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Introduction to Luke
General Introduction to the Gospel of Luke
This study is based is on the Concordia Commentary-Luke. It is a theological commentary, a commentary
based on the truth that God has revealed himself to the world through Jesus Christ. It is a commentary
which treats Luke and all of scriptures as Christology. This is the main purpose of the scriptures, to reveal
Jesus and the salvation he brings to us. Luke records more than the events of Jesus life; he records that
Jesus was the fulfillment (1:1) of all OT promises. These promises became enfleshed in Jesus. As Jesus
became flesh and lived among us, so even now in the sacramental life of the church Jesus fulfills Gods
promises in the flesh. Luke wrote his gospel to create and nourish Christians. This is done by catechesis
(instruction) (1:4). Another major theme of Luke is eschatology (end times). Jesus entrance into this world
was the beginning of the end times. He brought with him the blessings God has promised. We have
salvation now (inaugurated eschatology), but we have not yet fully experienced those blessings. The
consummation is still a future reality. To sum up the theological themes in Luke: The Lord (Christology) is
present (sacramentology) in his church (ecclesiology) both now and not yet (eschatology).
The Purpose for the Gospel
Luke is writing a gospel primarily for Jewish Christians to use in evangelizing and teaching (catechizing)
God-fearers (those have come to know the true God from Jews and partially embraced Judaism) and
pagan Gentiles. Lukes gospel is a book of the church, written for the church, to be used by the church in
its proclamation of the Gospel to the unbaptized and the baptized. Through the teaching of the Gospel
Christians are made. Those who receive the Gospel become part of the worshipping community. Lukes
gospel was a record of Jesus ministry (A.D. 30) for a community (A.D. 55-60) that already worshipped in
a particular way and in a particular space (house church). The way in which they worshipped followed
Jesus table fellowship (teaching and eating) and included the Word and the Lords Supper (Acts 2:42, 46,
20:7; 1 Cor 11:23-34; Didache). Already in this early period there was a process of initiation in place
Baptism.
Rite of Passage
Of value in understanding Luke is the concept of the rite of passage. A rite of passage involves 1)
separation from the old life, 2) transition to a new life by means of some ritualized act, and then 3)
incorporation into a new life. There are many examples in the OT.
Example
Noah
Separation
From heathen world
by the flood
Transition
In the ark
Incorporation
Into a new world
Israel
As the people of
God in the desert
Israel
Circumcision
In the marking of
the flesh
Christian
Introduction to Luke
This passage that involves separation/catechesis, transition/Baptism, and incorporation/Supper was used
by the early church. This pattern was established by the earthly ministry of Christ himself, in fulfillment of
the OT pattern. The early church saw no alternative, no other way to make Christians, than to continue
the NT pattern.
Lukes Audience
Luke writes about the first audience of Jesus, those who were with Jesus, the twelve apostles, the
seventy-two, the crowds and people, and the religious establishment. This first audience never fully
understood the gospel until the end of the story. Luke writes to a second audience (ca. A.D. 60). The
second audience already knows the rest of the story. Lukes second audience already knows about the
passion and resurrection facts, Pentecost, and Christs ongoing presence in the church. His audience is
made up of catechumen or hearers of the Word, whether preparing for baptism or the baptized, who
hear the Word in preparation to receive the Sacrament.
Lukes gospel comes across differently depending upon who the audience is.
1. For baptized catechumens, Lukes gospel is homiletical as it provides instruction and encouragement
in preparing them to meet Christ in the Lords Supper and at his Second Coming.
2. For unbaptized catechumens, Lukes gospel is catechetical in teaching them about Jesus as they
journey to Baptism.
3. For those who have not yet become catechumens, God-fearers and Jews, Lukes gospel is
evangelistic. The faithful relay the message of salvation, calling all people to repentance and faith.
4. For skeptics or the indifferent, for those who persecute Christians, Lukes gospel is apologetic; it
provides the truth that stands counter to all opposition.
The Role of Catechesis in the Early Church
The Period
The First Period
Time
A.D. 28-30
Place Written
Gospels
A.D. 30-46
Acts 1-12
A.D. 46-58
Acts 13-38
A.D. 58-70
Captivity Letters
A.D. 70-100
During the Jewish mission (Acts 1-12), the church grew rapidly: 3000 souls saved (Acts 2:41) and 5000
(Acts 4:4). These Jewish converts were already catechized (instructed) in the OT and were waiting for the
Messiah. When they heard that Jesus was the Messiah their catechesis was complete, and they were
baptized and received the Holy Spirit, which initiated them into the body of Christ. Paul is a classic
example. He did not require a long catechesis; he only needed to know that Jesus was the fulfillment of
the entire OT. The Gentile mission (Acts 13-28) was different. The conversions slowed dramatically
because a great deal of catechesis was needed: 1 years (Acts 18:11); 3 months (19:8); and 2 years
(19:9-10). Hence, there was the need for the gospel of Luke.
To Be Used by the Church
Lukes gospel was written to be heard in the churchs liturgy. It uses literary techniques based on the
principle of balance that assist the hearers as they listen for significant themes. Lukes gospel shapes the
catechumens life in Christ, to stand up to the opposition of world and remain faithful until the end. The
early church first spread among the Jews (Acts 1-12). It is the authors view that the book of Matthew was
the primary gospel used during this second period of evangelization, from A.D. 30 to 46. Through the
work of Paul, the Gospel spread to the Gentiles (Acts 13-28). Congregations were started by Paul and
Introduction to Luke
became organized in the third period, A.D. 46 to 58. As more and more Gentiles were brought into the
church, there arose a need for a gospel such as Lukes. Lukes gospel would have been used extensively
in the fourth period, A.D. 58 to 70. Lukes gospel is written primarily for Gentile converts and therefore
goes into more detail on OT background and Jewish culture. Lukes gospel was written to be read by
Jewish-Christian interpreters who lead worship in a house church.
House Churches
Jesus set a precedent for mission to houses when he sent the Twelve (9:1-6) and the seventy (10:1-24)
into various houses. Also, much of Jesus Table fellowship probably comes from the setting of eating the
Sabbath evening Seder at someones house. So what Jesus began would become a natural pattern for
early mission activity. Acts provides us with the most detailed descriptions of house worship, and further
evidence for house churches is scattered throughout the NT, particularly in the Pauline epistles. For the
first three centuries, the house was the primary place where the community of faith gathered for worship.
Since they gathered in a house, the space was small and simple. The liturgy was also simple as it
included the Word and the Lords Supper. This is the setting that Luke and other evangelists had in mind
as they wrote the gospels. Lukes gospel is written to be read by Jewish-Christian interpreters who lead
the worship in a house church. Luke records the teaching of Jesus in a literary narrative that has
theological significance, but the meaning needs to be explained and interpreted.
Key Lukan Motifs
Motifs are recurring patterns of words, concepts, and themes. There are three major motifs that stand out.
The first major motif is The Journey. Jesus is on a journey from heaven to earth and back to heaven. It
can be illustrated in the following diagram.
From heaven
to heaven
Conception (1:35)
Birth
(24:50-51)
(2:7)
Death
ascension
(24:13-49) appearances
(23:46)
(24:1-7)
Burial (23:50-56a)
(23:56b)
resurrection
Introduction to Luke
The earthly destiny of Jesus journey was Jerusalem. This is the plan of the Father, accomplished by the
Son, with the anointing of the Spirit. This is very important in Lukes gospel. Lukes gospel is circular. It
begins in Jerusalem and ends in Jerusalem with Jesus teaching about himself and the kingdom in
between. So the way from Jerusalem and back to Jerusalem is the way of catechesis. The story of
Emmaus is a miniature of this journey, as two disciples journey from Jerusalem, are taught by Jesus
along the way and then return to Jerusalem. The Christian life is also a journey, a journey from Baptism
(born from above or born from God, where new life begins), through a life of catechsis, to physical death
(entrance into eternity with God at the new Jerusalem, in the heavenly sanctuary), which repeats Christs
journey.
The second major motif is The Prophet. Jesus journeys to Jerusalem as The Prophet whose destiny is to
fulfill the prophetic pattern of the OT (Lk 13:31-35). All the OT prophets, corporately, prefigure him, with
various individuals representing various features: Moses as leader and teacher; Elijah and Elisha as
miracle workers; Isaiah and Jeremiah as persecuted servants; the priest Ezekiel and the prophets
Haggai, Zechariah and Malachi concerned with the temple and sacrificial atonement. The OT pattern set
by the prophets and fulfilled by Jesus is teaching, miracles, rejection, [and atonement].
The third major motif is Table Fellowship and Real Presence. In the OT God communicated his desire to
save his people in the setting of table fellowship: Passover meal, Sinai covenant meal and meals of
sacrificial foods, all of which looked forward to the eschatological (end time) meal. Also in the OT Gods
presence among his people was important: fire, cloud, tabernacle, and temple. Gods presence left the
first temple and God promised an even greater manifestation of his presence (Hag. 2; Zech. 8-9). Jesus is
that new manifestation, the new temple. As Jesus journeyed to Jerusalem, he had table fellowship with all
kinds of people. Each of these table fellowship meals included: Jesus presence; his teaching and
proclamation of the kingdom; and eating that demonstrates fellowship and reconciliation. This pattern
established by Jesus became the structure of early church liturgies: Word and Sacrament.
2. What wording does Luke use to show the complete reliability of his gospel?
3. How do we know that Theophilus already knows the basics of the faith?
2. Two of the main characters of this pericope are introduced in 1:5, who are they?
Time: .
Place: .
7. The temple plays an important role in Luke. The gospel begins in the temple (1:5-25, Zechariah; 2:4152, Jesus). And the temple is the final place where Jesus teaches before his death (19:45-21:38). The
temple has an important role in the book of Acts also. Luke, who is the author of both, is concerned to
present Christianity as a continuation of the OT faith.
8. Luke gives details about Zechariahs priestly duties. What does this say about his audience?
By starting his gospel with an OT saint (Zechariah) performing old covenant religious acts in the
temple in Jerusalem, Luke again wants his hearers to know what? What must one understand if one
wants to understand John and Jesus?
9. The angel appears to Zechariah and tells him that he and Elizabeth are going to have a baby. The
angel says the name of the child will be John (1:13). In the scriptures, the name of a person is
important. Names have meanings, and the meaning of the name and the person cannot be
separated. This is especially true of heaven-sent names like Ishmael, God hears (Ge 16:11); Isaac,
He laughs (Ge 17:19); and Immanuel, God with us (Is 7:14). If you have a study bible, see if you
can find out what the name John means. How is the meaning of John shown in Luke?
10. The word rejoice in 1:14 is a word that makes a connection to the OT, especially the Psalms. In the
following references in the Psalms rejoicing is connected with what act of God? (Ps. 5:9,11; 9:13-14;
13:5; 35:9-10; 51:10-12)?
11. In the OT, the leaders of Gods people were Spirit-filled (e.g. Moses and elders [Num11:25-29];
Samson [Jud 13:25]; David [2Sam 23:2]; Elijah & Elisha [2Ki 2:9-16]; Ezekiel [Eze 2:2; 3:12, 14, 24]).
John too was filled with the Holy Spirit (1:15).
While the Spirit was active in the OT, Luke shows that the Spirits activity intensifies and increases in
the NT. This happens as the shift from the OT (John) to the NT (Jesus) takes place. Jesus will baptize
with the Holy Spirit. In Acts, Luke references the Holy Spirit 57 times, showing his increased activity.
12. Johns purpose and message would be the same as all other prophets. What was Johns purpose
according to 1:16-17? What specific words are used that tell us this?
14. The angel identifies himself as Gabriel in 1:19. In the book of Daniel, Gabriel is also mentioned (8:16;
9:21). There is a connection then between Gabriels appearance in Daniel and in Luke. Look at the
following verses and identify the parallels.
A. At what time does Gabriel appear in both stories (Dan 9:21; Lk 1:10)?
E. What was the reaction after their speech was restored (Dan 10:16-17; Lk 1:64-65)?
16. Why is Zechariah not able to speak (1:20)? (See also #17 below.)
A. .
B. .
Punishment, Messianic secret (God will completely reveal his salvation at the proper time), and a
possible third reason is to give assurance (one of the main reasons God gave signs. See the book of
John where miracles are called signs.).
17. Zechariah was not able to speak until after John was born; he was silent. Elizabeth, in her own way,
was silent for 5 months. This shows that the revelation of Gods salvation will be made known when
God has determined it should.
2. The angel says that Mary is highly favored by the Lord. Other OT women have received Gods favor.
Compare Gen. 16:11; Judges 13:5,7 and Lk 1:31. The words said to Hagar, the wife of Manoah, and
to Mary are almost the same. But most important is Is 7:14. What is the prophecy that comes to
fulfillment in Mary (1:27, 31)?
3. The OT can help shed more light on who Mary is. Many times in the OT Israel is spoken of as a
woman. She is called the daughter of Zion. Many of the prophets speak of Israel as Gods unfaithful
wife. But God remains faithful and will reclaim his bride. God had promised that the Messiah would
come from her. So in a sense, Mary becomes the new daughter of Zion through whom God would
bring forth his promised Son.
Marriage imagery is also prominent in the gospels. It pictures Christ as the bridegroom and the
church as the bride. So from this perspective, Jesus is God in the flesh who has come to reclaim his
bride. The church pictured as awaiting for Christ the bridegroom (Lk 25:1-13) would suggest virginity
(especially in the culture of Jesus day). So this would suggest Mary (the virgin) in the role of the
church, the virgin bride of Christ.
The NT can help us as well. The analogy of Mary representing the church is implied by Rev 12. The
woman gives birth (like Mary) to the Son who will rule over all nations (12:5). After her Son ascends to
his throne beside God (12:5), she, like the church, is attacked by the devil, as are her children
Christians (12:17). She, therefore, is the mother of Gods Son and Gods sons.
4. The angel addresses Mary with a three-part greeting. The first part is Rejoice! (CC). On Palm
Sunday the disciples welcomed their Kings arrival into Jerusalem by rejoicing in fulfillment of Zech
9:9. Zeph 3:14 speaks of the daughter of Zion rejoicing that her Savior has come to her. Here Mary
is to rejoice that her King and Savior has come to her.
The second part favored woman (CC) or highly favored (NIV) refers to Mary being a recipient of
Gods grace. Mary does not deserve grace, but is a vessel that is filled up with grace. She is full of
grace only because she bears the One who is the author of grace.
As Eve contained in her womb all humanity that was doomed to sin, now Mary carries in her womb
the One who comes by Gods grace and who freely gives Gods grace to all who will accept it.
6. In Lk 1:31-33, Gabriel makes clear to Mary and other believers who the child is. Who is this child?
1:31.
1:32: .
1:33: .
7. In 2 Sam 7:16 God made a promise to David. What was it?
Here Jesus, the King, clearly fulfills this promise. In fact all of Gods OT promises are coming to
fulfillment in Christ.
8. In the center of the structure (see the structure in the detailed outline) is Marys question and the
angels answer. Gabriels instructions move from an explanation (1:35a), to a promise (1:35b), a sign
(1:36), and reassurance (1:37). What was Marys response (1:38a)?
9. Again the childs identity is made clear. According to 1:35 who is the child?
10. Through the power of the Holy Spirit Mary conceived. In what other part of Jesus life did the Holy
Spirit play an important role (see 3:21-22)?
Here the Holy Spirit descended on Mary and God becomes incarnate in her. Marys reception of
Jesus flesh and blood may remind one of Holy Communion where each communicant receives the
body and blood of Christ. Looking at it in this way, the annunciation may be seen as the first glimpse
of the pattern of incorporation into the church: teaching, Baptism, and Lords Supper. Mary prefigures
this as she receives instruction from the angel (1:31b-33), the Holy Spirit comes upon her (1:35a),
and she receives the flesh of Christ (1:35b).
Mary responds in quiet faith. Marys response is greater than Zechariahs and so is another example
of the step-parallelism that Luke uses to show that Jesus is greater than John. Mary is a model of
humble hearing and trusting of the Word of God
This jostling foreshadowed the relationship the two would have in life. Here too, the relationship that
John and Jesus would have is foreshadowed in their encounter before their birth. John encounters
the Messiah and leaps for joy. John later considers himself nothing in relation to Jesus.
2. Note that in the scriptures the word for baby or infant is used both for a baby in the womb (1:41) and
a baby already born (2:16). A baby in the womb is exactly that, a baby, and should be treated as such.
3. The presence of God (in Jesus) always produces a response. What was Johns response? How did
Elizabeth respond?
4. Blessedness is a condition for which God alone is responsible. Blessedness is a result of divine
grace. According to 1:42-43 how was Mary blessed? And how is it similar for the church?
D. .
Which of these names was applied to Jesus in the annunciation (1:31-35)?
By using this name, Mary acknowledges that the child in her womb is the divine presence through
whom Gods final mighty act of salvation will be accomplished.
2. In 1:48 Mary says that all generation will call me blessed. A woman in 11:27 does exactly that as she
says, Blessed is the mother that gave you birth and nursed you. But what was Jesus response to
the woman (11:28)?
Jesus response shifts the focus from Mary to those who hear the Word of the One Mary bore. Then
immediately following this in Luke 11, Jesus says, This generation is an evil generation (11:29).
Why? Because this generation has rejected the Word of God, who is the fruit of Marys womb. This
generation seeks a sign but the sign of Jonah is the only sign given. This sign is the sign of
repentance. This generation must acknowledge and hear the Word and repent. But this generation
will not repent and therefore will not call Mary blessed.
4. Look at frame A/A (1:50; 1:54b). What has God shown in his mighty acts?
Look at frame B/B (1:51; 1:54a). This frame speaks of how God showed mercy. What great OT event
does 1:51 refer to in which God showed mercy to Israel and showed his power by overturning the
proud (the Great Reversal)?
In 1:54a, Mary summarizes Gods continued gracious actions as he has repeatedly comes to the aid
of his servant Israel.
Could Gods act of conceiving his Son in the virgins womb be similar to 1:51 and be a part of 1:54a?
If so, how?
5. How does God show his mercy? See C/C (1:52; 1:53).
Within 1:52-53 there is a small chiasm. See if you can figure it out. Parts a/a are similar and b/b are
similar.
b
b
Which of these is Mary like? How has God reversed her situation?
Jesus entire ministry of table fellowship with tax collectors and sinners shows the Great Reversal.
He comes to those who expect it least and gives them salvation.
Jesus entire ministry of table fellowship with tax collectors and sinners shows the Great Reversal.
He comes to those who expect it least and gives them salvation.
7. Marys song ends with Abraham, the patriarch, who received the promise of a seed. The promised
seed now rests in Marys womb, the fulfillment of the covenant God promised.
8. Abraham is mentioned often in Luke-Acts. Gods promise to Abraham is fulfilled in Jesus. Luke draws
a parallel between Abraham and Mary.
A. Like Abraham (Ge 18:3), Mary found favor with God (Lk 1:30).
B. Like Abraham (Ge 12:3; 18:18; 22:18), she is a source of blessing for, and is blessed by, all
nations (Lk 1:42,48).
C. Like Abraham (Ge 15:6), she is praised for her faith in the promise that, by a miracle, she would
have a son (Lk 1:45).
D. Just as Abraham, one man, had received the promises at the beginning on behalf of the entire
nation, so one woman, Mary, received the fulfillment of those promises on behalf of the nation at the
end of time.
A. Who is present?
B. What happens?
D. Look back at #5 of the unit on the Magnificant concerning the word mercy. Here in 1:58, it
says God showed great mercy Elizabeth. Given what we have discussed previously concerning
mercy, how does God show mercy to Elizabeth? (also see 1:7).
E. In the CC, the translation begins, Now for Elizabeth the time was fulfilled for her to give birth.
Notice again the word fulfilled. What the angel promised has now come true.
2. The birth of John is quickly mentioned and the story moves on to the day on which John is
circumcised and given his name. On what day did the circumcision take place?
Why did they circumcise John on the eighth day? See Ge. 17:10-12.
Why did God choose the eighth day? God had created the world in seven days. And since he created
the world in an orderly fashion, time was measured in days and weeks. But the seven day week that
was at the beginning very good, became a time filled with pain, suffering and death. God had made
a promise to send a Seed who would reverse the affects of sin. God covenanted with Abraham,
promising that the Seed would be one of his descendants that would bless all nations. Through the
Seed a new day would dawn, a day which would never end, a day which would return creation back
to the very good state that existed in the Garden in the beginning. This new, everlasting day is the
eighth day, an eschatological day, a day that Christians look forward to when they will be in Gods
presence and live in joy forever. This is called the eighth day theology of early Christians who
worshipped on Sunday, the eighth day.
How does Luke end this pericope? What does this mean?
The ascribing to God human features is called anthropomorphism. This is very common in the OT. It
stands for the active presence of the power of God.
5. There is an advantage in structuring the pericope in this way. The first part of each section (A, A1, A2)
is devoted to Johns parents, i.e., Elizabeth giving birth (A), Elizabeth telling relatives he will be
named John (A1) and Zechariah speaking (A2).
The second part of each section (B, B1, B2) concerns the neighbors and relatives: They rejoice with
Elizabeth over Gods mercy (B); they question the name of John (B1); and they are struck with fear
when Zechariah speaks and the word of it spreads (B2). Their response changes from joy, to
amazement, to fear.
The first two parts lead to the third part (C, C1, C2) in each section. In the third part, Luke gives the
theological significance of the events for salvation history: the eighth day theology of circumcision (C),
the name of John (Yahweh is gracious) (C1), and the hand of the Lord was with John (C2).
6. Who gave John to Zechariah and Elizabeth?
.
Who gave the child the name John?
.
Who would be with John in his ministry of preparation for the Christ?
.
8. Read Col 2:11-12. What might the hand of the Lord infer about Johns circumcision?
2. Looking at the structure of this pericope, it is evident that central to this hymn is Gods remembrance
of his holy covenant with Abraham. If your bible has a cross-reference system or a concordance, look
up the word remember or remembered in the OT and find out what happens when God
remembers someone or something.
3. In Ex 2:24 what did Gods remembering of his covenant with Abraham lead to? Do you see a
connection between this and Lk 1:68-71, 74-75?
4. Lets explore further this connection between the covenants God made with Abraham and Moses by
reading Ge 17:1-8; Ex. 6:2-9, and Ex 12:48-49. Give a brief explanation of how the two covenants
relate to each other. (Also notice how the fact that God remembered his covenant fits in.)
Ge 15: .
Ex 12: .
Ex 24: .
6. 1:68-71 tells about what God has done for Israel in relation to his covenants. 1:72-75 uses several
infinitives (to ) to tell why God took the actions he did. What were his reasons?
7. We stay on the subject of covenants, but Isaiah adds a twist. In the suffering servant songs (42; 49;
50; 52-53) the Servant is twice promised to be a covenant for the people (Is 42:6; 49:8). And
Jeremiah talks about a new covenant (Jer 31:-31-34). In this new covenant, God promises to
remember their sins no more.
Lets quickly review. The Benedictus centers in the covenant with Abraham and is filled with words of
the Sinai covenant. We see the relationship between the two as God uses one (Passover/exodus) to
keep the other. The remembrance of his covenant has caused God to show mercy and to rescue.
Both involve sacrifices and blood. A new covenant is introduced in which the Suffering Servant will be
a covenant and this covenant is for the forgiveness of sins.
8. Whats the point of this lengthy look into the covenants? The OT ultimately looks forward to the NT
and Jesus Christ. The covenants are no exception. All of the OT covenants find complete fulfillment in
the new covenant in Jesus Christ. Jesus is the Suffering Servant who becomes a covenant by
sacrificing himself and shedding his blood. He willingly does all this for the forgiveness of our sins. He
keeps his covenant of mercy to rescue his chosen people. The new covenant in Jesus Christ
subsumes and supercedes all the OT covenants. Each of the OT covenants reveal and give us a
better understanding the new covenant, which was instituted at the Last Supper.
In the Benedictus, Zechariah prophesies that John will speak for the Most High preparing the way for
Jesus, the New Covenant, giving knowledge of the Gods salvation, forgiveness of sins and mercy.
John will testify to the Light that is coming in the dawn to shine on sinful mankind and dispel the
darkness that surrounds them. John will connect the old to the new. He will preach to Gods people
What is the way that Jesus will travel in order to bring peace to the world? (See the diagram in the
Introduction to Luke.)
2:6
2:13
2:15
2. Why do you suppose that Luke included information about the Roman census?
(2:4)
(Scene 2 2:8-15)
3. In 2:11, the angel says that today a Savior has been born. Luke also uses today in 4:21 and 23:43.
When Luke uses today what is he saying or announcing?
Jesus, who is God, became poor so that we might become rich (cf. 2 Cor 8:9). This is the ultimate
Great Reversal. This is the precise point of Lukes infancy narrative. God proclaims the Good News
through aged parents and an unknown virgin. He brings the Good News by becoming incarnate as a
poor child with strips of cloth as clothes and a manger as a bed.
5. The shepherds fearful response to the angels is similar to previous announcements in the infancy
narrative (1:11-12, 26, 29-30). What sets this one apart is the presence of Gods glory (2:9). What is
Gods glory?
Glory appears throughout the gospel at climatic points (2:14; 2:20; 2:32; 9:26, 31, 32; 19:38; 24:26).
6. Jesus is the Christ, the Anointed One. But, something to keep in mind is that hardly anyone
recognizes Jesus as the Christ until after his resurrection (24:26, 46).
7. Luke structures many of his pericopes to help the hearer. Luke also structures his whole gospel. Luke
provides here one of many frames for his gospel. With what does Luke frame his gospel in 2:12 and
23:53; 24:12? Also, what is the parallel between 2:14 and 19:38?
8. Christs humble birth preceded the praise of the angels. This is the order of Gods kingdom: the Christ
must suffer and only then enter into his glory (24:26). This is the way of Christ and the way of each
Christian.
9. The Good News is intended for all people (2:10-11). But unfortunately some will reject the Christ
(2:34-35), and so peace will not come to all, only to those who receive the childs birth in faith. These
are the men of his favor (CC), those on whom Gods favor rests. Mary has received it in faith, the
shepherds have received it in faith, and soon Luke will give another example of those who receive
Gods favor and are granted peace. Simeon is ready to depart in peace as he recognizes that the
child brings heavenly glory to Gods people Israel (2:32).
(Scene 3 2:16-20)
10. The angels have made known (CC) the Good News to the shepherds. To make known (2:17 CC,
spread the word NIV) is an important Lukan word referring to revelation by grace received in faith
(see also 2:26 had been revealed). How do the shepherds respond to the angels announcement
(2:15b-20)?
12. How did the shepherds react to what they had seen and heard?
Linking together Jesus blood shed in circumcision with the meaning of his name, we see Jesus
destiny revealed. It is one of bloody atonement. Through his shed blood, Jesus will save people from
their sins.
3. What did the Law of Moses require after a woman gave birth to a son (Lev. 12)? Did Mary follow
Gods Law?
Jesus would indeed keep the Law of Moses perfectly throughout his entire life, something no other
human being could do. He was completely righteous before God. Jesus then made a swap and
exchanged places with human kind. He gave us his perfect righteousness and we gave him all of our
Over what did Gods visible glory come to dwell as he led them in the desert (Ex. 40:34-38; cf.
also 25:22; 33:7-23)?
Many years later where did God take up residence (1 Kings 8)?
At the time Israel was taken into exile, where did Ezekiel see Gods glory (Eze. 1)?
E The Israelites were allowed to return from exile and rebuild the temple. Read Ezra 6:13-18. Is
there any mention of Gods glory in the rebuilt temple?
What did God promise in Haggai 2:1-9 (esp. vv. 7, 9) and Zechariah 8-9 (esp. 8:3, 22-23)?
G Look at Mal. 3:1. If John the Baptist is Gods messenger who prepares the way before him, then
who is the one whom they are seeking and desiring? And where will they find him?
So what is the point of all this? Jesus is the new temple. And so the glory of the Lord once again
dwells in his temple and will remain there forever. Gods OT promises (Mal. 3:1) come to fulfillment
here as Jesus comes to his temple. Simeon and Anna are OT saints who seek and desire the Lord in
his temple. And they find him there as promised.
5. The Holy Spirit was with Mary (1:35), Elizabeth (1:41) and Zechariah (1:67). What did the Holy Spirit
reveal to them concerning Jesus? (See 1:35-80)
The Holy Spirit was with Simeon too (2:25). Given the Holy Spirits revelation above, what might we
expect will happen to Simeon?
6. What were Simeon, Anna and Joseph of Arimathea waiting for? (See 1:25, 38; and 23:51) And what
does this tell us about them?
This passage is framed by Mary and Joseph keeping the Torah (Law) of Moses (2:22; 2:39). What
does this say to us?
7. One of Lukes favorite metaphors is opened or closed eyes. For Luke, those who have opened eyes
are those who understand the Spirits revelation concerning Jesus and those who have closed eyes
do not understand. Are Simeons eyes opened or closed? What words of his song (the Nunc Dimittus)
show if he does or does not understand?
Some other passages where Luke uses this metaphor are: 4:20, hometown eyes were fixed on him
but they did not understand; 6:39-42, the blind cannot lead. Jesus disciples are blind for most of the
gospel. If they are going to lead others to see that Gods kingdom is present in Jesus, they must be
enabled to see. At Emmaus, Jesus teaches them by using the scriptures the truth of his suffering,
death, and resurrection. And finally, at Emmaus, eyes are opened to who Jesus really was (24:31).
(Other references to this metaphor are: 10:23; 11:34; 18:35-43; 19:42; and Acts 28:26-27.)
8. The second part of Simeons words are a prophecy of the childs destiny (2:33-35). Because of the
nature of Jesus, his ministry and his kingdom (the opposite of what was expected, servanthood
instead of power), he would cause some to fall and some to rise; he would cause division. He is in
fact a stumbling block on which one is either dashed to pieces or crushed (20:18).
9. According to Simeon, Jesus is also destined to be a sign that will be spoken against. The first sign in
Luke was a baby wrapped in strips of cloth lying in a manger. The second sign in Luke is that Jesus
will be spoken against. In fact, Simeon speaks of Jesus rejection and death. The religious leaders did
speak against Jesus. They shouted for his crucifixion and finally prevailed. Later Jesus explained to
the Emmaus disciples that he had to suffer and die because thats what the OT Scriptures said.
10. Consider the sentence: And a sword will pierce your own soul too (1:35). There are several possible
interpretations. Most people would think of the crucifixion when Jesus side was pierced. Some
believe that Mary misunderstood Jesus destiny, like the disciples. A third possibility corresponds to
Lukes earlier portrayal of Mary as the personification of Israel (see 1:26-38, #3). In this view, the
sword is seen as Gods revelation in Jesus words and deeds in his ministry. The CC translates this
part of the passage as follows: This child is destinedfor a sign spoken against, and of you yourself,
12. Luke summarized Jesus life from day 40 to age 12 with one simple statement: And the child grew
and became strong; he was filled with wisdom and the grace of God was upon him. This wisdom and
grace will manifested in the next story and throughout Jesus life and ministry.
2. Some words that Luke uses have specific meanings. When they are read or heard, they trigger
certain thoughts. In 2:41, instead of went to Jerusalem, the CC translates as journeyed to
Jerusalem. When the word journey is heard, it brings to mind Jesus journey from Galilee to
Jerusalem (9:51-19:28) and it also relates to the word way. There was a specific way in which
Jesus had to accomplish salvation. It was the way of rejection, suffering, and death. The climatic
place of Jesus rejection and suffering and the place of his death was Jerusalem. Here they journey to
Jerusalem for the Passover. When one thinks of the Passover, one thinks of the sacrificial lamb. So
with the words journeyed, Jerusalem, and Passover, in this first sentence of the passage,
thoughts of Jesus suffering and death come to mind.
3. Not only does this passage have us look forward to Jesus death, but it also anticipates his
resurrection. How does this passage look forward to Jesus resurrection? To know this one must
again understand how Luke uses certain words. Look at 15:32. What does Luke mean by the words
lost and found?
Once this is understood, a number of details remind us of the empty tomb story in Lk 24:1-8.
A. What time reference is used in both 2:46 and 24:7?
What did the women do when the angels told them that Jesus had to be crucified and be raised
on the third day (24:8)?
Who would have ever thought that this story of an annual pilgrimage to Jerusalem for the
Passover, with a son who stayed behind at the temple, with parents who were seeking to find the
son who had been lost and with the parents finally finding him on the third day would anticipate
the resurrection of the Lord?
4. When Mary questions Jesus by asking, Son, why have you treated us like this? Your father and I
have been anxiously searching for you, who is Mary referring to when she says father?
When Jesus answers, Didnt you know I had to be in my Fathers house?, who is Jesus referring to
when he says Father? What was Jesus really saying?
Other places in Luke where Jesus is affirmed as the Son of God are: the words of the angel (1:35);
the Fathers words at Jesus baptism (3:22); the genealogy (3:23-38); his temptation (4:3, 9); and an
exorcism (4:41).
5. In Jesus answer there is another trigger word. It is had to be (NIV) or necessary (CC). When Luke
uses this word, he is normally speaking of Jesus death; several times in Luke it is said or pointed out
that Jesus had to die. So Jesus first words, which happen to be at the Passover in Jerusalem,
speak of his person, the Son of God, and his work, the necessity of his being in Jerusalem, where he
will return as the Passover Lamb.
6. Uniquely, Luke develops the motif of Jerusalem as the place of Jesus destiny. Only Luke records that
Jesus exodus would be brought to fulfillment at Jerusalem (9:31). Only Luke, at the end of Jesus
Galilean ministry, says that Jesus resolutely set out for Jerusalem (9:51). Lukes description of
Jesus journey to Jerusalem is filled with notices that Jerusalem was the place of his destiny (e.g.,
13:22; 17:11). Jerusalem is the place where many prophets who spoke for God died (13:31-35). As
Jesus finally arrives at Jerusalem, he weeps over her (19:41-44). The two books Luke wrote (Luke
and Acts) hinge on Jerusalem, the pivot point of salvation history (Acts 1:8). Lukes infancy narrative
begins and ends in Jerusalem in the temple. In fact, Lukes entire gospel begins and ends in
Jerusalem in the temple. In the OT God was with his people in a special way in the Jerusalem temple.
By framing his infancy narrative and entire gospel with the Jerusalem temple, Luke says what
Matthew says, but in a different way: Jesus is God and he is with his people; he is Immanuel God
with us.
So, Jesus first words recorded in Luke, which are his answer to Marys question, and which have
passion overtones, are misunderstood (2:50). This misunderstanding is a theme for Jesus entire life.
This same pattern is seen when (9:22, 44-45; 18:31-34)?
2. The main clause of the first sentence (3:1-2) is The word of God came to John. A similar phrase is
used in Jer 1:2, 4, 11; 13:3; Is 38:4; Hos 1:1; Joel 1:1. Given the similar use of the phrases, what
would that make John?
When this is done in Luke, it is a declaration that a new era of salvation is present and active.
Baptism is mentioned here. There are 3 kinds of baptisms mentioned in Luke: Johns baptism (3:3, 7,
12, 16, 7:29-30; 20:4) the baptism of Jesus by John (3:21), and Jesus bloody baptism on the cross
(12:50). Acts will refer to Christian Baptism, which embraces all 3 Lukan baptisms.
Why does this need to be done? So Jesus, who is Gods salvation, can come to people without
anything blocking his way. One cannot have salvation without repentance.
8. In 3:8, what does John mean by, Produce fruit in keeping with repentance.?
9. Looking at 7:29-30 where Jesus speaks about John, what fruit would John look for to see if those
who came to him were really repentant?
So John was calling the crowd children of Satan. Satan was under Gods wrath and, therefore, so
were the people. But they were descendants of Abraham. Didnt that count for anything? Why or why
not?
11. For John so say, I tell you that out of these stones God can raise up children for Abraham, (3:8) was
a great insult for the Jews. For the Jews, the Gentiles were stones, weeds, brambles, thorn bushes,
13. The people ask, What then shall we do? (3:10). John gives them some examples of how repentance
expresses itself in 3:11-14. Notice how each instruction has to do with attachment to things of this
world.
14. The atmosphere of Messianic expectation that we noted earlier with Simeon and Anna is also evident
here. For in 3:15, the people were wondering if John might be the Christ.
15. How did John describe himself in comparison with the Christ (3:16)?
The mention of a sandal might remind one of Ruth 4 where Boaz redeems Ruth. Elimelech is the
closest relative to Naomis husband, but he is not willing to buy her back. Boaz was next in line and
he did buy her back. When Elimelech passed his sandal to Boaz, he was saying publicly that he had
renounced his property rights and was passing them to Boaz. So when John says he is not worthy to
untie Jesus sandal, he is saying that Jesus is the redeemer and that he is not worthy of buying back
humanity.
16. John continues in 3:16 to say that, He will baptize with the Holy Spirit and with fire. When does
Jesus baptize with the Spirit and fire? There is no record in Luke of Jesus performing any baptisms
during his earthly ministry. Baptism, Spirit, and fire two of these 3 elements are found together
1) at Jesus baptism, 2) at 12:49-50, and 3) at Pentecost. 1) At Jesus baptism, Jesus is baptized and
the Holy Spirit descends upon him. 2) At12:49-50, fire and baptism are mentioned. The fire he
speaks of is Gods wrath, which rightfully would consume the world. But he, standing in humanitys
place, absorbs the fire of Gods wrath in his baptism on the cross. 3) On Pentecost in Acts 2, the
Holy Spirit comes and tongues of fire rest on the apostles.
Thus by Pentecost, Jesus had been baptized with the Holy Spirit (his baptism) and fire (his
crucifixion). The post-Pentecost baptizing by Jesus apostles incorporates people into Christ, into his
death and into his resurrection. Jesus baptism becomes our baptism, Jesus death becomes our
death, and Jesus life becomes our life. Those baptized into Christ are baptized with the Spirit and fire
with which he was baptized. After Pentecost, Christian baptism is based on Jesus baptism and
crucifixion.
17. Johns exhortation and preaching of the Good News (3:18) was a call to repentance. Repentance
then led to the forgiveness of sins. In Acts on the day of Pentecost, Peter told the people that they
had crucified the Christ. The people were cut to the heart and asked what they should do. What was
Peters response (Acts 2:38)?
18. As Luke has paralleled the birth, circumcision, and naming of John and Jesus, so now he parallels
their baptisms and their violent rejections (3:19-20). This is called step-parallelism, with Jesus always
Christ
The Church
With water: I
Baptize you with
Water (Lk 3:16).
With the
Fathers wrath;
death;
destructive
fire.
With water.
The Holy
Spirit
descends upon
him. The
Father proclaims him the
beloved Son.
With wrath;
death;
destructive
fire cast on
the earth (Lk
12:49).
Anticipating
Jesus crucifixion, substitutionary death,
resurrection,
and ascension.
Anticipating
Anticipating
Jesus crucifix- Jesus Sabbath
ion.
rest in the
tomb and his
resurrection.
Christ as Substitute
The beloved Son bears the Fathers wrath for the
salvation of humanity.
Christ as Baptizer in His Churchs Ministry
After his own baptism with the Holy Spirit and
(destructive) fire, Jesus now baptizes with the
Holy Spirit and (purifying) fire (Lk 3:16; Acts 2:3).
4. As Jesus prayed, heaven was opened. What event happened while Jesus was on the cross that has
a similar meaning (23:45; see also Heb (9:3, 8; 10:19-22)?
5. At Pentecost (Acts 2:1-4), the Holy Spirit came upon the apostles. In a way then, this is Jesus
Pentecost, as the Holy Spirit descends upon him. If you have a Bible dictionary or a study Bible, see if
you can find out what the words Messiah and Christ mean.
When one was anointed, one was selected by the Lord to accomplish a task for him. In the OT oil was
poured over a persons head, as they were anointed for the Lord. Oil symbolized the Holy Spirit,
empowering them for work in the service of God. Here, Jesus is anointed with the Holy Spirit. Both Lk
What other OT event does the dove remind you of (see Gen 8:8)? And how might it relate to creation?
So, here at Jesus baptism, Jesus begins the work of creating a new creation, a creation in which sin
will be drowned out, and once again it will be very good (Gen 1:31).
7. According to the Fathers voice from heaven who is Jesus?
This is the high point of the pericope. It is a reference to Ps 2:7, a Messianic Psalm. But beloved
may also refer to Gen 22:2, 12, 16, where Isaac is called the beloved son (CC) (your only son,
NIV). What does God ask Abraham to do with Isaac?
This gives sacrificial overtones to Jesus baptism. Here Jesus begins his substitutionary atonement by
condescending to take his place among sinners, submitting to a baptism of repentance. Enhancing
the sacrificial flavor even more is the similarity to Is 42:1, the first verse of the first Suffering Servant
Song, which prepares for the fourth Suffering Servant Song, Is 52:13-53:12. Besides Jesus being the
Servant and Gods chosen one in whom [he] delights, there is also the reference to the Father
placing the Spirit on him.
8. The Father says he is well pleased with the Son. What else pleases God?
10:21 .
12:32 .
9. One cannot fully understand the Gospel without first understanding Jesus baptism. In his baptism,
Jesus took humanitys place under Gods wrath. John predicted that Jesus would baptize with the
Holy Spirit and fire. The first step in the fulfillment of that prediction is attained at Jesus baptism, as
the Spirit descended upon him. As the substitute for humankind, Jesus felt the full fire of Gods wrath
on the cross. Jesus ministry is framed by two baptisms: his baptism in water and Spirit begins his
journey to his bloody baptism of fire on the cross (12:49-50). The presence of the Trinity at Jesus
baptism affirms that Jesus is the Son of God and that he is the one chosen to accomplish the
messianic task of substitutionary atonement on the cross.
10. Christian Baptism is into Christ and continues the pattern of Christs baptism with water, with the
Spirit, and with fire (baptism on the cross). Thus Christian Baptism is connected to the total
redemptive action that Jesus baptism set in motion. Christian baptism, like Jesus baptism, is
Some believed once that the genealogy in Luke was the genealogy of Mary. But the text itself
suggests it is Josephs (3:23). And today, it is generally dismissed by most commentators. The best
suggestion is that Matthew gives the legal line of descent from David, while Luke names the actual
ancestors of Josephs branch of the family.
2. One might wonder why Luke places the genealogy at this point in his gospel. Why didnt he put in the
front like Matthew or right before or right after Jesus birth? One reason for placing Jesus genealogy
right after the baptism of Jesus is that he meant to connect the two. He might be trying to suggest that
Baptism into Christ will be the new birth into the new family of God (cf. Lk 8:19-21).
3. Another possibility as to why the genealogy was placed here is in the frame of the passage. What
name ends the frame?
He is making the same point as he has already done several times: at the annunciation in 1:31-35
Gabriel proclaims Jesus to be the Son of the Most High and the Son of God; at Jesus visit to the
temple when he was twelve years old (2:49) Jesus said he must be about his Fathers business; and
the Father himself names Jesus as his Son in Jesus baptism (3:22). Looking ahead to the next
passage (the temptation of Jesus, Lk 4:1-13), why might Jesus Sonship be stressed here? (Hint: look
at what Satan says.)
4. There is one more possibility. Look back at Ex. 6:14-25. What is this passage? And note where the
passage is within the book of Exodus. Who might Luke be saying that Jesus is?
5. The early hearer of Luke is probably aware of the importance of genealogical information in the
Jewish culture. It was to give assurance to the Jews that the Savior would come from their people.
The first book of the Bible, the book of Genesis, is structured around genealogies. The first book in
the NT, Matthew, begins with a genealogy. Right away it becomes clear as to who Matthew is trying to
tie Jesus to. Who is it?
The genealogy in Matthew is broken into 3 groups of 14 names each. What names are at the head of
each of the 3 groups? What might Matthews purpose be?
One reason Lukes genealogy is different is because he is writing to a different group of people. He
writes mainly for Gentiles. Why might Luke go all the way back to Adam instead of Abraham like
Matthew?
6. When a person looks at a genealogy, what two things would he look at first?
So the first person and the last person in a genealogy are generally most important. Thats why we
have concentrated on the beginning and ending names. As we have already said, the last name is
God and Jesus is the Son of God. The last human being in the genealogy is Adam. Jesus is a son of
Adam. He is a human being just like the rest of us. But he is different in one very important way. What
happened when Adam was tempted? What happened when Israel was tempted in the wilderness?
What happens many time when we are tempted?
So Jesus, the one who took his place as the substitute for all of humankind beginning in his baptism,
is the new obedient Adam (the 2nd Adam) and the new obedient Israel. He does what they and we
cannot. He is the Son of God, come to earth as the son of Adam, to take the place of all the sons of
Adam, to free all from the power of sin.
He has already been shown to be a significant ancestor in the infancy narrative (Lk 1:27, 32, 69; 2:4,
11).He is referred to again towards the end of the gospel (18:38-39; 20:41, 42, 44). What did the
angel says would happen to Jesus in Lk 1:32-33?
David is also a part of the genealogy in Luke. Jesus is a son of David (3:31) and David is Jesus
father (1:32). So Jesus will soon take the throne of his father David and begin his eternal reign.
8. There is one name in the genealogy that is different from all the rest (excluding Jesus and God). Who
is he and why is he different?
9. In the structured detail you may have noticed that the names are divided into 11 groups of 7 names.
Seven is known in the Bible as the number of completeness. Each group of 7 generations may be
said to be a complete epoch (or week, 7 days). And so there are 11 epochs (or weeks). Jesus
appears at the end of the last epoch (or week) and begins the 12th epoch (or week), the messianic
epoch (or week). When Jesus gives birth to the church through his Spirit at Pentecost, the 12th
messianic epoch (or week) begins. And in the 12th epoch there is only one generation of Jesus, for
he will give birth to children through Baptism and faith. One is no longer attached to the covenant
community of Israel by genealogy. Membership in the new Israel comes through the birth by water,
Word, and Spirit by Baptism into Jesus, the end of Israels genealogy. But Jesus is not only a part of
Israels genealogy, he is a part of everyones genealogy, as he goes back to Adam, as does everyone
else. He embraces and stands as the substitute for all of humanity. As our substitute, he is led by the
Spirit into the wilderness to be tempted by the devil.
These references strengthen the linkage between Jesus and Moses and Israel. And they also help us
to recall the messianic prophecy from Deut. 18:15 that a new prophet like Moses will be raised up.
3. There is also another parallel to an OT story. Lukes genealogy, which just precedes the temptation,
links Jesus to Adam. What event involving Adam parallels this event with Jesus?
So there is an Adam typology (cf. also Rom 5:12-21) and a Genesis background to this story, in
addition to the parallels with Exodus and Deuteronomy.
4. Look at the first temptation in 4:3-4 where the devil tempts Jesus to turn a stone into bread. We were
created to be sons and daughters of God. What does this mean? Men and woman are not physical
beings alone. The physical side of us should not dominate our whole being. If it does, we will be
physically alive and spiritually dead. To be spiritually alive, one must hear, believe, and live by the
Word of God. Adam did not heed Gods Word nor did Israel, they lacked faith. But Jesus did not
succumb to temptation; he lived by the Word of God. In fact, what do we know about Jesus from John
1:1-18 and John 6:25-59?
Thus, the first temptation aims to seduce Jesus into being content to repeat the miracle of manna in
the wilderness and so to save himself. But Jesus wishes to give of himself, not save himself. He gives
himself, as the bread of life, that people may have life forever. Jesus, as the Son of God and Messiah,
God has the ultimate authority and splendor. But what has he graciously done (Ge 2:4-20)?
How did the devil tempt Gods children, Adam and Eve (Ge 3:5)?
Did Adam and Eve gain the authority and glory they expected (Ge 3:8-24)?
Adam and Eve trusted the word of the devil over the word of God. Adam and Eve worshipped the
devil in order to gain authority and splendor for themselves. The devil offered Jesus the same thing.
But Jesus did not yield to the devil. Jesus proclaimed Gods Word back to the devil. It can only be true
worship if you worship the Lord God (Yahweh Elohim). Jesus knew his glory would come through his
suffering and death. What a thought, glory comes through service. True worship in this new era of
salvation centers on Jesus service, Divine service. This true worship is not conditional. It is not
Worship me, then I will give. It is just the opposite. God gives freely by his grace and is then
worshipped.
6. Note that all of Jesus quotes are from Deuteronomy. Deuteronomy 6-9 sets forth the basis for Israels
true worship, in contrast to the pagan worship of the Canaanites she will dismiss. True worship is
based on the one, true God and his grace. Israels worship is based on Gods redemption of her (Deut
6:10-12, 20-25; 8:1-18) (Divine service), which in turn stems from his election and love (Deut 7:7-9).
The subsequent history of Israel displays her repeated failures to maintain proper worship, and so
Israel lost her God-given glory and authority, as prophesied in Deut. 8:10-20. However, where Israel
proved faithless, Jesus proves faithful.
7. Where does the devil take Jesus for his third temptation (4:9)?
This is the place Jesus will journey to. This place will be Jesus final destination. What temptations did
Jesus face while in the Garden of Gethsemane (22:39-53)?
There is one way laid out for Jesus to go. It is the way of the cross, the way in which he will be
inflicted with the Fathers wrath. As man, Son of God, Messiah, Jesus is obedient in all his ways, even
to the point of death. Jesus brings the temptations to an end with a simple proclamation from
Scripture: It has been said: You will not tempt the Lord your God (4:13).
8. In these temptations the devil saw that his chance for victory lie in tempting Jesus to bypass the cross
and reach for glory now. Each temptation attempts this: fill your belly now, if you are the Son of God;
worship me, and the kingdoms of the earth will be yours now; throw yourself down from the temple,
and all will see now that you are the Son of God because God will rescue you. Had Jesus given in to
any of these temptations, he would have reversed the order of the kingdom, placing glory before
suffering. The entire rhythm of his life was just the opposite, to show that suffering must precede
glory. And we must do the same. He has set the pattern and we must follow.