A Minister's Study

Matthew 11:2–30; Luke 7:18–35

John the Baptist is next depicted as imprisoned, and the reason given is detailed in Mark 6:17–20. As a man who preached the message of repentance, John the Baptist was sure to know the law and point it out. Perhaps John’s resolution stemmed from his sense of duty as a prophet (Ezek. 3:18–19). John was right to warn Herod. The law prescribed that a man not marry his living brother’s wife (Lev. 18:16; 20:21), and both Herod’s wife and Herodias’ husband were still living when they married (Antiq. 18.5.4 [136]). Jesus would later preach that if one married another after divorcing for any reason other than infidelity, they were an adulterer (Matt. 19:9). This relationship was adulterous. John pointed that out to his disparagement.

The result of John pointing out that Herod and Herodias were sinning was imprisonment. While in prison, John heard about the works of Christ and sent his disciples to Him. However, his inquiry was odd given that John had previously acknowledged Christ as Messiah: “Behold, the Lamb of God, who takes away the sins of the world” (John 1:29; cf. 1:32; 3:30). John’s inquiry may have been legitimate for several reasons: it may have been for the benefit of his disciples. They chose to remain with John after the revelation of Jesus being the Messiah (John 3:26). John may have wanted to continue to point to Christ while decreasing himself (John 3:30). Secondly, the expectation of Jesus doing the works John said He would perform may have created impatience within John. Perhaps John wanted to know when Jesus would fulfill the prophecy he had proclaimed (Matt. 3:7–12). A final possibility may rest within John’s humanity. The Baptist may have wanted to confirm what he already knew. Given the pressure of imprisonment on John, it is possible that he had a moment of weakness.

John’s scriptural knowledge was so excellent that Christ used scripture to answer John. When in prison, the Baptist sent his disciples to ask Jesus who he was. When Jesus answered John (Luke 7:22), he quoted Isaiah’s prophecies about the coming age of the Messiah and those things that would accompany His coming (Isaiah 29:18–19; 35:4–6). To John, Jesus’ usage of this passage would have communicated what John expected from the Messiah. 

When the disciples of John left, Jesus addressed the crowd. “A reed shaken in the wind” speaks of John’s character in one of two ways: 1) Israel is described as a reed easily uprooted (1 Kings 14:15), and John was undeterred in his commitment to God’s mission, or 2) King Herod’s insignia on coins of his minting was a reed so that John couldn’t be bought. Either interpretation fits John’s character because he was a true prophet, not a straw man.

Luke further shows the typology of John being likened to Elijah (cf. Luke 1:17) when he quotes from Exodus 23:20 and Malachi 3:1. The latter passage is linked with Malachi 4:5, where Elijah is identified as the messenger. These passages, along with Isaiah 40:3, are commonly identified with John the Baptist though he denied that he was Elijah incarnate (John 1:21–23).

Those who rejected his baptism and message were those who Jesus likened to brats. They didn’t initiate the game so they won’t play. Those who play and abstain are bad, while those who play and partake are bad too. Moreover, the imagery is akin to a marriage, and this imagery has been used of Christ being the bridegroom (Luke 5:33–35). Either way, those who rejected John and Christ could not be satisfied because of their lack of wisdom. 

Next, Jesus denounces the places where he performed some of his miracles (Matt. 11:20–30).  He does this by comparing them to cities that suffered wrath at the hands of God in a time past. These evil cities, whose stories were infamous to the Israelites, were Tyre and Sidon—who worshiped Baal and were notorious for their immortality and corruption—and Sodom, which was destroyed for their wickedness. Had these evil cities seen what Jesus had done, they would have repented, unlike the cities that saw the good works of Christ and did not. The point is this: those cities that didn’t repent were cozy with sin and not burdened by it in the least. Twice in Jeremiah, the prophet says that God’s people didn’t know how to blush (Jer. 6:15; 8:12). Every one of us has somehow become desensitized to sin. When was the last time someone used curse words that did not bother me? Was I one of the hypocrites who quit watching a television show because of homosexual relationships while the same show otherwise was about fornication and adultery (e.g., Grey’s Anatomy)? Maybe those aren’t the sins we’re desensitized to, but we all likely have some that just don’t bother us, and they may be some in our lives.

Jesus’ invitation, then, follows a prayer. After rebuking the cities, He doesn’t stew or fixate on them but prays. Then, He explains the prayer to those present, inviting them to come: The invitation is to the one who labors under the heavy burden of manufactured religious traditions spurred by the law. No one can measure up no matter how hard they try. The invitation is to the one who labors under the heavy burden of their sins. Sin is exhausting because we then think we must use our resources to please God. 

Matthew 8:5–13; Luke 7:1–17

A centurion commanded 100 soldiers, but centurions fought alongside their men, unlike other commanding officers. Perhaps, for this reason, they enjoyed a specific bond with those they commanded. The structure of the Roman military was: legions (6,000 soldiers), cohorts (600 soldiers), and centuries (100 soldiers).  The centurion disciplined, recruited, and enforced orders among his men. They were often referred to as the “backbones” of the Roman army.

Soldiers weren’t stationed in Galilee until AD 44 (cf. Tacitus Annals 4.5). However, Herod Antipas could levy soldiers from outside his region since Capernaum was a garrison city and an import customs post. That this centurion is mentioned as having built their synagogue is contextual of a centurion’s pay, not to mention employing his troops as laborers.

This particular centurion loved the Jewish nation, so he was worthy of Christ to help in the eyes of the elders. The centurion loved the Jewish nation so much that he was aware of Jewish customs as they pertained to Jewish/Gentile relations. He was respectful not to breach the law and entertain a Jewish rabbi (cf. Acts 10:28; 11:12). Instead of Jesus’ presence, the centurion knew that as he commanded his soldiers, so too could Christ simply command the illness to be healed, and it would.

Some have suggested, based on Matthew’s account, that the “slave” (doulos) of Luke’s account should be interpreted in light of Matthew’s “servant” (pais) and that the term translated in Matthew was used in antiquity as the passive partner of a same-sex relationship. However, every other time Matthew uses this term, it’s translated as “servant” (12:18; 14:2), “child” (17:18; 21:15), or “young boy” (2:16). He wouldn’t have meant it as a homosexual relationship on this one occasion when he used it a certain way in all others. So the term Matthew used was indeed used of the passive partner of a same-sex relationship, but that was in classical Greek, whereas he wrote in koine Greek. For proponents of homosexuality, this would be a reasonable interpretation, but we take Luke’s later writing as an interpretation of Matthew’s. Therefore, Luke’s use of a word that indicates a servant or enslaved person is his interpretation of what Matthew wrote.

The following story very closely resembles Elijah’s raising of the widow’s son in Zarephath (1 Kings 17:17–24): 

●       Both were widows

●       Both had lost their only son

●       Both sons were touched by men of God

●       Both sons were revived

●       Both sons were delivered to their mothers

●       Both resulted in exclaiming to the healers the powers of God

However, there are also some notable differences. The son of Luke’s account is being carried to his burial. The process of taking the dead to their burial is thus described: 

The corpse was…taken on a bier carried by “shoulders” in bare feet so that they would not trip. The shoulders had the right to trample over sown fields….The “shoulders” changed frequently, so as to give as many as possible the chance to share in the honour of carrying the dead. The conventional number of stops (or “stations”) was seven, and the burial places had a field to which the mourners would direct their procession. 

The strong point of Christ’s compassion likely came because he knew the destitution of a widow with no sons to care for her (cf. Jer. 6:26; Amos 8:10; Zech. 12:10). Therefore, as Ephrem the Syrian put it, “The Virgin’s son met the widow’s son” (Diatessaron 6.23).

Widows were considered to be under the special care of the Lord (Deut. 10:18; Ps. 68:5; 146:9; Prov. 15:25), and care for them on the part of others was regarded as distinguishing of pure religion (Job 31:16; James 1:27). To exploit a widow was reprehensible to God (cf. Exod. 22:22; Deut. 24:17). Later in the New Testament, Paul wrote about the qualifications for widows which included their being provided for by their families (1 Tim. 5:4), but if they had no families, the church would be their portion and care (1 Tim. 5:16; cf. Acts 6:1ff).

That this widow had no one to care for her was a sad state. Gregory of Nyssa said that Luke had given us, in his portrayal of this widow, “the sum of misery in a few words” (quoted in Aquinas, Catena Aurea 3.1.238). To erase her misery was Christ and his compassion for her lot. Once Jesus touched the dead body, he would have been considered unclean according to Jewish law (Num. 6:6, 11; 9:6–13.), but for him who had the power over death, he reversed the authority of uncleanness.

Matthew 7:1–8:1

Everyone and their mother knows Matthew 7:1, and they use it—often inappropriately. Yet, there’s more to this passage than telling people not to judge. For example, just a few verses later, Jesus warns against false teachers. To dub a person a false teacher, you have to be willing to judge what they teach and how they live (Matt. 7:15–20). Notice what follows: how we judge is how we will be judged (7:2). This critical person sees only the fault in others but none in themselves (7:3–5). We’re to judge righteously (John 7:24). Unrighteous judgment is according to appearance. Righteous judgment, however, is with grace, mercy, and God’s will as the standard. There’s always what we see and reality. Sometimes the two are the same, but sometimes they’re not. When we look for the worst, that’s what we’ll find every time. 

In matters of righteousness, we’re to judge our brethren and not outsiders (1 Cor. 5:12). Judgment here isn’t a condemnation but discernment. When a Christian doesn’t bear fruits of the spirit but works of the flesh, unrepentantly, we’re to address the issue. When you read the thought uninterrupted, it flows into the next chapter of 1 Corinthians, which denounced lawsuits among brethren. This matter is one of discipline (cf. Deut. 17:6–7; Matt. 18:15–20).

Next, Jesus urges persistent prayer (7:7–11). Then he gives the golden rule, which was meant to guide interpreting the Law (7:12). The golden rule parallels similar statements from other civilizations. 

Watch yourself, my son, in everything you do, and discipline yourself in all your conduct. And what you hate, do not do to anyone. (Tobit 4:14–15; second century BC)

Let us show our generosity in the same manner that we would wish to have it bestowed on us. (Seneca, De Beneficiis 2.1.1; contemporary of Jesus)

What is hateful to you, do not do to your neighbor. That is the whole Torah. The rest is commentary. Go and learn! (Hillel, b. Sabb. 31a; 70 BC–AD 10)

Do not do unto others what you would not want others to do unto you. (Confucius, Analects 15.23)

Anything that might seem as if we should treat another in a certain way must be turned on ourselves and asked whether or not we’d wish to be treated in that way. The two ways of verses 13–14 have parallels in other passages (Deut. 30:15; Ps. 1:1–2). 

The false prophets of whom Jesus speaks (7:15–20) must be set in the backdrop of how he said we should regard our enemies. In the decades following Jesus, prophets arose, leading revolts against the occupying Romans. Theudas (AD 44–46) led a band of people massacred by a squadron, the head of Theudas being paraded through Jerusalem. An Egyptian during Felix’s reign (AD 52–60) led several thousand people to the Mount of Olives, where he promised to command the city walls to fall and subsequently be installed as Israel’s king. Hundreds were killed, and hundreds were imprisoned, the Egyptian man having escaped. They could tell who the false prophets were by their fruits—if contrary to what Jesus taught them (non-violence), they were known to be false. 

Once more, he emphasizes proper action over confession (7:21–23). The false prophets would be known by their fruits. His disciples were to let their light shine through their good works (5:16). He wanted their righteousness to exceed that of the Pharisees and scribes (5:20). At every turn, Jesus wanted his disciples to show, by their actions, fidelity to God. They’re not to make a show of it for others but to quietly serve God, trusting in him. Their house will stand if they heed his instructions (7:24–27). 

The response to Jesus’ teaching as having authority stems from his teaching coming directly from himself. Pharisees and rabbis would have cited the collective wisdom of the rabbis, the Law, or other Jewish writings. Jesus alludes to them but speaks with authority and settles the matter. He taught, unlike any other teacher that lived, citing other sources. 

Matthew 5:13–48; Luke 6:27–36

When Jesus referred to his disciples as salt and light, the significance was not lost on them. They used salt to purify (Exod. 30:35; 2 Kings 2:19–22; Ezek. 16:4); thus, its ancient connotation symbolized purity and wisdom. Likewise, the Dead Sea Scrolls speak of “the children of light” who were on the side of God (1QS 2.3; 3.3.19–21). These two metaphors aren’t just representative of who Christians are but how their works were to be (Matt. 5:16). The works that demonstrate a Christian is acting as salt and light are partly given in Matthew 25:32–46. 

A common belief about Jesus was that he would abolish the law (Acts 6:14), so Matthew highlights that this wasn’t his intention, so much so that the most minute portions of the law would go unaltered. The jot is the Hebrew yod; it looks like an apostrophe. The tittle is even smaller but can change the entirety of the word, as seen in the differences between resh and dalet of the Hebrew alphabet.

No matter how minor a command seems, it’s still to be kept, and no one should ever minimize any law (cf. James 2:10). 

Highlighting what is said from this point onward, Jesus urges that his disciples behave more righteously than the scribes and Pharisees, known for being righteous. The first issue is murder: when committed, the Jewish court could judge the wrongdoer (Deut. 16:18; 21:1–9). Judgment can come to one who’s angry without cause (cf. 1 John 3:15). Insulting another was a legal offense, and the Jewish court could excommunicate a person for insulting a teacher (b. Ber. 19a). The progression is interesting: angry without cause = judgment; calling one “half whit” = council (Sanhedrin); calling one a “fool” = hell. Why, though? The type of anger here is long-lived and brooding over imagined or real injustices. This isn’t the type of anger that flares up and dissipates. Another term is used for the latter instead of what’s used here. In Jewish society, name-calling was a severe offense. Names indicate a person’s character or praise of God in some way, so to refer to someone as a half-whit or fool was to strip away the person’s significance by removing their name. Before offering a gift, something that might allude to Cain and Abel, God required reconciliation. 

Once more, going beyond the command, disciples are to avoid lust since it is as equal to adultery as the physical act. From here, Jesus doesn’t command self-mutilation but is speaking in hyperbole. Whatever it is that leads to the temptation should be severed. Finally, Jesus’ commands about divorce and remarriage were stricter than in most branches of Judaism at the time. The reason one may divorce is porneias. As the Old Testament used it, the related term was translated as “playing the whore.” In this case, let’s note a few things: 

1. “Divorce” then was an exclusively religious act. In our time and culture, it is a civil action. When two people divorce today, they are unbinding themselves legally. Then, when a man gave his wife a divorce certificate, he said that he would no longer be responsible for caring for her, thus leaving her destitute if she didn’t have an adequate support system. People may legally divorce today, but the marriage has not dissolved in God’s eyes except for the condition Jesus attaches to it (Matt. 19:1–9).
2. If a man divorces his wife for “playing the whore,” anyone who marries her commits adultery. Mind you: this isn’t limited to cheating. It can imply prostitution, incest, and other sexual sins, as Scripture defines. 

Oaths, retaliation, and resistance are forbidden. Roman soldiers could compel anyone to do something for up to a mile, but to go the extra mile demonstrates non-resistance. We’re also not to withhold but give, and we should love differently. Our love should extend to even those we would instead not love, as God loves all people. 

Mark 3:13–19; Matthew 5:1–12; Luke 6:12–26

Jesus selected twelve men from his disciples (cf. Luke 10:1–12) who became apostles. Christ made this selection after a night of prayer. The term translated for Christ’s all-night prayer is used only here in the New Testament, and it denotes “an all-night prayer vigil,” which suggests a complete trust in God’s selection of the twelve. These particular disciples would be the standard bearers of the church.

An apostle was one who was “sent forth,” like an ambassador. Apostles were head of the church in Christ’s absence (1 Cor. 12.28; Eph. 4.11); hence the early church devoted itself to apostolic teaching (Acts 2.42). That twelve was selected was probably to replace the idea of the twelve tribes of Israel and thus defined Jesus’ followers as the reconstituted people of God. The twelve had a special mission and were hand-selected by Christ. However, the twelve were not the only ones called apostles (cf. 1 Cor. 15:5–7). The term seemed to have been sometimes used regarding missionaries, too, when they were sent from particular congregations (Acts 14:14), though it cannot be said that these were of the same authority as the apostolic office. 

Whenever Judas was replaced, his replacement was to be one who accompanied them during the time that Jesus was among them from the baptism of John until his ascension (Acts 1:21–22). The only apostle whose office didn’t fit the requirements of Judas’ replacement was the apostle Paul, but we know that Paul was likely in Jerusalem at the time of Christ’s ministry (cf. Acts 22:3; 26:4). We don’t know if he personally encountered Christ or heard him. Paul’s apostleship was disputed in the early church, but he contended that he was equal with Peter and the others (Gal. 2:7–9). 

Men would later call themselves apostles while claiming many characteristics of Jesus’ chosen apostles (2 Cor. 11:5ff; Rev. 2:2), but these were not to be obeyed. Once Jesus made his selection, he and they came down the mountain and stood on a level place. This doesn’t indicate that he came down but that he found a level place on the side of the mountain from which he could address his disciples. The crowd benefited from his teaching but was directed as his disciples (Luke 6:20). Jesus healed many at this point who were ill and those who were possessed. As they touched Jesus, they enjoyed his power.

While Luke’s Sermon on the Plain deviates in structure from Matthew’s Sermon on the Mount, Matthew was a topical rather than chronological writer. Luke’s placement of Jesus’ sermon in his Gospel may be best understood from a chronological view. The difference between the mount and the plain may be understood as Jesus standing on the side of the mount, or a slope, which could technically be the mount.

The following sermon was intended not for the people but for the disciples of Christ. The beatitudes have been described as a way of life, while the woes have been described as a way of death (Didache 1.1–5), reminiscent of Deuteronomy’s blessings and curses. Ambrose understood the beatitudes as the four virtues of Greek philosophy: temperance, justice, prudence, and fortitude (Luke 5.62-63). Ambrose’s interpretation ran counter to the Stoic philosophers of Jesus’ day.

The woes of Luke speak to those who have enjoyed their reward in this life. Jesus equated what was desired by men with what was base. What was base to men, Jesus equated with blessings: “For my thoughts are not your thoughts, neither are your ways my ways, declares the LORD. For as the heavens are higher than the earth, so are my ways higher than your ways and my thoughts than your thoughts” (Is. 55:8–9). The woes were woes, and the blessings were blessings because those who enjoyed the woes could not see the need for Christ, while those with the blessings could. Luke later proves this in his story of the rich man and Lazarus later in his Gospel (Luke 16:19–31). The rich man had all the comforts and wealth of the world, while Lazarus suffered daily. In the afterlife, the rich man was tormented while Lazarus was comforted. When the rich man adjured Abraham to send word to his brothers once he learned that he could not receive relief, Abraham’s words were that they heed Moses and the Prophets. The implication of this passage was that the rich man refused to give himself to a study of the Hebrew Bible, and because he lacked adequate knowledge of how to care for his neighbor, he was suffering as a result.

Matthew 12:1–21; Mark 2:23–3:12; Luke 6:1–11

Jesus and his disciples were pulling grain and eating on the Sabbath, but the Pharisees took issue with what they interpreted as their “working” on the Sabbath. The apostle John gave a blunt explanation that summed up the Pharisaical animosity towards Jesus, which revolved around Christ’s Sabbath activity. The law regarding the Sabbath was one of observant cessation for holiness (Exod. 20:8). What they were doing was not a violation of the Sabbath. Instead, they violated the traditional keeping of the Sabbath as it was defined by the rabbis.

God permitted the Jews to eat grain as they passed through a grain field (Deut. 23:25; Ruth 2:2–3). Sabbath prohibitions were to not start a fire for cooking (Exod. 16:22–30; 35:3), gather fuel (Num. 15:32–36), bear a load (Jer. 17:21–22), or conduct business (Neh. 10:31; 13:15, 19). The rabbinical tradition, however, demanded thirty-nine particular restrictions, including reaping (Shab. 7.2). Therefore, the disciples picking grain was perceived by the Pharisees as reaping and thus a violation of the law.

Jesus proved the Pharisee’s inconsistency by exposing their veneration of David while neglecting David’s disobedience of the law while Jesus and his disciples were not breaking the law. Furthermore, Jesus, not the Pharisees, was “lord of the Sabbath.” Jesus as Lord of the Sabbath does not indicate that Jesus violated the law. Some have categorized this narrative as one of situational ethics, but that is not the case. Jesus was not bending the rules or saying he could because of his lordship over the Sabbath. Instead, he was the legislator of the law and, bound by it (cf. Matt. 5:17–19), would not have broken it. Had Jesus defied the law, he could not have been called sinless (1 John 3:4; cf. Heb. 4:15; 1 Peter 2:22). If Jesus sinned, he could not have been our sacrifice humanity would still be in sin (2 Cor. 5:21). Matthew adds the detail that Jesus pointed out that the priests broke the law, working on the Sabbath, but were blameless. Then, for the second time, he cites Hosea, “For I desire mercy and not sacrifice.” 

Jesus is next faced with healing on the Sabbath. By this time, the Pharisees kept a steady eye on the Lord to determine whether he would violate their traditions. However, later rabbinic traditions attest to an answer to the question of Jesus: “Is it lawful on the Sabbath to do good or harm, to save life or to destroy it?” The rabbis agreed that preserving life overruled Sabbath restrictions when life was at stake (Yoma 8.6; cf. Shab. 18.3; 19.2). However, life wasn’t at risk in this story. Mark permits us a glimpse into how Jesus felt about their hardness of hearts: he “looked … at them with anger, bring grieved” (Mark 3:5). Jesus did this miracle publicly not to provoke but to persuade. The proof was required to attest to his identity to know that he was Lord. Once he healed the man, though, the Pharisees began plotting with Herodians, a detail unique to Mark, which makes for an ironic narrative. Since the Sabbath was meant for cessation, their plotting contradicts their ceasing. 

Jesus removes himself, healing those who came to him in Tyre and Sidon (Mark 3:7–12), Gentile cities that perhaps spoke to the offer of salvation even to Gentiles. Matthew cited Isaiah’s words as the explanation of being in Tyre and Sidon (12:16–21; cf. Is. 42:1–4).  

John 5:1–47

Jesus spent a lot of time in Galilee. Now, he goes to Jerusalem for a feast in the first year of his ministry (c. 27–31). The Sheep Gate was where sheep came in and were washed in the pool before being taken into the sanctuary. Invalids were also here, so those wishing to be ritually pure would have avoided this area. Yet, Jesus goes to it. Its name may mean “house of mercy,” which was why such folks went here (vv. 1–3). Depending on your translation, there may be an omission of mentioning angels stirring the waters (vv. 3–4).  

All English translations use a specific edition of the Greek New Testament and Hebrew/Aramaic Old Testament. The very first Greek New Testament to be comprised was by Erasmus in 1516. He used 12th-century manuscripts. At his time, the oldest manuscript was from the 10th century, but he opted for the later ones. As time passed, scholars made revisions that echoed Erasmus’ text. All English translations through 1880 used the same Greek New Testament, called Textus Receptus (“received text”). 

By the 1700s, many more manuscripts had been discovered. Some were six to nine centuries older than what Erasmus had available. These older manuscripts lacked passages such as John 5:3b–4 and fifteen others. The belief was that a scribe may have mistaken an explanatory marginal comment for a correction and copied it into the text. A new Greek New Testament was made and appeared in 1831. Since the manuscripts were older than Erasmus used, they omitted the sixteen passages to construct the most accurate and historical version, which is reflected in many English translations. 

Since 1611, the King James Bible has reigned as the preeminent English translation. However, because of the newer Greek New Testament, a Revised Version was commissioned in England in 1881. The Revised Version would later birth the New Revised Standard Version, which would later birth the English Standard Version. When the Revised Version appeared, there was a considerable uproar since the long-dominant KJV had set the standard. The omission of the verses was seen as blasphemous, and people cited Revelation 22:19 to those who upheld the Revised Version. In reality, Revelation 22:18 is more relevant if you want to argue the point. 

Translations that omit these added verses usually contain a footnote or marginal note explaining that 3b–4 appears in later manuscripts. Modern translations do not leave these verses out per se any more than the older ones added them. They are simply the product of the information that was available at the time. Now that we have better information, the translations that omit them should be more commonly used.

Nevertheless, given the affinity for the New King James, we use it with the caveat that it’s based on later manuscripts. More recent translations utilize a vast amount of sources. The standard for most English translations is the Masoretic text of the Hebrew called Biblia Hebraica Stuttgartensia; the Greek New Testament used is Novum Testamentum Graece. Translators often consult, alongside these primary sources, the Dead Sea Scrolls, the Septuagint (Greek Old Testament), the Samaritan Pentateuch (Law of Moses), the Syriac Peshitta (Syriac Bible), the Latin Vulgate, and other sources that may help shed light on texts that may be difficult to translate. 

After Jesus healed the man, linking his condition to sin (v. 14), he took his bed and went on his way while the Pharisees rebuked him for carrying his bed. This act of healing on the Sabbath was the start of persecution for Jesus that would culminate in his death (v. 16). Christ explains  himself to them as equal with God in nature (vv. 17–18), power (vv. 19–21), authority (vv. 22–30). The language of verse 25 may foreshadow the raising of Lazarus. Another possibility is that his intention is akin to Ezekiel speaking to the valley of dry bones to bring them to life (Ezek. 37). Later, Jesus alludes to the resurrection at the judgment (vv. 28–29). 

Jesus, next, shows that he is submissive even to the Law of Moses, which prescribes two or three witnesses to confirm facts (Deut. 19:15). Jesus has the witness of John the Baptist (vv. 31–35), the works he performs (v. 36), the father (vv. 37–38), and Scripture (vv. 39–47). Rabbi Hillel taught, “The more study of the Law the more life…If a man…has gained for himself words of the Law he has gained for himself life in the world to come” (m. ’Abot 2.7). The emphasis on studying the Torah was such that what it taught was overshadowed. We must beware of this kind of biblicism because many brethren can know the Scriptures with exactitude. Yet, being able to quote book, chapter, and verse is meaningless unless our lives conform to what’s written. 

Matthew 9:9–17; Mark 2:13–22; Luke 5:27–39

When we think about apostles, we envision holy men. Yet, we often forget their humanity and the “before” of their story. Relating to ordinary people, even some that society considers undesirable are disregarded as we think of them in the position given to them by Jesus. Jesus, however, chose unwanted, ordinary people. 

This story begins with Jesus calling a certain disciple, Levi. In other passages, he’s identified as Matthew—the writer of the Gospel that bears his name (Matt. 9:9–13; Mark 2:14). Matthew, or Levi, was a tax collector. They were crooked, greedy, and usually men of wealth and influence. They would contract with their city or district and gather taxes to be sent to Rome. They had little authority, but they were in cahoots with the authorities. Sometimes they served as informants and bore false witness to get extra money when someone might have already paid their taxes (cf. Luke 19:8). Whatever they collected above what was required was often pocketed as a commission (cf. Luke 3:13). What made tax collectors so hated was that they were Jews who worked for the Roman government. To the Jewish people, who were prideful of their heritage and disdainful of foreign rule and occupation, the tax collectors were seen as traitors. Israel had been an independent state for about 100 years until Rome brought them under subjugation, and Herod was installed as king in AD 6. Before, Israel and Rome were allies. After being made a Roman province, Israel often had uprisings in attempts to expel the Romans from their homeland. Those tax collectors were natives working for the occupiers, placing them in a hated category. This was why the religious leaders were astounded by Jesus’ associations. However, it was because Levi was spiritually sick that Jesus sought him. 

Table meals in the ancient East were more significant than we might deem them. Sharing a meal with someone implied accepting them, and in this case, added to that was forgiveness. Our Lord’s Supper is based mainly on the same premise. Sharing the meal from the Lord’s Table in the assembly communicates our acceptance and forgiveness towards one another. The religious leaders believed obedience to religious law was a precondition for God’s kingdom’s arrival. Jesus, however, communicates by this that God’s kingdom will arrive even to sinful Israel by God’s grace—the very thing Jesus is giving the sinners and tax collectors. The same still stands: we don’t make ourselves ready to be accepted. God offers grace through which, in our unpreparedness and sin, we can go to him as we are, and he makes us something far more significant. Then the work begins. 

Jesus quoted Hosea 6:6: “For I desire mercy [steadfast love] and not sacrifice, the knowledge of God more than burnt offerings.” The statement isn’t meant to call one away from sacrifices (worship) but to the knowledge of God. When we understand God’s heart, we’ll live with integrity under his covenant rather than engage in rituals and shows of piety to earn his love. Have affection for God and mercy for others. They had missed the whole point. Jesus was going to heal spiritual sickness, but they were enslaved to trivial issues of purity. The opposite of mercy, in this case, is a religious triviality wed to traditions and regulations. 

The banquet at Levi’s home concerned the Pharisees because they, and John’s disciples, were disciplined in fasting and prayer, while to them, it appeared that Jesus’ disciples partied. However, what Jesus seemed to relay to the Pharisees was a matter of compatibility. As a new garment patch was incompatible with an old garment, and as new wine in old wineskins was incompatible, so it was that fasting in the presence of the bridegroom was incompatible. This isn’t to say that fasting isn’t needed. Just that the occasion for it was untimely.   

Matthew 8:2–4; Mark 1:40–45; Luke 5:12–16

Leprosy was no pleasant or beautiful thing. It was downright torture for the one who struggled with it. It was physical torture because of its effects upon the body, and it could even be in the orifices hidden from sight, the throat, and genitals. To have leprosy was thought to have been cursed by God (cf. 2 Sam. 3:29; 2 Kings 15:5; 2 Chron. 26:20–21). One author notes: 

Leprosy usually begins with a patch-like lumpy rash which does not fade under pressure. The…initial eruption may entirely disappear and reappear after a long interval, when the next and unmistakable form of the disease manifests itself…[as] the appearance of the white skin.

Leviticus 13–14 dealt with leprosy and its handling in Jewish life. Priests were responsible for pronouncing one as unclean or clean. The initial stages of leprosy were a period of observation in the event a person did not have leprosy (Lev. 13:4–6). If the disorder spread, the person was declared unclean, and they were to be ostracized from society (Lev. 13:45–46).

Because Jesus touched the leper—an unlawful thing to do (Lev. 5:2–6; 7:21) – some might be prone to think him unclean and in violation of the law. This must have been the audience’s thought when they saw Jesus touch the leper. Since Christ is the author of the law, he is able to supersede the law in this regard (cf. Luke 6:5), but he did observe it and yield to it by commanding that the leper seek the priest’s pronouncement as well as offer acceptable sacrifices.

This miracle gave greater rise to Christ’s already growing popularity. Because of this, he could scarcely be seen without being bothered by those wanting to be healed. Yes, Christ is a healer, but more of the spirit than of the body. A man should seek the spiritual cleansing that brings us into fellowship with God more so than the physical healing that affords comfort. A leper was not only physically ostracized, but he was also spiritually ostracized. He could not worship. The Lord wearied of these requests and went away to pray. 

(Matthew 9:1–8; Mark 2:1–12; Luke 5:17–26) 

In this account, Jesus healed a paralytic man while attributing his healing to forgiving sins. However, it is here that Luke first points to the contention between Jesus and the Pharisees. In this story, they appear as students, but when Jesus did something contrary to their customs, they accused him of blasphemy. Accompanying the Pharisees were the “teachers of the law” or, more likely, the scribes. The latter group traced their heritage back to Ezra (cf. Ezra 7:6, 10). Their duty was to interpret the law while the Pharisees applied the law. It would be like having a different preacher for exposition and application. The exposition gives the meaning while the applicator instructs how the meaning is to be followed.

This contention was Christ pronouncing forgiveness of sins and healing the paralytic (cf. Ps. 103:3). While only God forgives sins, he did use human agents to offer forgiveness (2 Sam. 12:13). Since disease and sins were linked in Jesus’ time (1 Cor. 11:30; cf. John 9:2–3), those present would have identified the paralytic’s disease as linked to his sins. What Jesus was doing was what was prophesied in the Messianic era (Jer. 31:31–34; Is. 29:18–19). However, the Pharisees didn’t understand these things, so they accused Christ of blasphemy. Jesus would have been worthy of blasphemy had he misused the name of God (M. Sanh. 7.5), but he didn’t.

Matthew 8:14–17; Mark 1:21–34; Luke 4:31–41

One emphasis of Mark’s is the authority of Jesus (Mark 1:22, 27; cf. 2:10; 3:15; 6:7; 11:28–33). He teaches as one with authority, and the response is surprise and wonder, but not faith. His authority is that he did not cite a rabbi or some tradition when he taught but spoke as an arbiter. While in the synagogue, Jesus exorcised a demon (v. 27). He set out to cleanse the unholiness on a day God intended to be holy. Jesus’ manner of exorcism and the words he used were similar to Jewish exorcists (e.g., “rebuked” and “muzzled”), yet he didn’t use incantations as mentioned in the pseudepigraphical book, Testament of Solomon. Josephus attributed Jewish exorcism to Solomon and even said such practices were customary (Antiq. 8.45–49). Since Jewish exorcists invoked magical incantations (cf. Test. Sol.), Jesus simply commanded, and he obeyed. 

The genesis of demons is an interesting one. Angels were created by God (Psalm 148:1–5), and they have free moral agency (Psalm 103:20–21; Jude 1:6; 2 Peter 2:4). Some of these angels did in their outcast status changed the course of events that eventually birthed demons (Jude 1:6; 2 Peter 2:4). The text used to determine this was Genesis 6:1–4. This passage spoke to the ancient audience of the comingling between the divine and earthly figures—something that violated God’s creative purposes and was thus sinful. In the Greek Old Testament, this passage has in the place of “sons of God,” “angels” in Genesis 6:2. In place of Nephilim (“fallen ones”), the Septuagint has “Giants” in Genesis 6:4. Therefore, the Old Testament of the early church believed this passage to speak regarding fallen angels who had copulated with women and produced as offspring a race of Giants. Because of the commingling of earthly and divine beings, God would eventually judge the earth and destroy it by the flood due to the subsequent corruption that arose because of the intermingling of angels and humans.

However, if God were to destroy all except Noah and his family by flood, one might assume that the flood would destroy the offspring of angels and women (Giants), ending the matter. The case is that the disembodied spirits of the offspring (Giants) produced by angels and women became what we regard today as “demons.” As seen in the New Testament, these demons often sought to possess bodies to enjoy once more the pleasures of the flesh that brought God’s judgment on the earth in the days of Noah. Furthermore, we also read about Giants post-flood (Numbers 13:33), which suggests that some survived.

Jesus obtains notoriety from the crowds but not faith (v. 28). This wonder continues throughout the ministry of Jesus. So many just aren’t sure what to make of him, and we have the benefit of hindsight so much that we cannot fathom how they were so confused. His hushing of the demons may have to do with him not wanting them to be the ones to disclose who he is. After all, if it’s coming from a demon, people may look to them in a way he doesn’t want. Angel worship, or angel religion, may have been an issue (Col. 2:18; cf. 1 Cor. 11:10; 1 Tim. 4:1). 

After this, they go, and Jesus heals Peter’s mother-in-law. She begins to serve him, and crowds gather to be healed by him at sunset when Sabbath prohibitions end (v. 32). Matthew attaches this to fulfilling the prophecy about Jesus (Matt. 8:17). The English rendering from Isiah 53:4 reads, “griefs” and “sorrows,” which often leads us to equate that with struggles and sins, or something along those lines. It would be better translated as “sicknesses” and “pains,” which is more faithful to Matthew’s rendering and the English derived from it. Here on out, Jesus is noted as having healed multitudes. 

Matthew 4:13–22; Mark 1:16–20; Luke 5:1–11

Matthew’s and Mark’s passages are calling of the disciples, while Luke’s details what occurs immediately after they join Jesus. He had just read Isaiah in the synagogue in Nazareth, and the crowds, not liking what he said, sought to kill him. Jesus, however, eluded them and left Nazareth and went to Capernaum. Capernaum was a city in the northern part of the Sea of Galilee, and there was a large fishing industry in this city and the others surrounding the sea. Here on out, Jesus makes Capernaum his base of operations (cf. Matt. 9:1). 

Matthew ties Jesus’ location to a prophecy from Isaiah (Matt. 4:13–16; cf. Is. 9:1–2). The prophecy envisioned when the Assyrians threw the region into darkness by their conquest (721 BC), but that light would come to it once more. This was why Jesus was here. 

Nazareth was in Zebulun and Capernaum was in Naphtali, both of which were in the territory of Galilee. To the west, north, and east, Galilee was surrounded by non-Jewish populations, hence “Galilee of the Gentiles.” It also came under Gentile influences, which was why many pious Jews didn’t regard the area very well. Interesting that Jesus went to a lowly regarded area to draft disciples. 

Jesus begins preaching the message of John the Baptist (Matt. 4:17). As he walks by the sea, he calls Simon and Andrew and James and John (Matt. 4:18–22; Mark 1:16–10). This wasn’t their first meeting: they were with him after his baptism and when he turned water into wine. Rabbis were typically sought after by students, and the rabbis determined who’d they take on as a disciple. Here, however, Jesus chooses his own, something out of the norm (cf. John 15:16). Not taking for granted the scene, understanding what a disciple was is important. A disciple was not only a student but a follower. They mimicked their rabbi in all that he did. When Jesus gave his great commission to make disciples, he told them to make little Jesuses of all the nations.  

The next event occurred in the morning after a night of fishing (Luke 5:5); by this time, Jesus’ popularity had swelled to proportions, making teaching difficult because the crowd was pressing in on him. Jesus entered Simon Peter’s boat and set out so that he could be heard. The way the lake is situated is akin to an amphitheater, so Christ setting out gave him enough distance to be heard while the people crowded. The acoustics in this area are ideal for such an address.

Jesus later asks Peter to cast his nets after an unsuccessful night of fishing (Luke 5:4). Fishing entailed not only the use of nets (Luke 5:2, 4) but also a spear (Job 41:7) and fishhook (Job 41:1; Amos 4:2). Ezekiel prophesied the spread of the Gospel in fishing imagery(47:8–10). Peter’s asking the Lord to depart from him was not only Peter’s sensing the holiness and personhood of Jesus, but it was also a manifestation of his guilt (Luke 5:8). One reason Peter might have wanted Jesus to depart was the belief of his ancestors that no one can look upon God without incurring his wrath (Exod. 20:19; Judg. 13:22; 1 Sam. 6:20). Luke solidifies that it was at this point that they left everything to follow Christ (Luke 5:11).

John 4:43–54; Luke 4:16–30

Leaving Samaria, Jesus ventures to Galilee. John makes a preliminary note in verse 44, which we later see in Luke’s passage under this study. While in Cana, where he performed his first miracle, a father from Capernaum came seeking healing for his son. He’s desperate because of the dire nature of his son’s health (v. 47). This father had traveled fifteen miles, about a day’s journey, uphill. The father didn’t make it back the same day, but his servants met him, and the nobleman inquired about when his son became well (vv. 49–53). 

Luke 4:14–16 is a year, filled in by information from John 1:29–4:54. Since Jesus had time to make an impact within a year, his popularity no doubt grew. So when he returned to his hometown to participate in the synagogue meeting by reading from the prophets and preaching, he would have likely been given attention to see what he would say and do.

From this sketching of the synagogue meeting and other passages, we notice how closely the early church worship mirrored the synagogue meetings. The synagogue meetings were not for worship per se but religious instruction. Synagogues were like an institute of religious education (Contra Apion 2.7; Mosis 3.27), and synagogue worship negates the place of the temple in the life of the Jew. The temple was where worship was rendered, though one might argue that common prayers in the synagogue were a sort of devotion.

There were at least two readings in a synagogue meeting—one from the Law and the other from the prophets (Megillah 4.1–5). The latter was followed by the ruler of the synagogue asking if anyone had a message after their reading (Acts 13:15; 15:21). The Law was read on a liturgical calendar in its entirety in three years (Megillah 29b). Had a priest or Levite been present, they would have been given preference over anyone reading (Gittin 5.8), so Jesus’ reading infers the absence of both. The reading of a prophetic book was the meeting’s conclusion, known as the haftarah. Since this portion of the reading was not preselected, the reader, at their discretion, could select the passage to read (Megillah 4.4).

For Jesus to unravel the scroll to Isaiah, to read this small portion from it, to roll it back up and hand it to the attendant likely took some time because the Jews were respectful in their handling of the Scriptures. After his reading followed a sermon that explained the text and applied it (cf. Luke 4:31–33; 6:6), and afterward, Jesus related this reading to the ministry of Elijah. However, the message and point of this relation appear after they question who Jesus’ father was. The fact that stung the audience was that Elijah, like Jesus, was also sent to Gentiles to work miracles when the people of God refused to receive them. This enraged the audience, who likely anticipated the Messiah, but they couldn’t believe his report because they knew him as Joseph’s son and had seen him grow among them.

When Jesus read from Isaiah, one passage Jesus noted was the one that read, “…to proclaim the year of the Lord’s favor.” This phrase indicates that the year in which Jesus spoke was the year of Jubilee (cf. Lev. 25:8–17, 50–54; Deut. 31:9–13). During the year of Jubilee, whoever sold themselves as enslaved people or was indebted was released from their debts and freed. If someone lost land as surety, it was returned. Imagine a year where all was forgiven. That’s the year of Jubilee, and it is after this model of the year of Jubilee that chapter seven bankruptcies are modeled.

However, that doesn’t mean that a person was free to rack up as much debt as possible so that it could be forgiven in seven years. No, those usually indebted were in that position because they had to borrow to survive and not because they tried to save the cars, boats, and ways of life to which they became accustomed. This year was for those who found themselves in an unfortunate position of indebtedness—a position in which all Christians find themselves (cf. Matt. 18:23–35). Jubilee was meant to avoid oppression and social classes. On this year, every man was square with one another. It was in this year that Jesus begins healing on the Sabbath—a move that would later draw the ire of the religious leaders of his day. 

John 4:5–42

Some thirty-four miles from Jerusalem, Jesus arrives in Sychar (Shechem; Josh. 24.32). John often uses the term polin (“city”) to indicate a small town, so we’re not in a big metropolis. At noon, he sat by the well when a Samaritan woman came to draw from the well. Water drawing usually occurs in the morning or evening and by a group of women (Gen. 24:11; Exod. 2:15–16). So drawing water alone may reflect her story—that she’s been married multiple times (John 4:18). Jesus asks for a drink at noon, and he asks for a drink upon the cross (John 19:28). 

John is careful to mention that Jews have no dealings with Samaritans. They were a race who sat between being Jew and Gentile, descending from Assyrians and Israelites. In Jesus’ time, Shechem was regarded as the “city of senseless” (T. Levi 7.2). Between AD 6–9, the Samaritans desecrated the temple on the eve of Passover: “It was customary for the priests to open the temple gates just after midnight. … some of the Samaritans came privately into Jerusalem, and thew about dead men’s bodies in the cloisters; on which account the Jews afterward excluded them from the temple” (Jos., Ant. 18.2.2). 

What’s later evident is the Holy Spirit is the living water of which Jesus speaks (John 7:37–39). Like Nicodemus, the woman takes him literally, however. The transition from the discussion about water to her husband is a little odd (vv. 15–16). It’s not a natural conversation progression, but men had met their wives at wells, such as Isaac and Jacob (Gen. 24:17; 29:10). There’s no technical term in Greek for “husband.” However, when it’s used as possessive, it’s implied. Assuming that “husband” is the better translation reminds us that rabbis disapproved of more than three marriages, even in the case of death (b. Yebam. 64b). If the translation is to be “man,” then she’s a serial fornicator. Either way, she’s living with one who isn’t even hers. 

Jesus’ point in asking this question may have been to reveal that he was a prophet, to which she responds (v. 19). She changes the conversation to their differences in worship location. Abraham and Jacob built altars in the region (Gen. 12:7; 33:20), and Mount Gerizim was where Moses blessed the Israelites (Deut. 11:29; 27:12). The dispute, however, has been ongoing for centuries. Worship won’t be tied to a location but to a person. Preachers have often stated that the spirit of worship is the mind and heart we bring to it, while the truth is doing what is commanded. John likely wouldn’t have agreed with that interpretation. Throughout his gospel, Jesus is the person who is associated with spirit and truth, as is belief in him (1:14, 17, 33; 3:5–8; 6:63; et. al.). When we worship through Christ (cf. Heb. 8:1–2), we worship in spirit and truth.

Samaritan belief in Messiah was not so much royal as he was to be instructive. Jesus discloses that he is the one of which she speaks. When the disciples return, they find Jesus speaking with this woman and are surprised. The surprise was that he was a) speaking with a woman and b) that she was Samaritan. Something Jesus often does is break through barriers by which people usually live. He disabuses us of our prejudices. He challenges our feelings on things. This woman left to bring others to Jesus while his disciples urged him to eat. As the people approach him because of the woman’s testimony, Jesus likens them to a field ready for harvest. The very people the disciples may have avoided were those they spent two days among sharing the good news. Later, Jesus commands his apostles to begin in Jerusalem and proceed to Judea, Samaria, and the ends of the earth (Acts 1:8).  

John 3:22–4:4; Luke 3:19–20

Jesus has been in the land of Judea since the Passover, so the term translated “land” here may indicate the countryside. Either way, Jesus is likely heading north of Jerusalem, where John the Baptist is too (3:22–23). Jesus is not doing the baptizing, though (cf. 4:2). The exact location where they were performing baptisms is disputed, but Aenon is a word meaning “many springs.” The verse tells us that water was plentiful there (3:23). The author mentions John not yet being in prison, something he assumes his audience was familiar with. 

A dispute arises about purification (cf. Lev. 14:8). There are many reasons a person might be baptized or purify themselves (cf. Heb. 6:1–2; 9:10). Unique to John was that he did this in repentance in preparation for the kingdom of heaven. People were “getting right” with God through John via his baptism, so the nature of it may have led to the dispute since it differed from the usual rite. 

Next, John’s disciples come to him concerned about those going to Jesus. They may have feared that the dispute was because of their varying personalities—some were going to John to be baptized while others went to Jesus. John, in answering, doesn’t feel threatened, unlike modern preachers might. He was doing God’s will and wouldn’t supersede the mission God gave him. That mission was to point others to Jesus, not to rival him. 

John mentions to his audience that Jesus had the spirit without measure. The rabbis believed that God gave portions of his spirit to prophets. “Even the Holy Spirit resting on the prophets does so by weight, one prophet speaking one book of prophecy and another speaking two books” (Lev. Rab. 15:2). Jesus, however, had the fullness of the Spirit. Here in this passage are Father, Son, and Spirit, all mentioned. It’s important to note this passage’s active, present tense verbs. “He who believes” is ongoing, not a one-time thing. 

As much as believing is something ongoing, so is not believing. We don’t like to talk much about God’s wrath because it can sound too harsh and dilute our picture of a loving God. The author mentioned that Jesus wasn’t sent to condemn the world (v. 17), so this conclusion eliminates any misunderstanding that judgment is nonexistent (v. 36). God’s wrath isn’t God losing his temper. John has already shown us that the father came to earth as the son, and the son endured the cross to keep us from condemnation. God would rather die than we should incur his wrath. 

In the Old Testament, God is often described as “slow to anger” (Exod. 34:6). The phrase used literally translates to “long of nose.” Anytime anger is translated from Hebrew, it comes either from “nose,” “heat,” or “hot nose.” When a person becomes angry, their face often flushes, hence “hot nose.” God, however, is described as “long of the nose,” meaning it takes much longer for his face to flush. He’s more patient and longsuffering and gives many chances for change. When we read about his judgment on Pharoah, remember that he sent plagues to provoke Pharoah to change. When he refused and pursued the Israelites, God gave him over to the consequences of his actions—the man who drowned all Israelite boys in the river was himself, along with his fighting men, drowned. Some may still struggle with this, but we can’t forget that Pharoah oppressed others who God also loved. That brokenness in our world is what God sought to repair through Jesus. 

Meanwhile, John the Baptist removed himself from the scene as Jesus’ disciples continued baptizing. He went to Herod and rebuked him for being married to Herodias, his niece. Herod had divorced the daughter of the Nabatean king to do this, but Herodias had divorced his half-brother, Philip. Jewish law prohibited this very thing (Lev. 18:16; 20:21). John had the boldness to rebuke a ruler and wound up in prison for it. Once Jesus learns of John the Baptist’s imprisonment, he heads to Galilee (Matt. 4:12; Mark 1:14), but he has to go through Samaria to get there (John 4:3–4). 

John 2:23–3:21

Believing in Jesus’ name is a reiterated point from the book’s opening (1:12–13; 2:23; cf. 1 John 3:23; 5:13). The name, Jesus the Christ, literally means God Saves, The Anointed. Paul often referred to him as Christ Jesus (The Anointed Jesus). “Christ” is a title more so than a name. Later, Jesus prays for protection in the name God gave him (John 17:11-12). Simply put, to believe in the name of Jesus is to believe that the one and only God saves through him (cf. Acts 3:16; 4:12). A key theme in John’s gospel is that Jesus is God (1:1–2, 14). Here again, an attribute of God is applied to Jesus (2:24) because only God knows the mind and hearts of men.

The result of the signs Jesus did (2:23) was drawing the attention of an influential Jewish leader. Nicodemus is a Pharisee and ruler of the Jews (3:1). Corroborating evidence demonstrates that the name was common in Palestine at this time. Despite Pharisees often appearing as opponents of Jesus, Nicodemus and a few others were more amenable to him. Coming to Jesus at night has caused a lot of speculation. Maybe he wanted a private audience or was afraid to be seen with him. We don’t know, and we’re not told. Nicodemus addresses Jesus very respectfully and cannot deny the signs he has performed. Still, it would appear he is approaching Jesus on behalf of some group (“we” in v. 2). When Jesus replies, he uses the plural “you” in verses 7 and 11–12.  

Jesus’ answer isn’t altogether best translated in English Bibles. It should say “born from above” or “born anew” rather than “born again.” Jesus is pointing to a heavenly birth, but Nicodemus envisions only the natural birth a mother gives to a child. Being born of water and Spirit entails baptism (1 Cor. 6:11; 12:13; Titus 3:5). This particular passage is the most quoted baptismal passage from second-century Christian literature. Plus, baptism has occupied portions of chapter 1 (vv. 24–34), and the Spirit is mentioned in conjunction with baptism at Christ’s immersion by John. The contrast between natural and spiritual birth has already been highlighted in 1:12–13. 

The conversion language is taken from Ezekiel 36:25–27, where water and spirit work to cleanse the heart and achieve inner transformation. Gentile converts to Judaism were regarded as newborn children.  “And the legal status of a convert who just converted is like that of a child just born” (b. Yebam. 22a). “A convert who just converted is like a child just born” (b. Yebam. 48b). Here we have the connection between conversion and infancy in Jewish law. The spirit associated with water in Ezekiel 36 was symbolized as the wind in Ezekiel 37.

Nicodemus, an established and recognizable teacher, fails to understand. The earthly things are water and wind, and the heavenly things are rebirth from above by the Spirit. Therefore, heaven can only give divine wisdom—the Spirit (1:32–33), angels (1:51), and the Son of Man (3:13). Yet it’s the Son of Man who will be lifted, as the serpent in the wilderness, so that all who believe may have eternal life (cf. 1:4). Each time you see “believe” or one of its cognates, think “faith,” or “trust” as I much prefer. It’s the same term translated as faith used here as belief.  

The most famous verse of Scripture, John 3:16, appears to begin John’s reflection on the interview, given the past tenses from there till verse 21. We can’t trust the words in red but must rely on the grammar. When we read the first few words, “For God so loved the world,” we often think this is how much he loved the world. Yet, the tense doesn’t suggest the extent to which he loved the world but how he loved the world. It would be better to think, “God loved the world this way: He gave his only son.” The fact that God didn’t send Jesus to condemn the world should make us pause in how we present the good news. Instead, it’s often presented as a threat: God loves you, so you’d better obey or burn in hell. I much prefer that Jesus came to rescue us from the consequence of our own decisions, and if we accept his rescue, we don’t have to face those consequences.    

John 2:1–22

We’re going to read about the first miracle Jesus performed, and he did so at a wedding. Men wedded between 18–24 and women as early as 13 or 14. A Jewish wedding was a joyful occasion for the bride, groom, their families, and the community. On the wedding day, the bride was taken from her father’s home to her husband in a joyful procession. The bride veiled her face and was surrounded by bridesmaids. Friends of the groom would have led her to her husband, and they were crowned with garlands. After, the couple signed the wedding contract, and the marriage supper followed. The celebration could last an entire day, and friends of the bridegroom would lead them to the bridal chamber. 

When we arrive at the setting, they’re at the marriage supper. Jesus was with his mother and disciples, so this is likely a relative or friend, which may explain why Mary brought the problem to Jesus. Wine symbolized joy: “There is no rejoicing save with wine” (b. Pesach 109a). To not have wine was an embarrassment. Moreover, Jews envisioned the Messianic age as flowing with wine. 

Scripture is clear that drunkenness is sinful (1 Cor. 5:11; Gal. 5:21). Yet we don’t know to what degree the wine here was intoxicating or not. Nevertheless, what we call wine and what they call wine are different things. People often added water to wine to dilute it when it was strong, and this was what they called wine. “We call a mixture wine although the larger part of the component parts is water” (Plutarch, Mor. 140f; c. first century). The average person who drank in the first century would have considered drinking undiluted wine barbaric. 

Jesus’ reply in verse four might come across as disrespectful, and some argue for such an interpretation, but, at best, we might say it was distant. Addressing his mother as “woman” would have been akin to our “ma’am,” but the second phrase is often disrespectful. This verse and the next seem odd until we further understand. “My hour has not yet come” is another way of saying, “Once I begin miracles, my path to the cross begins.” Mary’s reply was one of full faith. Mary trusts that Jesus will answer her entreaty. Jesus has pots filled with water, and as the master of the banquet drank the water, it turned to wine. This was Jesus’ first miracle. 

At Passover, Jews traveled from all over to go to Jerusalem. They would have gone up regardless of their direction because the city was on a hill. Herod had renovated the temple. Here’s how Josephus described it, 

The exterior of the building wanted nothing that could astound either miind or eye. For, being covered on all sides with massive plates of gold, the sun was no sooner up that it radiated so fiery a flash that persons straining to look at it were compelled to avert their eyes, as from the solar rays. To approaching strangers it appeared from a distance like a snow-clad mountain; for all that was overlaid with gold was of the purest white. (Wars 5.5.6)

The rabbis, who did not like Herod in the least, admitted that “he who has not seen the Temple of Herod has never seen a beautiful building” (b. B. Bat 4a).  

Jesus is in the temple courts (hieron), in distinction from the actual temple (2:20; naos). Interestingly enough, when Paul refers to the church and individual Christian as the temple of the Holy Spirit, he uses naos (1 Cor. 3:16; 6:19). For the pilgrims who traveled far, the sale of sacrificial animals rendered a service to them rather than having to carry an animal a long distance. Also, considering where one came from, they would need to exchange their local currency with that of Jerusalem to purchase the animals. Previously, this was done across the Kidron Valley on the Mount of Olives. For some reason, it had moved into the temple courts. Jesus’ zeal for the temple was akin to Phineas, who drove out sin from the tabernacle. Because his actions bucked convention, the Jews wanted a sign to justify what he’d done. He foretold of his own temple (body) being destroyed and raised in three days, but they believed he was speaking of Herod’s temple. Even his disciples wouldn’t understand it until he rose from the dead.   

John 1:35–51

John was a spiritual leader whose sole mission was to point out Jesus, but those who saw in him the mission of God took up with him. This is why John had disciples (v. 35; cf. 3:25–26). As the previous day, John proclaimed Jesus aloud for all to hear (1:36; cf. v. 29), and two of his disciples began following Jesus. What’s of note is that John doesn’t follow Jesus but continues his ministry. Some have argued that Jesus was a disciple of John because he was known in relation to John (cf. Mark 6.14–15; 8:27–28), but John didn’t see it that way (John 3:30). 

One of the disciples that left John to follow Jesus was Andrew, Peter’s brother. The gospel’s author is believed to have been the second, so Andrew and John left the Baptizer to follow Jesus. Andrew goes to Peter and brings him to Jesus. When Simon Peter sees Jesus, he receives a new name—Cephas. Both Cephas and Peter are names meaning “rock.” There’s a lot of significance to this. Jesus said whoever hears his words and does them is like one who builds their house on the rock (Matt. 7:24). Later, Peter is contrasted with the rock upon which the church is built (Matt. 16:18). 

The next day, Jesus calls Philip. Disciples then opted to attach themselves to a rabbi, so Jesus calling disciples was not expected (cf. 15:16). Bethsaida means “place of fishing,” and it’s where Andrew and Peter were also from. This city is one of the most frequently mentioned cities—Jerusalem and Capernaum being more so. A blind man was healed here (Mark 8:22–25), and the feeding of the four thousand occurred in a deserted place nearby too. Yet, the city was cursed because they did not accept Jesus despite the miracles performed there (Matt. 11:21). 

Nathanael isn’t mentioned in any of the other gospel accounts, so it’s been presumed that his name was Bartholomew—the name being a surname (Bar-Tholomais, or son of Tholomaiso)—who’s often linked with Philip (Matt. 10:3; Mark 3:18; Luke 6:14). By the first century, Jewish rabbis had puzzled together Scriptures about an anticipated Messiah. He was one of whom Moses spoke (Deut. 18;15, 18) and the prophets predicted (Is. 9:1–7; 11:1–5, 10–12). Nathanael was himself from Cana in Galilee, so it seems odd that he would look down on Nazareth. However, many others questioned Christ coming from Galilee (John 7:41, 52). 

Jesus’ address to Nathanael is ironic. Jacob, whose name was later changed to Israel, was a deceiver. Yet, Nathanael, unlike the original Israel, was not deceitful. Jesus’ knowledge of Nathanael points to him being a prophet, which accounts for his response. Jesus promises greater things to come and identifies himself with Jacob’s ladder (v. 51; cf. Gen. 28:12). As the angels ascended and descended on Jacob’s ladder, an indication of divine revelation, so Jesus’ disciples would receive further revelation. It’s often tempting to think “Son of Man” references that Jesus was born of a woman and thus represents his humanity. However, the title is taken from Daniel 7:13 and is a divine title.  

John 1:19–34

John had previously immersed some Pharisees and Sadducees in the Jordan, but now priests and Levites came to him—inquiring who he was. One reason for the Levites’ arrival was that some expected the Messiah to be from the tribe of Levi. The book of 1 Maccabees reflects the longing for a Levitical kingly Messiah, and many expected him to be a priest. He, first, informs them that he isn’t the Messiah or Christ (1:20). Both terms mean “anointed” and were often used about leaders of Israel, especially kings. In Isaiah, Cyrus is called God’s anointed (Is. 45:1), so the title wasn’t limited to Jesus’ role. However, by this time, the word had taken on a meaning of the savior of Israel, God’s anointed one (cf. Ps. of Sol. 17:32). Elijah came to be associated with the figure because of Malachi 4:5–6. The belief was that either Elijah himself would return and be the messiah or someone like him, which was what John was. The prophet they expected was one like Moses (Deut. 18:15). 

John was none of these, though he was the one like Elijah (Luke 1:17). John cites Isaiah 40:3 and Malachi 3:1 as an answer—he later tells people that he was to prepare the way of the Lord (John 3:28). Since John was none of the expected people, they ask why he was baptizing, likely because by so doing he was gathering disciples. John points them further to the one who is the come. He will come from among them, and it’s he who’s preferred over John. 

The next day, Jesus arrives at the Jordan—likely from his temptation. John proclaims Jesus to the crowd, and while his account doesn’t include the baptism of Jesus, it points out John’s response to it. While in the previous lesson, we discussed why Jesus was baptized, we see here that it was also for him to be revealed to Israel (v. 31). As we’ve also previously read, Jesus would be the one to baptize with the Spirit. 

Several baptisms are mentioned in the New Testament: John’s baptism of repentance, baptism of fire, baptism for the dead (1 Cor. 15:9), baptism into Moses (1 Cor. 10:1–2), baptism of the Holy Spirit, and baptism in making disciples. Since only Jesus performs this, we have to look and see what exactly it is. Before he ascended into heaven, Jesus reiterated the promise (Acts 1:4–5), and we see it performed on Pentecost (Acts 2:32–33). There were only two examples in Scripture when this was applied: on Pentecost and Cornelius’ household (Acts 10:44–48; 11:15–18). This baptism enabled apostles to remember what they’d learned and be taught by God (John 14:26). They were also able to perform wonders and signs to accompany their preaching (Acts 2:43; cf. Heb. 2:3–4). Concerning Cornelius’ household, baptism with the Spirit was more to convince the Jews that Gentiles were worthy of salvation, too (Acts 10:44–48; 11:12). Moreover, it was God’s way of acknowledging the Gentiles, and the Jews’ understood that God makes no distinction (Acts 11:8–9).  

Considering the numerous baptism we read about in the New Testament, we must establish a timeline because, by 64 CE, Paul wrote that there was only one baptism (Eph. 4:4–6). Jesus was crucified and ascended to heaven anywhere between 28–33 CE. We like to think that Jesus was born in 1 CE, but he was more than likely born between 4–6 BCE, given the dating of the death of Herod. Gentiles received the baptism of the Holy Spirit some 8–10 years later, putting us at 43 CE at the latest. This is important because by the time Paul wrote to the Ephesians, he stated that there was one baptism leading us to conclude that Holy Spirit baptism was no longer a factor. Just as John’s baptism was for a time and purpose (cf. Acts 19:1–7), so was Holy Spirit baptism. However, the immersion that makes us disciples of Jesus is universal and unending (Acts 2:38–39). 

Matthew 3:13–4:11; Mark 1:9–13; Luke 3:21–4:13

Jesus’ baptism has been understood as the two births of every believer—one of nature and the other of the Spirit (John 3:3–5). Some have suggested it as a manifestation of the Trinity (Ambrose Luke 2.92) or an example to live to please God (Cyril of Alexandria Luke 11; Cyprian The Good of Patience 6). To argue that Jesus needed cleansing from sin may neglect other passages that speak to Christ’s sinlessness (2 Cor. 5:21; Heb. 4:15; 1 Peter 2:22; 1 John 3:5). “In receiving baptism Jesus identified with the people of Israel to whom John addressed his message and started on a path that led to the cross.”

Perhaps to build upon the conclusion of his genealogy, Luke transitioned from Christ’s descent from Adam to Jesus being tempted. Whereas Adam was in the Garden of Eden and tempted to sin, Christ entered the wilderness to be tempted and thus overcame the wiles of the same adversary (cf. Rom. 5:12–21; Ambrose Luke 4.7, 14). The three greatest temptations in the Bible were that of Adam and Eve when they ushered in the fall of humanity, that of Job to distrust and curse God, and that of Christ. The frailty of human nature is seen in two, and the triumph of humanity is witnessed in Christ withstanding the powers of darkness.

Jesus was led by the Spirit into the wilderness, coinciding with the Spirit’s appearance and descent as a dove (Luke 3:22). The descent as a dove would have been understood as the presence of God because the Greco-Roman gods often appeared as winged animals. The dove was the symbol of peace and signified the reconciling ministry of the Spirit. One author wrote, “What is noteworthy here is that the presence of the Holy Spirit in Jesus’ life brings him into direct and immediate conflict with the forces of evil. The antithesis between the Holy Spirit and the evil in the world apparently had to be brought to light.”

Whether the forty days were literal or typological is a matter of debate. Still, on the surface, it would seem literal. Forty was undoubtedly a period of testing and trial: God poured rain for forty days (Gen. 7:4, 12); Israel wandered forty years (Num. 14:33; Deut. 8:2); a woman was to purify herself for forty days postpartum (Lev. 12:1–4); Moses (Exod. 34:28; Deut. 9:9) and Elijah (1 Kings 19:8) fasted for the same period as Christ too. Of course, it may be preferable to link the fasting of Christ to that of Moses and Elijah, given the upcoming scene on the Mount of Transfiguration. Intertestamental writings highlight Moses (Deut. 18:15–18) and Elijah (Mal. 4:5–6) as eschatological and messianic figureheads. At the same time, some believed that a prophet like either would be the messiah. 

Jesus fasted so that he could know what it was to have a depraved desire, so some believe. Once hungry, Christ was then open to Satan’s work: “For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin” (Heb. 4:15). Jesus knew and learned (cf. Heb. 5:8) through hunger what it was to be tempted, but through temptation, Jesus shows us what it is like to overcome. He did what we cannot or are unwilling to do. In the temptations, Satan tried to persuade Jesus to become something he was not because God cannot be tempted (James 1:13) to deny himself (2 Tim. 2:13). 

The Lord’s first temptation of hunger would have been enticing, and when people are hungry, they are prone to do the unthinkable (cf. 2 Kings 6:28–29). The identity of Jesus is often a significant theme in the gospels, and Satan is the first to question Jesus’ identity. He did so with the enticement of food—a perceived vulnerability of Christ at the time. Several commentaries categorize the temptations of Christ as “appetite,” “boasting,” and “ambition.” John referred to them as “the lust of the flesh, the lust of the eyes, and the pride of life” in 1 John 2:16. Though Adam was overtaken by each, Christ could not be swayed. After the temptation, Satan departed, as Luke put it, until an opportune time. The next mention of Satan was when he entered Judas Iscariot (Luke 22:3; cf. John 14:30). In Matthew and Mark, angels were attending to Christ similar to Elijah after his forty days of fasting (1 Kings 19:5). Jesus did what we are often too weak to do: he resisted the devil, so Satan fled from him (James 4:7).

John has arrived, and he’s been preaching repentance. We must remember that though we know nothing about his formative years, he is of priestly lineage. Whatever training John received, his aged parents likely entrusted his care to those who would raise him to be faithful to God. He gets right to work when he steps into the public from the wilderness. While John is a prophet, he’s not just a prophet (Matt. 11:7–9). He’s the one God chose before he was even in the womb. 

John’s activity attracted religious leaders (Matt. 3:7; Luke 3:7). Pharisees and Sadducees came, but we don’t read about them in the Hebrew Scriptures. When the Greeks spread Hellenistic culture in Judea, a group arose that wanted to remain faithful to the covenant with God. They were called “the pious.” This group aligned with the Maccabees and revolted in a holy war against the Seleucids. The “pious” later became Pharisees—a name meaning “separate”—while those who retired to the desert became the Essenes. The Pharisees were representatives of the Law—oral and written. While the New Testament somewhat vilifies the Pharisees, their intentions were born of a concern for preserving Jewish culture. They wanted ceremonial purity (Mark 7:7ff) and to protect fellow Jews from transgressing God’s commands (Matthew 12:1–2).   

While their origin is ambiguous, the Sadducees were aristocrats. They were typically priests and differed from the Pharisees by enjoying the favor of the rich. The Pharisees wanted the populace’s confidence (Antiq. 13.10.6; cf. 18.1.4). They argued against the oral law and advocated primarily for the Law as higher than the prophets (cf. Matthew 22:23–33). They were not strangers to conflict with the Pharisees. They did not believe in the resurrection, angels, or that a person has a spirit (Acts 23:6–9; Mark 12:18; cf. Antiq. 18.1.4). Furthermore, they denied fate altogether (Antiq. 13.5.9) and believed a particular contribution should be made for sacrifices and that they should not be funded by the temple treasury. They were undoubtedly supporters of Rome, as witnessed by their support of the Hasmoneans. Because of this support, they enjoyed primary influence within the Sanhedrin—a governing body of seventy-one religious and political leaders for the Jews. Although, they would side with the Pharisees from time to time to be tolerated by the populace (Antiq. 18.1.4). Their political ideology gave them a willingness to compromise, which led to the adoption of Hellenistic tendencies. 

John’s address of these two groups is telling (Matt. 3:8; Luke 3:8). Jesus used this exact phrase when addressing the Pharisees (Matt. 12:34; 23:33). To call someone a serpent was insulting and associated with moral deficiency because vipers were believed by the ancients to devour their mothers which may indicate that John intended to convey to the crowd that they were “unfaithful to their heritage” as Jews. Their corruption and satisfaction with the status quo weren’t what God wanted. 

Before John immersed those who came to him, he sternly warned them that their lives be transformed and that the outcome of their faith shines forth in the bearing of good fruit (cf. Origen Luke 22.6). John’s baptism was unique because he administered it when washings (cf. Heb. 6:2) were typically self-administered (2 Kings 5:10, 14; cf. Zech 13:1). Proselyte baptism, from Gentile to Jew, was self-administered but was a one-time observance much like John’s. This baptism was meant to be understood as a conversion. The purposes of John’s baptism of repentance may be summed up as:

  ●   Expressing repentance and turning to a new way of life.

●   Mediating divine forgiveness.

●   Purification from ritual and moral uncleanness.

●   Foreshadowing the ministry of the expected Lord.

●   An initiation into the “true Israel” and not a closed community.

●   A protest against the temple establishment since it took place in the Jordan (Matt. 3:6, 13; Mark 1:5, 9; John 1:28).

If John intended to relay that they were unfaithful to their heritage, he would have further reiterated this belief by adjuring them to not claim their physical heritage as Abraham’s descendants. Since God could raise descendants from Abraham from stones, the Gentiles coming to faith should not be a considerable surprise. Only those showing worthy fruits of repentance would escape the fire.

To demonstrate those worthy fruits of repentance, the crowd asked John what must be done to illustrate those worthy fruits of repentance. Everything he told them to do infers that their pre-repentance behavior was immoral and sinful. Being a hoarder of clothing and food neglected one’s, fellow man. Tax collectors were to gather what was required and no more. The soldiers were to be content with their living and stop robbing people. Each of those addressed dealt not only with stewardship but with a divorce from materialism. Stewardship is a common theme in Luke’s Gospel and is often approached through sharing and even liquidation. Those necessary sacrifices were needed to follow Jesus in his mission because being tied down by materials hindered the complete devotion Christ demanded in spreading the Gospel.

John’s reference to unstrapping the Lord’s sandal has often been interpreted as the work of a slave toward their master. However, it may have been about the marriage custom of the bride to unstrap her husband’s sandal (Gen. 38; Ruth 4:7–8). Holy Spirit baptism is not the same as water baptism because Christ isn’t recorded as having baptized anyone (cf. John 4:2). Long before John the Baptist preached the baptism with the Spirit, the prophets foretold a heavenly outpouring of God’s spirit that would take place in the days of the coming kingdom of the Messianic era (Isaiah 32:15; Ezek. 39:29; Joel 2:28–29). The unmistakable act by which John would know the administrator of Holy Spirit baptism, the Lord, was the one on whom the Spirit would rest (John 1:32–33; cf. Acts 2:33).

Around thirty years have passed since Jesus and his family returned and settled in Nazareth. Mark begins the story of the gospel at this point (Mark 1:1). Scholars agree that Mark is the earliest gospel account, followed by Matthew, Luke, and John. Another commonly held view is that Mark wrote his account specifically for the Romans, and we know he was in Rome with Peter (cf. 1 Peter 5:13). Therefore, it might be acceptable to suggest that Mark wrote what Peter preached. “Peter and Paul proclaimed the gospel in Rome … After their departure, Mark, the disciple and interpreter of Peter, handed on his preaching to us in written form” (Iren., Against Heresies 3.1; c. 200 CE). 

Nevertheless, writing to the Romans, Mark introduces his account as “the beginning of the good news.” When a Roman envisioned the “good news” (Gr. euangelion), they related it to the Emperor. Mark now presents a new Emperor, Jesus the Anointed, the Son of God. The Emperor was the son of a god, but Jesus was the Son of God. The rhetoric is not without intent to sway the minds of the Romans away from Empire and Emperor to Kingdom and Christ. Employing popular Roman propaganda language distinguishes the two, and those who follow King Jesus must esteem him above all else. 

Luke now gives us a historical time frame of this period (Luke 3:1–2). The fifteenth year of Tiberius’ reign was 29 CE. The Jews were under the shadow of a Roman rule having the Gentile governor Pontius Pilate exercising sovereignty over them. Having two high priests named explains the former selected the latter as his successor (Antiq. 18.4.3), so Annas was likely high-priest emeritus. During this time, “the word of God came to John.” This phrase is suggestive of the work of a prophet (cf. Jer. 2:1; Ezek. 3:1; Hos. 1:1–2). During these times, when Jesus was in Nazareth, John came preaching (Matt. 3:1). 

What was it like during this time? Roman governors had occupied the province of Judea as early as 6 CE. Yet, they were ignorant of the Jewish religion. Because of this, the display of the image of the Emperor often kindled the fury of the Jews. Judea was unique because it wasn’t required to worship the Emperor of Rome. Instead, Romans requested them to make offerings to God on behalf of the Emperor (Joseph., Against Apion 2.77; Philo, Embassy to Gaius 23, 40). Because Jewish religion also entailed governance, Roman authorities allowed autonomy in respecting Jewish customs, which the Sanhedrin enforced. Any political matter had to be handled carefully since that might fall under Roman interests. 

From the first when Judea had a Roman governor, Jewish resistance groups formed. Judas the Galilean incited a revolt against the Roman occupiers. While unsuccessful, a political party called the Zealots began due to his efforts. This group prized liberty above all else and only recognized God as their true ruler. Notably, during 26–41 CE, outrage against the Romans was often nonviolent. You might imagine the sentiments of Jews during this period, but it was then that John arose on the scene.  

John came preaching a baptism (cf. Luke 24:47; Acts 2:38) of repentance in preparation for the kingdom of God denoted an eschatological message, but Josephus saw it as something more than that by not relaying to baptism the mere washing of the filth from the flesh (cf. 1 Peter 3:21). 

…for that the washing would be acceptable to [God], if they made use of it, not in order to the putting away of some sins but for the purification of the body; supposing still that the soul was thoroughly purified beforehand by righteousness. (Antiq. 18.5.2) 

People came from Judea and Jerusalem to receive baptism at the Jordan River. It may be that the two thieves on the cross were among this crowd. However, John’s baptism differs from Jesus’s (Acts 19:1–5). Jewish baptism differed from John’s in some measure. Yet, what may have been difficult for some religious leaders was how John used baptism because the symbolism of the baptism was the final of three steps for Gentiles to convert to Judaism. Since Jews were rather proud of their national identity and heritage, the religious leaders might not have been as keen on John’s baptism. Repentance, as defined, should be thought of as a change of mind and, therefore, of actions. The purpose of the baptism was for conversion after one repented.

Isaiah 40:3 to describe John was precisely how the Essenes used the passage to prefigure the preparation of the coming Messiah (1QS 8.12–14). John prepared for Jesus by reconciling God’s people to the Lord (cf. Mal. 4:6). That John came as a herald was customary when preparing the way for the king (cf. Iliad 1.376–94, 2.59). Luke used a more extended version of this passage than the other Gospel writers. What likely led Luke to use the more extended version by using “every” and “all flesh.”

John’s depicted as the new Elijah, Israel’s greatest prophet (Matt. 3:4; Mark 1:6; cf. 2 Kings 1:8). Elijah, like John, wore simple clothing, ate simple food, delivered a message to God’s nation, and had a significant female enemy. Yet, he unabashedly gave the word of the Lord to Israel. In the end, it resulted in his death. Before then, however, he would see and baptize the Christ whose way he proclaimed.

For the first couple years of his life, Jesus was born and lived in Bethlehem until Joseph received a dream warning him of Herod’s intention. Thus far, Joseph’s dreams have led him to care for Mary and Jesus. His first dream was the word that Mary was pregnant by the Holy Spirit and that he shouldn’t put her away. His second dream warned that Herod sought Jesus’ life. His fourth dream was an angel telling him how Herod died (Matt. 2:19), and his final dream was urging him to go to Nazareth to avoid Archelaus (Matt. 2:22). When Herod died, his kingdom was divided among his three sons; Archelaus ruled Judea, Samaria, and Idumea (Edom) from 4 BCE–6 CE. Herod Antipas ruled Galilee, where they’d settle. Philip headed the region northeast of Galilee. 

Nazareth was an agricultural village fifteen miles west of the Sea of Galilee and likely where they’d previously dwelt (Luke 2:4). Nazareth was a despised city (John 1:45–46), and some have likened Jesus being called a “Nazarene” to the prophecies that he was despised and rejected. However, the Hebrew term netzer is the shoot or branch of Isaiah 11:1. Matthew’s gospel already began by listing Jesus as a descendant of David (Matt. 1:1), so the ending of this first section of Matthew concludes with him being called a Nazarene, which may have been a play on words. Nevertheless, from here onward, Jesus is often referred to as Jesus of Nazareth. 

~

Due to this narrative being unique to Luke, Mary may have been one of Luke’s sources. This would explain why she is often addressed after Gabriel appears to her. Each scene after her angelic visit revolves around further confirmation of what the angel told her. Mary even remained with Elizabeth until John’s birth came and, I suppose, was one of those present at his circumcision and naming (Luke 1:57–59).

●       Gabriel’s initial message to Mary included Elizabeth’s son’s information as a part of Mary’s promise (Luke 1:28–38).

●       Elizabeth’s Spirit-filled exclamation upon Mary’s arrival confirmed that Mary was the mother of Elizabeth’s Lord (Luke 1:41–45).

●       Mary’s Magnificat responded to Elizabeth’s exclamation, which acknowledged her being “blessed” for all generations for bearing the Son of God (Luke 1:46–55).

●       Mary remained with Elizabeth until John was born to witness the unfolding of what was told to her (Luke 1:57–63).

●       Zacharias’ blessing of God and prophesying point to John’s mission in the life of Christ as indicated by Zacharias’ speaking of a servant from David’s house when he was of Aaron’s (Luke 1:64–79; cf. 1:5–6).

●       The shepherds arrive at the manger to tell Joseph and Mary what they saw, and she treasured those things in her heart (Luke 2:15–20).

●       Simeon takes the infant Jesus in his arms, blesses him, and then tells Joseph and Mary what the Holy Spirit revealed (Luke 2:25–35).

●       Though it’s unknown what she said, Anna, the prophetess, began to thank God and speak of Jesus (Luke 2:36–38).

Each of these scenes appears to be directed at Mary because she remains the narrative’s focal point, as evidenced by the repeated statement that she treasured all things in her heart (Luke 2:51).

Despite individual scholars claiming this section is fiction, history would attest otherwise as to its probability. Jewish males began their education at a young age and progressed as they aged: “At five years of age for Scripture; at ten, for Mishnah, at thirteen for the commandments; at fifteen for Talmud” (Pirke Aboth 5.22; cf. Nid. 5.6; Meg. 4.6). Jesus, being twelve, would have been naturally curious. Still, the nature of his inquiry shone forth his understanding to the astonishment of the scholars. Moreover, some Bible characters had extra-biblical sources attesting to their prowess as youths: Moses had excellent knowledge as a child (Antiq. 2.230; Philo Moses 1.21); Samuel prophesied at twelve (Antiq. 5.348), and Abraham supposedly distanced himself from his idolatrous father at two weeks old while at fourteen he instructed farmers on livestock and sowing to avoid ravens (Jub. 11.18-24). This was also a characteristic of Greco-Roman figures in literature (cf. Philostratus Vit. Apoll. 1.7; Plutarch Alex. 5; Cicero 2.2; et al.).

Since Roman society was so infatuated with Augustus, Luke may have sought to counteract the god-like esteem of a ruler. Augustus was deified by the time of Luke’s Gospel and was often called “lord” or “savior,” so Luke intended to show that it was Christ who was Lord and Savior rather than Augustus or any other emperor (cf. Horace Carm. 4.5). The very name “Augustus” meant something more extraordinary than human, and the month of August in our calendar is a tribute to him. In the first century, temples were dedicated to Augustus and Julius Caesar to depict them as gods. The imperial cult was a thorn in the side of Christians, which brought about widespread persecution since believers would not call Caesar “lord” or burn incense to him (cf. Mart. Poly. 8.2). Jesus, however, was to reign on David’s throne as the God. 

The birth of Augustus was prophesied and marked by omens. A politician had a dream and, upon meeting young Augustus, identified him as the savior of Rome. The politician (Quintus Catulus) and Cicero dreamed that he was in the lap of and endowed by Jupiter (Zeus), thus making him the “son of a god.” Julius Caesar selected Augustus as his successor (Seutonius Aug. 94). One historian writes, “It is … certain that both Luke and his readers knew of Caesar Augustus, and quite probable that they also knew of at least some of the stories, legends, and traditions that had gathered around him.”  

After this scene in Jesus’ life, the focus turns back to his mother, Mary. They left Jerusalem to return home. After four days, they found him in the temple and were astonished at his comprehension. The point that Mary had not fully understood all the angel told her about her son is further emphasized in verse fifty. They didn’t understand him even though Gabriel said to her that he would be called the “Son of the Most High.” They might have thought that Jesus spoke about Joseph as his father when he meant God because Joseph is identified as his “father” (v. 48).

A problem with this text is that Jesus increased in wisdom and stature, which leads some to believe that Jesus was more human than divine or a created being and not eternal. Those at the Council of Nicea faced this same argument, where Arius believed that Jesus was a created being, like Jehovah’s Witnesses, to the contradiction of John 1:1–14. I prefer the explanation of Millard Erickson on the incarnation:

While he did not cease to be in nature what the Father was, he became functionally subordinated to the Father for the period of the incarnation. Jesus did this for the purposes of revealing God and redeeming humanity. By taking on human nature, he accepted certain limitations [cf. Luke 2:40, 52; Heb. 2:10] upon the functioning of his divine attributes [e.g., omniscience, omnipresence, etc.]. These limitations were not the result of a loss of divine attributes but of the addition of human attributes [and their limitations].

Luke 2:8–38; Matthew 2:1–18

Luke’s Gospel emphasizes that God continually looks at those often overlooked by society—the shepherds being but another example. The terms “good tidings,” “savior,” and “the Lord” were all used regarding Caesar Augustus in Roman propaganda. Yet, it was specific to Romans while this good news was “for all the people” (v. 10). The doxology (v. 14) may be juxtaposed to Caesar Augustus’ Pax Romanum because only Christ can bring one peace (John 14:27; 16:33; Phil. 4:7). Each time an angel gives this message of Christ, they figure prominently in these portions of the story of Jesus’ life.

For since the message declared by angels proved to be reliable, and every transgression or disobedience received a just retribution, how shall we escape if we neglect such a great salvation? (Heb. 2:2–3) 

The shepherds made known what angels told them. Mary treasured these things, suggesting she may not have understood them. This treasuring occurs again in Luke 2:51, which indicates her pondering on others’ testimonies because multiple testimonies made for an exact case in the Jewish legal system. 

After having Jesus circumcised (vv. 22–24), she was then to wait thirty-three days before being purified once more (Lev. 12:2–6; cf. Exod. 13:2–12; Num. 18:15). The nature of Mary’s sacrifice indicates her poverty. Still, she brought along with her Jesus to present him to the Lord for his service, much like Hannah did with Samuel (1 Sam. 1:22–28). In, perhaps, yet another message of reinforcement for Mary appeared Simeon—a righteous and devout man. Simeon had God’s Holy Spirit upon him, so he would know the “consolation of Israel” when he saw him. This is the fifth reference to the Holy Spirit, so Luke wanted to prove—as he would later write in Acts (cf. 2:16–21)—that Mary lived in the last days before the coming kingdom, or reign, of God. Simeon now saw with his eyes what he believed in faith—the salvation of God (Augustine Sermon 277.17). 

Luke now turns to a prophetess. His treatment of women differs from the other Gospel writers: consider Mary (Luke 1:26–38, 46–56), Elizabeth (1:39–45, 57–66), Anna (2:36–38), the widow (7:11–17), the sinful woman (7:36–50), the women who accompanied Jesus and financed his ministry (8:1–3), the healing of a woman and Jairus’ daughter (8:40–56), et al. Anna’s appearance and rejoicing at Jesus has been thought to be expressive of salvation being available to women too (cf. Bede Homilies on the Gospels 1.18; Origen Luke 17.9). This was a sentiment later shared by the apostle Paul (Gal. 3:28).

~

From the time the wise men (magi) saw the star until Herod learned their deception was under two years. Nativity displays show the wise men coming to the manger, but the text reports that they went to the house where they were (v. 11). Even the term “young child” indicates a toddler more than a newborn infant. Also, there are often three wise men in nativity displays, but the text doesn’t say how many came (cf. vv. 1, 7). History has numbered three wise men based on the three gifts given to Jesus—gold, frankincense, and myrrh—as well as a sixth-century Greek treatise that gave three names as Melchior, Balthasar, and Gaspar (Excerpta Latina Barbari 51b). But, again, we don’t know how many there were, so we cannot say for sure. There could have been three or thirty or three hundred. 

Joseph receives another message from an angel that Herod is seeking the life of Christ. They fled to Egypt and remained there till Herod died. Matthew uses a passage about Israel for Jesus, demonstrating that Jesus embodies Israel. What Israel was meant to do is done in Christ. Herod’s cruelty and paranoia led to the murder of male children two years and younger. This is referred to as the massacre of the innocents. He was just under six miles from where Christ was born, and he wouldn’t search for him to worship him. The wise men came from a distance that took them a significant period to travel, and they continued searching for Jesus. Sometimes those closest to Jesus are farthest from him. Jeremiah initially meant the weeping of Rachel to relate to a period of captivity in Babylon and the murder of children during the invasion of Judea. All mothers were portrayed as Rachel, weeping for their sons being killed and led into captivity. Herod is acting as Pharaoh did—killing all male children.

The only time of the year that the birth of Jesus receives attention is usually at Christmastime. Some people are content to leave Jesus in the manger for the rest of the year, forgetting that he grew to be an adult, ministered for three years, and gave his life for humanity. Before we get to the adult Jesus, we learn about the Incarnation of Christ. This miraculous event was told to Mary by the angel Gabriel, and now it occurs. But, first, let’s pause to address the matter of Christmas.

~

We know that Jesus was born in the days of King Herod (Matt. 2:1). However, Josephus recorded that Herod died in 4 BCE (Antiq. 17.8.1), and another vital record of the year of Christ’s birth would have been the census mentioned in Luke’s Gospel (Luke 2:1). Quirinius served two terms as governor of Syria: the first term was from 4–1 BCE, and the second term was during 6–11CE (Schaff History of the Christian Church 1.2.16). Therefore, Jesus must have been born between 4–6 BCE because Herod had all male children murdered two years and younger (Matt. 2:16). 

The earliest suggested date of Jesus’ birth comes from Clement of Alexandria (ca. 160–220), an Egyptian theologian. When Clement lived, the Gnostics were a sect that sought to advocate tenets of Greek philosophy and sacred doctrine. While many sects of Gnostics seemed to have existed, one particular belief among many was that anything material was inherently evil. They agreed that Jesus was “manifested”—from the Greek term epiphaneia (Epiphany). The discussions of when Christ was manifested led ultimately to his birth date since some argued that Christ’s birth was his manifestation. Clement wrote that May 20^th was the likely date. He also suggested April 19^th or 20^th as possible dates.

Clement acknowledged an Egyptian Gnostic group called Basilideans. They held that Christ’s baptism was the date of his manifestation or Epiphany and designated January 6^th as the particular date. This date became the agreed-upon date for Christmas in ancient Christianity. They celebrated not Christ’s birthday but his baptism. Joseph Kelly explained that Christians believed Christ was baptized on his birthday in his book, The Origins of Christmas. These two events made January 6^th significant since it was the date of his birth and baptism, so they taught. John Cassian, the fifth-century Balkan Christian, is recorded to have agreed with this sentiment.

Around this time, some North African Christian scholars began disagreeing with January 6^th and proposed March 25^th. Since this was at the time of the spring equinox, and since this time was symbolically held to have represented rebirth, Hippolytus (ca. 170–235) considered this date as that of Christ’s death and the anniversary of creation itself. Hippolytus linked creation and Christ’s death and the redemption it brought. Tertullian (ca 160–220) held this same view. While March 25^th wasn’t advocated by either of these two as Christ’s birthday, others regarded it as such. Another African came along and rebutted March 25^th and suggested March 28th as Christ’s birth date instead. A part of the justification was given by Malachi 4:2 and the mention of the Sun of Righteousness. They interpreted the Sun as being Jesus. They also believed that the Sun was made on the fourth day of creation, and that must have been when Christ was born and resurrected. Hence March 28^th was thought to have been the fourth day of creation that coincided with his birth and resurrection. In the third century, Julius Africanus listed December 25^th as Christ’s birth date as a matter of chronology. Unlike many before him, Africanus argued that Christ’s birthdate wasn’t the date of his Incarnation. Instead, Christ’s Incarnation was the date of his conception nine months before on Marth 28^th. Thus December 25^th was born and eventually chosen as Christmas. At this time, it wasn’t a festival but only a chronological understanding.

A fourth-century Christian, Gregory the Theologian, wrote that Christians celebrated Christ’s birthday, then, as a way to tell the story of how God wanted to restore humanity through the life, death, burial, and resurrection of Jesus who came in the flesh. Christians, so Gregory wrote, celebrated God coming to man so that man might return to God by putting off the old person to put on the new person renewed after Christ through baptism (Oration 38.4). Furthermore, he encouraged that the celebration not be observed as the heathens observed their festivals. “Let us not adorn our porches, nor arrange dances, nor decorate the streets; let us not feast the eye, nor enchant the ear with music, not enervate the nostrils with perfume, or prostitute the taste, nor indulge the touch, those roads that are so prone to evil and entrances for sin” (Orations 38.5). To read Gregory’s words is to understand that any Christmas celebration was meant to exalt Jesus and distinguish Christianity from paganism through the very festival itself. 

~

(Matthew 1:18–25) Betrothal, the husband’s acquisition of a wife, preceded the marriage proper—when the husband took the wife into his home. This could last up to a year, and usually, the bride’s father arranged the betrothal and dowry price, and for women, as early as twelve years of age was the time they were betrothed (B. Yebam. 62b). This relationship period was considered marriage and could only be dissolved by divorce. When Mary was found pregnant, Joseph wanted to divorce her in secret and not make an issue of the whole thing. Yet, in a dream, an unnamed angel instructed him otherwise. The name “Jesus”(Greek)  means “God saves”—in Hebrew (Yehoshua).  Interestingly enough, this name is Joshua and is the Hebrew equivalent of Jesus.

God informed His people that they’d be saved in the days of the Messiah (Jer. 23:5–6). Jewish readers wouldn’t have understood this as personal salvation from sin but as political salvation from an enemy in the first century. They prayed for the day when God would deliver His people from their enemies. Since the exile, Israel had been a vassal state of Persia, Greece, and Rome. Accompanying this salvation was a new covenant and forgiveness of sin (Jer. 31:31–34). The first Joshua was the military savior, but Jesus was the spiritual savior who gave liberty from the guilt and consequence of sin (Rom. 3:23–24; cf. 6:23). While primarily for Israel, this salvation is extended to all humanity (John 3:16–21). Since we will all die and face the Judge, we can obtain salvation and be justified before the Judge or ignore it and be sentenced by the Judge (Heb. 9:27).

The birth of Jesus from a virgin was the fulfillment of Isaiah 7:14. Some believe Jesus is the only fulfillment of this prophecy, but that wouldn’t have brought comfort to Ahaz in the immediate context of Isaiah 7 if something far off was meant. Nevertheless, Jesus is a fulfillment of this prophecy on the macro-level but not on the micro-level. The Hebrew term in Isaiah could mean a virgin, but it was a young woman more often. Matthew borrowed from the Septuagint, which, in the place of almah, is the specific term parthenos (“virgin”). Jesus’ presence on earth was indicative of God being with his people. Joseph awakens and changes his mind based on what the angel told him. Note that the angel is unnamed, though some have said it’s Gabriel, given Luke 1. 

~

(Luke 2:1–7) The reign of Caesar Augustus brought the Pax Romanum (“peace of Rome”) after years of civil war. What’s noteworthy is that Caesar Augustus’ reign had a Messianic aura about it, so when Luke mentioned him in light of the story of Christ, Luke proposed that Jesus was the actual Messianic figure. The ancient Roman poet Vergil (of the Augustan era) wrote a national epic of ancient Rome entitled Aeneid after its chief character Aeneas—a name borrowed from Homer’s Iliad (cf. book 5). Therein Aeneas strives and struggles to fulfill his destiny by arriving on Italy’s shores—Rome’s founding act. In his epic and his other works, Vergil specifically “prophesies” about the reign of Caesar Augustus as the anticipated reign of the Roman people.

Here is the man so often promised you,

Augustus Caesar, a god’s son, and bringer

Of a new age of gold to Saturn’s old realm

Of Latium. He will take our rule past India,

Past Garamantia, past the solar pathway

That marks the year, where Atlas hefts the sky

And turns the high vault set with burning stars. (Aeneid 6.791–97, trans. Sarah Ruden) 

Vergil’s epic was published in 19 BCE, so by the time of Luke’s Gospel, the notion of Caesar Augustus being a “Messiah” was firmly implanted in the Roman mind (cf. Ecl. 4.4–52). Augustus’ reign was synonymous with peace and prosperity. Still, Jesus’ rule in the kingdom of God would solidify the very concepts of peace and prosperity.

The purpose of Quirinius’ census (cf. Schaff Hist. of Church 1.2.16; Eccl. Hist. 1.5) was likely for a tribute or direct tax. Luke may indicate that Quirinius was governor around 6 BCE. If it was during this time, it shouldn’t be confused with Josephus’ account of when Judas the Galilean arose in rebellion (Acts 5.37; cf. Antiq. 18.1.1ff). Joseph going to his ancestral home may have been sensible to paying taxes. He may have had ancestral property (cf. Lev. 25:23–28) in Bethlehem that could have been rented out to relatives. However, if Joseph had ancestral property, one might suggest that he would have stayed there instead of permitting Christ to be born in a manger. 

The term translated “inn” is elsewhere translated as “guest room” (Luke 22:11). Still, the word given as a proper, commercialized “inn” is used in Luke 10:34 of the Good Samaritan’s hospitality to the injured traveler. The term for “manger” isn’t a barn with stalls as we might envision it. Instead, the “manger” was often an adjacent room to a family room where people sheltered animals. If Joseph had ancestral property (cf. Christiad 3.546–47), he would have expected to stay in the “guest room” if he had rented the dwelling. However, if this was the assumption when he and Mary arrived, the “guest room” was occupied.

1:5–25

Zacharias was serving at the temple. As a priest, he was a son of Aaron, and his wife was too. He and his wife were careful to live in a time of tumult (Dio Cassius 49.22; Macrobius Saturnalia 2.f.11). Zacharias was chosen to burn incense and have proceeded this way:

“The incensing priest and his assistance now approached first the altar of burnt-offering. One filled with incense, a golden censer held in a silver vessel, while another was placed in a golden bowl burning coals from the altar. As they passed from the court into the Holy Place, they struck a large instrument (called the Magrephah), at the sound of which the priests hastened from all parts to worship and the Levites to occupy their places in the service of the song. At the same time, the chief of the ‘stationary men’ ranged at the Gate of Nicanor. Such of the people were to be purified that day. Slowly the incensing priest and his assistants ascended the steps to the Holy Place, preceded by the two priests who had formerly dressed the altar and the candlestick and who now removed the vessels they had left behind and, worshipping, withdrew. Next, one of the assistants reverently spread the coals on the golden altar; the other arranged the incense. Then, the chief officiating priest was left alone within the Holy Place to await the president’s signal before burning the incense. It was probably while thus expectant that the angel Gabriel appeared to Zacharias. As the president gave the word of command, which marked that ‘the time of incense had come,’ ‘the multitude of the people without’ withdrew from the inner court and fell before the Lord, spreading their hands in silent prayer.” (Edersheim, The Temple) 

When the angel appeared to Zacharias, he was notably startled and with good reason. One story of offering “strange fire” resulted in the death of the priests (Lev. 10:1–2; cf. Exod. 30:9), so perhaps Zacharias wondered if he and his offering were pure? On the other hand, it could also be that his distress resulted from the reverent fear that many lacked in his time. Regardless, Gabriel assured Zacharias that he would not lose his life.

Gabriel was the angel who stood before the Lord (Luke 1:19; cf. Number Rabbah 2.10). Whenever he appears in scripture, he is Messianic in his message (Dan. 8:15–27; 9:20–21). When he appeared before Daniel, it was evening, so when he appeared before Zacharias, it was evening as well (Luke 1:11). Luke pointed out that he stood to the right of the altar of incense, which would have been nearer to the entrance of the holy of holies. Since Zacharias saw him standing there, he may have very well believed that Gabriel came from the presence of God.

One must consider that Zacharias, as a priest, might have been a Sadducee because the priests and Levites typically were of this sect (cf. Acts 5:17; 23:8). Sadducees did not believe in a resurrection, spirits, or angels (Luke 20:27; Acts 23:8). If he were a Sadducee, Zacharias would have thought that his posterity would have been his sense of immortality on earth. For an angel to have given this revelation would have been a contradictory belief to him. Regardless if he were a Sadducee, God removed reproach from him and his wife amongst their villagers—that of not having a child. However, due to the aged priest’s unbelief, he was struck dumb and thus unable to offer the closing benediction: “The LORD bless you and keep you; the LORD make his face to shine upon you and be gracious to you; the LORD lift his countenance upon you and give you peace” (Num. 6:24–26). Barrenness was named among the great reproaches by the rabbis. Seven types of people were believed to have been excommunicated from God. Chiefly among those was the Jew who had no wife or whose wife was childless. Furthermore, according to Jewish law, a man could divorce his wife for childlessness. These factors allow us to appreciate Elizabeth’s gratefulness all the more.

1:26–38

Timing from Elizabeth’s gestation, Luke recorded that in the sixth month of her pregnancy, Mary, who was likely in her early or mid-teens, was visited by Gabriel with the message that she would bear the Son of God. This fact would later give rise to the doctrine known as Theotokos, which means “God-bearer.” Hippolytus or Origen may have named this third-century doctrine, but Alexander (bishop of Alexandria) used the term for the first time. The Council of Ephesus (c. 431), which emphasized the oneness of Christ, and the Council of Chalcedon (c. 451), which stresses the twoness of Christ’s nature (cf. Phil. 2:5–11), accepted its usage. Theotokos was a way of affirming the full deity of the Son of God from his conception in the womb.  

The promise to give Jesus the throne of his father David reiterated God’s commitment to David: “And your house and your kingdom shall be made sure forever before me. Your throne shall be established forever” (2 Sam. 7:16; cf. Gen. 49:10). This was how the early Christians understood the reign of Christ (cf. Acts 2:30–31; 7:49). When Luke referred to God as “the Most High” and Jesus as his Son, Luke may have been counteracting the pagan belief that Zeus (Jupiter) was the most high and that Apollo was his son (cf. Acts 16:17). Whereas Zeus consorted with mortals to produce offspring, God overshadowed Mary with the Holy Spirit to make his son so that Mary remained a virgin—a belief distinguished in the early church to avoid portraying Israel’s God as one of the pantheon (cf. Justin Martyr, First Apology 33).

1:39–45

When Mary visited Elizabeth, after the baby leaped in her womb, Elizabeth was filled with the Holy Spirit. She affirmed what Mary had listened to a short time ago. However, Mary may not have fully understood what the angel meant. 

1:46–55

The Magnificat is what this praise is often called because that is the first word in the Latin Vulgate of this passage. Following the model of Hannah’s song (cf. 1 Sam. 1:11; 2:1–10), Mary used a similar style and pattern for her praise to God at this revelation. Ralph Martin says of this song that it is “a sublime confession of the faithfulness of God to His servants.” In this song, Mary praises God: 1) for looking on her lowly estate (vv. 48, 52), 2) for her being called blessed by all generations (v. 48; cf. 1:42, 12:27–28), and 3) for God’s reign over (a) our hearts (v. 51), (b) kings and rulers (v. 52), (c) the poor (v. 52) and rich (v. 53), and (d) the faithful (v. 54). Mary, in Luke, is certainly given an amount of attention that Protestants deny her, which may suggest that she ought to be looked upon with more tremendous admiration than rejection because of others’ actions towards her. She is undoubtedly “blessed.”

1:57–66

At John’s birth were two matters common to any newborn Jewish boy: his circumcision and naming. According to the Law, John was to be circumcised on the eighth day of his life (cf. Gen. 17:10–12). When the time came for him to be named, the common practice would have been that John receives a family name (cf. Luke 1:59, 61). However, as the angel mandated, Elizabeth acted by having him named “John.” Those present at his birth could not imagine him having any name other than that of his father or another male from his family. When the popular custom was questioned, those present deferred to the mute father. However, by writing on a tablet, Zacharias declared his son’s name “John.” In Semitic cultures, names were more than mere titles by which one was called. Instead, names were typically based upon a person’s character or a physical trait, such as Esau and Jacob. Esau meant “hairy,” and Jacob meant “heel grabber,” which was indicative of his deceitfulness. So when the Lord wanted the son of Zacharias and Elizabeth named “John,” it was because John’s name meant “God is gracious.” This was the person and ministry of John—God’s graciousness to humanity.

When the scene of John’s birth closed, he went to dwell in the wilderness until his appearance much later (Luke 1:80). However, John’s formative years are as obscure as Jesus’. What is known about John from Scripture is that he came like Israel’s greatest prophet of all—Elijah (Mal. 4:5; cf. Luke 1:17). The person of John the Baptist is given in Malachi 4:5. Within this passage is the fact that God would send Elijah to turn the hearts of God’s people back to Him. An appropriate commentary on John’s person as Elijah is given in the Intertestamental writing, where this passage is almost quoted verbatim in Sirach 48:10–11. Therefore, John’s purpose was to return before the coming of the Messiah to reconcile God’s people to Him.

Since John the Baptist was likened to Elijah, we must ask ourselves how the two were alike. We  may make several comparisons. First, they both endured a period of preparation: Elijah at the Brook Cherith and John in the wilderness (1 Kings 17:3; Luke 1:80). Second, they dressed alike in modest clothing that would have been worn by the poor of their respective days (Matt. 3:4; 2 Kings 1:8). Third, they preached sharp, short messages (Matt. 3:7–12; 1 Kings 17:1). Finally, they had powerful foes: Elijah had Jezebel and John had Herodias and Herod Antipas. Elijah spent his ministry trying to convince the Israelites to turn away from Baal and turn to God. His name means “my God is Yahweh.” This was the entire focus of his ministry—making Yahweh the God of Israel. John’s ministry was one of reconciliation amid religiosity. His name was indicative of his ministry—God’s grace.

1:67–79

The Benedictus is named thus for the same reason as Mary’s Magnificat. Zacharias’ prophecy, or psalm, is as concerned with redemption as Mary’s song but with a greater emphasis on ceremonial worship (vv. 68–75). Zacharias also alluded to John’s ministry (v. 76f). Once unmuted, Zechariah exclaimed praise to God via the Lord’s Holy Spirit, whereas the human wisdom which failed to comprehend God’s promise at his service in the temple resulted in dumbness. Perhaps now Zechariah understands what he was unable to earlier—that his son would be the forerunner for the Savior of humanity.

1:80

Since virtually nothing is known about the formative years of John’s life, one is left to speculate what aided him in becoming the prophet of God that he was. Since John’s parents were elderly when he was born (Luke 1:7), a reasonable probability exists that he received instruction from his priestly father. However, since we do not know how long Zacharias lived after the birth of his son, we may only assume. John may have received some sort of informal training directly from any other number of sources. However, most Jews that were observant of their religion would have spent time in the synagogue receiving instruction. The instruction they received would have been unlike that which John displayed. Moreover, the synagogue’s teaching was tainted by Pharisaical traditions and dogmas. Still, some education may have been from there.

Another consideration would be the probability that John was an Essene. Several sources attest to the possibility of this fact. The facts that would support this theory are: 1) the Jewish historian Josephus recorded that this sect adopted orphans (Wars 2.8.2 [120]), and supposing that John’s parents may have died and left him an orphan makes this fitting; 2) How John used Isaiah 40:3 was similar to the usage found in the Dead Sea Scrolls in which it was seen as the mission of those of the community to prepare the way of the Lord; 3) the practice of baptism common among the Essenes; 4) the wilderness activities of both (cf. Luke 3:2), and 5) the ascetic tendencies of John compared to that of the Essenes. While these supporting arguments are not conclusive arguments that John was an Essene, the evidence is striking. However, another possibility exists. John may have been a member of the Essenes, but he may have grown discontent with their activities. The focus of the Essenes was inward and not an evangelistic focus. Various other sects are identified in biblical and extra-biblical literature (cf. Acts 24:5). Some were not within the immediate area of the Dead Sea, while some migrated to and from that area. Whatever the case is, we do not conclusively know the influence under which John may have grown, but he was led by the Spirit when he arrived in Judea.

Matthew 1:1–17; Luke 3:23–38

Twenty-first century Westerners care very little about genealogies. Typically, when folks grow old and gray, they begin to research their lineage. Genealogical research almost seems cultish and something reserved for the elderly. Yet, to ancient Easterners, they were very important. 

For our forefathers did not only appoint the best of these priests, and those that attended upon the divine worship, for that design from the beginning, but made provision that the stock of the priests should continue unmixed and pure; for he who is partaker of the priesthood must propagate of a wife of the same nation, without having any regard to money, or any other dignities; but he is to make a scrutiny, and take his wife’s genealogy from the ancient tables, and procure many witnesses to it; and this is our practice not only in Judea, but wheresoever any body of men of our nation do live; and even there, an exact catalogue of our priests’ marriages is kept; I mean at Egypt and at Babylon, or in any other place of the rest of the habitable earth, whithersoever our priests are scattered; for they sent to Jerusalem the ancient names of their parents in writing, as well as those of their remoter ancestors, and signify who are the witnesses also … those priests that survive [war and invasion] compose new tables of genealogy out of the old records, and examine the circumstances of the women that remain. (Josephus, Contra Apion 1.7)

Understanding how and why genealogies were made help account for the differences between Matthew’s and Luke’s accounts. Aaron Demsky of Bar Ilan University proposes that two types of genealogies existed—linear and segmented. Linear genealogies often list descendants up to ten generations as a matter of biblical family law (cf. Deut. 23:3–4) or as a literary device to abbreviate a story. Shorter linear genealogies often introduce biblical figures such as Saul, Ezra, and Mordechai. Segmented genealogies divide a person’s heritage into brother branches or children of different wives, showing the kinship between tribes or clans. These maternal and filial branches reflect the tribal areas for the purposes of redemption (Num. 26:52–56; Jer. 32:7). Furthermore, in instances of polygamy and concubinage, the primary wive’s offspring are distinguished as first heirs from the other wives or consorts. 

Matthew begins his Gospel with the geneaology while Luke includes it later on. Matthew traces Jesus’ heritage through David to Abraham to demonstrate his Jewishness while Luke goes all the way back to Adam to show that Christ was not only a son of God but was also representative of the human race. Luke’s later placement has been suggested as rebirth since the genealogy appears after Jesus’ baptism. 

Matthew’s numbering is three groups of fourteen which total forty-two while Luke uses eleven groups of seven totaling seventy-seven. The numerology would have been significant to the Jews from Matthew’s Gospel while also to the Gentiles from Luke’s Gospel in the Pythagorean system. Because the numbering mattered, Matthew’s isn’t a complete genealogy. Five kings were omitted. The consonants corresponding to 14 in Hebrew are dalet-vav-dalet—David. The last of Matthew’s listings have only 13 names which has led to the suggestion that the church would have been number 14. 

One of the most popular interpretations to account for the differences between the two genealogies is that Matthew traces Joseph’s lineage while Luke traces Mary’s. One difficulty with this view is that Joseph’s name is listed for both, while Mary’s name doesn’t appear. Given the nature of patriarchal society, Joseph may have been listed instead. Luke’s genealogy begins by listing Jesus’ age of thirty. Counting from this age until his death, three Passovers are observed throughout the gospels which are how we arrive at a death age of thirty-three. Thirty implies maturity—David began reigning at thirty and Joseph entered Pharaoh’s service at thirty. Luke almost gives the caveat by stating, “As was supposed” (3:23). Luke also uses “son of” while Matthew, “begot.” Matthew and Luke state that Jesus was not Joseph’s biological son, so the latter may note that he was the legal son of Joseph, grandson of Heli—Mary’s father, perhaps. A couple of other points of divergence between the two are that Luke traces from Jacob to Heli while Matthew traces from Jacob to Joseph. Also, Luke diverges from David to Nathan (cf. Zech. 12:12), while Matthew has from David to Solomon.  

Matthew’s genealogy begins by citing that it is a geneseos of Jesus—a connection to creation. It was also unusual because it cited women, non-Jews, and morally questionable events. Tamar conceived by presenting herself as a prostitute and lying with her father-in-law. Rahab was a Canaanite, Ruth a Moabite, and Bathsheba was wed to a Hittite and an adulteress with King David. Abraham is often recognized as the first convert, and these women may have suggested a connection between Jew and Gentile. Moreover, Jewish tradition praises these women rather than focusing on their sins as we’d tend to do. 

Some commentators suggest that Matthew gives the royal line of descent while Luke gives the priestly line since Jesus is both King and Priest. Were I to trace my lineages, I could trace to a Chief of the Choctaw and a Scottish Laird, and these are just on my paternal side. To make Jesus’ genealogy a matter of doubting the historicity or inspiration of the two accounts is not necessary when we examine how we might trace our own. Joseph didn’t have two fathers, but one may have been his father and the other his grandfather. In Scripture, grandchildren are often referred to as “sons of” whomever is listed (cf. Matt. 1:1, 20).