DOCSLIB.ORG

Luke Handout

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Luke Handout Luke Beginnings (1:1-4:13) 1. Luke 1:1-4, Introduction: Finding the One who seeks us • Luke 1:5-2:52 READING Jesus' ministry in Galilee (3:1-9:50) 2. Luke 3:1-20, The ministry of John the Baptizer 3. Luke 3:21-4:13, Jesus is tempted 4. Luke 4:14-30, Jesus rejected at Nazareth • Luke 4:31-37 READING 5. Luke 4:38-44, Jesus heals many people 6. Luke 5:1-11, Jesus calls the first disciples 7. Luke 5:12-26, Power to heal and forgive 8. Luke 5:27-32, Jesus calls a tax collector • Luke 5:33-39 READING 9. Luke 6:1-11, Who's in charge here? • Luke 6:12-16 READING 10. Luke 6:17-36, How can I do that? Part 1 11. Luke 6:37-49, How can I do that? Part 2 12. Luke 7:1-10, A centurion's faith • Luke 7:11-35 READING 13. Luke 7:36-50, An “uninvited guest” 14. Luke 8:1-15, The parable of the sower • Luke 8:16-25 READING 15. Luke 8:26-39, Jesus heals a demon-possessed man 16. Luke 8:40-56, A sick woman and a dead girl • Luke 9:1-17 READING 17. Luke 9:18, 46-50, Jesus, the One • Luke 9:37-45 READING The road to Jerusalem (9:51-19:44) 18. Luke 9:51-62, Counting the cost • Luke 10:1-42 READING 19. Luke 11:1-13, Prayer principles • Luke 11:14-32 READING 20. Luke 11:33-36, A bright light or a dim bulb? 21. Luke 11:37-54, Lookin' good or bein' good? 22. Luke 12:1-34, What are your priorities? 23. Luke 12:35-48, Am I ready? • Luke 12:49-13:21 READING 24. Luke 13:22-35, The door to safety • Luke 14:1-24 READING 25. Luke 14:25-35, The cost of following Jesus 26. Luke 15:1-32, The lost sheep, the lost coin, & the lost sons • Luke 16:1-18 READING 27. Luke 16:19-31, Lazarus and the rich man 28. Luke 17:1-10, Watching, Forgiving, and Serving • Luke 17:11-18:8 READING 29. Luke 18:9-17, The Pharisee, the tax collector, Jesus, and the children • Luke 18:18-43 READING 30. Luke 19:1-10, Zacchaeus • Luke 19:11-27 READING 31. Luke 19:28-44, Jesus comes to Jerusalem Jesus in Jerusalem (19:45-24:53) • Luke 19:45-20:40 READING 32. Luke 20:41-21:4, The Messiah, Pharisees, and a widow 33. Luke 21:5-38, The end of the world • Luke 22:1-6 READING 34. Luke 22:7-38, The Last Supper 35. Luke 22:39-53, Jesus in the Garden 36. Luke 22:54-62, Peter denies Jesus • Luke 22:63-65 READING 37. Luke 22:66-23:25, Jesus on trial 38. Luke 23:26-56, The crucifixion 39. Luke 24:1-52, The resurrection Original by: http://www.facingthechallenge.org/luke_outline.php 2011 Focus, 54 The Avenue, Southampton SO17 1XQ, United Kingdom Registered Charity no. 298007 Revised by Roebin Tyler .
Load more

Recommended publications
  • 1 Ted Kirnbauer Luke 22:54-71 8/27/17 Jesus' Betrayal and Arrest
    1 Ted Kirnbauer Luke 22:54-71 8/27/17 Jesus' betrayal and arrest was known and announced long before the events in the Garden of Gethsemane took place, so the arrest itself was anti-climactic. All four Gospels record the trial of Jesus. According to the Gospel of John, Jesus was first taken to Annas, the former High Priest, who still enjoyed dignity and power in the Jewish world (Jn. 18:13). Annas was the father-in-law of Caiaphas, the acting High Priest who filled that position from 18 AD to 36AD. Caiaphas was the one who first said clearly that it was a political necessity to murder Jesus (Jn. 11:49-50; 18:14). Peter denied Jesus at the house of Annas (Carson, Gospel of John, 582). The trial of Jesus was as follows: Early Friday morning (Nisan 15) while it was still dark First Jewish phase before Annas – Jn. 18:13-24 (This was more of an inquiry than a trial – no judgments were made) Second Jewish phase before the Sanhedrin – Matt. 26:57-68; Mk. 14:53-65; Lk. 22:54 Peter’s denials – Matt. 26:69-75; Mk. 14:66-72; Lk. 22:55-65; Jn. 18:25-27 Friday morning (Nisan 15) after the sun rose Third Jewish phase was a formal decision before the Sanhedrin – Matt. 27:1; Mk. 15:1a; Lk. 22:66-71 Remorse and suicide of Judas – Matt. 27:3-10; Acts 1:18-19 First Roman phase before Pilate – Matt. 27:2, 11-14; Mk. 15:1b-5; Lk.
    [Show full text]
  • Did Jesus Forbid Ambition for Greatness in Luke 22:24–30? an Intercultural Reconsideration
    European Scientific Journal July 2014 edition vol.10, No.20 ISSN: 1857 – 7881 (Print) e - ISSN 1857- 7431 DID JESUS FORBID AMBITION FOR GREATNESS IN LUKE 22:24–30? AN INTERCULTURAL RECONSIDERATION Dr. George O. Folarin William Sunday Ojelade Department of Religious Studies, Obafemi Awolowo University, Ile-Ife, Osun State, Nigeria Abstract This is an Intercultural study of aspiration for greatness in Luke 22:24-30 first in the initial context of the first century Roman culture, and then in the contemporary Western Nigerian cultural context. The study looks at the common scholarly argument that the disciples were contending for superiority among themselves and that Jesus used this incident to correct their fight for power. After re-examining the text in the two cultural contexts, the study concludes that there is nothing condemnatory of aspiration for power in the text, but that the text challenges Jesus’ disciples to use the power inherent in it for and in his service. Keywords: Aspiration-ambition; greatness; power; servant; eschaton; and judgment. Introduction The issue of ambition or aspiration for greatness is contentious among Christians and the theological view of each Christian scholar is obviously reflected in his interpretation. Luke 22:24-30 has particularly been unfairly exploited by those who use the alleged condemnation of ambition for leadership by Jesus to subject their followers to perpetual followers and dependants. Expectedly therefore, many Christians remain at the level of followership. They rarely develop to become leaders since they are discouraged from aspiring to greatness. It is therefore common in Nigeria for leaders even in the church to pass down leadership baton in churches to relatives or close associates.
    [Show full text]
  • Why Two Swords Were Enough: Israelite Tradition History Behind Luke 22:35-38
    University of Denver Digital Commons @ DU Electronic Theses and Dissertations Graduate Studies 1-1-2009 Why Two Swords Were Enough: Israelite Tradition History Behind Luke 22:35-38 Kevin Lee Moore University of Denver Follow this and additional works at: https://digitalcommons.du.edu/etd Part of the Biblical Studies Commons Recommended Citation Moore, Kevin Lee, "Why Two Swords Were Enough: Israelite Tradition History Behind Luke 22:35-38" (2009). Electronic Theses and Dissertations. 445. https://digitalcommons.du.edu/etd/445 This Dissertation is brought to you for free and open access by the Graduate Studies at Digital Commons @ DU. It has been accepted for inclusion in Electronic Theses and Dissertations by an authorized administrator of Digital Commons @ DU. For more information, please contact [email protected],[email protected]. Why Two Swords Were Enough: Israelite Tradition History Behind Luke 22:35-38 ______ A Dissertation Presented to the Faculty of the University of Denver and the Iliff School of Theology Joint PhD Program University of Denver ______ In Partial Fulfillment of the Requirements for the Degree Doctor of Philosophy ______ by Kevin L. Moore June 2009 Advisor: Professor Gregory A. Robbins © Kevin L. Moore 2009 All Rights Reserved Author: Kevin L. Moore Title: Why Two Swords Were Enough: Israelite Tradition History Behind Luke 22:35-38 Advisor: Dr. Gregory A. Robbins Degree Date: June 2009 ABSTRACT Jesus’ charge in Luke 22:35-38 that his apostles should buy swords is one of the most enigmatic texts in the gospels. Although previous studies made use of a wide range of standard critical methods, none of these approaches satisfactorily revealed the pericope’s meaning.
    [Show full text]
  • Applying the Significance of the Magnificat (Luke 1:46-52) to The
    Applying the Significance of the Magnificat (Luke 1:46-52) to the Socio- Political and Economic Situation of Nigeria Adesanya Ibiyinka Olusola and Ogunlusi Clement Temitope, Phd. ABSTRACT The Magnificat, otherwise known as Mary song, not only focused on God’s glorious mercy and deliverance but has been interpreted to speak of three of the revolutions of God namely moral, socio-political and economic revolution. The paper having singled out three themes, noted that Nigerians is in dire need of the words of the Magnificat . The paper observed that due to the level of selfishness, pride and injustice that characterize the actions of some individuals in the country, it became imperatives to highlight the importance of the Magnificat and apply same for overall welfare, security, progress and benefit of the nation and of its citizens. Hence for the purpose of clarity, the paper adopted descriptive and analytical forms to study and interpret the passage. The paper revealed that Mary’s song of divine victory over the powerful becomes a song of warning, instructions and hope. Therefore, the paper recommended that Nigerian leaders should borrow a leaf from the message of the Magnificat in order to have good governance that would be value- based and ensures that political, social and economic priorities are based on broad based consensus in society and that the voices of the poorest and the most vulnerable are heard in decision – making . INTRODUCTION Over the years, the Nigerian nation has been ravaged by severe political and economic crises which have retarded her developments in spite of its enormous natural and human resources.
    [Show full text]
  • The Three Major Greek Keys That Unlock the Gospels
    part 2 The Three Major Greek Keys That Unlock the Gospels here are three Greek language keys that unlock the truth of the Gospels while Tsolving the apparent contradiction between John and the other Gospel writers as to whether the Last Supper was the Passover or not. There is no question that the English translations of Matthew, Mark, and Luke seem to state that the Last Supper was the Passover. But one must remember that the Gospels were not originally writ- ten in English but in Greek. When Jewish idioms and Passover laws are considered along with original Greek scriptures, it’s evident that the story told, after Rome dis- connected from these Jewish understandings, is inaccurate. These language keys will help us get back to the truth. The first key is the Greek subjunctive mood, which can imply doubt and un- certainty. The subjunctive mood is used every time Jesus refers to his actual eating of the Passover in the Greek language, but its use does not always carry over into the English translations of the Gospels. This seemingly small change has huge implica- tions for accurately determining whether the Last Supper was the Passover or not. The second key is the Greekdative of reference, which affects the meaning of Greek articles (a common article in English is “the”). In the English language, these Gospel accounts seem straightforward; yet in the original Greek language, the dative case brings additional shades of meaning. This is important because, as Greek scholar Daniel B. Wallace noted in Greek Grammar Beyond the Basics, one in seven words in the Greek scriptures is an article.
    [Show full text]
  • The Two Swords: an Examination of Luke 22:35-38
    The Two Swords: An Examination of Luke 22:35-38 For hundreds of years a debate has raged within Christendom: what should a Christian’s position be relative to self-defense, violence, and warfare? One of the more difficult passages of scripture central to this discussion is Luke 22:35-38. In this pericope, the Lord prepares His apostles for the new reality of their mission using the “Limited Commission” as a comparison. When sending the twelve exclusively to the Jews, Jesus told them not to take money, food, or extra clothing as others would take them in, feed them, and care for them. However, in this case Jesus instructs the apostles to take a moneybag and a knapsack for food. He also tells them if one did not have a sword he should sell his cloak and buy a sword. The instruction to buy a sword has long been a point of contention and confusion. What did the Lord mean? Maybe even more important, what did He not mean? Why swords, and what purpose would they serve? We will attempt to examine a few of the many potential interpretations of this passage and consider their implications for Christians today. Jesus was betrayed in the first few hours of Friday and was crucified in the later hours of Friday as the Jews reckoned time. In the hours leading up to His betrayal, Luke 22 shows Jesus spending a significant amount of time with His disciples. With His closest companions, Jesus observes the Passover, reveals His betrayer, institutes the Lord’s Supper, and warns Peter concerning his denial of Jesus.
    [Show full text]
  • LUKE 22:41-53 Life Can Be Hard, Even When We Are Doing What We Are Supposed to Be Doing
    SESSION 9 9 Willing Jesus willingly submitted to the Father’s redemptive plan. LUKE 22:41-53 Life can be hard, even when we are doing what we are supposed to be doing. Job pressures, health issues, and dealing with family relationships can make life a challenge. Even representing Christ in this world can be a challenge when we are moved out of our comfort zones. In each of these situations we are called on to trust God, knowing He has a plan. In today’s lesson we see Jesus express trust in the Father while carrying out God’s redemptive plan. What situations challenge your willingness to trust God? 8282 Date of My Bible Study:_________ © 2020 LifeWay Christian Resources UNDERSTAND THE CONTEXT LUKE 22:39-53 The events following the Lord’s Supper seem to speed up as the providential plans of God are set in motion to move Him toward the cross. Jesus led the disciples to a familiar place to pray and to prepare for what He would face. Luke provides the most concise account of Jesus’ prayer and arrest. The Gospels of Matthew and Mark locate these happenings in the garden of Gethsemane, which was located on the lower slopes of the Mount of Olives. The word Gethsemane means “oil press,” which is noteworthy since in this place Jesus would be pressed emotionally while anticipating the suffering He would endure. If we read Luke 22:41-53 alongside the other Gospel accounts, the intensity of this moment is increased all the more. Mark reports that Jesus was distressed, Matthew highlights His sorrow, and both reveal He was deeply troubled.
    [Show full text]
  • Luke Commentaries & Sermons
    Luke Commentaries & Sermons Doctor Luke Mark John OVERVIEW CHART OF GOSPEL OF LUKE Click chart to enlarge Chart from recommended resource Jensen's Survey of the NT - used by permission See another Luke Overview Chart by Charles Swindoll LIFE OF CHRIST IN GOSPEL OF LUKE (shaded areas) Click chart to enlarge Chart from recommended resource Jensen's Survey of the NT - used by permission GENEALOGY OF JESUS IN GOSPELS OF LUKE & MATTHEW Click chart to enlarge Chart from recommended resource Jensen's Survey of the NT - used by permission LUKE COMMENTARY VERSE BY VERSE Bruce Hurt,MD In depth verse by verse analysis with numerous word studies, cross references, and quotations from conservative resources. Completed - 6/17/2018 Luke 1 Commentary Luke 2 Commentary Luke 3 Commentary Luke 4 Commentary Luke 5 Commentary Luke 6 Commentary Luke 7 Commentary Luke 8 Commentary Luke 9 Commentary - 227 pages Luke 10 Commentary - 175 pages Luke 11 Commentary - 187 pages Luke 12 Commentary - 224 pages Luke 13 Commentary - 170 pages Luke 14 Commentary - 150 pages Luke 15 Commentary - 116 pages Luke 16 Commentary - 229 pages Luke 17 Commentary - 124 pages Luke 18 Commentary - 219 pages Luke 19 Commentary - 190 pages Luke 20 Commentary - 180 pages Luke 21 Commentary - 196 pages Luke 22 Commentary - 250 pages Luke 23 Commentary - 160 pages Luke 24 Commentary - 180 pages LOWELL JOHNSON CHRISTMAS SERMONS 1. Joseph: I'm Dreaming of a White Christmas Matthew 1-2 2. Mary: How to Have a Merry Christmas “Mary Everyday” Luke 1:46-55 3. A Heavenly Birth Announcement Luke 2:8-20 4.
    [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]
  • Luke 10–24 2020 © UNDERSTAND EXPLORE UNDERSTAND APPLY
    EXPLORE THE BIBLE • ADULTS Commentary Spring 2021 LUKE 10–24 UNDERSTAND EXPLORE APPLY COMMENTARY • SPRING 2021 Luke 10–24 © 2020 LifeWay Christian Resources WHO IS JESUS? People have varied opinions about who Jesus is. This is nothing new—they always have. Jesus once asked His disciples, “Who do the crowds say that I am?” (Luke 9:18). They replied that some thought He was John the Baptist, others thought He was Elijah or some other ancient prophet. While each of those answers reflected a high opinion about Jesus, they all fell short of Jesus’ true identity and mission. Because it’s not enough to know what others are saying about Him, Jesus asked His disciples: “But you … who do you say that I am?” (Luke 9:20). After affirming Peter’s reply that Jesus was “God’s Messiah,” He taught them His mission would involve suffering—a cross. Jesus’ death on the cross, however, wouldn’t be an accident nor a tragedy; it would be the fulfillment of God’s eternal plan for our salvation. Jesus added that the cross would not be the final word, but He would be raised on the third day. Who do you say Jesus is, and what will you do with Him? He said, “I am the way, the truth, and the life. No one comes to the Father except through me” (John 14:6). Right now, He is waiting for you. • Admit to God that you are a sinner. Repent, turning away from your sin. • By faith receive Jesus Christ as God’s Son and accept Jesus’ gift of forgiveness from sin.
    [Show full text]
  • EASTER WEEK 2 Luke 22:47–53; 23:26–49 EASTER WEEK 2
    SHARE THE BIBLE LESSON The Son of Man is crucifi ed EASTER WEEK 2 Luke 22:47–53; 23:26–49 EASTER WEEK 2 Jesus was a righteous suff erer in His arrest and trial, Part 1 • DAY 1 Luke 22:47–22:65 READ ASK Luke 22:47–22:65 1. How did Judas plan to betray Jesus? With a kiss (Luke 22:47). EXPLAIN 2. How did Jesus respond when He was The truth of Luke 22:47–22:65 violently arrested? Jesus is so righteous that He should make you feel Peacefully. He even healed the ear of one ashamed. But His righteousness is also your great hope. of His enemies. This week we will see six proofs that Jesus died as the 3. What did Peter do when asked about righteous One in the place of unrighteous people like you. Jesus? He stayed righteous when no one else did. First, Jesus He denied Jesus. He was not faithful. was peaceful when everyone else was violent. Judas 4. How did Jesus respond when Peter acted peaceful, but he was a traitor (Luke 22:47–48). The denied Him? crowd, which included representati ves from chief priests He was faithful. He looked at Peter, and scribes, as well as Roman soldiers (22:47; John 18:3), showing that He cared for Peter even at was cowardly (Luke 22:53), violent, and unjust (22:52). this diffi cult ti me. Even the disciples responded violently because they had failed to pray (22:49–50). In stark contrast, Jesus was DISCUSS peaceful even when violently arrested.
    [Show full text]
  • Co-Existent Levels of Meaning in Mary's Magnificat
    Đ. Garvanović-Porobija: Co-existent Levels of Meaning in Mary’s Magnificat Co-existent Levels of Meaning in Mary’s Magnificat Đurđica Garvanović-Porobija Adventističko teološko visoko učilište, Zagreb [email protected] UDK:226.4:232.93 Original Scientific Paper Received: July, 2009. Accepted: September, 2009. Summary Mary’s Magnificat is a lyric miniature with an emphatically rich semantic scope consisting of numerous levels identified by the author as: 1) the hym- nal and poetic level, 2) the actors and action level, 3) the religious and ec- clesiological level, 4) the revolutionary and subversive level, 5) the feminist and gender level, and 6) the maternal and familial level. A co-existence and openness in the polysemic structure of the Magnificat is outlined in this ar- ticle which highlights messages for contemporary readers, especially for fami- lies. From Mary’s experience, which is spoken out in the Magnificat, as well as from the life of the holy family, one can separate special values: rapture through parenting, honor in the parent-child relationship, and awareness of the mission given to the child by God. Key words: Mary, Magnificat, family, mission, poetic structures Since Mary’s Magnificat, or hymn, is sung in cathedrals and on musical stages, since it is recited impressively or whispered in the evening prayers, or analyzed in sermons from various pulpits, it is clear that even today it reveals new depths and fresh interpretations for all generations throughout time. So it is also said that Mary’s Magnificat can be seen as a tapestry, as a song and as a journey (Casey, 1999).
    [Show full text]