Bible Study Thread: Luke

[Jaebius]

Thoughts on Luke 1:34-38...

Mary had received news, such as she could hardly be expected to grasp, that she, the poor maiden, should be the Messiah's mother; for Gabriel's words permitted no other interpretation.

She feels constrained to ask for an explanation. She knew only of nature's course by which children are born, and which presupposes two parents. She knew herself to be a virgin.

Gabriel accepts the question, and, in answering, rises to a chant. God would here make an exception, God would set aside nature's course.

The Spirit would here exert an influence which would produce a child out of the virgin only. She would overshadow her, and so the child which would be born would be called holy, God's Son.

Gabriel tells Mary that her relative, Elisabeth, who'd been barren, had been relieved of her reproach by God, this being the sixth month since God had remembered her to give her a son.

For with God there's nothing impossible; every promise which he's made he'll carry into execution at his time.

Upon this word she might rely without doubt. Mary accepted the message. She believed. She put herself into God's service, as God's servant. God's work might be carried out in her.

Hers was expectation. She was ready to be God-man's mother, just as Gabriel had said. Her son, born of a woman, yet without sex, by which he'd have been conceived in shame, is God's Son.

 

[Jaebius]

Thoughts on Luke 1:46-50...

Elisabeth's salutation had filled Mary with joy, with faith, it stimulated her to a song which breathes faith's spirit, giving glory to God.

☆ So familiar was Mary with the OT writings that her hymn's cast in the OT poets' words. ☆

The psalms that had been sung in the Messiah's honor served to give her the phrases for her NT hymn. Mary exalts God and she rejoices. She didn't deem herself without shame. She knew that Jesus would have to earn her salvation as well as that of others. For God has looked down, in mercy, upon God's servant's station. God's purpose was to change this maiden's condition.

Because of God's act shown to her, generations would declare her happy. They'd praise God that God had revealed God's grace upon this maid, to make her God's Son's mother.

For to me God has done things; and holy's his name. His power's unlimited to do his will. God's mercy's new from age to age upon them that fear him.

God delights in his elect's salvation, because his name's mercy and his nature's love.

 

[unsafe]

Did Mary leave before the birth of John -----that is up for grabs ----it will be a human interpretation for anyone to say she did or didn't ---as the scripture does not say either way ----and again God must of felt that that was not an important detail as He left it our ---it doesn't change the importance of either birth or the Spiritual message that God wanted known by the Supernatural conception of these 2 babies ------

It proves that God is Sovereign and His Will --Will be done -----



Regarding the Priesthood of Jesus ------Hebrews 7 is a good place to look ------

Hebrews 7
The Priestly Order of Melchizedek

unsafe says -----You people are trying to figure out who is who and how Jesus fits in here through genealogy----in actual fact Jesus came through the Priesthood under the order of Melchizedek.”


unsafe posted from Google

The Order & Priesthood of Melchizedek and The Tribe of Judah. ... Jesus did not serve as a priest on earth because he was not of the tribe of Levi but of Judah (Hebrews 7:14; 8:4). To be a Aaronic priestone had to trace their ancestry to Aaron, to be a Melchizedek priest was of a divine appointment.

 

[Redbaron]

It is said that Archbishop Temple, in the time of the Raj, advised his missionaries in India not to read the Magnificat in public; it might give thw Indian people ideas about revolution. Why? Sending the rich away hungry, filling the poor with good things... this is the stuff of revolution! God is going to turn the world upside down! This song is too often under-appreciated for its foundation-shaking themes.

 

[GordW]

One of the questions that always comes up when discussing the Annunciation is around consent. Could Mary have said no? And if you take it as a possibility, how many others might Gabriel have visited before finding a willing partner?

Given that it is entirely possible that the scandal around the birth of Jesus the human centered on MAry having the child "too soon" the question of consent is intriguing.

ANd then there is the Magnificat. One of the markers of Luke's Gospel is that it, to a larger degree than the other three (how much larger is a matter of interpretation), shows a high level of concern for what we now refer to as Social Justice. We see that coming through in the Magnificat, we will see it again in Chapter 4 when Jesus launches his ministry by reading Scripture in his home town synagogue. Many scholars have seen echoes of the song Hannah sings at the beginning of Samuel's story in the song that MAry (or possibly Elizabeth, some have suggested) sings (or speaks) here. The revolutionary nature of the Magnificat has even led to public readings of it being banned in some places and times. It sings of one who will turn the world upside down.

 

[paradox3]

Just reminded of a sermon I heard many years ago entitled, "Yo, Mary!"

It was a punchier title than "The Annunciation".

 

[paradox3]

One of the questions that always comes up when discussing the Annunciation is around consent. Could Mary have said no? And if you take it as a possibility, how many others might Gabriel have visited before finding a willing partner?

Mary seems to accept the news from Gabriel quite willingly. But as always when we consider power differentials, I wonder what it would have cost her to refuse.

Mary sets out "with haste" (v. 39) to the house of Zechariah and Elizabeth. This suggests she is excited about at least one of the pregnancies.

 

[Jaebius]

Thoughts on Luke 1:51-56...

Mary praises God's strength, which God has made manifest.

God has scattered into the winds those that were proud in their hearts' imagination. Those that rise up in dependence upon themselves will find themselves without a hold.

And God's impatient of those that look down with contempt upon others whose lives may be marred with shame that's stigmatized before people. God deposes the proud and elevates the meek.

God's rule over the world's absolute; when God comes forward in God's omnipotence's majesty, no one can withstand God.

The hungry God has filled with things, giving them more than they need.

Those who don't feel the need of God, God sends away in shame. They return into their houses without the assurance of satisfaction made before God by Jesus' redemption.

For God's help's worth more than the world's attempts to help. God remembers God's mercy, grace's covenant which God made with Abraham that in him the earth's nations should be blessed.

The Messiah was born from Abraham's descendants, and thus the world's people have joy in Abraham's son.

Thus Mary portrayed the condition which would obtain in Jesus' kingdom. God's grace would be revealed to the poor, upon those that have placed their hope in prophecy's Messiah.

These are the true Israel, who'll inherit the blessings which should come upon the world's people by Abraham's seed, Jesus.

Mary's hymn recalls passages in the Psalms and the songs of Hannah, Miriam and Deborah. God's grace's celebrated. The whole forms a doxology, an NT hymn to sing God's praises.

Mary remained with Elisabeth for three months, showing her kindness. After that time, she returned home.

 

[Jaebius]

Thoughts on Luke 1:57-63...

For Elisabeth the time was now fulfilled. A son was born. Now Elisabeth no longer hid herself. Those that were living near as well as the relatives at a distance heard the news.

☆ The text states that God had made his mercy upon Elisabeth; it was his favor that was here made evident. ☆

On the eighth day, the relatives came together, for this was circumcision's day according to God's command, at which time the name was given to the child.

Elisabeth didn't want the boy being named after his father. He'd told her of the angel, and she knew the name which God had chosen. This name, John, she now mentioned. To this they objected that the name wasn't found in her family. So they turned to Zacharias.

He then indicated that he wanted a tablet. And then he wrote, "His name's John." The matter was settled. God's command was carried out. The punishment for Zacharias' doubt was now taken away, and speech returned to him.

God has pity on his children when they've fallen, he helps them to conquer evil with good and doubt with faith.

The company wondered at this agreement of the parents in giving a name which was unusual in their family. It was their intimation that this child was exceptional.

 

[Jaebius]

Thoughts on Luke 1:64-66...

Two odd things connected with John's story: That the child was the son of parents past child-bearing age, and the giving of a name which hadn't been in use in Zacharias' family.

Here's added speech's recovery on the father's part. For a year the neighbors had known him to be mute, and now, the ban's removed from him, for which he gives praise.

Awe took hold upon the company and Judea. These events impressed people. They felt that God Godself must be concerned in this child's welfare.

The comment was, "What, then, will he come to?" And the people made a note to watch developments.

And Luke's comment justifies the people's questioning; For God was with him. This sentence summarizes John's childhood and looks forward to later events.

 

[paradox3]

Thoughts on Luke 1:57-63...

For Elisabeth the time was now fulfilled. A son was born. Now Elisabeth no longer hid herself. Those that were living near as well as the relatives at a distance heard the news.

☆ The text states that God had made his mercy upon Elisabeth; it was his favor that was here made evident. ☆

On the eighth day, the relatives came together, for this was circumcision's day according to God's command, at which time the name was given to the child.

Elisabeth didn't want the boy being named after his father. He'd told her of the angel, and she knew the name which God had chosen. This name, John, she now mentioned. To this they objected that the name wasn't found in her family. So they turned to Zacharias.

He then indicated that he wanted a tablet. And then he wrote, "His name's John." The matter was settled. God's command was carried out. The punishment for Zacharias' doubt was now taken away, and speech returned to him.

God has pity on his children when they've fallen, he helps them to conquer evil with good and doubt with faith.

The company wondered at this agreement of the parents in giving a name which was unusual in their family. It was their intimation that this child was exceptional.

Thoughts on Luke 1:64-66...

Two odd things connected with John's story: That the child was the son of parents past child-bearing age, and the giving of a name which hadn't been in use in Zacharias' family.

Here's added speech's recovery on the father's part. For a year the neighbors had known him to be mute, and now, the ban's removed from him, for which he gives praise.

Awe took hold upon the company and Judea. These events impressed people. They felt that God Godself must be concerned in this child's welfare.

The comment was, "What, then, will he come to?" And the people made a note to watch developments.

And Luke's comment justifies the people's questioning; For God was with him. This sentence summarizes John's childhood and looks forward to later events.

As the study leader, I request that you stop getting ahead of my daily summaries and reflections. Today's text was Luke 1: 26 - 56.

Tomorrow we will deal with the birth of John the Baptist and the song of Zechariah.

Your enthusiasm for Luke's gospel is much appreciated. But in the interest of keeping the discussion on track, I ask you to respect the study leader's sequencing.

 

[Jaebius]

As the study leader, I request that you stop getting ahead of my daily summaries and reflections. Today's text was Luke 1: 26 - 56.

Tomorrow we will deal with the birth of John the Baptist and the song of Zechariah.

Your enthusiasm for Luke's gospel is much appreciated. But in the interest of keeping the discussion on track, I ask you to respect the study leader's sequencing.

Okay, that does it. I'm so out of here. Goodbye Wondercafe2. 11 years of my life wasted. Musingyeong han eolgan-i muli. Neo modu mangchyeo beolyeo.

 

[paradox3]

Summary: Luke 1: 57 - 80

1. Elizabeth's baby is born and there is much rejoicing. On the eighth day he is circumcised. When asked if the child's name is to be Zechariah, Elizabeth declares he will be called John. Zechariah writes the name, John, on a tablet and immediately his speech is restored. The neighbours are fearful and these events are discussed widely. All who hear wonder, "What will this child become?"

2. Then Zechariah is filled with the Holy Spirit and speaks his prophecy. It begins, "Blessed be the Lord God of Israel . . . "

3. John grows and becomes strong in spirit. He is in the wilderness until the day he appears publicly in Israel.

 

[paradox3]

Reflection: Luke 1: 57 - 80

When Zechariah has his speech restored, the first words he utters are in praise of God.

The Song of Zechariah (Benedictus) is almost as familiar to me as the Magnificat. Again, this is thanks to the responsive reading in the hymnbook. VU 900

There is also a sung version. VU 901

In Matthew's and Mark's gospels, John appears from the wilderness with no prior explanation of his importance. By the time he appears again in Luke, we will already know he has been chosen by God for a unique mission.

 

[Redbaron]

True, in Matthew and Mark, John just seems to blow in from the wilderness. Here in Luke, John is actually born to respectable, highly-placed parents. I never thought of that before, wonder if it made any difference to Luke's original readers how they saw John.

 

[Redbaron]

Okay, that does it. I'm so out of here. Goodbye Wondercafe2. 11 years of my life wasted.

See you Monday, Jae.

Musingyeong han eolgan-i muli. Neo modu mangchyeo beolyeo.

Whatever this means, right back atcha.

 

[paradox3]

True, in Matthew and Mark, John just seems to blow in from the wilderness. Here in Luke, John is actually born to respectable, highly-placed parents. I never thought of that before, wonder if it made any difference to Luke's original readers how they saw John.

More credentialed here in Luke, isn't he? Interesting that Luke has him in the wilderness until the day he appears publicly in Israel. (v. 80)

John could obviously not look after himself in the wilderness as an infant or child. And there is no mention of Elizabeth or Zechariah going with him.

Is Luke writing metaphorically? Talking about some sort of spiritual wilderness John inhabits until it is time to fulfill his life's purpose?

 

[Waterfall]

It is my understanding that many biblical scholars believe the first 2 chapters of Lukes book were later additions and that Chapter 3.1 was the original starting point. That would discount the infancy narrative if true.

 

[Mendalla]

That would discount the infancy narrative if true.

Would it? It discounts as being part of the original narrative, but does it discount from being a part of the tradition? Perhaps it was added because someone saw it as important to the overall story. I wouldn't be so dismissive. This is a religious tradition, not a scientific discipline. Traditions and their stories evolve and change. In the end, what matters is whether it tells us something meaningful about the story of the faith.

 

[chansen]

Okay, that does it. I'm so out of here. Goodbye Wondercafe2. 11 years of my life wasted. Musingyeong han eolgan-i muli. Neo modu mangchyeo beolyeo.

The latest in a long line of final straws.