I want to go into a little thing on the truth of the bible
for this reason, we are going to go over
the life of Jesus and the bible is the tool that is going to show us everything
we need on this topic. So we need to see
this book is a God book and that we need to trust it. If we see it this way we see Jesus as the
king of the Jews and the Lord of life.
8. Introducing the History of Jesus
Christ
Isa. 9:2; Mark 1:1; Luke 1:1–4; John
1:5, 9–13; 2 Tim. 1:10b
MK The [1]beginning
of the gospel of [2]Jesus
Christ, the [3]Son of
God, 2 TIM who
has [4]abolished
death and brought life and immortality to light through the gospel.
JN And the [5]light
shines in the darkness, and the darkness did not [6]comprehend
it.
ISA The
people who walked in darkness
Have seen a great light;
Those who dwelt in the land
of the shadow of death,
Upon them a light has
shined.
JESUS came into the world to take out
the death and stuff that we caused. No
longer for the saved do we have to take death forever but because Jesus came to
take it away. I think this is the main
reason Jesus came to earth. Matters of
truth the way you see Jesus is the fate of your life forever, Take Jesus as Lord you are saved and if you
do nothing or do not take Jesus as Lord you go to hell forever. Jesus is the light that comes to take on the
dark. If you go to the light you’re in
good place and if you take on the dark you again are not good. Satan has this darkness and if you stay in
dark you stay in the evil yucky ways of hell.
JN
That was the [7]true
Light [8]which
gives light to every man coming into [9]the
world. He was in the world, and the world was made through Him, and the world
did not know Him. He came to [10]His
own, and His own did not receive Him. But [11]as
many as received Him, to them He [12]gave
[13]the
right to become children of God, to those who believe in [14]His
name: who were born, not of blood, nor
of the will of the flesh, nor of the will of man, but [15]of
God.
The world does know Jesus. But anyone who will come to Jesus and take
his life God is going to make him his.
No NOT ALL PEOPLE ARE GOD’S YOU HAVE TO COME TO JESUS OR YOUS NOT GOING
TO BE GODS. And also you cannot come to
Jesus is God does not call you. Yet we
are to call Jesus Lord confess your sins and get saved.
LK [16]Inasmuch
as [17]many
have taken in hand [18]to
set in order a narrative of [19]those
things which have been fulfilled [20]among
us, just as those who from the beginning were [21]eyewitnesses
and ministers of the word delivered them to us, it seemed good to me also, [22]having
had perfect understanding of all things [23]from
the very first, to write to you [24]an
orderly account, [25]most
excellent Theophilus, that you may know the [26]certainty
of those things in which you were [27]instructed.
Luke wrote the book of luke. In this intro He gives us a account of Jesus
to a person.
[1] The beginning … the Son of God. This is best viewed as Mark’s title
for his gospel. The historical record of the gospel message began with John the
Baptist (cf. Matt. 11:12; Luke 16:16; Acts 1:22; 10:37; 13:24). gospel. The good news about
the life, death, and resurrection of Jesus Christ, of which the four gospels
are written records.
[2] Jesus Christ. Jesus is the Greek form of the Hebrew name
Joshua (“the Lord is salvation”); Christ (“anointed one”) is the Greek
equivalent of the Hebrew word Messiah. Jesus is the Lord’s human
name (cf. Matt. 1:21; Luke 1:31); Christ signifies His office as ruler
of God’s coming kingdom (Dan. 9:25, 26).
[3] Son of God. An affirmation of Jesus’ deity, stressing His unique
relationship to the Father (cf. Mark 3:11; 5:7; 9:7; 13:32; 15:39; see note on
John 1:34).
[4] abolished death …
immortality to light. Abolished means “rendered
inoperative.” Physical death still exists, but it is no longer a threat or an
enemy for Christians (1 Cor. 15:54,55; Heb. 2:14). It was not until the incarnation
and the gospel that God chose to fully make known the truth of immortality and
eternal life, a reality only partially understood by OT believers (cf. Job
19:26).
[5] light … darkness. John introduces the reader to contrastive themes
that occur throughout the gospel. In Scripture light and darkness
are very familiar symbols. Intellectually, light refers to biblical
truth while darkness refers to error or falsehood (cf. Ps. 119:105;
Prov. 6:23). Morally, light refers to holiness or purity (1 John 1:5) while
darkness refers to sin or wrongdoing (John 3:19; 12:35, 46; Rom.
13:11–14; 1 Thess. 5:4–7; 1 John 1:6; 2:8–11). Darkness has special
significance in relationship to Satan (and his demonic cohorts) who rules the
present spiritually dark world (1 John 5:19) as the “prince of the power of the
air” promoting spiritual darkness and rebellion against God (Eph. 2:2). John
uses the term darkness 14 times
(8 in the gospel and 6 in 1 John) out of its 17 occurrences in the NT, making
it almost an exclusive Johannine word.
[6] comprehend. The better meaning of this term in context is overcome.
Darkness is not able to overcome or conquer the light. Just as a single candle
can overcome a room filled with darkness, so also the powers of darkness are
overcome by the person and work of the Son through His death on the cross (cf.
19:11a).
[7] the true Light ... coming into the world. The words “coming into
the world” would be better grammatically if attached to light rather
than “every man” and thus translated “the true Light coming into the world
gives light to every man.” This highlights the incarnation of Jesus Christ
(John 1:14; 3:16).
[8] which gives light to every man. Through God’s sovereign power,
every man has enough light to be responsible. God has planted His knowledge in
man through general revelation in creation and conscience. The result of
general revelation, however, does not produce salvation but either leads to the
complete light of Jesus Christ or produces condemnation in those who reject
such “light” (cf. Rom. 1:19, 20;
2:12–16). The coming of Jesus Christ was the fulfillment and embodiment of the
light that God had placed inside the heart of man.
[9] the world. The basic sense of this Greek word meaning “an ornament”
is illustrated by the word cosmetic (1 Pet. 3:3). While the NT uses it a
total of 185 times, John had a particular fondness for this term, using it 78
times in his gospel, 24 times in 1–3 John and 3 times in Revelation. John gives
it several shades of meaning: (1) the physical created universe (John 1:9; cf.
v. 3; 21:24, 25); (2) humanity in general (John 3:16; 6:32, 51; 12:19); and (3)
the invisible spiritual system of evil dominated by Satan and all that it
offers in opposition to God, His Word, and His people (John 3:19; 4:42; 7:7;
14:17, 22, 27, 30; 15:18, 19; 16:8, 20, 33; 17:6, 9, 14; cf. 1 Cor. 1:21; 2
Cor. 4:4; 2 Pet. 1:4; 1 John 5:19). The latter concept is the significant new
use that the term acquires in the NT and that predominates in John. Thus, in
the majority of times that John uses the word, it has decidedly negative
overtones.
[10] His own. The first usage of “His own” most likely refers to the
world of mankind in general, while the second refers to the Jewish nation. As
Creator, the world belongs to the Word as His property but the world did not
even recognize Him due to spiritual blindness (cf. also v. 10). John used the
second occurrence of “His own” in a narrower sense to refer to Jesus’ own
physical lineage, the Jews. Although they possessed the Scriptures that
testified of His person and coming, they still did not accept Him (Is.
65:2, 3; Jer. 7:25). This theme of
Jewish rejection of their promised Messiah receives special attention in John’s
gospel (12:37–41).
[11] as many as received Him … to those who believe in His name. The
second phrase describes the first. To receive Him who is the Word of God means
to acknowledge His claims, place one’s faith in Him, and thereby yield
allegiance to Him.
[12] gave. The term emphasizes the grace of God involved in the gift of
salvation (cf. Eph. 2:8–10).
[13] the right. Those who receive Jesus, the Word, receive full
authority to claim the exalted title of “God’s children.”
[14] His name. Denotes the character of the person himself.
[15] of God. The divine side of salvation: ultimately it is not a man’s
will that produces salvation but God’s will (cf. John 3:6–8; Titus 3:5; 1 John
2:29).
[16] Inasmuch. The opening four verses from Luke’s gospel make a single
sentence, written in the polished style of a Greek literary classic. It was
common for Greek historical works to begin with such a prologue. After this
formal prologue, however, Luke shifted into a simpler style of narrative,
probably patterned after the familiar style of the LXX.
[17] many. Although Luke wrote direct divine revelation inspired by the
Holy Spirit, he acknowledged the works of others who had set down in writing
events from Christ’s life. All those sources have been long lost, except for
the inspired gospels. Since Matthew and Mark were most likely written before
Luke, it has been suggested that either one or both of those may have been
among Luke’s sources when he did his research. It is also known that he was
personally acquainted with many firsthand witnesses to the events of Christ’s
life. And it is possible that some of his sources were word-of-mouth reports.
About 60 percent of the material in Mark is repeated in Luke, and Luke seems to
follow Mark’s order of events closely.
[18] to set in order. Luke proposed to narrate the ministry of Christ in
an authoritative, logical, and factual order (though not always strictly
chronological).
[19] those things which have been fulfilled. i.e., the OT messianic
promises fulfilled in Christ.
[20] among us. i.e., in our generation. This phrase does not mean Luke
was personally an eyewitness to the life of Christ
[21] eyewitnesses and ministers of the word. Luke’s primary sources were
the apostles themselves, who delivered facts about Jesus’ life and
teaching—both orally and by means of recorded memoirs in written documents made
available to Luke. In any case, Luke made no pretense of being an eyewitness
himself, but explained that these were facts supported by careful research
[22] having had perfect understanding. Lit. “having traced out
carefully.” Luke’s gospel was the result of painstaking investigation. Luke,
more than anyone else in the early church, had the abilities and the
opportunity to consult with eyewitnesses of Jesus’ ministry and consolidate
their accounts. He spent more than two years during Paul’s imprisonment at
Caesarea (Acts 24:26, 27), during which time he would have been able to meet
and interview many of the apostles and other eyewitnesses of Jesus’ ministry.
We know, for example, that he met Philip (Acts 21:8), who was undoubtedly one
of Luke’s sources. In his travels through Asia Minor, he may also have
encountered the Apostle John. Joanna, wife of Herod’s steward, is mentioned
only in Luke’s gospel (cf. Luke 8:3; 24:10), so she must have been a personal
acquaintance of his. Luke also related details about Herod’s dealings with Christ
not found in the other gospels (Luke 13:31–33; 23:7–12). No doubt it was from
Joanna (or someone in a similar position) that Luke learned those facts.
However, his understanding was perfect because of the divine revelation he
received from the Holy Spirit (1 Tim. 3:16,
17; 2 Pet. 1:19–21).
[23] from the very first. This could mean from the beginning of Christ’s
earthly life. However, the word can mean “from above” (John 3:31; 19:11; James 3:15). “From the beginning” in
Luke 1:2 uses a different Greek word,archē—so it is best to understand
that Luke was saying he used earthly sources for his material, but was given
heavenly guidance as he did his research and writing. It is clear that he
regarded his account as authoritative
[24] an orderly account. Luke’s account is predominantly ordered
chronologically, but he does not follow such an arrangement slavishly.
[25] most excellent. This was a title used to address governors (Acts
23:26; 24:3; 26:25). This sort of
language was reserved for the highest dignitaries, suggesting that “Theophilus”
was a such a person.
[26] certainty. Note the implicit claim of authority. Though Luke drew
from other sources, he regarded the reliability and authority of his gospel as
superior to uninspired sources.
[27] instructed. Theophilus had been schooled in the apostolic
tradition, possibly even by the Apostle Paul himself. Yet the written Scripture
by means of this gospel sealed the certainty of what he had heard.
