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Commentary on Luke 4:1-13 |
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Luke
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Jesus' 40 days and nights with Satan. Give me a commentary. |
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Commentary on Luke 4:1-13 |
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Luke
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Matthew 4:1-3
Satan's temptations used against Christ are similar to those used against Eve.
1) Appeal to physical appetite (fruit vs. bread)
2) Appeal to personal arrogance (Will not die vs. Will not hurt Your foot)
3) Appeal to power and glory (be like God vs. Have all worlds kingdoms)
Satan's temptation of Christ is a
"Matter of comfort to all the saints. In the temptation of Christ it appears, that our enemy is subtle, spiteful, and very daring in his temptations; but it appears withal, that he is not invincible. Though he is a strong man armed, yet the Captain of our salvation is stronger than he. It is some comfort to us to think that Christ suffered, being tempted; for thus it appears that temptations, if not yielded to, are not sins, they are afflictions onlyHenry, Matthew, Matthew Henry's Commentary on the Bible, (Peabody, MA: Hendrickson Publishers) 1991.
Matthew 4:1
Note that Jesus is tempted immediately after a great revelation and testimony by God the Father about who He is and how the Father feels about Him. God may often allow Satan to tempt us immediately after a high point in our lives as a way of both humbling and testing our reliance upon the Spirit of God. Prhaps God was also showing us that the best inner defense against the attacks of the devil is to remember our sonship in the family of God.
Jesus was tempted while he was alone in the wilderness. A place of solitude is perfect for spending time with the Lord, but it is also a perfect opportunity for Satan to attack. We must be on our guard when we are alone and Satan has opportunities to make our thoughts wander, often followed by deeds which we would NEVER do if we were in the presence of others. Even in prayer, how often have our thoughts been pulled aside to other things besides the Lord?
Jesus was led by the Spirit to be tempted. God will never to do this to us (James 1:13). God led Jesus to this in order to show Satan that He was defeated. Jesus was not able to give into that temptation and sin. Such is not the position of believers. Our response should be to pray that we will not be lead into temptation (Matt 6:13). Cetainly God will never tempt us, only our own lusts and desires (James 1:14). God may allow us to be tempted for purpose of testing, but it is not something we should desire. If God leads us there, then we need to depend on Him, but we should not tempt Satan to tempt us, for God may very well leave us to our own strength at that point. Satan is not to be taken lightly.
Matthew 4:2
Jesus only became hungry AFTER 40 days and 40 nights without food? Clearly He is no ordinary man.
Matthew 4:3
Notice the timing of Satan and his temptation. He did not tempt Jesus while he was in the desert for forty days, only after. One of Satan's attacks is to attempt to take advantage of our outward condition. He watches carefully for what opportunities present themselves. What about a man whose family is starving - is it OK for him to steal to keep them from dying? What should he do? Our outward condition is no excuse to go against the commands and the will of God. As Christians, then, we must be aware of others needs around us and make sure we do what we can to help them.
Note secondly the method of attack:
1) He attempts to cause Jesus to question His relationship to the Father, His Sonship. He wants Jesus to question the goodness of God in leaving Him in this position. The Spirit testifies that we are God's children (Romans 8:16), while Satan, the accuser of the brethren, constantly refutes the claim.
2) Satan uses our physical conditions and circumstances to attempt to make us believe that God has left us, does not really love us, is not really good. When a crisis arrives, we MUST work to see Satan's role and refute him.
3) The Devil aims to shake our faith in the word of God, and bring us to question the truth of that. He did it to Adam and Eve, he tries it here with Jesus. God had just said "This is My beloved Son, in whom I am well-pleased.", and yet Satan says "If You are the Son of God...". If we ever question any part of the Word of God, we are giving Satan an opportunity.
4) Satan wants us to act based on our own will, not that of God. Notice that he is crafty in that he tempts Jesus to do something that He has the power to do. Just because we CAN do something, does not mean that we SHOULD. How subtle it is for him to get us to do something Godly against the will of God! Satan wanted Jesus to act on His own. He does not say, Pray to your Father that he would turn them into bread; but command it to be done. We must likewise be careful not to rely on our own desires, even good ones, or our own abilities, even our spiritual gifts, to do things which are not motivated by the will of God. |
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Commentary on Luke 4:1-13 |
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Luke
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Part 2 - Matthew 4:4-6
Matthew 4:4
Jesus responds with Scripture. Why? Being God, the author of all Scripture, Jesus certainly had it within himself to answer the devil without quoting from the Scriptures. He did this as an example to us, who are not God, for how to deal with Satan's temptations.
Jesus reponds from (Deuteronomy 8:3) and following. He likens his plight in the desert to that of Israel in the wilderness - 40 days vs. 40 years - coincidence? Israel was an example of a rebellious son, Jesus is the perfect Son.
Jesus had just gone 40 days without hunger. Clearly the Father had supplied His need for that time. why should he begin to distrust now that He is hungry. Here is a another lesson for us - we must remember what God has done for us in the past, sometimes the very recent past, and not let Satan make us forget or doubt God's continued care for us. It is far better to live on meager amounts provided by god than to live on plenty supplied through our own sinful pursuits.
Matthew 4:5
Satan's 2nd temptation teaches us some more about him and his ways. Note that he moves from the realm of personal need to popular power. Where the 1st temptation was alone in the wilderness, the 2nd is in the greatest city of the land, in the most prominent place. The first temptation appealed to the necessities of life, the 2nd to the desires for fame.
There is no place where we can consider ourselves safe from Satan's reach. Adam was tempted in a Holy Garden, Jesus in a Holy City. What holy place do we consider off limits to Satan?
Places of prominence are places of greater danger as they carry greater responsibility and often greater pride in our own abilities. While it is good for us to desire to do lofty work, we must let God be the one who leads us to do it, provides the way, and gets the credit. Otherwise we prepare ourselves for a fall. Note also that the higher we are, the more costly can be that fall.
Matthew 4:6
Satan is still attempting to question the goodness and the truthfulness of God. He still says "If You are the Son of God", yet Satan does make some changes in his second attack.
Satan begins to use the scriptures. Since Jesus responded with Scripture to his 1st attempt, he now uses scripture to tempt him a second time. However, he purposely did not quote (Psalm 91:11-12) accurately. He left out an important phrase, "in all Your ways." According to the psalmist, a person is protected only when he is following the Lord's will. For Jesus to cast Himself down from the pinnacle of the temple in some dramatic display to accommodate Himself to the people's thinking would not have been God's will, and hence the promise would be null and void. Satan will twist the truth, or leave out important points in order to trap us. He is crafty. We must be wary. We must know the Scriptures, be willing to search them for truth, and follow them once we have found it. We cannot be too quick to follow. Belive in no man, but believe in what the Spirit of God reveals to you. Once He has done so, do NOT neglect to follow it.
Satan also utilizes historical prophecy in tempting Jesus that "thou art that Messenger, that Angel of the covenant, that should suddenly come to the temple" (Mal. 3:1). While Jesus following Satan's temptation would have been valid fulfillment of prophecy, it was not the way in which God intended it to happen. (Matthew 21:12).
Satan could not cast Jesus down. Satan's power is limited. He cannot make us sin. All he can do is entice us, tempt us. The sinning is up to us (James 1:14-15). For believers, temptation can be resisted (1 Corinthians 10:13). We must remember, however that just because the Holy Spirit gives us the power to resist temptation and flee sin, that we need to not be presumptuous. As Matthew Henry puts it:
Nor are any extremes more dangerous than those of despair and presumption, especially in the affairs of our souls. Some who have obtained a persuasion that Christ is able and willing to save them from their sins, are then tempted to presume that he will save them in their sins. Thus when people begin to be zealous in religion, Satan hurries them into bigotry and intemperate heats.
Henry, Matthew, Matthew Henry's Commentary on the Bible, (Peabody, MA: Hendrickson Publishers) 1991.
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Commentary on Luke 4:1-13 |
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Luke
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Part 3 - Matthew 4:7-11
Matthew 4:7
Jesus now has Satan in a bad position, exchanging Scripture to back up their views. He responds here with a personal application of a plural command as found in (Deuteronomy 6:16). Here is a lesson for us to learn - while the Scriptures are written for all men, they are only efectual in the lives of men one at a time. Their truths must be applied personally, not to others, not even to a group which we are a member of, but right to our own heart. It is so easy to apply the Bible to other's lives, it is not so easy to apply it to our own.
Where does standing on the promises of God become presumption? Matthew Henry once agains speaks clearly when he says:
If we expect that because God has promised not to forsake us, therefore he should follow us out of the way of our duty; that because he has promised to supply our wants, therefore he should humour us, and please our fancies; that because he has promised to keep us, we may wilfully thrust ourselves into danger, and may expect the desired end, without using the appointed means; this is presumption, this is tempting God. And it is an aggravation of the sin, that he is the Lord our God; it is an abuse of the privilege we enjoy, in having him for our God; he has thereby encouraged us to trust him, but we are very ungrateful, if therefore we tempt him; it is contrary to our duty to him as our God. This is to affront him whom we ought to honour. Note, We must never promise ourselves any more than God has promised us.
Henry, Matthew, Matthew Henry's Commentary on the Bible, (Peabody, MA: Hendrickson Publishers) 1991.
Matthew 4:8
Satan's last attempt to tempt Jesus to sin is to appeal to the pride of men which desires to by in charge, to control, to rule. To do so, Satan shows Jesus the kingdoms of the world, as if he was showing Him something He was not imtimately familiar with. After all, did not Jesus create the world? Put in place all rule and authority?
Matthew 4:9
Satan was within his power to offer this, since he is the ruler of this world (2 Cor4 :4).
He was only giving to Christ that which was already promised to Him. This teaches us that we must not accept even those things which are promises of God from the hand of Satan.
Look at the condition which Satan sets forth for his deliverance of the kingdoms, Christ worshiping him! How vile, how ludicrous. How could Satan even begin to think that the one who created him and everything around him would fall down and worship that which he created. Satan here shows convincingly that he is no match for the God of the Universe. He displays a weakness which seems even silly for men, that of worshipping that which they themsleves have made. Satan is truly an inferior creature as compared to a magnificent, omnipresent, omnipotent God!
Matthew 4:10
Jesus response here to Satan is harsh and forceful. He is offended at the very thought of worshipping other than His Father and he immediately stands to defend Him. While Satan's other attempts were against Jesus and His character, this one is against God the Father and Jesus puts a quick stop to it. We should treat affronts to the divinity and sovereignty of our God in similar fashion. We should abhor the very thought.
Jesus clearly states that worship is for God and God alone. Considering the harshness of His rebuke, and His strong conviction for His Father, it makes a very great case that Jesus was in fact God in that He readily accepted worship of Himself while He was on the earth.
Jesus then commands Satan to begone.
Matthew 4:11
Satan MUST obey the command of Jesus. He has no choice and Jesus has endured enough of his ignorance. We need to recognize Christ's power over Satan. Jesus is already victorious and since His Spirit dwells in believers, we in a sense are victorious as well. Let us never forget that Satan cannot defeat us if we stand firm in our relationship to God the Father, through Jesus the Son, empowered by the Holy Spirit. Satan need not be feared! |
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Commentary on Luke 4:1-13 |
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Luke
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For links to a dozen online commentaries, go to: www.goshen.net
...Then click on "Study Tools". |
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WILL YOU KNOW YOUR LOVE ONES IN HEAVEN |
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Luke
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WILL YOU BE ABLE TO RECOGIZE YOUR LOVE ONES IN HEAVEN |
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WILL YOU KNOW YOUR LOVE ONES IN HEAVEN |
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Luke
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Dwight L. Moody answered your question like this: "Of course we will know each other in heaven. Do you think we will have less knowledge there than we have here on earth?"
Additionally,in Luke 16, the rich man recognizes Abraham afar off.
Evangelist (Dallas, TX) |
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WILL YOU KNOW YOUR LOVE ONES IN HEAVEN |
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Luke
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Also see 1Cor15:51-55. Here Paul tells us that at the sound of the trumpet we will rise and our bodies will be made imperishable -"THIS mortal body will put on immotality"(v.53). We will keep the same bodies but they will be made imperishable - no sickness, no handicaps, no limitations. ALLELUJA!!! |
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Luke written in Aramaic or Greek? |
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Luke
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"Some have attacked the credibility of the gospel of Luke, saying there's an error in the geneology of Luke 3:36. The problem isn't with the gospel of Luke, but with the assumption that this gospel was originally written in Greek, because the Aramaic version of Luke does not have this error.
BACKGROUND
Luke is the only gentile writer among the writers of the scriptures. We're told in Colossians 4:11-14 that he is a gentile, whom Paul mentions in 3 of his letters. Serveral historians tell us he was born in Antioch. Among them was Jerome, who at
http://www.ccel.org/fathers2/NPNF2-06/Npnf2-06-23.htm#P8102_2630446 says "third is Luke, the physician, by birth a native of Antioch, in Syria, whose praise is in the Gospel. He was himself a disciple of the Apostle Paul, and composed his book in Achaia and Boeotia."
Luke is also creditted by several people as having translated the Book of Hebrews into Greek. Clement of Alexandria, indeed, assumes a Hebrew original of Hebrews, which was translated into Greek by Luke. (see Bk. VI. chap. 14), but Eusebius disagreed, saying it was Clement of Rome who translated the Book of Hebrews into Greek. One early writer advocated Luke as the translator of the book of Hebrews based on the idea that the style of the Greek versions of Hebrews and the gospel of Luke was so similar.
All of these writers seem to believe Luke knew both Aramaic and Greek. The common language of Syria was Aramaic, but the language of the government was Greek. There's a letter at http://www.ccel.org/fathers2/ANF-08/anf08-159.htm by Mara, son of Serapion (c 200-300 AD) in which he talks about how the governmental language in Syria was Greek, but most people there spoke Aramaic, which resulted in their recieving tombstones that they themselves would never be able to read. As a well educated man, there would be a high probability Luke would know both.
HISTORIC EVIDENCE
* The Syrian Church has traditionally maintained that the gospel of Luke was written in Aramaic.
* Origen (c 210 AD) believed Luke to have been written in Greek (See Preface to Translation of Origen on St. Luke , Addressed to Paula and
Eustochium at
http://www.ccel.org/fathers2/NPNF2-06/Npnf2-06-23.htm#P8110_2634554 ). Origen also testified to a Hebrew origin to Matthew, so he's not a biased
anti-semitic source.
* Jerome (c 4th century) also believed in a Greek origin of Luke, calling Luke "competent in Greek".
EVIDENCE OF TRANSLATION FROM ARAMAIC TO GREEK
In Acts 8:27, there is a man who is called a M'HAIMNA, which can mean one of two things. It can be translated "believer" or "eunuch". The Greek text calls him a eunuch, but "believer" makes more sense given the context. This is a strong sign that the manuscript was translated from Aramaic to Greek, and that the Greek translators picked the wrong choice between the two possibilities.
In Acts 11:28 it says...
The Greek version says, "a great famine would spread throughout all the WORLD"
The Aramaic version says, "a great famine would spread throughout the LAND"
The Greek text says the famine was in "all the world". The Aramaic text just says "the land", which could be a local reference to the land of Israel. The context suggests the Aramaic text is the correct reading, since people from one part of the world were able to send help. If the famine were "throughout all the world", as the Greek text says, help could not be sent because everyone would be in trouble.
Luke has the same problem as Mark in calling Simon a "leper". Also, the next section deals with Aramaic poetry found in the Aramaic version of Luke not present in the Greek version.
Luke 18:25 in the KJV says,
"For it is easier for a CAMEL to go through a needle's eye, than for a rich man to enter into the kingdom of God"
The word "camel" here appears in the Greek as kamelon and in the Aramaic as GAMLA. The Aramaic word can refer to a camel or it can refer to a large rope. Now if we replace "large rope" in this verse we have,
"For it is easier for a LARGE ROPE to go through a needle's eye, than for a rich man to enter into the kingdom of God"
which makes a lot more sense and probably what Jesus was REALLY communicating. The Greek text does not try to translate this word, but only transliterates it as "kamelon". Perhaps when it was translated into Greek, they weren't sure which meaning to use, so they simply transliterated it."
Part 1 of 2 |
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Luke written in Aramaic or Greek? |
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Luke
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"TEXTUAL EVIDENCE
While the historic evidence favors a Greek origin of Luke, the Textual evidence does not. So either Luke was written in Aramaic, or the original Greek has been lost. Because the existing manuscripts believed to be the Greek version of Luke point to an Aramaic origin. It is likely that the Aramaic version was translated into Greek and became so widely circulated, that any possible "original Greek version" has since been lost to antiquity. The Textus Receptus is a composition of Greek manuscripts that read as the majority of Greek manuscripts read, and if the translated version from Aramaic outnumbered the "original Greek" enough, it would be the version included in the Textus Receptus.
ERRORS IN ONE VERSION ONLY
The name "Cainan" appears in the Greek version of Luke 3:36, which appears to be a mistake. In this passage the name appears but not in the corresponding Masoretic genealogies in Gen. 10:24; 11:12 and 1Chron. 1:18,24. The Old Syriac does not contain this reading, but reads "Elam" a name which appears in the Masoretic genealogy of Gen.10:22 and 1Chron. 1:17 as a brother, who apparently is inserted into this family line based on Deut. 25:5-6.
ARAMAIC POETRY IN LUKE
Also, there's always certain amounts of "loss of thought" in originally writing something in one language that happened in another. Zechariah's
prayer would certainly seem to be originally uttered in Aramaic and displays the value of studying Luke from the Aramaic. A certain level of poetry comes through that does not comes through in the Aramaic version of Luke that does not appear in the Greek version. I have to credit Andrew Roth, author of Signs of the Cross, for the following poetic observance of the Aramaic Luke. But the poetry in Aramaic is so complex, it would have been difficult, if not impossible, to have reconstructed it from just a Greek text."
SUMMARY
While evidence can be cited for some translation in both directions, the greater weight of evidence favors the Aramaic text as more authoritative. The evidence suggests it may be possible that Luke was written in Greek, translated to Aramaic, and then translated back to Greek. Or the bilingual Luke may have written in both languages at the outset. This would certainly take care of the reason for the name "Theophilus" in even the Aramaic text. But then the Greek version of Corinthians calls Peter by his Hebrew name of "Kefa", so this is not a conclusive issue. But it seems that there are enough places where the Greek version of Luke shows mistranslation from the Aramaic that its hard to accept the Greek version of Luke as having any original link to an "original Greek" version of Luke. If Luke was originally written in Greek, the Greek version of Luke we have today is not it and the Aramaic version is probably therefore more authoritative."
Part 2 of 2 (Taken from my friend's essay on Luke)
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Luke 17:7-10 |
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Luke
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Luke 17:7-10 |
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Luke 17:7-10 |
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Luke
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“But which of you, having a slave plowing or tending sheep, will say to him when he has come in from the field, ‘Come immediately and sit down to eat’? “But will he not say to him, ‘Prepare something for me to eat, and properly clothe yourself and serve me while I eat and drink; and afterward you may eat and drink’? “He does not thank the slave because he did the things which were commanded, does he? “So you too, when you do all the things which are commanded you, say, ‘We are unworthy slaves; we have done only that which we ought to have done.’”
New American Standard Bible (Luke 17:7-10) |
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Fuller understanding required |
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Luke
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Steve, thanks for your reply. On reading the Luke 16 parable i.m left with the impression that Lazarus is now comfortable because he was uncomfortable during in life. I think this is at odds with what we know about human developement and how important it is for a child to have its needs met, in order to develope as a whole human being. Or should it be understood as a judgement on the rich man, who appears to have known the name of Lazarus but failed to respond to his need. In that case are we to think that we have to respond to the needs of people if we know their names?
I am only beginning to read the bible, so forgive my ignorance.
Doris |
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Fuller understanding required |
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Luke
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In Luke 16 where Jesus is telling the Parable of the richman and Lazarus, Jesus is showing us how we should act toward each other while we are here in this world, which you know is not our world if we belong to Him, Jesus' most repeated command to us is to love one another. He mentioned many times in the New Testament. His point here is to show us that some people will not hear the Gospel of Jesus no matter what miraculous signs they see. The richmans down fall was, he had all he needed and then some, but, he cold love his fellow man enought to help him out, However that was not why he went to hell. He went to hell because he chose to be disobedient to God's call to righteousness. When he called out to Abraham, he said send someone to warn my brothers, His burden for others changed, but way to late. If he and his brothers ignored Lazarus when he was alive, what makes him think they would change, if he returned from the grave? |
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WILL YOU KNOW YOUR LOVE ONES IN HEAVEN |
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Luke
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Hi Emily, Jesus came to tell us about the Kingdom. It is here and now, we don't have to wait for death to enter the kingdom of God. When we loose someone we are close to we grieve for that person, this helps us to loosen our attachment to them in order that we can prepare to attach to others. (This can be painful and yet so freeing too)
I too have wondered if we will meet our loved one in heaven? Jesus says the time for marriages will be past, but he also says we do not know the power of God. I read this to mean "all things are possible for God"
I have had some very healing dreams during grieving, I saw my aborted child, which was very healing for me.
I hope this helps
Doris |
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According to Luke, what is human dignity |
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Luke
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According to Luke's Gospel, what is human dignity? And who possesses this dignity?
-- Please reply asap!! |
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According to Luke, what is human dignity |
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Luke
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Greetings cougarette!
I have searched the entire New Testament for the words "human dignity" and have not found these two words being used in the same sentence in any verse. Do you have a specific verse in mind that could help us in giving you an explanation/help? Thank you!
Nolan |
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According to Luke, what is human dignity |
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Luke
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I don't think that it specifies the two words "human dignity". I believe that the question is referring to the idea of human dignity and how Luke expresses or defines that idea. |
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According to Luke, what is human dignity |
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Luke
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Hello cougarette!
I believe that the best logical way to begin to answer your question would be to define what "human dignity" means..
Dignity is defined by Webster's New World College Dictionary as "worthy of esteem or honor, worthiness; the degree of worth, repute or honor"
So taking that definition and applying it to the Gospel of Luke, I am assuming that you are studying where Jesus considered certain people as worthy of being esteemed or gave "special honor" to people.
If we look at the Gospel of Luke, specifically at Luke 10:25-37, we see that Jesus used as an example the lowest person of "human dignity" that He could have possibly picked, and that was the traveling Samaritan. And what did Jesus do? He used a Samaritan as an example for an object lesson for the 'expert in the law' (v. 25). So in this way, Jesus esteemed the Samaritan as "worthy" of honor, since the Samaritan was a 'neighbor' to the man who had been beaten.
My conclusion is that the book of Luke expresses "human dignity" in this way: That whosoever does the will of God, without thought of their position in society, is worthy of being esteemed, since the person is in fact honoring God by doing His will!
I hope that this helps!
Nolan |
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New Testament/ Old Testament |
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Luke
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In the New Testament, Jesus is of spirit right and in the old then is when he was just born from mary?
I had trouble understanding the difference between the old and the new testament? |
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New Testament/ Old Testament |
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Luke
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In the New Testament, Jesus is of spirit right and in the old then is when he was just born from mary?
I had trouble understanding the difference between the old and the new testament? |
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New Testament/ Old Testament |
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Luke
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Let me put here some introduction:
Jesus the
Christ is Jesus the Great Deliverer, the Anointed
One, the Saviour of men. This name denotes that
Jesus was divinely appointed, commissioned, and
accredited as the Saviour of men (Heb 5:4; Isa
11:2-4; 49:6; Joh 5:37; Ac 2:22).
Jesus Christ
Php 2:6
Who, being in the form of
God, thought it not
robbery to be equal with
God:
Joh 1:1
¶ In the beginning was the Word, and the Word
was with God, and the Word was God.
Joh 1:2
The same was in the beginning with God.
Joh 1:3
All things were made by him; and without him was
not any thing made that was made.
in John 1:2 He was the same as the Beginning of God.
As a sviour of all men He has to die (crucified to save us)and a spirit He cannot be crucified ( I hope im not studpid here)
Php 2:6
Who, being in the form of
God, thought it not
robbery to be equal with
God:
Some books in New Testament wrote about the born of Jesus :
Lu 1:34
Then said Mary unto the angel, How shall this be,
seeing I know not a man?
Lu 1:35
And the angel answered and said unto her, The Holy
Ghost shall come upon thee, and the power of the
Highest shall overshadow thee: therefore also that
holy thing which shall be born of thee shall be called
the Son of God.
I hope it would help.
Johnny
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New Testament/ Old Testament |
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Luke
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Let me put here some introduction:
Jesus the
Christ is Jesus the Great Deliverer, the Anointed
One, the Saviour of men. This name denotes that
Jesus was divinely appointed, commissioned, and
accredited as the Saviour of men (Heb 5:4; Isa
11:2-4; 49:6; Joh 5:37; Ac 2:22).
Jesus Christ
Php 2:6
Who, being in the form of
God, thought it not
robbery to be equal with
God:
Joh 1:1
¶ In the beginning was the Word, and the Word
was with God, and the Word was God.
Joh 1:2
The same was in the beginning with God.
Joh 1:3
All things were made by him; and without him was
not any thing made that was made.
in John 1:2 He was the same as the Beginning of God.
As a sviour of all men He has to die (crucified to save us)and a spirit He cannot be crucified ( I hope im not studpid here)
Php 2:6
Who, being in the form of
God, thought it not
robbery to be equal with
God:
Some books in New Testament wrote about the born of Jesus :
Lu 1:34
Then said Mary unto the angel, How shall this be,
seeing I know not a man?
Lu 1:35
And the angel answered and said unto her, The Holy
Ghost shall come upon thee, and the power of the
Highest shall overshadow thee: therefore also that
holy thing which shall be born of thee shall be called
the Son of God.
I hope it would help.
Johnny
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WHAT DOES THE WIDOW'S |
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Luke
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WHAT DOES THE WIDOW'S EXAMPLE TEACH US ABOUT HOW WE SHOULD PRAY TO GOD
LUKE 18:1-8 |
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WHAT DOES THE WIDOW'S |
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Luke
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My NIV Bible Study Notes say:
Luke 18:1 To persist in prayer and not give up does not mean endless repetition or painfully long prayer sessions. Always praying means keeping our requests constantly before God as we live for him day by day, believing he will answer. When we live by faith, we are not to give up. God may delay answering, but his delays always have good reasons. As we persist in prayer we grow in character, faith, and hope. |
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The tower in Luke 13 |
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Luke
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In Luke chapter 13 it talks about a tower falling and killing people. And in the NIV it talks about this being the work of terrorists. Does anyone know more about this?
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The tower in Luke 13 |
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Luke
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No mention of terrorists in the NIV. Jesus was talking to the crowd about a pair of incidents they knew about where a number of people had died violently. Like Job's friends, they assumed that such a catastrophe was evidence of extreme sinfulness. Jesus told them they would die too, so they needed to repent.
The NIV is among several translations available at www.biblegateway.com.
Peace and grace,
Steve |
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the conversion of Zaccheus |
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Luke
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What did Luke see that so important about Jesus and Zaccheus? |
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the conversion of Zaccheus |
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Luke
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Luke used the story of Zaccheus to show us that some people are considered untouchable due to their jobs, looks, beliefs, or political views. Zaccheus was apparently a very unpopular tax collector. Luke teaches us that we should not give into social pressure to avoid these people, but instead, like Jesus we should reach out to them and show them the love of Jesus. When we do this sinners can be saved. prayon |
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the conversion of Zaccheus |
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Luke
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In addition to what prayon said, there are a number of other lessons or examples in this incident:
1. Zacchaeus showed determination in his desire to find out about Jesus - he wasn't passive. (19:3-4)
2. When called, Z responded immediately and obediently, unlike, say, the rich young ruler in Mark 11:17-22. (19:5-6)
3. Without being prompted, Z demonstrated a giving spirit. (19:8a)
4. Again without prompting, Z repented and made amends for past sins. (19:8b)
I wonder how many of us, upon first hearing about Jesus, responded with enthusiasm, obedience, and a joyful spirit like Zacchaeus. I know I didn't :-(
Peace and grace,
Steve
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