Blogging Thru the Gospels–Luke 1:1-4 (Part 2)

1.      • The consuming in the specifics.

“Shall drink neither wine nor strong drink” (Luke 1:15).

This had a lot to do with his greatness. Booze and greatness before God do not mix.

2.      • The capability in the specifics.

“He shall be filled with the Holy Ghost, even from his mother’s womb” (Luke 1:15).

John was given Divine enablement from the very beginning which was necessary for his ministry.

3.      • The conversions in the specifics.

“Many of the children of Israel shall he turn to the Lord their God” (Luke 1:16).

This is another aspect of his greatness. In contrast, many folk turn people against God and against holy living.

4.      • The comparison in the specifics.

“He shall go before him in the spirit and power of Elias [Elijah]” (Luke 1:17).

John the Baptist was like Elijah of the Old Testament. Like Elijah, he had a spartan, earnest, and bold spirit, and he was despised by the rulers of the day. Jezebel and Ahab were enemies of Elijah and Herod and Herodias were enemies of John the Baptist.

5.      • The changes in the specifics.

“Turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just” (Luke 1:17).

John’s ministry will affect some wonderful changes in the lives of many people.

6.      • The consequences in the specifics.

“To make ready a people prepared for the Lord” (Luke 1:17).

The great purpose of John’s ministry was to “Prepare ye the way of the Lord” (Isaiah 40:3; cp. Luke 3:4–6). John was the herald of Jesus Christ and prepared a people to receive the Lord.

 

6. The Skepticism About the Announcement (Luke 1:18–23)

The angel’s announcement was greeted with skepticism. Unbelief dominated the reception of the announcement.

A.     • The person with unbelief.

“Zacharias said unto the angel, Whereby shall I know this? for I am an old man, and my wife well stricken in years” (Luke 1:18).

Unbelief shows up in surprising places. Unbelief is not only caused by doubts of the great truths of the Word of God but also by discouragement, as was the case here.

B.     • The presumption of unbelief.

“Whereby shall I know this?” (Luke 1:18).

Zacharias’ skepticism is often mistakenly compared to Mary’s question to the same angel after he had announced the coming of Christ to her. But the two questions are as different as day and night. Zacharias’ question asked for evidence that it would happen. Mary’s “How shall this be” (Luke 1:34) asked for an explanation of how it would occur. Zacharias was accused of unbelief; Mary was said to believe (Luke 1:45). Unbelief often disguises itself to look like faith.

C.     • The perspective of unbelief.

“For I am an old man, and my wife well stricken in years” (Luke 1:18).

Zacharias in his unbelief focused on his dire circumstances rather than on the dynamic power of God. Like the ten spies Moses sent to spy out Canaan, Zacharias looked only at man instead of at God.

D.     • The proof for unbelief.

“The angel answering said unto him, I am Gabriel, that stand in the presence of God; and am sent to speak unto thee, and to show thee these glad tidings” (Luke 1:19).

Zacharias had proof for faith right before his eyes in the angel. Unbelief can be very blind to the obvious.

E.     • The penalty for unbelief.

“Thou shalt be dumb, and not able to speak … because thou believest not my words” (Luke 1:20).

First, the dumbness in the penalty. The penalty also included deafness (cp. Luke 1:62). Heaven does not think well of unbelief—you cannot please God with unbelief (Hebrews 11:6).

Second, the duration of the penalty.

“Until the day that these things shall be performed” (Luke 1:20).

No one wanted the birth of John the Baptist to come more than Zacharias, for that would end his chastening from God.

Third, the disabling in the penalty.

“Thou shalt be dumb, and not able to speak … when he came out, he could not speak unto them … he beckoned unto them, and remained speechless” (Luke 1:20,22).

The penalty for unbelief disabled Zacharias in his serving. He was unable to communicate to the people. Unbelief disables service. Zacharias departed for home still deaf and dumb (Luke 1:23).

 

7. The Secrecy After the Announcement (Luke 1:24,25)

“Elisabeth … hid herself five months” (Luke 1:24).

For five months Elizabeth stayed out of the public eye.

A.     The conception for the secrecy.

“Elisabeth conceived” (Luke 1:24).

The conception is what caused Elisabeth to keep herself out of the eye of the public.

B.     The cause for the secrecy.

“Hid herself five months” (Luke 1:24).

Why would Elisabeth hide herself five months? The answer is that she wanted to enjoy the lack of reproach (Luke 1:25) from the moment she was aware she was pregnant. She would not have been able to do that had she been in public. For the first few months, no one would have suspected her pregnancy, so her reproach would still have been present. But after five months, her pregnancy would be evident so she could come out in public. The stigma of barrenness was a very great burden in those days which explains Elisabeth’s actions.^[1]

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^[1]       John G. Butler, Analytical Bible Expositor: Luke (Clinton, IA: LBC Publications, 2008). 11-17.

Blogging thru the Gospels - Luke 1:1-4 - Part 1

John the Baptist was the herald, the forerunner, and the preparer for the earthly ministry of Jesus Christ. Luke appropriately begins his Gospel by an introduction of John the Baptist and how John the Baptist came on the earthly scene.

 

1. The Situation for the Announcement (Luke 1:5–7)

The situation for the announcement is summarized in two men who were extremely different in character and position.

The sovereign in the situation.

⁵ There was in the days of Herod, the king of Judea, a certain priest named Zacharias, of the division of Abijah. His wife was of the daughters of Aaron, and her name was Elizabeth. ⁶ And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless. ⁷ But they had no child, because Elizabeth was barren, and they were both well advanced in years.

Herod was an extremely cruel man and greatly oppressed truth and righteousness. Yet it was during his rule that John the Baptist and Jesus Christ were born. God delights to work in the darkest hours and circumstances. This should encourage the saints. It is not the condition of the circumstances that determines their prospects, but it is the power of God that determines their prospects.

The servant in the situation. “A certain priest named Zacharias” (Luke 1:5). Herod may have done well in politics, but he was not impressive to God. The man who was impressive to God was an obscure priest by the name of Zacharias.

 First, the calling of the servant. “Priest” (Luke 1:5). Zacharias was from the tribe of Levi and was one of thousands of priests of Judaism. Many of the priests of Israel were not good men, but Zacharias was. Just because most people have become corrupt does not mean that you have to be corrupt.

Second, the course of the servant. “Of the course of Abia” (Luke 1:5). This refers to the organization of the priests started in the time of David the king to accommodate the great number of priests by having a rotating schedule of duty in the Temple (duty based on the Tabernacle duties) so all priests would eventually have a time of duty in the Temple.

Third, the companion of the servant. “His wife was of the daughters of Aaron, and her name was Elisabeth” (Luke 1:5). Zacharias abided by the laws of Moses and married a girl of the tribe of Levi.

Fourth, the character of the servant. “They were both righteous before God, walking in all the commandments and ordinances of the Lord blameless” (Luke 1:6). This was a great couple. Both were righteous and it was not just a show before man but it was “before God.” The word “blameless” does not mean sinless perfection but indicates they were faithful. Their godliness was not just a Sabbath show but it was all the time.

Fifth, the childlessness of the servant. “They had no child, because that Elisabeth was barren, and they both were now well stricken in years” (Luke 1:7). This was their heavy trial. Barrenness was a real stigma in those days, and the fact that they were both old said this barrenness had no hope humanly of ending. This is another bleak aspect of the situation that shows God delights and is able to do great things in spite of difficult situations.

 

2. The Serving at the Announcement (Luke 1:8,9)

“It came pass, that while he executed the priest’s office before God in the order of his course … according to the custom … to burn incense” (Luke 1:8,9).

It was while Zacharias did his duty that he heard the good news that he would have a son. If you want special blessing from God, be faithful to your duty. The lazy and slothful are shut out of these blessings.

 

3. The Supplication Before the Announcement (Luke 1:10)

“The whole multitude of the people were praying without at the time of incense” (Luke 1:10).

When the priest took the incense inside the Temple, the people came near and prayed. It was while they were praying that heaven announced the coming of John the Baptist. The multitude praying at the Temple is certainly not characteristic of our churches today. Our church people prefer to play instead of pray.

 

4. The Seraphim With the Announcement (Luke 1:11,12)

¹¹ Then an angel of the Lord appeared to him, standing on the right side of the altar of incense. ¹² And when Zacharias saw him, he was troubled, and fear fell upon him.

The announcement of the coming of John the Baptist was made by an angel whose name was “Gabriel” (Luke 1:19).

A.     The appearing of the seraphim.

“There appeared unto him an angel of the Lord” (Luke 1:11).

This was a very special spiritual blessing and privilege.

First, the suddenness of the appearing.

“There appeared unto him an angel of the Lord” (Luke 1:11).

Suddenly right before Zacharias’ eyes appeared an angel. It would be a real surprise as such an appearance was not anticipated. God speaks to us at times when we are least expecting it. Therefore, we should always be in a state of devotion to God, so when He speaks we can listen intently.

Second, the site of the appearing.

“Standing on the right side of the altar of incense” (Luke 1:12).

The altar of incense stood right before the curtain through which one went into the Holy of Holies. The angel was in a very sacred location for this revelation.

B.     • The affright of the seraphim.

“When Zacharias saw him, he was troubled, and fear fell upon him” (Luke 1:12).

There was no arrogant disrespect here by Zacharias. He was a holy man and the presence of a spiritual being greatly moved him. In our land today there is so much disrespect of the sacred that profaneness is practically a lifestyle of many.

 

5. The Specifics in the Announcement (Luke 1:13–17)

The angel had plenty to say. We examine the recorded specifics of the announcement about John.

A.     The command in the specifics.

“Fear not” (Luke 1:13).

This was needed for the previous verse described Zacharias as being in a state of great fear. This is one of those commands that illustrates the fact that many commands seem impossible to obey, but we can be sure if God commands, He will enable.

B.     The confirming in the specifics.

“Thy prayer is heard” (Luke 1:13).

Zacharias and Elisabeth had prayed much about her barrenness. Many prayers take much time to be answered. We need patience when we pray. Delay does not necessarily mean denial. Keep praying.

C.     The child in the specifics.

“Bear thee a son” (Luke 1:13).

The announcement from the angel was primarily about a child for Zacharias and Elisabeth.

First, the mother of the child. “Thy wife Elisabeth shall bear thee a son” (Luke 1:13). There is both morality and might here. If anyone but Elisabeth bears a child to Zacharias, morals have been greatly defiled. Furthermore, Elisabeth bearing the child at her age shows the great might of God.

Second, the maleness of the child. “Bear thee a son” (Luke 1:13). There is no neuter gender here. The child was to be a male, not a female or an “it”.

Third, the moniker of the child. “Thou shalt call his name John” (Luke 1:13). The name John means “Jehovah is gracious.” The name emphasizes the grace of God. The coming of John and of Jesus both emphasized grace.

1.      The cheer in the specifics.

“Thou shalt have joy and gladness; and many shall rejoice at his birth” (Luke 1:14).

Not only would the parents have joy from John’s birth but so would many others. This announcement is certainly not hard to believe.

2.      The compliment in the specifics.

“He shall be great in the sight of the Lord” (Luke 1:15).

John was going to be somebody great. He would be no ordinary person.

·         First, the character of the greatness.

“Great in the sight of the Lord.”

Hollywood and other worldly honors would not come his way, but that did not mean he was not great. Being great in the sight of the Lord is true greatness. Many folk called “great” today are not great in the sight of the Lord.

·         Second, the cause of the greatness.

The world will have a hard time discerning how John could be great, for John never wrote a book, was never on radio or TV, was not a world traveler, never went to college, never held high office in government, never achieved in sports, never owned a home or car, did not have a bank account, his ministry lasted only six months, he died in ignominy, and he was not given an honorable, well-attended funeral. Yet he was great. Obviously there are other causes for greatness (such as devotion to Christ and His Word) than what the world thinks brings greatness.

Blogging thru the Gospels–Day 1

John 1:1–18

1 In the beginning was the Word, and the Word was with God, and the Word was God. 2 He was in the beginning with God.

3 All things were made through Him, and without Him nothing was made that was made. 4 In Him was life, and the life was the light of men. 5 And the light shines in the darkness, and the darkness did not comprehend it.

6 There was a man sent from God, whose name was John. 7 This man came for a witness, to bear witness of the Light, that all through him might believe. 8 He was not that Light, but was sent to bear witness of that Light.

9 That was the true Light which gives light to every man coming into the world.

10 He was in the world, and the world was made through Him, and the world did not know Him. 11 He came to His own, and His own did not receive Him.

12 But as many as received Him, to them He gave the right to become children of God, to those who believe in His name: 13 who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God.

14 And the Word became flesh and dwelt among us, and we beheld His glory, the glory as of the only begotten of the Father, full of grace and truth.

15 John bore witness of Him and cried out, saying, “This was He of whom I said, ‘He who comes after me is preferred before me, for He was before me.’ ”

16 And of His fullness we have all received, and grace for grace. 17 For the law was given through Moses, but grace and truth came through Jesus Christ. 18 No one has seen God at any time. The only begotten Son, who is in the bosom of the Father, He has declared Him.

The first chapter of the Gospel of John begins by introducing Jesus Christ. It is a masterful introduction. Whether or not you believe this introduction is a litmus test of your faith.

 

1. The Relationships of Christ (John 1:1–5)

One of the greatest passages in the Bible is the first five verses of the Gospel of John. It shows Christ’s relationship to God, the galaxies and the Gospel. You must get the subject of these five verses correct if your doctrine is to be correct. The time covered in these first five verses is from before time began (creation of the universe) all the way to the victory of Christ on the earth in the future.

A.     His relationship to God.

This relationship is vital to Christ’s identity. First, His designation. “The Word” (John 1:1). Words reveal thoughts. Christ is the great revealer of God’s thoughts (Hebrews 1:1, 2; John 1:18). That is why He speaks of Himself as the “Alpha and Omega” (Revelation 1:11). Alpha and Omega are the first and last letter of the Greek alphabet. The expression “Alpha and Omega” takes in all the letters of the alphabet. Letters make words. Christ is all the words to reveal God. Second, His duration. “In the beginning was the Word” (John 1:1). The beginning refers to the creation. Christ was in existence before the creation. He did not come into being at Bethlehem. The word translated “was” in John 1:1, 2 is in the imperfect tense meaning continuous action in past time. This speaks of the eternality of Christ. He has always existed. Third, His dwelling. “With God” (John 1:1). Jesus did not live with Mary Magdalene as some critics want us to believe, He lived with God. Fourth, His deity. “The Word was God” (John 1:1). You cannot make the fact of the deity of Christ any plainer than this last statement in John 1:1. The deity of Christ is taught absolutely and clearly in the Scriptures. This statement not only teaches it but so does the duration of Christ teach it.

B.     His relationship to the galaxies.

The next significant relationship John gives of Christ is His relationship to creation. It certainly invalidates any evolutionary ideas. First, the extent of the creation. “All things were made by him” (John 1:3). Christ did it all. What power, what genius! To emphasize this truth, John adds it again only in the negative, “And without him was not anything made that was made” (John 1:3). One of the habits of John in his writing is to state a fact in the positive then to follow with a negative (see John 1:20, 3:36, 8:23; I John 1:5 and 4:6). Second, the energy for the creation. “Made” (John 1:3). The word translated “made” means “to be made or created from nothing” (Zodhiates). What enormous power to create the universe out of nothing! Christ did it! Third, the exclusiveness of the creation. “All things were made by him … without him” (John 1:3). There is no room for evolution in this statement. Christ did all the creating. The world of unbelief hates this truth.

C.     His relationship to the Gospel.

The important information for the sinner is this fact about Christ and the Gospel. First, the remedy in Christ. “In him was life; and the life was the light of men” (John 1:4). Death and darkness are the product of sin. But life and light are a product of salvation, and soul salvation is all in Jesus Christ. Second, the radiating of Christ. “The light shineth in darkness” (John 1: 5). This speaks of the Incarnation and the grace of God. Christ came to a world of darkness to shine a light of salvation (John 8:12). Third, the reaction to Christ. “The darkness comprehended it not” (John 1:5). The word translated “comprehendeth” has a twofold meaning here. It can speak of (1) rejection, for it can mean not received—Christ was not received well; He was not perceived as essential. It can also speak of (2) rebellion—it can mean to overtake and to conquer. The “not” in this text means Christ will not be conquered or overwhelmed. As an example, Christ will destroy the antichrist by the brightness of His coming (II Thessalonians 2:8).

 

2. The Response to Christ (John 1:10–13, 16)

Christ came into the world to help the world through the work of the Gospel. John records the response to Christ.

A.     The rejection response.

In spite of Who Christ was and what He had done, He still was rejected by many. First, the rejection was inexcusable “He was in the world, and the world was made by him” (John 1:10). In spite of the presence of Christ (“in the world”) and the power of Christ (“the world was made by him”), He was still rejected. Such a rejection was totally inexcusable. Second, the rejection was of ignorance. “The world knew him not” (John 1:10). The world knows many things, education is high in the world’s priorities, yet in all their knowledge they did not know the most important. They did not know Jesus. All the great institutions of learning are condemned by this failure. Third, it was insulting. “He came unto his own, and his own received him not” (John 1:11). This speaks of the rejection of Christ by the Jews. They rejected Him in spite of privilege. The problems of the Jews today is the result of the rejection of Christ by the nation. Once Christ is received, the Middle East crisis will be over!

B.     The reception response.

Some received Christ, however. First, the position from the reception. “As many as received him, to them gave he power to become the sons of God” (John 1:12). Receiving Christ results in the greatest blessing one can have, namely, becoming a son of God an expression that speaks of conversion. Receiving Christ puts us into the family of God. We become His children. Second, the people for the reception. “To them that believe on his name” (John 1:12). Those who become the children of God gain this blessing not by church membership or baptism or other work but by believing in Christ. He is the way to salvation. One either receives or rejects Christ. Only those who “believe” on Him gain salvation. Third, the process in the reception. “Which were born, not of blood, not of the will of the flesh, nor of the will of man, but of God” (John 1:13). This is the first verse of the Gospel of John to speak of salvation as the new birth. The new birth (salvation) is not a result of human heritage (“not of blood”) nor works (“will of flesh”) or by proxy (“will of man”); no preacher or priest can forgive your sins. But one is saved by God (“of God”). Fourth, the product of reception. “Of his fulness have all we received, and grace for grace” (John 1:16). All the redeemed have received “grace for grace” which is the piling up of blessing on blessing. It is not grace for works, but grace for grace. Salvation blessings are continually piling up in abundance.

 

3. The Residency of Christ (John 1:14)

This is a great text on the Incarnation of Jesus Christ. It speaks of His coming to earth to reside among mankind.

A.     The means of the residency.

“The Word was made flesh” (John 1:14). This is a great mystery but speaks of the duo-nature of Christ. He was very God (“Word”) and very man (“flesh”). He was Deity in human form.

B.     The manifestation of the residency.

“Dwelt among us” (John 1:14). First, the nature of the manifestation. The word translated “dwelt” means to tent or tabernacle. The tabernacle in the wilderness in Moses’ time is a great type of Christ. There are three types of Christ in the first chapter of John. The sanctuary (tabernacle/“dwelt”), the sheep (“lamb”), and the steps (ladder—John 1:51). Second, the necessity of the manifestation. Christ came into the world this first time to reveal God (John 1:18) and to redeem sinful man (I Timothy 1:15).

C.     The meditating on the residency.

“We beheld” (John 1:14). First, the devotion in the meditating. The word translated “beheld” means a continuous contemplation. It is not a casual, curious look but a serious study of and devotion to Christ through diligent beholding. Second, the duty of the meditating. “Beheld.” After God has given us such a marvelous manifestation of Himself in Christ, we have a duty to behold it. Third, the delight of the meditating. “We beheld his glory, the glory as of the only begotten of the Father” (John 1:14). The experience would bring delight.

D.     The manner of the residency.

This speaks of the way in which Christ showed Himself to mankind. “Full of grace and truth” (John 1:14). First, the rareness of the manner. “Full of grace and truth.” Grace speaks of warmth, devotion, help, the Gospel. Truth speaks of wisdom, doctrine, holiness, Sinai, law. Man has a tendency to be strong in one or the other. Second, the fullness of the manner. “Full of grace and truth.” Christ had an abundance of both. He was not unbalanced. Third, the essentialness of the manner. “Grace and truth.” We need both. We do not want the apostates’ message that makes the benevolence of God preeminent and the holiness of God incidental, for that will send all to heaven and make heaven an unholy and unpleasant place. But neither do we want the thunderings of Mt. Sinai alone which make the holiness of God eclipse the grace of God, for that takes away any hope and sends all to hell. Gospel is truth and grace. It is truth in that it indicts sinners, but grace in that it invites sinners; it is grace in that it offers pardon, but truth in that it requires Calvary. Truth condemns the sinner; grace commends the Savior. The Psalmist describes the Gospel as a wonderful combination of grace and truth. “Mercy [grace] and truth are met together; righteousness [truth] and peace [grace] have kissed each other” (Psalm 85:10).

 

4. The Replacement by Christ (John 1:17)

“The law was given by Moses, but grace and truth came by Jesus Christ” (John 1:17).

What Christ brings is better than the law. The book of Hebrews emphasizes this truth when it speaks of a “better” covenant and “better” promises (Hebrews 8:6).

5. The Revelation by Christ (John 1:18)

“No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him” (John 1:18).

[1]  The word translated “declared” is the key to the fact of the revelation in Christ. This word means to exegete, to make known, open up, reveal. Christ reveals God to us.

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[1]  John G. Butler, Analytical Bible Expositor: John (Clinton, IA: LBC Publications, 2009). 9–13.

Blogging Thru the Gospels - Day 01

Introducing the The Book of Luke - Luke 1:1–4

¹ Inasmuch as many have taken in hand to set in order a narrative of those things which have been fulfilled among us, ² just as those who from the beginning were eyewitnesses and ministers of the word delivered them to us, ³ it seemed good to me also, having had perfect understanding of all things from the very first, to write to you an orderly account, most excellent Theophilus, ⁴ that you may know the certainty of those things in which you were instructed.

The first few verses of this chapter explain the aim of the book of Luke (which is called the “former treatise” in Acts 1:1).

 

1. The Precedence for the Aim (Luke 1:1,2)

The book of Luke had a precedence for its writing. Luke cites that precedence in the first two verses of the book.

A.     The many in the precedence.

“Forasmuch as many have taken in hand to set forth in order a declaration of those things which are most surely believed among us” (Luke 1:1).

The “many” includes more than just the writers of the Gospels in the canon of the Scriptures. “Many” includes those who had written only portions of the record of Christ. Only Matthew and Mark of the four Gospels had written their Gospel accounts before Luke wrote his account. So “many” would hardly be appropriate for a reference to just the first two Gospel writers.

B.     The message in the precedence.

“Those things which are most surely believed among us” (Luke 1:1).

We note two things about the message.

1.      First, the facts of the message.

“Those things.” - This was the Gospel message, the message about Jesus Christ.

2.      Second, the faith in the message.

“Believed among us.” - Luke’s message is not about doubts but about what was believed. We need more messages of this kind today.

3.      • The men in the precedence.

The character of the men who had given the earlier accounts of the work of Christ is given here. First, their witness.

“Which from the beginning were eyewitnesses” (Luke 1:2).

Those who had written the earlier accounts were very qualified to write, for they were writing from a personal experience of witnessing the ministry of Christ.

Second, their work.

 “Ministers of the word” (Luke 1:2).

The early writers had high qualifications to verify their writing.  “Ministers of the word” speaks of high character.  We have many ministers today, but few who are “ministers of the word.”

 

2. The Preparation for the Aim (Luke 1:3)

Luke was the only Gentile to write a book of the Bible, but was well qualified to do so.  A physician (Colossians 4:14), he was a companion of Paul on some of Paul’s missionary travels.

A.     The approval in the preparation.

“It seemed good to me also” (Luke 1:3).

“It seemed good to me” was the inspiration and leading of God to write the Gospel of Luke.  You must have the inspiration and leading of God to adequately serve Him.

B.     The awareness in the preparation.

“Having had perfect [complete] understanding of all things from the very first” (Luke 1:3).

Luke was not writing out of hearsay. He knew whereof he was writing. He was well acquainted with the record of Christ and, therefore, was most competent to write about it. Preachers need to likewise be well acquainted with the Word of God, so when they get in their pulpits they can declare the Word of God with clarity and certainty.

 

3. The Plan in the Aim (Luke 1:3)

Luke had a definite plan in making this Gospel record.  Note the method in the plan. “To write” (Luke 1:3). Luke’s method of proclaiming the ministry of Jesus Christ was to put it in writing. This was not an oral witness but a written witness.

Note also the manner in the plan. “In order” (Luke 1:3). The meaning of “in order” is to report the events in Christ’s life in consecutive order, that is, in the order in which they occurred. While all of the four Gospels progress in a general sequential order of the life of Christ, Luke is the most accurate in the order of the events. In contrast to Luke, Matthew grouped the events in Christ’s life according to subject.

 

4. The Person in the Aim (Luke 1:3)

“Unto thee … most excellent Theophilus” (Luke 1:3).

Luke wrote his record primarily for one person (cp. Acts 1:1). While the book is for all people to read and study, Luke states at the beginning that he was writing this account to one man just as Paul stated to whom he was writing his epistles.

He mentions the name of the person. “Theophilus” (Luke 1:3). The name means “lover of God” (Zodhiates). Theophilus evidently became what his name means. In like manner, we need Christians who live their name of Christian.

See the nobility of the person. “Most excellent” (Luke 1:3). This title given Theophilus can indicate his character or his rank or both. Using the term “most excellent” is like saying “your Honor” to a judge. It denotes considerable rank. The same word was used for Claudius Lysias in Acts 23:26 and translated “most excellent.” It was used by Paul of Felix and translated “most noble” (Acts 24:3). The same term was used of Festus by Paul and translated “most noble” (Acts 26:25).

 

5. The Purpose in the Aim (Luke 1:4)

Luke states the purpose of his Gospel account right at the beginning of the account.

Luke desires to point out the certainty of instruction.

“That thou mightest know the certainty of those things, wherein thou hast been instructed” (Luke 1:4).

Luke desires that Theophilus not be in doubt about his spiritual knowledge. If there is anything we need to be certain about it is spiritual truths. Today, if we want to be certain of what we believe, we must study the Word of God. Failure to study the Word leads to uncertainty and unbelief.

He also desires Theophilus to know the confirmation of the instruction.

“…Wherein thou has been instructed” (Luke 1:4).

Theophilus had evidently been instructed in the Gospel on one of Paul’s missionary journeys. Now Luke would confirm the validity of those instructions. The Gospel of Jesus Christ rests on the best support of all. It has great evidence to prove its claim (cp. Acts 1:3).

Blogging Thru the Gospels – Day 01

Introducing Matthew and Mark

Matthew 1:1

·         Cp. Ruth 4:18–22; 1 Chr. 1:34, 2:1–15; Luke 3:31–34

¹ The book of the genealogy of Jesus Christ, the Son of David, the Son of Abraham:

1. The Preface of the Ancestry (Matthew 1:1)

“The book of the generation of Jesus Christ” - There are other “generations” in the Bible. They speak of history. The first “generations” concerns creation—“These are the generations of the heavens and the earth” (Genesis 2:4). The New Testament also opens with “generations.” It is the last “generations” in the Bible It is the climax of all “generations.” It is the “generations” of Jesus Christ and declares that the theme of the New Testament is Christ. Significantly, Christ is the very first person mentioned in the New Testament. So from the very first verse of the New Testament, the spotlight is on Jesus Christ. While this “generations” refers specifically to the human pedigree of Christ, in principle it also refers to and introduces the earthly history of Jesus Christ on earth.[1]

Jesus Christ is the title most often used of the Savior. Jesus (Gr Iēsous; Heb Yehoshua) is His earthly name, meaning “saviour.” Christos is the Greek translation for “messiah” or “anointed.” Technically: Jesus the Christ.

2. The Purpose of the Ancestry (Matthew 1:1)

Son of David.[2] By tracing Jesus’ ancestry back to King David, through the line of Davidic kings, Matthew connects Jesus with His royal heritage. Despite six centuries of vacancy on the royal throne, the Messiah must be of royal descent. The genealogy here is that of Joseph, Jesus’ legal father, whereas the genealogy of Luke 3:23–38 is that of Mary, His actual parent, showing His blood line back to David. The author’s purpose is to show that the messianic promises made to David’s line are fulfilled in Jesus.

Son of Abraham. He is also the fulfillment of the covenant promises to Abraham, the forefather of the Jews (cf. Gen 12:3; 13:15; 22:18). Since Matthew is writing primarily to Jewish readers, he naturally begins by emphasizing Jesus’ Jewish parentage.

The purpose of this ancestry is to give the royal pedigree of Jesus Christ to prove His claim to the throne of David. It was promised to Abraham that Christ should descend from him (Genesis 12:3; 22:18), and it was promised to David that Christ should descend from him (2 Samuel 7:12; Psalm 132:11). So for Christ to claim to be the Messiah and the inheritor of David’s throne, it must be established that He is the son of Abraham and the son of David. This ancestry does indeed prove that Christ is Whom He claimed to be, namely, the Messiah and King of Israel. This ancestry thus provides a great connecting link to the Old Testament. Though Christ had the pedigree to claim He was the Messiah and King of Israel, He was still rejected by Israel, which is the root cause of their present-day problems. However, had the Israelites in Christ’s day earnestly checked the ancestry of Christ, they would have known, without question, that Jesus Christ was indeed the inheritor of the crown of David. He has the royal pedigree to prove it!

Mark 1:1

·         Cp. Matt. 3:1–11; Luke 3:3–16; John 1:19–34

¹ The beginning of the gospel of Jesus Christ, the Son of God.

1. The Person for the Herald (Mark 1:1)

“The beginning of the gospel of Jesus Christ, the Son of God” (Mark 1:1). The message or proclamation, which John the Baptist will give, is the message of the book of Mark. It is about Jesus Christ. The Gospels put the focus on Christ.

A.     The communication about the Person.

“Gospel” (Mark 1:1). The word means good news. Mark is going to write good news about Jesus Christ. And indeed no news is better news for the world than the news about Jesus Christ.

B.     The character of the Person.

“Jesus Christ, the Son of God” (Mark 1:1). This title depicts Christ in three ways. [3]

First, as Savior. “Jesus” means Savior. Jesus can save us from our sins. And only He can save us.   Second, as Messiah. “Christ.” This means the Anointed One which refers to Israel’s promised Messiah.  Third, as God. “Son of God” expresses the Deity identification of Christ.

Mark does not waste words here about the character identity of Jesus Christ. The threefold identification of Christ is a masterpiece of conciseness. We must be right on the identity of Christ or we have no “gospel” to proclaim.

[1]          John G. Butler, Analytical Bible Expositor: Matthew (Clinton, IA: LBC Publications, 2008). 9–10.

[2]           KJV Bible Commentary (Nashville: Thomas Nelson, 1997). 1869.

[3]           John G. Butler, Analytical Bible Expositor: Mark (Clinton, IA: LBC Publications, 2008). 9–10.

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