shepherds are given the sign of the child in the manger, and they are exemplary in telling what they had heard and see (Acts 1.1-5). Comments or Questions..

Reading for September 25th

 Read Luke 1.57-80. In 1.57-80 The birth and presentation of John. In verse 59: Elizabeth and Zechariah are again fully observant of the law to circumcise John on the eighth day (Gen 17.12; Lev 12.3). In verse 62: Motioning suggests they are coaxing a message from him in his limited means of communicating (1.22). In verses 63-64: Obedience to the angel's naming the child John (1.13) restores his speech and praise of God. In verses 66-67: "What then will this child become?" is a question of faith (see 1.18, 34), prompting Zechariah's answer inspired by prophecy. In verses 68-79: Zechariah's prophecy is sung in Christian worship as the "benedictus" ("Blessed be ...") Jewish prayers often pronounced a blessing on God for wonderful deeds (Ps 41.13; 72.18; 106.48). In verse 69: The savior promised here is literally the horn of salvation (see 2.11) from which a Davidic king was anointed (1 Sam 2.10; Ps 18.2; 132.17). In verse 76: John was the prophet of the Most High to do the anointing (see Acts 10.37-38), and Jesus was the Son of the Most High (1.32). In verse 78: The dawn from on high is a promise of liberation from darkness of captivity (Mal 4.2; Ps 107.10; Is 42.7). In verse 80: Luke's "growth refrain" (the child grew ...) echoes 1 Sam 1.21, 26 and is repeated twice for Jesus (Lk 2.40, 52). Comments or Questions..

Reading for September 24th

 Read Luke 1.39-56. In 1.39-56: Elizabeth and Mary meet and prophesy. In verses 41-42: The unborn child leaped in her womb in anticipation of his role (see Gen 25.22), and his mother spoke as a prophet (filled with the Holy Spirit and with a loud cry). Mary is blessed both in her faithfulness (1.45) and her bearing Jesus (see Judg 5.24; Lk 11.27-28). In verse 43: Elizabeth's question to the mother of my Lord echoes recognition of King David (2 Sam 24.21) and recalls earlier messages about the Lord God (1.32, 45-47). In verses 44-46: Joy and rejoicing are signs of God's blessing (1.14; Acts 2.46). In verses 46-55: These verses are called Mary's " magnificat" because of the Latin translation of my soul magnifies. They closely parallel Hannah's song to God who rescues the poor (1 Sam 2). In verse 47: God my Savior anticipates Jesus' role as Savior (2.11). In verse 48: God's favor for Mary's lowliness is a sign of hope for all the lowly and hungry (1.52-53). In verses 51-52: The strength with his arms is a biblical image of God's action in history (Ex 6.6)  The proud and the powerful will no longer hide deceitful hearts (see 2.35; 11.27). In verses 54-55: God's remembrance of mercy is a source of hope in trouble (Gen 12.2-3; Acts 3.25). Comments or Question..

Reading for September 23rd

 Read Luke 1.26-38. In 1.26-38: The announcement of Jesus' birth. In verse 26: This is the sixth month of Elizabeth's miraculous pregnancy (see 1.24). In verse 27: Isa 7.4 prophesied that a virgin (Heb., "young woman") will bear a son (see Mt 1.22-23). In verse 28: To be a favored one is to be blessed by God and chosen for a special role (1.25, 30). In verse 31: Jesus is a form of the common Hebrew name Joshua ("he saves," see Mt 1.21). In verses 32-33: The angel declares Jesus "greatness" as fulfillment of God's promises to David and his kingdom (Ps 2; Isa 9.6-7; 2 Sam 7.12- 14). In verse 34: Mary's question, "How can this be ?" is echoed as trust and wonder in her acceptance in v. 38, "Let it be" (compare 1.18). In verse 35: God's holy spirit and power overshadow Israel like a cloud to protect them from harm and shield them from God's holiness (Ex 19.16; 40.35; Lk 9.34). So also Mary is protected in a divine conception (see 2.38-49). In verse 36: Elizabeth's pregnancy in her old age is a confirming sign. In verse 37: Nothing will be impossible with God echoes God's word to Sarah's laughter about her pregnancy (Gen 18.11-15). Comments or Questions.