Luke and
Acts are the largest & most impressive block of writing in the New
Testament from a literary and historical point of view. The most extensive
vocabulary in the New Testament. Luke: Beloved Physician (Col. 4:14); Missionary
companion to Paul. Born to gentile parents? Gospel written to educated
gentiles. Tradition says he died a martyr .
Luke was a
legal administrator. He held the Melchizedek Priesthood. Served as a official
minister of Christ, quite likely wrote his gospel by assignment of church
officers and spoke as one having authority. His testimony is binding uon the
world and will stand as a witness against the unbelieving before the judgment
bar of Christ. The same is true of Matthew, Mark and John. (DNTC 1:69-70)
Unique to
Luke: 1)Detailed birth account, 2) Parables on love (especially the Prodigal
Son), 3) Summary of Last Supper, 4) Most detailed account of the resurrection,
6) Details on Gethsemane (drops of blood).
1:1–4. Luke’s preface-
Recipients of Glad Tidings in Luke 1–2: 1)Zacharias (1:5–23), 2)Elisabeth (1:5–13, 24–25, 39–45) 3)Mary (1:26–56)- Differences
between Zacharias’s response to the message given to him by Gabriel and Mary’s
response to the message she received? 4)Shepherds
(2:8–20) 5)Simeon and Anna (2:22–38)
1:31-35 “From
His immortal Father, Jesus inherited the power to live forever. From His mortal
mother He inherited the fate of physical death. Those unique attributes were
essential for His mission to atone for the sins of all mankind. Thus Jesus the
Christ was born to die (3 Nephi
27:13–15). He died that we might live. He was born that all humankind could
live beyond the grave” (RMNelson-New Era, Dec. 06)
2:4 - 92
miles 30 hours of walking. 4-5 days whether they took the less likely straight
route through Samaria or the more likely route following the Jordan river. The
last leg of the Eastern route would be the most difficulty, going from Jericho
( the lowest spot on the globe, up to Jerusalem & Bethlehem, about 3300 ft.
above sea level. "Moreover, lands had to be registered in the communities
in which they were located. This point is extremely important in relation to
the birth of Jesus as it demonstrates Joseph must have owned land in the
Bethlehem area. Otherwise, it would not have been necessary for him and Mary to
make the journey from Galilee to Judea" (Ogden, p. 50)
2:5 - They
were no longer espoused, but married - See Matthew 1:24-25
Remember
what is going on in America in 3 Nephi 1; 1) No darkness, 2) New Star, 3) Great
signs and wonders in the heaven and 4) All people so astonished that they fall
to the earth.
2:7 - Swaddling clothes are not an
indicator of poverty. When the son of a king, was born, he was wrapped in
swaddling clothes after being washed gently w/ water w/ a small portion of salt
in it. The salt symbolized the qualities of truth & honesty &was used
so the child would grow up speaking words that were "salted." Swaddling
clothes were narrow strips of linen cloth, about 2' wide which were wrapped
around the baby's body. The child was wrapped from head to foot w/only a part
of his face left uncovered so he could breathe. The baby's body & limbs
were thus held very straight to indicate he would grow to be free from
crookedness & waywardness; that as a king he would walk straight & tall
before his people. Swaddling clothes were left on the baby for only a short
time while the parents took time to pray & make commitments to God
concerning the upbringing of the child. In Ezek. 16:4 an insult was delivered
against Jerusalem, "thou wast not salted at all, nor swaddled at
all." to say a noble-born person had not been salted or swaddled was to
indicate he was unreliable and dishonest & his parents had not raised him
properly. They washed Jesus in salt water & swaddled him according to the
custom of the time indicting that he was of royal lineage, as God's son &
heir to the throne of David.
Verse 21-Prophets
had know Jesus' name since the days of Adam (Moses 6:52); Enoch (Moses 7:50);
Noah (Moses 8:24); Prophets (2 Nephi 25:19); King Benjamin (Mosiah 3:8); Alma
(Alma 7:10)
Verse 22,
23-Days of Purification - See Leviticus 12 - Mary must be purified and Exodus
13:1-2 - Jesus must be redeemed
Verse 35
JST- "Yea, a spear shall pierce through him to the wounding of thy own
soul also"
Verse 36-37
- Anna 84 years widow + 7 years married + how many years a virgin? = over 100
Verse 39- To
Nazareth
Luke
2:40--52; Philippians 2:7; D&C
93:13 - At twelve years of age a Jewish boy was recognized as a member of his
home community; he was required then to into with a definite purpose upon his
chosen vocation; he attained an advanced status as an individual in that
thereafter he could not be arbitrarily disposed of as a bond-servant by his
parents; he was appointed to higher studies in school and home; and, when
accepted by the priests, he became a "son of the law." (Bar Mitzvah)
"During
the morning of the day he was martyred, the Prophet Joseph Smith taught: When
still a boy Jesus had all the intelligence necessary to enable Him to rule and
govern the kingdom of the Jews, a and could reason with the wisest and most
profound doctors of law and divinity, and make their theories and practice to
appear like folly compared with the wisdom He possessed, but He was a boy only,
and lacked physical strength even to defend His own person" (TPJS, p. 392)
3:1–20. John the Baptist’s ministry - Note prophecies in Luke 1:76-77
& fulfillment in Luke 3:2-18
4:14–32. Jesus goes to Galilee, declares His Messiahship in Nazareth,
teaches in Capernaum
The
Synagogue-The Greek work synagogue means a place of gathering together. The
synagogue in first-century Judaism was not primarily a place of worship, but a
place of study. Worship in the strict sense was reserved for the temple in
Jerusalem, which was the only “house of God” in Judaism. The local meetings in
the synagogue were merely supplements to the actual worship that took place in
the temple. Moreover, in the temple the worshiper was under the direction of
the (Sadducean) priests, while in the synagogue the student was usually under
the direction of the (Pharisaic) teacher or rabbi.
Synagogues seem to have developed during the Babylonian exile and were
designed as places to pray and to educate the people in the religion of their
fathers in the absence of the lost temple of Solomon. Especially after the
destruction of Herod’s Temple in 70 AD, the synagogues began to take on even
more elements of the lost temple, for example, being built on elevated points,
facing east or toward Jerusalem, and the torah scroll being kept in an ark
behind a curtain in a holy of holies supported by two pillars. In the first
century, the local synagogue served as a sort of community center. The leader
of the synagogue was a public official who administered floggings prescribed by
the courts (as in Matt. 10:17). Charity drives and town meetings were held in
the synagogues, and during the week they were used as schools. However, no
eating, drinking, or sleeping was allowed; hence they could not be used for
Christian worship where the sacrament of the Lord’s supper was administered.
Synagogues could not be used as shelters or as places to conduct business.
Normally, in a synagogue service there was a series of recited private
prayers (the 18 Benedictions) and then the Shema’ (Dt. 6:4-7; 11:13-21 and
Numbers 15:37-41.) This was followed by a reading from the Hebrew bible, first
from the Torah and then from the prophets
which was delivered standing. After a prayer the scripture was explained
or commented upon by some qualified person. The explanation was delivered
sitting down. (Luke 4:16-21.) Reading from the Pentateuch were based on a
lectionary cycle of three or three ½ years, that is during this period of time
all of the chapters of the first five books of the Old Testament were read in
the course of the synagogue service. The readings from the prophets at this
period may also have been based on such a three or 3 ½ year cycle, but the
evidence is less clear on that point.
Seating was arranged in a particular order, with the younger members of
the synagogue seated behind the older and more distinguished members. Gentiles
were allowed to attend the synagogues but generally sat in the back or were
somehow separated from the Jewish members. Women were not allowed to read or
expound the scriptures in the synagogues and they seem to have been separated
from the men.
5:1–11. Jesus preached and called Simon Peter, James, and John to follow
Him
5:16. Jesus prayed all night before choosing the 12.
6:17–49. Many of the teachings in the Savior’s Sermon on the
Plain, recorded in Luke
6, are identical or similar to the teachings in the Sermon on the Mount,
recorded in Matthew
5–7. There are varying views regarding whether the Sermon on the Mount
recorded by Matthew and the Sermon on the Plain recorded by Luke were the same
or different events. However, the chronological placement and the context of
Luke’s record seem to indicate that the same sermon is being recorded in Luke 6 and Matthew 5–7.While
the two accounts of the sermon have much in common, Luke’s account includes
several distinctive elements. For example, the Beatitudes recorded by Luke,
such as “Blessed are ye that hunger now” (Luke 6:21),
are followed with contrasting woes that do not appear in Matthew, such as, “Woe
unto you that are full!” (Luke 6:25).
This declaration from the Savior can mean that those who are full of a sense of
their own righteousness will not hunger and thirst after Him. The Savior also
declared, “Woe unto you, when all men shall speak well of you!” (Luke 6:26),
meaning that those who are striving to act righteously will often offend those
seeking to do evil. The inclusion of these teachings contributes to a theme
Luke repeatedly emphasized throughout his Gospel—that Jesus Christ came to
correct the unjust conditions of a fallen world (see Luke 1:50–53;
16:19–31).
The Sermon on the Plain also includes teachings on lending (see Luke 6:34–35),
showing mercy (see Luke 6:36–37),
and giving generously (see Luke 6:38)
that are not found in Matthew 5–7.
(Student Manual)
7:1–10. Jesus heals the centurion’s servant. There is an interesting
contrast between Jesus' experience with this gentile and his experience with
the Israelites in his home town in chapter 4.
Significance;
Jesus does not have to be there (or here) to do his work. As he had done for
the nobleman's son (also in Capernaum) in John 4:46-54.
7:11-17- Son of widow raised; after 23 mile hike from
Capernaum to Nain (uphill) "1)
The well-known blast of the horn has carried tidings, that once more the Angel
of Death has done his dire behest. 2) In passionate grief the mother rent her
upper garment. 3)The last office have been rendered to the dead. 4) The body
has been laid on the ground; hair and nails have been cut. 5) The body washed,
anointed, and wrapped in the best the widow could procure. The funeral itself
has now been held; 6)its sermons are over; 7) mourning women have been employed
to chant in weird strains the lament: 'Alas, the lion! alas, the hero! or
similar words, and the 8)funeral orator, if one was employed is preceding the
bier 9) proclaiming the good deeds of the dead. 10) the youth lies on the open
bier; friends and neighbors take turns, as pall-bearers, in carrying the mortal
remains and 11) behind the bier come the mourning and sympathizing townspeople.
Up from the city close by came this great multitude that followed the dead,
with lamentations, wild chants of mourning women, accompanied by flutes and the
melancholy tinkle of cymbals, perhaps by trumpets, amidst expressions of
general sympathy. Along the road from Endor streamed the great multitude which
followed the "Prince of Life." Here they met: Life and Death."
(BRM Mortal Messiah 2:184-185- quoting Edersheim; "The Life and Teachings
of Jesus the Messiah"1:554-57)
“Few
accounts of the Master’s ministry touch me more than His example of compassion
shown to the grieving widow at Nain. What power,
what tenderness, what compassion did our Master thus demonstrate! We, too, can
bless if we will but follow His noble example. Opportunities are everywhere.
Needed are eyes to see the pitiable plight and ears to hear the silent
pleadings of a broken heart. Yes, and a soul filled with compassion, that we
might communicate not only eye to eye or voice to ear but, in the majestic
style of the Savior, even heart to heart” (TSMonson- Ensign, Nov. 1993)
7:36–50. A woman washes Jesus' feet-Notice the differences it attitude
and treatment between Simon and the woman. Also note the differences in what
Jesus taught each of them.
8:2- “It must be comforting to you beloved sisters of his
Church to remember that this same Jesus, our Savior through the Atonement,
demonstrated his love and concern for the women of his time. He enjoyed the
company of women and had close friends among them. … Is there any reason to
think that he cares any less about women today? …“As our Lord and
Savior needed the women of his time for a comforting hand, a listening ear, a
believing heart, a kind look, an encouraging word, loyalty—even in his hour of
humiliation, agony, and death—so we, his servants all across the Church, need
you, the women of the Church, to stand with us and for us in stemming the tide
of evil that threatens to engulf us. Together we must stand faithful and firm
in the faith against superior numbers of other-minded people. It seems to me
that there is a great need to rally the women of the Church to stand with and
for the Brethren in stemming the tide of evil that surrounds us and in moving
forward the work of our Savior” (HWHunter“To
the Women of the Church,” Ensign, Nov. 1992,
95–96).
