Community bible study time!

[lostnfound]

The one thing that really stuck out for me in chapter two is the expectancy of his arrival.

First with the shepherds and their attitude of urgency to go see him after the news had been revealed to them..then they told everyone.

Then simeon. a righteous and devout man. Whose prophecy gives us the why of Jesus coming. And Anna who again is sold out for God and expecting his coming.

To those that were waiting for him he was not a surprise but a glorious day for them to others it will bring fear to them to know the King has come.

We are to be just as watchful of his return today as they were then.

Mary and Joseph seem to struggle with with their parental role and that of their son being their savior and brought to this earth for a purpose. This was laid out in they find Jesus in the temple. What i really find interesting about that interection was that Jesus proclaimed to them i am in my father's house. And yet he subjected to them in their little faith and was obediant even in all his glory he obeyed.

[lostnfound]

The other thing that I love too is that the prophecies concerning jesus are specific. Specific to his birth where and when,...specific to his purpose and even to his death.

[Hemidakota]

Let me add, Jesus was not accepted by his own town kinsmen; noting His labours with His father trade and expectation of some glorious manifestation of a Redeemer.

[lostnfound]

I am going to posts some more questions for chapter 3 today as well. be sure to use original questions as well in study. But go ahead and tells us about chapter 2 and what you learned.

1. Discuss some of the history characters indicating when John began his ministry. Tiberius Caesar etc. Why does he mention these? Of Annas and Caiaphas. Where do we here more of them? (Vses 1 and 2)

2. What came to John (which John?) and where? (Vs 2) Reference former reference to John’s growth. Where does John preach? What does he preach? (Vs 3)

3. Is the quote from Isaiah an indication of the kind of message John brought? (Vses 4-6) Expound on what that was.

4. Why were the people coming out to be baptized of John? (Vs 7) What was John saying to them as they come out to be baptized? What was his message? (Vs 8) What would be their response to him? John’s answer? (Verses 8 and 9)

5. What is the message of verse 9? Is it still true? What was the response? (cf Acts 2:37) The answer? (Vs 11) What about the tax collectors? Soldiers?

6. What was in the back of the minds of the people concerning John? (Vs 15) We’ve talked of this before how that the people were expecting Christ (re the woman at the well).

7. What does John say of himself versus the one to come? (Vses 16-17) Does the word “But” mean that Jesus would not baptize with water? Could it be that Jesus had more baptisms? Did Jesus baptize with water? (Re: John 4:1) Perhaps the fire had to do with getting rid of?

8. What “other words” did John teach? (Vs 18)

9. What happened to John in the relation to Herod the ruler? (Vses 19-20) Was it just about Herodias, his brother’s wife?

10. What do we learn more of John’s baptizing – Jesus? (Vs 21) What more do we know from here of the baptism? (Vs 22) God’s recognition of the Son.

11. How old was Jesus when he began his ministry? (Vs 23)

12. Why the genealogy of Joseph? Note some of the names through David and back to Adam. (Vses 23-38)

[Hemidakota]

Rome ruled much of the Mediterranean world at the time of Christ’s birth. Augustus was a capable and energetic ruler, and he spent his reign (31 B.C. to A.D. 14) establishing a certain tradition of lawfulness and honesty in the Roman bureaucracy, reorganizing the provincial governments and working at financial reform. His reign was marked by a degree of order.

Augustus ordered a general taxing of the Roman Empire in 1 B.C. This “taxing” was actually a registering of persons, as Elder James E. Talmage has explained:

“The taxing herein referred to may properly be understood as an enrollment, or a registration, whereby a census of Roman subjects would be secured, upon which as a basis the taxation of the different peoples would be determined. This particular census was the second of three such general registrations recorded by historians as occurring at intervals of about twenty years. Had the census been taken by the usual Roman method, each person would have been enrolled at the town of his residence; but the Jewish custom, for which the Roman law had respect, necessitated registration at the cities or towns claimed by the respective families as their ancestral homes.” (Jesus the Christ, pp. 91–92.)

[rayhale]

I don’t know if anyone else has said this, but I think this is a great place to discuss the scriptures, everything that has been ‘said’ is there for you to read and to study from, you can add links to the scriptures that you are using, like this:

Luke 1

I’ve said this in a previous post, but I love the fact that in this form of commutacating, no one can interupt you. You can say what you want and as long as you want. I think this idea of discussing the scriptures is so good that, I feel that there should be a separate thread for every book in the scriptures, from Genesis to Moroni, to the Pearl of Great Price. What do you guys think?

[Hemidakota]

Sounds great...thanks Ray.

[roytucker]

Hope noone minds if I join it late. My comments so far:

Luke 1:

It's interesting to see the angle that each writer gives to their telling of the gospel. Luke decided to begin with two conception miracles, perhaps to emphasise that both babies were very special and could not have come about without direct intervention from God. (1:37 For with God nothing shall be impossible). It's also interesting to see Luke's preference to emphasise the important place of women in the history of the church, underscored by a rare discourse by Mary herself (1:46-55). Finally, we have a prophecy from Zacharias that confirms the divine role of both John and Jesus in fulfilling both scripture and the Abrahamic covenant.

It seems to me that Luke's intended audience is definitely Jewish, those who would have an appreciation of the OT, in contrast to, say, Paul's approach which is more Gentile-focused.

[roytucker]

Luke 2:

As I read chapter 2, I started to wonder if Mary herself may have been one of Luke's chief sources for these first two chapters. There are details here that only Mary would have known (2:34-35 Simeon's prophecy to Mary). Once again, we see Luke's high regard for holy women in the mention of Anna the prophetess.

In this chapter, a continuation from the previous chapter, we see Luke's effort at establishing a heavenly entrance for Jesus into the world, through the appearance of the heavenly hosts and the visions of shepherds. I wonder why he omitted the star and the wise men? I find it interesting that Luke goes to some pains to show that everything about Jesus' birth was in conformance with the Mosaic Law (2:21 circumcision, 2:22, Mary's purification, 2:24 temple sacrifice). This further strengthens my assertion that he was writing to a Jewish audience.

Finally, Luke relates the story of Jesus in the temple at 12 years old. To me, this sounds like Mary is being interviewed about interesting events from Jesus' upbringing. In some ways, it is such a random story. I mean, in the first 30 years of Jesus' life, this is the only story we get! I sometimes wonder why there isn't more.

Roy

[roytucker]

Luke 3:

We have so few details of the actual teachings of John the Baptist. Sometimes I think we assume he just talked about the coming of Christ. But Luke gives us a tiny insight into his teaching philosophy, one that obviously had a strong social justice component. (3:10-14) Later, of course, we learn that Jesus had a similar philosophy. I believe it is these teachings that have been carefully watered down in our modern times and church. While I realize that the church as a whole does much in the way of humanitarian aid and general welfare, I also notice that scriptural accounts of avoiding riches/wealth and giving away all but the essentials often generate a very defensive response in Sunday School

Luke ends his chapter with a very long genealogy. There's certainly no skipping over bits with Luke (ie. we get to David and you fill in the blanks from there). No, we get the whole thing back to Adam. Perhaps Luke felt at this point it was important to establish the Lord's credentials as heir to the the throne of David.

My favorite verse, though, has to be 3:22 where the Father establishes Jesus' true lineage.

Roy.

[lostnfound]

Great that you joined us roytucker. Yes, I would hope every book of bible could be discussed. Sorry you guys..I was out of touch all week..okay catching up..and we are on luke 4...

[skalenfehl]

I've been out of touch too. I'll try and catch up asap. My plate is really full right now.

[Hemidakota]

Are we on Luke 3 now?

[Dr T]

Yes, it's Luke 3.

[Hemidakota]

3:1 "Tetrarch" means "district ruler.

3:2 The "word of God" rightfully came to John, as he was the ordained forerunner of the Messiah. (See Isa. 40:3-5; 1 Ne. 10:7-10; 11:27; DC 84:26-28.)

John, at that time, was the only legal administrator in the affairs of the kingdom there was then on the earth. And holding the keys of power, the Jews had to obey his instructions or be damned, by their own law. (TPJS, p. 276.)

3:4-5 The Joseph Smith Translation adds the following between verses 4 and 5:

For behold, and lo, he shall come, as it is written in the book of the prophets, to take away the sins of the world, and to bring salvation unto the heathen nations, to gather together those who are lost, who are of the sheepfold of Israel;

Yea, even the dispersed and afflicted; and also to prepare the way, and make possible the preaching of the gospel unto the Gentiles;

And to be a light unto all who sit in darkness, unto the uttermost parts of the earth; to bring to pass the resurrection from the dead, and to ascend up on high, to dwell on the right hand of the Father.

Until the fulness of time, and the law and the testimony shall be sealed, and the keys of the kingdom shall be delivered up again unto the Father;

To administer justice unto all; to come down in judgment upon all, and to convince all the ungodly of their ungodly deeds, which they have committed; and all this in the day that he shall come.

[Hemidakota]

3:5 The Joseph Smith Translation of this verse begins, "For it is a day of power; yea, every valley . . ." reference to the Second Coming, when Jesus comes in power and glory.

3:7 The Joseph Smith Translation indicates that John was "crying against them [the multitude] with a loud voice."

3:8 Bring forth therefore fruits worthy of repentance, and begin not to say within yourselves, Abraham is our father; we have kept the commandments of God, and none can inherit the promises but the children of Abraham; for I say unto you, That God is able of these stones to raise up children unto Abraham. (JST)

John's hearers believed that they and their kindred only could provide seed for Abraham and that none could be saved except the literal seed of that ancient Patriarch. But John's stinging rebuke was that "Of these stony Gentiles, these dogs," these lowest of all creatures (in the Jewish mind), God is able "to raise up children unto Abraham." (Teachings, p. 319.)

Our Lord's forerunner is teaching the principle of adoption: that Abraham is "the father of all them that believe" (Rom. 4:11), both Jew and Gentile; that through belief in Christ all men become "Abraham's seed, and heirs according to the promise" (Gal. 3:28-29); that all who believe the gospel shall be accounted as Abraham's seed and rise up and bless him "as their father." (Abra. 2:10.) (DNTC 1:120.)

3:9 "Is hewn down" is changed in the Joseph Smith Translation to "shall be hewn down."

[Hemidakota]

3:12 "Publicans"

3:13-14 The Joseph Smith Translation adds the following between verses 13 and 14:

For it is well known unto you, Theophilus, that after the manner of the Jews, and according to the custom of their law in receiving money into the treasury, that out of the abundance which was received, was appointed unto the poor, every man his portion;

And after this manner did the publicans also, wherefore John said unto them, Exact no more than that which is appointed you.

3:13 This verse could have been translated "He said to them: 'Do not demand anything more than the tax rate.'"

3:14 Jesus' statement could have been translated "Do not harass anybody or accuse anybody falsely, and be satisfied with your provisions."

3:17 "Fan" could have been translated "winnowing shovel [fork]."

"Garner" means "granary," "barn," or "storehouse"

3:18 This verse could have been translated "Therefore he also gave many other exhortations and continued declaring good news to the people."

[Hemidakota]

3:21-22 See 1 Nephi 10:7-10; 2 Nephi 31:4-21.

3:21 The Joseph Smith Translation reads, "Jesus also came unto John; and being baptised of him, . . ."

Luke is the only gospel writer who mentions the manifestation of the Holy Ghost and the voice of the Father.

Our Lord's baptism is one of the classical illustrations of the separate and distinct individualities who comprise the eternal Godhead. Jesus is present in mortality; the personage of the Holy Ghost is seen descending from heaven to be with him; and the voice of the Father is heard introducing his Son to the world. (DNTC 1:124.)

3:23 thru 38 See Matthew 1:1-17

Genealogical records of Matthew and Luke purport to give the lineage of Jesus by tracing it back from Joseph his foster father. Several discrepancies are apparent, but as Elder James E. Talmage points out,

"such have been satisfactorily reconciled by the research of specialists in Jewish genealogy." Then he summarizes the known facts in this field in these words: "The consensus of judgment on the part of investigators is that Matthew's account is that of the royal lineage, establishing the order of sequence among the legal successors to the throne of David, while the account given by Luke is a personal pedigree, demonstrating descent from David without adherence to the line of legal succession to the throne through primogeniture or nearness of kin. Luke's record is regarded by many, however, as the pedigree of Mary, while Matthew's is accepted as that of Joseph. The all important fact to be remembered is that the Child promised by Gabriel to Mary, the virginal bride of Joseph, would be born in the royal line. A personal genealogy of Joseph was essentially that of Mary also, for they were cousins. Joseph is named as son of Jacob by Matthew, and as son of Heli by Luke; but Jacob and Heli were brothers, and it appears that one of the two was the father of Joseph and the other was the father of Mary and therefore father-in-law to Joseph. That Mary was of Davidic descent is plainly set forth in many scriptures; for since Jesus was to be born of Mary, yet was not begotten by Joseph, who was the reputed, and, according to the law of the Jews, the legal, father, the blood of David's posterity was given to the body of Jesus through Mary alone." (Talmage, pp. 83-87, 89-90.) (DNTC 1:94-95.)

[Hemidakota]

3:23-24 And Jesus himself began to be about thirty years of age, having lived with his father, being, as was supposed of the world, the son of Joseph, who was from the loins of Heli,

Who was from the loins of Matthat, who was the son of Levi, who was a descendant of Melchi, and of Janna, and of Joseph. (JST)

3:38 And of Enos, and of Seth, and of Adam, who was formed of God, and the first man upon the earth. (JST)

There were no so-called pre-Adamites. When Deity "formed man from the dust of the ground, and breathed into his nostrils the breath of life," that noble personage, thereafter to be named Adam, "became a living soul, the first flesh upon the earth, the first man also." (Moses 3:7; 1:34; 6:45; Abra. 1:3; D. C. 84:16; 1 Ne. 5:11; 1 Cor. 15:45.) Adam was the first man from the standpoint of ancestry, lineage, pre-eminence, power, and position; he was the first flesh meaning the first mortal flesh. All things were first created in immortality, in a state devoid of death; then after Adam fell, the effects of his transgression passed upon the earth and all life thereon. (DNTC 1:95.)

This statement, found also in Moses 6:22, has a deep and profound significance and also means what it says. Father Adam came, as indicated, to this sphere, gaining an immortal body, because death had not yet entered the world. (2 Ne. 2:22.) Jesus, on the other hand, was the Only Begotten in the flesh, meaning into a world of mortality where death already reigned. (DNTC 1:95.)

[Dr T]

Tetrarch because it was broken into 4 parts?

[lostnfound]

Can everyone tell me if they are doing luke 3 this week or luke 4...just want to make sure we are all on the same week since most of us were gone.

[Hemidakota]

Tetrarch because it was broken into 4 parts?

Correct...believe the Roman ruled portion of that empire was broken down into fourths and he ruled one of them.

[Dr T]

We are doing Luke 3 this week Found One :)

[IveBeenLDS]

Luke 3???

[Dr T]

Yes IveBeenLDS-Luke 3. Please join us :)