DOCSLIB.ORG

Luke 23:47 As a Test Case

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Luke 23:47 As a Test Case JETS 56/3 (2013) 499–509 PRESUPPOSITIONS AND HARMONIZATION: LUKE 23:47 AS A TEST CASE VERN S. POYTHRESS* How do presuppositions about meaning and history influence the ways in which we may deal with problems in harmonization?1 And what can we do about it? We can examine the influence of presuppositions by considering a test case, namely the centurion’s statement in Luke 23:47 and the parallels in Matthew and Mark. I. THE CHALLENGE In Luke 23:47, the centurion says that Jesus was innocent: “Now when the centurion saw what had taken place, he praised God, saying, ‘Certainly this man was innocent!’” Matthew has something more elaborate: “When the centurion and those who were with him, keeping watch over Jesus, saw the earthquake and what took place, they were filled with awe and said, ‘Truly this was the Son of God!’”(Matt 27:54). Finally, Mark has the following: “And when the centurion, who stood facing him, saw that in this way he breathed his last, he said, ‘Truly this man was the Son of God’” (Mark 15:39). For a direct comparison, see the following table: Matthew 27:54 Mark 15:39 Luke 23:47 When the centurion And when the centurion, Now when the centurion and those who were with him, keeping watch over Jesus, who stood facing him, saw the earthquake and saw that in this way saw what took place, he breathed his last, what had taken place, they were filled with awe he praised God, and said, he said, saying, “Truly this was “Truly this man was “Certainly this man was the Son of God!” the Son of God.” innocent!” The most notable difference lies in what the centurion said about Jesus. In Luke, Jesus is innocent, while in Matthew and Mark, he is “the Son of God.” In addition, there is a difficulty in translation. In both Matthew and Mark, the Greek * Vern Poythress is professor of New Testament interpretation at Westminster Theological Semi- nary, 9260 Church Road, Glenside, PA 19038. 1 An earlier draft of this article was presented as a paper at the annual meeting of the Evangelical Theological Society, November 15, 2012, in Milwaukee, WI. 500 JOURNAL OF THE EVANGELICAL THEOLOGICAL SOCIETY expression for “the Son of God” is anarthrous.2 The ESV puts the phrase “the Son of God” in the text, but indicates in a footnote that the expression could also be rendered as “a son of God.” So which English rendering is correct? Colwell’s Rule says that a preverbal predicate nominative may be anarthrous even when the predicate expression is intended to be definite. The article is omitted from the predicate partly to indicate that it is in fact the predicate. Consequently, it must be left to context to determine whether the expression “son of God” is intended to be definite (“the Son of God”) or indefinite (“a son of God”). Unfortunately, the context does not definitively decide. If we picture of Roman centurion as a typical pagan, with polytheistic be- liefs, we may interpret his confession as little more than a confused statement that Jesus has something godlike about him. We might even try translating, “a son of a god.” But it is possible that the centurion, like Cornelius, had become a God-fearer, so that we at least come to translate, “a son of God.” Or maybe, though the centu- rion had not completely cast off his polytheistic background, he was reacting to the earlier mocking discussion of whether Jesus is “the Son of God” (Matt 27:40, 43). So his remark may be spoken with respect to a more Jewish context. Or perhaps the centurion, like the penitent thief of Luke 23:40–43, had already at this early point come to a deeper understanding of who Jesus was. Maybe he did mean to say “the Son of God” in its full significance. Commentators often recognize that Matthew and Mark are inviting their readers to see the title “son of God” within the larger context of their Gospels.3 Mark begins his Gospel with the words, “The beginning of the gospel of Jesus Christ, the Son of God” (Mark 1:1). The expression for “Son” is anarthrous, but the meaning is definite. The full title is used at the climactic point in Jesus’ trial: “Again the high priest asked him, ‘Are you the Christ, the Son of the Blessed?’” (Mark 14:61). In Matthew 4, the title “son of God” occurs anarthrously, but with the mean- ing “the Son of God”: “If you are the Son of God, command these stones to be- comes loaves of bread” (Matt 4:3). “If you are the Son of God, throw yourself down, …” (Matt 4:6). The weighty significance of the term “Son” is confirmed in Matthew’s baptismal formula: “… baptizing them in the name of the Father and of the Son and of the Holy Spirit, …” (Matt 28:19). Matthew and Mark contain still other passages that indicate that Jesus is the unique, Messianic Son of God (Matt 2:15; 3:17; 16:16; etc.; Mark 1:11; 3:11; 9:7). In that light, the rendering “the Son of God” is surely right. It should be taken as an anticipation of Christian confession of Jesus as Messiah, and as a divine title as well. Note that in Matthew the Son shares with the Father in the name of God (Matt 2 Interestingly, Matthew has , while Mark has the reverse order, . 3 E.g. Donald A. Hagner, Matthew 14–28 (WBC 33B; Dallas, TX: Word, 1995) 852; R. T. France, The Gospel of Matthew (Grand Rapids: Eerdmans, 2007) 1084–85; W. D. Davies and Dale C. Allison Jr., A Critical and Exegetical Commentary on the Gospel according to Saint Matthew (Edinburgh: T&T Clark, 1997) 3:636; R. T. France, The Gospel of Mark: A Commentary on the Greek Text (Grand Rapids: Eerdmans, 2002) 659–60. PRESUPPOSITIONS AND HARMONIZATION 501 28:19), and that the Son’s knowledge of the Father is divine in character (Matt 11:27). How then do we deal with the relation of what the centurion might have meant to what Matthew or Mark meant? And how do we explain the relation of the expressIon “the Son oF God” to Luke’s description, which looks very different: “Certainly this man was innocent!” (Luke 23:47)? Finally, we should note that the statement in Luke has some challenges of Its own. The underlying Greek has the word dikaios, which the ESV translates as “in- nocent” (so also NASB). KJV and NIV have “righteous.” Does this term involve an allusion to the righteous servant of Isaiah 53?4 II. SHOULD WE HARMONIZE? The Bible is a rich text, a God-inspired text. So interpreting it Is delicate. A lot of presuppositions may have an influence. Our purpose is to explore how presup- positions come to bear on a particular text like Luke 23:47 and its parallels. I will express my opinions from time to time. But I mainly want to pay attention to the influences that go into forming different opinions. One of the first and most obvious questions that arises is whether we ought to strive to do harmonization at all. I think that we have three divinely authored texts. This presupposition has its influence, typically in the direction of seeking harmonization. Merely human texts may make mIstakes about what happened, but divinely authored texts do not. But even here there are differences. Even IF we have divinely authored texts, we must still decide whether the texts are intended by God to be historical narra- tives rather than some other genre. It is well known, for example, that Robert Gundry’s commentary on Matthew argued that Matthew was a midrashic text that mixed in essentially fictional elements with other elements that were historical.5 Gundry claimed that this genre decision on Matthew’s part was understood by his first readers, so that there was no deceit involved. I along wIth others believe that Gundry was wrong, but his hypothesis has to be weIghed beFore we come to the decision that he was wrong. In the process of weighing, we will bring to bear in- formation about first-century genres, and we wIll reckon wIth the textures oF the Gospel oF Matthew itself. But we will also brIng along other expectatIons. For ex- ample, how far do we emphasize the alleged original audience of Matthew, and how far do we emphasize the fact that God—and perhaps Matthew as well— intended the Gospel eventually to travel beyond the initial audience? In what way do we understand the clarity of Scripture? In addItIon, we ask questions about the relation of Matthew’s Gospel to the other three Gospels. Do all these four works belong to a single larger genre, namely the genre of “Gospel”? If so, do the com- 4 Joel B. Green, The Gospel of Luke (Grand RapIds: Eerdmans, 1997) 827. 5 Robert H. Gundry, Matthew: A Commentary on His Handbook for a Mixed Church under Persecution (Grand Rapids: Eerdmans, 1994). 502 JOURNAL OF THE EVANGELICAL THEOLOGICAL SOCIETY monalities in fact suggest much more common ground in the treatment of history than what Gundry alleged? Consider also what happens if someone approaches the Gospel accounts without acknowledging divine authorship. Harmonization questions still have rele- vance in historical reconstruction, even when the history being studied is quite or- dinary. One may picture one historian who cares deeply about reconstructing the events with utmost precision and who also has a high level of confidence in the historical reporting of the Gospel writers.
Load more

Recommended publications
  • What Did Jesus Say About the End Times: Part 1
    1 What Did Jesus Say About The End Times: Part 1 Mark 13:1-23 Introduction: 1) Few subjects spark greater interest than the study of eschatology or the “end times.” Christians and non-Christians alike are fascinated by the issue, even if they are skeptical about much of what they hear and read. Unfortunately much of this skepticism is warranted when you consider the spectacularly erroneous predictions of so many pseudo-prophets and prognosticators. 2) No one has swung and missed on the coming of the end more than the Jehovah’s Witnesses whose false predictions currently stands at 9 (1874, 1878, 1881, 1910, 1914, 1918, 1925, 1975, and 1984). In 1988 many evangelical Christians looked rather foolish when they were seduced by Edgar Whisenant’s 88 Reasons Why the Rapture is in 1988. Not to be out done, New Age advocates cite Mayan & Aztec calendars and predict the end will come on December 21, 2012. And, I could continue down this tragic trail for quite some time. 3) Jesus addressed issues related to the end times in what is often called “the Olivet Discourse” since it was delivered on the Mount of Olives overlooking Jerusalem. So important was this teaching that we find it recorded in all 3 synoptic gospels (Matt 24:1-25: 46; Mark 13:1-37; Luke 21:5-36). As we examine these verses we do not find Jesus encouraging us to set dates or identify the Antichrist, False Prophet or the 4 Horsemen of the Apocalypse. Rather, He admonishes us be on guard (v.
    [Show full text]
  • The Feast of the Annunciation
    1 Pope Shenouda III series 5 THE FEAST OF THE ANNUNCIATION BY HIS HOLINESS AMBA SHENOUDA III, POPE AND PATRIARCH OF ALEXANDRIA AND OF THE APOSTOLIC SEE OF ALL THE PREDICATION OF SAINT MARK Translated from the Arabic first edition of April 1997 Available from: http://www.copticchurch.net 2 All rights are reserved to the author His Holiness Pope Shenouda III Pope and Patriarch of the See of Alexandria and of all the Predication of the Evangelist St. Mark Name of the book: The Feast of the Annunciation Author: His Holiness Pope Shenouda III Editor: Orthodox Coptic Clerical College, Cairo First Edition: April 1997 Press: Amba Rueiss, (Offset) - The Cathedral - Abbassia Deposition number at "The Library": 97 / 475 977 - 5345 - 38 In the Name of the Father, the Son, and the Holy Spirit, the One God, Amen. You will read in this pamphlet about the Annunciation of the Nativity of Christ, glory be to Him, and the annunciations which preceded and succeeded it. It is the annunciation of salvation for the world. It is the first feast of the Lord. It is an annunciation of love, because the reason of the Incarnation and Redemption is the love of God for the world. The Lord Christ has offered to us rejoicing annunciations and has presented God to us as a loving Father. What shall we then announce to people? Let there be in your mouths, all of you, a rejoicing annunciation for everybody. Pope Shenouda III 3 The feast of the Annunciation comes every year on the 29th of Baramhat.
    [Show full text]
  • 1 Ted Kirnbauer (Rev 9/18/17) Luke 23:26-49 9/10/17 the Following
    1 Ted Kirnbauer (rev 9/18/17) Luke 23:26-49 9/10/17 The following section can be outlined as follows: 1) Jesus warns the women of things to come−23:26-31 2) He forgives those who kill and mock Him−23:34 3) He assures the repentant sinner of salvation−23:43 4) He entrusts Himself to the Father−23:46 In verses 26-49 Jesus’ identification with humanity stands out. He is seen in weakness. He suffers physically and emotionally. His fate is the same as a criminal. He shares in the place of the unrighteous. He is mocked and ridiculed. He is taunted. He is helpless before His enemies. But to those who know the Scriptures, the cross is also the greatest display of strength. In John 10:17-18 Jesus said, “I lay down My life so that I may take it again. No one has taken it away from Me, but I lay it down on My own initiative. I have authority to lay it down, and I have authority to take it up again.” This means that Jesus remained on the cross out of sheer act of His will. He trusted that God would vindicate Him. He sacrificed His own life to save others. Hebrews 2:10 tells us, “it was fitting for Him, for whom are all things, and through whom are all things, in bringing many sons to glory, to perfect the author of their salvation through sufferings.” “Therefore, He had to be made like His brethren in all things, so that He might become a merciful and faithful high priest in things pertaining to God, to make propitiation for the sins of the people” (Heb.
    [Show full text]
  • Luke 23–24 Translation (PDF)
    Quaker Universalist Voice Luke 23–24: Jesus’ Death Translated for Children by J.M. Spears Luke 23 1. And, the whole group got up and took Jesus to Pilate. 2. They started accusing Jesus, “We found this person misleading our people. He was urging them not to pay taxes to Caesar*. He was saying he is chosen by God to be a king.” 3. Pilate asked Jesus, “Are you king of the Jews?” Jesus answered, “You are the one who says so.” 4. Pilate spoke to the religious leaders and the crowds, “I find this person not guilty.” 5. “But, Jesus has been stirring up the people all over Judea. Jesus has been teaching everywhere, from Galilee even up to here.” they insisted. 6. When Pilate heard this, he asked, “Is this person from Galilee?” 7. So. Pilate learned that Jesus as from the state where Herod had power. Then Pilate sent Jesus to Herod, who was also in Jerusalem during these days. 8. Herod was very glad to see Jesus. For a long time, Herod had wanted to see Jesus. Herod had heard about Jesus and was hoping to see a powerful act done by Jesus. 9. Herod asked Jesus many questions. But, Jesus did not answer Herod. 10. The religious leaders and teachers of the law stood up and fiercely accused Jesus. 11. Then, even Herod and his soldiers were making fun of Jesus and being mean to him. Herod put a bright robe on Jesus and sent Jesus back to Pilate. 12. Herod and Pilate became close friends that very day.
    [Show full text]
  • Luke's Paradise in Its Judicial Setting
    Luke’s Paradise in its Judicial Setting (Lk 23:43) By Steven Simon Tucker BA (Melb) BSc (Melb) BTheol (Hons) (MCD) A thesis submitted in fulfillment of the requirements for the degree of Master of Theology Melbourne College of Divinity 2011 2 Abstract My study begins with ―paradise‖ as found in the Lukan Jesus‘ promise to the second criminal crucified with him (Lk 23:43). I look at the different associations ―paradise‖ carried in the Septuagint and in Second Temple Judaism, from a royal park to the garden of Eden. Next I concentrate on the immediate context of Luke‘s ―paradise,‖ and suggest that an informal trial and judgment is taking place in the dialogue between the two criminals and Jesus. Finally, I examine Luke‘s passion narrative and Luke-Acts for further signs of conflicting judgment between human beings and God: those whom people reject, God favours. 3 Thesis Submission Form This form must accompany any thesis submitted for examination Title of Thesis: Luke‘s Paradise in it Judicial Setting (Lk 23:43) Name: Steven Simon Tucker Declaration I declare that the word length of this thesis is 39,948 words. This does not exceed the maximum length specified in the regulations: Doctor of Theology: 100,000 words Doctor of Philosophy: 100,000 words Doctor of Ministry Studies: 50,000 words Master of Arts major thesis: 40,000 words Master of Arts minor thesis: 25,000 words Master of Theology major thesis: 40,000 words Master of Theology minor thesis: 25,000 words Master of Ministry: 25,000 words In each case, the word length includes footnotes, but excludes bibliography, tables, appendices and illustrations.
    [Show full text]
  • LUKE 23:33-46 the Book Lives Given, Not Taken Details the Sacrifices of Eight Missionary Martyrs
    SESSION 11 11 Sacrificed Jesus’ death provides salvation to all who trust in Him. LUKE 23:33-46 The book Lives Given, Not Taken details the sacrifices of eight missionary martyrs. These missionaries went to potentially dangerous places because they believed God called them to serve people in hard-to-reach areas of the world. They took serious risks so others might know Jesus. From medical workers slain at a clinic to relief personnel assassinated by gunmen on motorcycles, they gave their lives because Jesus first sacrificed Himself for them. How does Jesus’ sacrifice on the cross motivate you? 100100 Date of My Bible Study:_________ © 2020 LifeWay Christian Resources UNDERSTAND THE CONTEXT LUKE 23:1-49 During the night of His arrest‚ Jesus was questioned informally by Annas (John 18:12-14) and Caiaphas (Matt. 26:57). At daylight, the Sanhedrin convened a formal hearing. The Jewish elders condemned Him on the accusation that Jesus made Himself to be equal with God (Luke 22:66-71). The chief priests and elders brought Jesus before the Roman governor because only the Romans could sentence a man to death. The charge centered on false claims that Jesus encouraged the people not to pay taxes to Caesar. They also accused Him of wanting to be king (23:1-5). When Pilate heard Jesus was from Galilee, he thought he could rid himself of the situation by sending Him to Herod, who ruled the region that included Galilee (vv. 6-12). At first, Herod was glad to see Jesus because he wanted to see Jesus do a miracle, as if performing a trick.
    [Show full text]
  • TIMELINE of JESUS' DEATH PRECEDING EVENTS the Last
    1 TIMELINE OF JESUS' DEATH Parkway Baptist Church Good Friday Service PRECEDING EVENTS ● The Last Supper (Matt. 26:20-30; Mark 14:17-26; Luke 22:14-38; John 13:21-30) ● In the Garden of Gethsemane (Matt. 26:36-46; Mark 14:32-42; Luke 22:39-45) ● Jesus is Betrayed and Arrested (Matt. 26:47-56; Mark 14:43-52; Luke 22:47-53; John 18:1-11) ● The Religious Leaders Condemn Jesus (Matt. 27:1-2; Mark 15:1; Luke 22:66-71) GOOD FRIDAY EVENTS (Set reminders for each Good Friday event on your phone today. Take a few moments to think about what Jesus endured for you and thank Him for His incredible love) 4-6a.m. Jesus’ trial before Annas & Caiaphas (Matt. 26:57-68; Mark 14:53-65; Luke ​ 22:66-70; John 18:12-28) 6 a.m. Jesus Stands Trial Before Pilate (Matt. 27:11-14; Mark 15:2-5; Luke 23:1-5; John ​ 18:28-37) Jesus Sent to Herod (Luke 23:6-12) ​ 7 a.m. Jesus Returned to Pilate (Luke 23:11) ​ ​ Jesus Is Sentenced to Death (Matt. 27:26; Mark 15:15; Luke 23:23-24; John 19:16) ​ 8 a.m. Jesus Is Led Away to Calvary (Matt. 27:32-34; Mark 15:21-24; Luke 23:26-31; John ​ ​ 19:16-17) Jesus carries his cross, with Simon of Cyrene’s help, to Golgotha THE CRUCIFIXION 9 a.m. "The Third Hour" (The third hour in Jewish time would have been 9 a.m.) ​ Jesus Is Crucified on the Cross (Mark 15: 25 - It was the third hour when they ​ ​ ​ crucified him.
    [Show full text]
  • Looking High and Low for Salvation in Luke Matthew L
    Luther Seminary Digital Commons @ Luther Seminary Faculty Publications Faculty & Staff choS larship 2018 Looking High and Low for Salvation in Luke Matthew L. Skinner Luther Seminary, [email protected] Follow this and additional works at: https://digitalcommons.luthersem.edu/faculty_articles Part of the Biblical Studies Commons, Christianity Commons, and the Practical Theology Commons Recommended Citation Skinner, Matthew L., "Looking High and Low for Salvation in Luke" (2018). Faculty Publications. 306. https://digitalcommons.luthersem.edu/faculty_articles/306 Published Citation Skinner, Matthew L. “Looking High and Low for Salvation in Luke.” Currents in Theology and Mission 45, no. 4 (September 17, 2018). http://currentsjournal.org/index.php/currents/article/view/147. This Article is brought to you for free and open access by the Faculty & Staff choS larship at Digital Commons @ Luther Seminary. It has been accepted for inclusion in Faculty Publications by an authorized administrator of Digital Commons @ Luther Seminary. For more information, please contact [email protected], [email protected]. Looking High and Low for Salvation in Luke Matthew L. Skinner Professor of New Testament Luther Seminary St. Paul, Minnesota uke’s Gospel, more than any other Gospel, politicizes the salvation God accomplishes through Jesus Christ. he magnitude of Luke’s promises In other words, Luke calls attention to certain politi- Lcal aspects of the “good news” that angels, prophets, John, Jesus, Tabout sociopolitical change and his followers announce and enact. The deeds Jesus performs, has made the book a vital source for the declarations he makes, and even the sheer reality of who he is—these things have social, interpersonal consequences that affect liberative theologies—for good reason the mores and assumptions that undergird people’s interactions and identities.
    [Show full text]
  • The Prayer of Desperation
    -----------------------,L ,-rrr•,:r - ,,; , ',I 'fRlifftf % I E.F.,--=-~,<----- CLASSIFICATION: _L_EXPOSITORY --BIOGRAPHICAL TITLE The Prayer o f Desperation - - TEXTUAL --TOPICAL SCRIPTURE READING·- ---------------- ---DEVOTIONAL DELIVERIES: Date Hour Place Results and Comments: FBC 1 1/27/77 a . m. San Ange lo , Tx XXX+++; FBC 3/14/78 Killeen, Tx (XXX+++) 2 Bapt FBC 1-4-81 PM San Angelo, Tx (XXX+++) l L & Red; FBC 11/27 /8 p .rn. San An gel o, TX (XXX+++) 2 letter BIBLIOGRAPHY _ _______ ____ THE PRAYER OF DESPERATION SCRIPTURE: Luke 23 :39-43 ~ .' ' ' : . I • ,. f. INTRO: SOME PRAYERS COME FROM THE SURFACE OF OUR HEARTS; THEY ARE LIKE RIP_PLES ON THE SURFACE OF THE ~JtlfRr.OME PRAYERS COME FROM THE DEPTHS OF F.L.i~R ; THEY ARE LIKE PEARLS FROM THE OCEAN'S • . OF THIS LATTER KIND IS THE PRAYER OF THE PENI­ TENE THIEF . IT IS A TYPE OF ALL TRUE PRAYER , ESPECIALLY THE PRAYER OF DESPERATION. (Ba ke r, p . 404) . THt:: STORY OF THIS PRAYER DESERVES TO BE PRINTED IN LETTERS OF GOLD. IT HAS PROBABLY BEEN THE SALVATION OF MYRIADS OF SOULS . MULTITUDES WILL THANK GOD THROUGH ALL ETERNITY THAT THE BIBLE CONTAINS THE STORY OF THE PENITENT THIEF AND HIS PRAYER OF DES­ PERAT~_() N. (Ryle , pp. 469-4 70) . THERE IS .i:-JEV.B.R h -.---...~S, FAR FROM GOD. THERE IS NEVER A _.,...___..., O LATE IN LIFE . THERE IS NEVER A --­ SO BLACKENED BY SIN BUT THAT HE CAN PRAY THE PRAYER OF DESPERATION. WE KNOW THIS .l'O. BB _'J'RU.E NQ'.l' ONLY BECAUSE OF THIS STORY IN THE BIBLE BUT BECAUSE OF OUR OWN PER­ SONAL EXPERIENCES.
    [Show full text]
  • Calvary Chapel West Seattle Inductive Bible Study Luke 23:1 – 25 Lesson 45
    Calvary Chapel West Seattle Inductive Bible Study Luke 23:1 – 25 Lesson 45 1 Luke 23:1-25 NIV Luke 23:1-25 KJV Observation Interpretation Application Then the whole 1 And the whole assembly rose and led multitude of them him off to Pilate. 2 And arose, and led him unto they began to accuse Pilate. 2 And they him, saying, “We have began to accuse him, found this man saying, We found this subverting our nation. fellow perverting the He opposes payment of nation, and forbidding taxes to Caesar and to give tribute to claims to be Christ, a Caesar, saying that he king.” himself is Christ a 3 So Pilate asked Jesus, King. 3 And Pilate “Are you the king of asked him, saying, Art the Jews?” thou the King of the “Yes, it is as you say,” Jews? And he Jesus replied. answered him and said, Thou sayest it 2 Luke 23:1-25 NIV Luke 23:1-25 KJV Observation Interpretation Application 4 Then Pilate 4 Then said Pilate to the announced to the chief chief priests and to the priests and the crowd, people, I find no fault “I find no basis for a in this man. 5 And they charge against this were the more fierce, man.” saying, He stirreth up 5 But they insisted, “He the people, teaching stirs up the people all throughout all Jewry, over Judea by his beginning from Galilee teaching. He started in to this place. 6 When Galilee and has come Pilate heard of Galilee, all the way here.” he asked whether the 6 On hearing this, Pilate man were a Galilaean.
    [Show full text]
  • Lesson Eight
    Lesson Eight Hope in the Lord Luke Chapters 22, 23 & 24 Lesson 8 of 8 Through the Gospel of Luke By Jennifer Garrett Richmond La Mirada Christian Church www.LaMiradaChurch.com ~ 562-943-2213 ~ [email protected] Podcast of Lessons available at www.DwellingRichly.Podbean.com "My Hope is Built on Nothing Less" by Edward Mote, 1797-1874 My hope is built on nothing less Than Jesus' blood and righteousness; I dare not trust the sweetest frame, But wholly lean on Jesus' name. On Christ, the solid Rock, I stand; All other ground is sinking sand. When darkness veils His lovely face, I rest on His unchanging grace; In every high and stormy gale My anchor holds within the veil. On Christ, the solid Rock, I stand; All other ground is sinking sand. His oath, His covenant, and blood Support me in the whelming flood; When every earthly prop gives way, He then is all my Hope and Stay. On Christ, the solid Rock, I stand; All other ground is sinking sand. When He shall come with trumpet sound, Oh, may I then in Him be found, Clothed in His righteousness alone, Faultless to stand before the throne! On Christ, the solid Rock, I stand; All other ground is sinking sand. ~ 284 ~ Hope in the Lord: The Gospel of Luke - Lesson Eight Small Group Discussion Time Review of Lesson Seven: 18:1-21:38 Group Guidelines We come from varying faith backgrounds, so please be thoughtful of denominational and religious differences. God’s Word is our standard. We’ll use the Bible - not personal opinion, popular teachers, or church tradition - as our guide for everything.
    [Show full text]
  • SCRIPTURAL ROSARY: GOSPEL of LUKE 1. the Annunciation – Luke 1:26-28, 30-31, 34-35, 38 the Angel Gabriel Was Sent from God To
    St. Clement Eucharistic Shrine Oblates of the Virgin Mary SCRIPTURAL ROSARY: GOSPEL OF LUKE The following Scripture passages from the Gospel of Luke may be read at the beginning of each decade of the Rosary for meditation on each mystery. The text is from the Revised New American Bible, corresponding to the Lectionary readings for Mass. JOYFUL MYSTERIES 1. The Annunciation – Luke 1:26-28, 30-31, 34-35, 38 The angel Gabriel was sent from God to a town of Galilee called Nazareth, to a virgin betrothed to a man named Joseph, of the house of David, and the virgin’s name was Mary. And coming to her, he said, “Hail, favored one! The Lord is with you. Do not be afraid, Mary, for you have found favor with God. Behold, you will conceive in your womb and bear a son, and you shall name him Jesus.” But Mary said to the angel, “How can this be, since I have no relations with a man?” And the angel said to her in reply, “The holy Spirit will come upon you, and the power of the Most High will overshadow you. Therefore the child to be born will be called holy, the Son of God. Mary said, “Behold, I am the handmaid of the Lord. May it be done to me according to your word.” Then the angel departed from her. 2. The Visitation – Luke 1:39-45, 56 Mary set out and traveled to the hill country in haste to a town of Judah, where she entered the house of Zechariah and greeted Elizabeth.
    [Show full text]