These are just a few of the features that characterize Zondervan's new exegetical commentary on the New Testament series. In this section, you will find a concise discussion of how the passage functions within the larger literary context of the book.
Main Idea
Translation and Graphical Layout
Structure
Exegetical Outline
Explanation of the Text
Theology in Application
From my perspective, one of the main purposes of careful study of Scripture is to lead to revelation and testimony. JSNTSup Journal for the Study of the New Testament: SupplementSeries JSOTSup Journal for the Study of the Old Testament: SupplementSeries JTS Journal of Theological Studies.
Authorship of Luke-Acts
If this means that they are the only Jewish converts among his associates, it appears that Timothy, the co-author of the. If Luke was a Jew, it would easily explain his extensive knowledge of the Greek Old Testament and why Fletcher-Louis could say that he was.
Luke’s Sources
He also mentions Cleopas, a man, as one of the two disciples on the road to Emmaus (24:18). Regarding Cleopas, Bauckham notes, "There is no narratological reason for Luke to name any of the travelers, and it is strange that he mentions only one." He concludes that this particular tradition, which reached him in oral or written form, indirectly or directly through his first-hand knowledge of the sources, came from named persons who do not figure prominently in other Gospels, Joanna, Susannah and Cleopas.25.
The Genre of Luke-Acts
That Luke begins with John's birth and continues the story after Jesus' death, resurrection, and ascension in the Acts of the Apostles with an emphasis on the progress of the gospel in the world suggests that Luke's gospel cannot be classified simply as a biography of Jesus. Acts not only continues the Gospel story, but provides Luke's authoritative commentary on the first volume.
Date, Provenance, and the Readers of Luke-Acts
Luke is not interested in recording Paul's life, but in the advancement of the gospel. This series of dramatic disasters seems to undermine his theme of the advancement of the gospel.
Luke’s Purpose
Luke 1:1 – 4
Literary Context
This gospel's narrative is intended to convince readers of the full certainty of the truth of the traditions about Jesus and their significance for salvation.
Translation
Structure and Literary Form
Qualifications for undertaking the task anew (1:3)
Purpose of the task: to establish the reliability of the tradition and the certainty of faith (1:4)
- Saving Events That Occurred in History
- Saving Events That Create a Community of Faith
Kuhn believes so.18 The proclamation of the events of the gospel was not limited only to the apostles. Although the opening paragraph is addressed to Theophilus, the rest of the gospel is addressed to the general reader. Here it refers to the teaching and preaching of the words of Jesus and the events of his life by the ministers of the word (1:2; see Acts 2:22, "hear this").
This is a continuation of God's long history of dealings with Israel and the world since "the foundation of the world" (11:50). These are sacred events that manifest and fulfill God's plan for the salvation of the world. Cadbury, "Commentary on the Preface to Luke-Acts," in The Beginnings of Christianity, Part One: The Acts of the Apostles; part II;.
He also claims that he was an "actor" in many of the events. Robbins, “The Claims of the Prologues and Greco-Roman Rhetoric,” in Jesus and the Heritage of Israel: Luke's Narrative Claim upon Israel's Legacy (ed. D.P. Moessner; Harrisburg, PA: Trinity Press International, 1999), 83.
Luke 1:5 – 25
- Introduction of a righteous, childless couple of priestly heritage (1:5 – 7)
- Priestly service in the temple (1:8 – 10)
- The Continuation of the Biblical Story
- Moving beyond the Temple Cult
- Moving beyond Knowledge to Faith
- Hope against Hope
- The angel’s announcement of the conception and role of the child (1:31 – 33)
- Mary’s objection that she is a virgin (1:34)
- The angel’s explanation and giving of a sign (1:35 – 37)
- Mary’s humble submission to God’s plan of salvation (1:38)
- Promise and Fulfillment
- The Theological Message of the Contrasts between the Annunciations
- Jesus as the Messiah
And he will turn many of the children of Israel to the Lord their God. 4) "He will turn many of the children of Israel to the Lord their God" is connected with the turning of "the hearts of the fathers to their children and the disobedient to [walk] in the ways of the righteous". Brown argues, "The eschatological atmosphere evoked by Daniel is echoed in the tone of the message that follows."19.
When he speaks, his prophecy and praise are not given in the sacred confines of the temple. In the narrative, this means that Mary is the first to learn of the pregnancy, as it becomes a sign to her from the angel Gabriel (1:36). His doubt about the fulfillment of hope is not a foreign experience to Christians throughout the ages.
In the close context of the infancy narratives, they foretell the startling developments that the Son of God will be born in a manger and be cherished by shepherds. The Holy Spirit will come upon him and the power of the Most High will cover him (1:35). The continuation of the narrative will also reveal that his reign is not limited to the "house of Jacob" (Israel).
Jerusalem, the holy city of David, and serving as priest in the holy sanctuary of the temple, where
Luke 1:39 – 56
- Departure to Elizabeth’s home with eagerness (1:39) I Mary’s greeting of Elizabeth and her response (1:40 – 45)
- Mary’s praise of God for her miraculous conception (1:46 – 51)
- Mary’s praise of God for his mighty intervention for Israel (1:52 – 55)
- The Promise to Israel
- Jesus as the Lord
- Liberation
Then she sings of what it means for Israel and all generations, depicting it as God's fulfillment of his promises in the present and as a great upheaval in the relationship of the mighty and the lowly. The angel pointed to Elizabeth's pregnancy as a sign of the fulfillment of the promise to Mary. 11a; see also 1 Macc and the tradition and reason of the scribes, the appearance of the Holy Spirit in Luke's infant narrative absolutely contradicts this view.
Under the inspiration of the Holy Spirit, Elizabeth also recognizes the lordship of the embryonic Jesus. Like the first half (1:50), the second half of the hymn ends with a reference to God's mercy. As Green rightly acknowledges, Mary's hymn has God as the subject of the verbs.
Jerome Kodell, “Luke's Theology of the Death of Jesus,” in Sin, Salvation, and the Spirit (ed. Minear, “Luke's Use of the Birth Stories,” in Studies in Luke-Acts: Essays Presented in Honor of Paul Schubert ( ed.
Luke 1:57 – 80
- The naming of the child (1:59 – 66)
- Hymn of praise (1:67 – 79)
- Summary: The growth of John in spirit and withdrawal to the wilderness (1:80)
- The Visitation of God for Salvation
- Salvation as the Forgiveness of Sins
- Salvation as Reconciliation
- Salvation as a Call to be a Blessing to Others
- BDAG, 833
The confirmation of the name by Zechariah means that "he has correctly read the signs of God's action and that he reads the greatest promise differently in the light of the fulfillment he has seen". He now understands and accepts "the divine plan in which he attempted in the first episode".4. Zechariah is not referring to his son, but to the coming of the Davidic Messiah ("house of David"). Who the "enemies" are is not specified and should not be limited to the Roman rulers.
The messianic metaphor changes from "a horn of salvation" to "dawn from on high." The word translated "dawn" ( ) may refer to the sprouting of a plant and the rising of a star, and its use gave it a messianic connotation of "branch" (Jer 23:5; Zech 3:8; 6 :12 ). John becomes strong in spirit ( ), which here refers to "the source and seat of insight, feeling and will."19 This means that he develops the "inner resources for understanding and carrying out God's will."20 In infancy. stories, the Holy Spirit fills people so that they can make prophetic utterances, but the power of the Holy Spirit is exclusively linked to Jesus in the Gospel. Jesus will confirm that John is more than a prophet (7:26) and the last of the prophets (16:16), but Zechariah makes it clear that "the prophet of the Most High" is subordinate to "the Son of the Most High". " (1:32).
His prophetic psalm has a Christological slant, and it becomes clear that "the main reason for blessing the God of Israel is what he has done for his people in Jesus, the Messiah."25. He reminds readers of his command of "the grace of God which was given unto me for you." The grace given to every Christian is always intended by God to be on its way to someone else.
Luke 2:1 – 21
- The political context of the birth (2:1 – 5)
- The birth (2:6 – 7)
- The heavenly interpretation of the birth to shepherds (2:8 – 14)
- The earthly reaction to the birth (2:15 – 20)
It is simply "part of a coordinated empire-wide policy of Augustus."3 The statement draws a comparison between the assumption of Caesar's worldwide authority and that of a newborn child lying in a manger to feed an animal, but declared by a angel from the highest heaven. to be Savior, Christ and Lord. To avoid chronological inconsistency, some argue that Quirinius had served as legate earlier during the time of Herod the Great.5 However, the evidence is inconclusive. However, the census under Quirinius was "the first taste of direct and immediate rule by the Romans".
What caused Judas and Saddok to rebel was not that God's people were judged and taxed, but that they were driven by "the status that such judgment brought." They were previously under indirect Roman rule under Herod, but this census made it crystal clear that they were “now under direct Roman rule.”12 Luke knows the connection between the rebellion led by Judas and the census and quotes this in Acts 5:37 as a memorable event. What is important for Luke is Jesus' connection to the house of David through Joseph and Bethlehem, the city of David, prophesied to be the birthplace of "the one who will be ruler over Israel," the Messiah (Micah 5 :2). ).16 It keeps in the foreground the promise to Mary that “the Lord God will give him the throne of David his father” (1:32). The point is: “the child is outside the human home in an unusual place where there are only animals.”22
Luke uses that same word that is often translated "inn" ( ) in 22:11 (Mark 14:14) to refer to "the guest room" where Jesus and his disciples eat the Last Supper. Heil, among other things, interprets "the manger" in which Jesus lies as "the sign by which God announces to humble shepherds (2:15) and through them to the whole people the birth of their Savior, Christ and Lord (2:11) , through whom God will feed his hungry people."32 In Luke's subtle symbolism, the feeding trough is now made known.