Reading for October 5th

Read Luke 5.1-11. In 5.1-11: The call of Simon. This story resembles several biblical accounts of the call of a leader of Israel when the wonder and power of God is revealed in the midst of ordinary circumstances (Ex 3, Moses; Judg 6, Gideon; Isa 6.6, Isaiah). In verse 1: The lake of Gennesaret is another name for the sea of Galilee. In verse 3: Mk 4.1-2 and Mt 13.1-22 also report that Jesus teaches from a boat. In verse 8: In the presence of divine power. In verses 10-11: Matthew and Mark report the call of Simon, James, and John (plus Andrew) at the very beginning of Jesus' ministry (Mt 4.18-22; Mk 1.16-20). Comments or Questions.. 

Reading for October 4th

 Read Luke 4.31-44. In 4.31-44: Proclaiming the kingdom in galilee and Judea. In verses 31-37: In Israel's purity code, an unclean demon is the exact opposite of the Holy One of God. This encounter in the synagogue during teaching on the sabbath is provoked by an evil, unclean power that knows Jesus of Nazareth by name and status. Saving the man from harm still left Jesus open to accusation of violating the sabbath (see 6.9). In verse 38; This is the first mention of Simon, anticipating his call in 5.1-11. In verses 41-42: Son of God and Messiah (Gk., Christ, anointed one) are virtually the same titles in Luke. In verse 43: Jesus' determined purpose or mission is central in Luke's narrative (9.51, 52; 13.32-33). Comments or Questions..

Reading for October 3rd

 Read Luke 4.14-30. In 4.14-30: The messiah's inaugural announcement. In verses 14-15: Luke often writes brief summaries to introduce or conclude important stories, here highlighting anticipation of Jesus' reception in the synagogue in Nazareth. In verses 16-21: This is one of the most complete remaining descriptions of synagogue practice from the era before the Roman destruction of the the Temple. In accord with the reading from Isa 61 and 58, the Spirit of the Lord authorizes the appointed ruler's speech (see also 3.22; 4.1, 14), and his program enacts God's care for the  poor (1.52; 6.20; 7.22; 14.13, 21; 16.20, 22). The year of the Lord's favor is the time of "jubilee" and restoration (Lev 25.8-12). as Jesus rolled up the the scroll while their eyes were fixed in him, the reader awaits his word and their verdict. In verses 21-22: Isaiah's prophecy (literally, in your ears) in dictates a truth prophetically declared whether or not they can "hear" it (Isa 6.9-13). Their question about Joseph's son reveals disbelief in Jesus as anointed ruler and son  of God (see Zechariah in 1.18-20). In verses 23-27: Jesus interprets their questioning as rejection with emphatic accusations; 'Doubtless you will quote ... And you will say ... Truly I tell you ... But the truth is ... "He cites the precedents of Elijah and Elisha (1 Kings 17; 2 Kings 5) for judgement of Israel. In verses 28-30: Deut 18.20 prescribed death for false prophets, after their word does not prove true (see 7.22-23). Comments or Questions..

Reading for October 2nd

 Read Luke 4.1-13. In 4.1-13: The testing of the Son of God. Jesus' obedience to God is proved in terms well known from Israel's heritage. In verse 1: The Holy Spirit remains with God's anointed (see 3.22). In verse 2: Moses and Elijah also fasted for forty days (Ex 34.28; Deut 9.9, 18; 1 Kings 19.8). In verses 4-12: Each of the tree tests concludes with Jesus' quotation of Deuteronomy (v. 4, Deut 8.3; v. 8, Deut 6.13; v. 12, Deut 6.16). When tested, Jesus proves to be the faithful Son of God, even as Israel was proved unfaithful during the 40 years in the wilderness (Deut 8.2-5), The devil rarely appears so directly in biblical narrative, here (vv. 10-11) quoting Ps 91, which actually counsels trusting God, not testing. In verse 13: The devil's departure until an opportune time anticipates the "opportunity" to betray Jesus in 22.3-6. Comments or Questions..

Reading for October 1st

 Read Luke 2.23-38. In 3.23-38: The genealogy of the messiah. Lineage is important to royal legitimacy, and Luke was concerned to show the connections with the heritage of God's promises through David and Abraham (Acts 2.30; 3.25; 13.23-26). Matthew's account reaches back in three phases of 14 generations though the Exile to David and to Abraham (Mt 1). In Luke's account Jesus is Son of God in his conception (1.35; 3.23), through his royal ancestor David (1.32; 13.31), and finally through the paternity of Adam, son of God (3.38). Comments or Questions..

Reading for September 30th

 Read Luke 3.21-22. In 3.21-22: Jesus' baptism. Christian tradition is clear that John baptized Jesus (Mt 3.13-17; Mk 1.9-11; Jn 1.29-34) and Luke does not deny it. But by first reporting John's imprisonment and not mentioning him in the baptism, Luke emphasizes that Jesus was anointed as messiah by the Holy Spirit (see Acts 10.37-38; Lk 4.18), as the "Spirit of the Lord" once confirmed the anointing of Saul and David (1 Sam 10.9-10; 11.5-15; 16.13). The voice from heaven echoes the royal acclamation of Ps 2 and Isa 42. Comments or Questions..

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..