His Mission E-Book

• Herausgeber: Crossway
• Kategorie: Religion und Spiritualität
• Sprache: Englisch

Seitenzahl: 303

Veröffentlichungsjahr: 2015

Beschreibung

With contributions from popular Bible teachers, including Tim Keller, Kevin DeYoung, John Piper, D. A. Carson, Crawford Loritts, Gary Millar, and Stephen Um, this collection of eight biblical expositions looks to the Gospel of Luke and its unique portrait of our Savior. Whether exploring the nature of Jesus's divine sonship, his rejection by the religious and political rulers of his day, or his important teaching on the dangers of money, this volume will help readers grasp the overarching message of the book of Luke as they grow more familiar with its main focus: the blameless life, atoning death, and vindicating resurrection of Jesus Christ.

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HIS MISSION

JESUS IN THE GOSPEL OF LUKE

D. A. CARSON AND KATHLEEN B. NIELSON, EDITORS

His Mission: Jesus in the Gospel of Luke

Copyright © 2015 by The Gospel Coalition

Published by Crossway 1300 Crescent Street Wheaton, Illinois 60187

All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form by any means, electronic, mechanical, photocopy, recording, or otherwise, without the prior permission of the publisher, except as provided for by USA copyright law.

Cover design: Dual Identity, inc.

First printing 2015

Printed in the United States of America

Unless otherwise indicated, Scripture quotations are from the ESV® Bible (The Holy Bible, English Standard Version®), copyright © 2001 by Crossway, a publishing ministry of Good News Publishers. Used by permission. All rights reserved.

Scripture quotations marked AT are the author’s translation.

Scripture references marked NIV are taken from The Holy Bible, New International Version®, NIV®. Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.™ Used by permission. All rights reserved worldwide.

All emphases in Scripture quotations have been added by the authors.

Trade paperback ISBN: 978-1-4335-4375-3 ePub ISBN: 978-1-4335-4378-4 PDF ISBN: 978-1-4335-4376-0 Mobipocket ISBN: 978-1-4335-4377-7

Library of Congress Cataloging-in-Publication Data

His mission : Jesus in the gospel of Luke / D.A. Carson and Kathleen B. Nielson, editors.

    1 online resource

“The Gospel Coalition.”

Includes bibliographical references and index.

Description based on print version record and CIP data provided by publisher; resource not viewed.

ISBN 978-1-4335-4376-0 (pdf) – ISBN 978-1-4335-4377-7 (mobi) – ISBN 978-1-4335-4378-4 (epub) – ISBN 978-1-4335-4375-3 (tp)

1. Bible. Luke—Criticism, interpretation, etc. 2. Jesus Christ—Biblical teaching. I. Carson, D. A., editor.

BS2595.52

226.4'06—dc23                            2015003849

Crossway is a publishing ministry of Good News Publishers.

CONTENTS

CopyrightPrefaceD. A. Carson1   Jesus the Son of God, the Son of MaryLUKE 1–2John Piper2   Jesus DespisedLUKE 4:14–30Colin Smith3   Jesus’s Transforming Power on Behalf of the AfflictedLUKE 8:26–56Crawford Loritts4   Jesus’s Resolve to Head toward JerusalemLUKE 9:18–62D. A. Carson5   Jesus and the LostLUKE 15:1–32Kevin DeYoung6   Jesus and MoneyLUKE 16:1–15Stephen Um7   Jesus Betrayed and CrucifiedLUKE 22:39–23:49Gary Millar8   Jesus VindicatedLUKE 24Tim KellerAppendix: Did Jesus Preach the Gospel?CONFERENCE PANELD. A. Carson, Kevin DeYoung, Tim Keller, John PiperContributorsGeneral IndexScripture Index

PREFACE

The plenary sessions of the national conferences of The Gospel Coalition are always devoted to the exposition of Scripture. At the conference in April 2013, we focused on the Gospel according to Luke. A text that long and that rich cannot be given detailed treatment in eight expositions, but we decided that, instead of choosing a handful of contiguous chapters, we would in some degree cover the whole book. The slightly revised and printed manuscripts of those eight addresses constitute the eight chapters of this book. Each chapter stands alone, yet because we were all working on one biblical book, it is gratifying to see how well the individual chapters cohere and build on one another to provide a “feel” for this wonderful Gospel.

The appendix is a virtually verbatim report of a panel session that occupied another plenary hour. That panel was devoted to answering the question, “Did Jesus preach the gospel?” To those who are unaware of current debates, the question may seem a bit superfluous, almost insulting. Yet in recent years, very different answers have been given to that question. Some say, “No, Jesus didn’t preach the gospel—he preached the kingdom, or the gospel of the kingdom.” There may be a whisper of truth to this formulation, but it rapidly degenerates into a rather pathetic competition between the Synoptic Gospels and the letters of Paul. Others insist, “Jesus does not preach the gospel; he is the gospel.” Once again, there is some truth in the formulation, for certainly Jesus did preach himself. But such a strong antithesis—he does not preach the gospel, he is the gospel—causes one to wonder exactly what the burden of Jesus’s preaching ministry was, and why the first four books of the New Testament are called “Gospels.” For others, the question is a trifle misleading: they argue that to grasp aright Jesus’s significance, one not only must listen to what he preaches and teaches, but also observe what he does and what happens to him, including the cross and resurrection. Yet other answers are frequently advanced. So the question we posed became for our panel a trigger that prompted deeper reflection and better understanding of what we mean by the gospel of Jesus Christ. Besides, the panelists obviously enjoyed talking with one another, and their joy communicated itself to the audience, as it will communicate itself to readers.

I cannot adequately thank the plenary speakers for providing full manuscripts of their expositions. Thanks go to Daniel Ahn for the transcription of the panel discussion, to Kathleen Nielson for her thoughtful editing, and to Crossway for its commitment to this series. It is always a joy and a privilege to serve with people so transparently devoted to the Lord Jesus.

Soli Deo gloria.

Don Carson

President, TGC

1

JESUS THE SON OF GOD, THE SON OF MARY

Luke 1–2

John Piper

Only in one place in the Gospel of Luke does the author speak in the first person, referring to himself. He does this three times in the first four verses of the book:

Inasmuch as many have undertaken to compile a narrative of the things that have been accomplished among us, just as those who from the beginning were eyewitnesses and ministers of the word have delivered them to us, it seemed good to me also, having followed all things closely for some time past, to write an orderly account for you, most excellent Theophilus, that you may have certainty concerning the things you have been taught. (Luke 1:1–4)

Never again does Luke refer to himself as “me” or “us” in this Gospel. And the reason he does it here is plain: he wants to come right out and be crystal clear about why he is writing this book. He is writing this account, he says, “that you [Theophilus, or John Piper, or add your name] may have certainty concerning the things you have been taught” (v. 4).

To Have Certainty

My focus in this chapter is on the first two chapters of the Gospel. We are not left wondering why Luke wrote these chapters. His purpose (that Theophilus will have certainty concerning the things he had been taught) is so explicit and so prominent at the beginning of the Gospel that I want to linger over it for a moment to clarify where this chapter is going.

Behind the translation “that you may have certainty” is the idea of knowing the “security,” “safety,” or “stability” of what you’ve been taught. The Greek word Luke uses, asphaleian (here translated as “certainty”), is used in two other places in the New Testament. One is Acts 5:23 (AT): “We found the prison locked in all security [asphaleia]”—usually translated “securely locked.” The other is 1 Thessalonians 5:3: “While people are saying, ‘There is peace and security [asphaleian],’ then sudden destruction will come upon them.” The same word is used nineteen times in the Septuagint (the ancient Greek translation of the Old Testament), where it almost always means “safety.”

So the idea behind “that you may have certainty” in Luke 1:4 is that you may know not just the things you’ve been taught, but also something about them: their locked-down, secure, unshakable, solid, stable, immovable reality.

The Kind of Knowing That Lasts

I stress this not only because Luke puts it first, but because we live in a day when many Christians—perhaps like Theophilus—have been taught things, but they do not know those things this way. They know them the way one knows a cloud, not the way one knows a mountain. Viewpoints about God and the Bible, and right and wrong, float in people’s minds, ready at any moment to be blown away by the slightest resistance and replaced by another cloud.

Luke does not want Theophilus—or you—to know these things that way. He wants us to know the asphaleian of the things—not just the things, not just the doctrines, but also the asphaleian of them. They are the kind of reality that is locked-down, secure, safe, stable, unchanging. I write my Gospel, says Luke, that you may know “the safety—the bolted-down security—the asphaleian” of what you’ve been taught. These things are safe from being stolen, safe from being changed, safe from ceasing to be what they are, safe from becoming unimportant or irrelevant, safe from not being reality anymore. These things, Theophilus, will always be.

This is the kind of knowing that caused the church to survive through three centuries of frequent and terrible persecution. This is the kind of knowing that is immovable in the face of disease, abandonment, disillusionment, grief, and martyrdom. Luke has tended Paul’s body through countless beatings and imprisonments (2 Cor. 11:23). He knows what kind of knowing lasts and what kind doesn’t.

Most Excellent Danger

Luke knows the kind of knowing that tempts “most excellent Theophilus” (1:3). He writes about “most excellent Felix” in Acts 24. He writes about “most excellent Festus” in Acts 26. Luke tells us that most excellent Felix had “a rather accurate knowledge of the Way” (Acts 24:22), but he was alarmed at Paul’s preaching, sent him away (v. 25), and then hoped for a bribe from him (v. 26). This is the kind of “accurate knowing” that destroys churches, leaves courageous Christians in jail, and brings the whole Christian movement into disrepute.

When Paul preached to “most excellent Festus,” the governor said with a loud voice, “Paul, you are out of your mind; your great learning is driving you out of your mind” (Acts 26:24). And Paul said, “I am not out of my mind, most excellent Festus, but I am speaking true and rational words” (v. 25). It is dangerous to be a “most excellent” anything. Locked-down, secure, unchangeable knowledge has a way of troubling the rich and powerful. You can’t buy truth with your riches. You can’t control it with your power. It’s just too risky to know things that way. It doesn’t give you enough wiggle room.

But this is what Luke is after for “most excellent Theophilus.” He is saying: I am writing not just that you may know the things you’ve been taught about Jesus, but that you may know the asphaleian of them—the locked-down, unshakable, unchanging, absolutely secure reality of them. That you may know they are—like mountains, not clouds.

Weaving Together Jesus and the Baptist

How does Luke help Theophilus (and us) in Luke 1–2 know the securely locked-down, unchangeable nature of the reality of what he’s been taught? He does it by weaving together the stories of Jesus and John the Baptist—the announcements of their births, the ways they were conceived, the ways they were born, the songs their parents sang over them, and even an encounter between them while they were still in the wombs of their mothers.

And in telling these stories of John and Jesus, Luke makes clear and solid the most important realities in the universe: God, Christ, salvation, and faith. That’s my outline.

1. The Certainty of God

First, Theophilus, I want you to know the asphaleian of God. “Zechariah was serving as priest before God” (Luke 1:8). Gabriel appeared to him and said, “I stand in the presence of God” (v. 19). Zechariah’s son, Gabriel said, “will turn many . . . to the Lord their God” (v. 16). Later, “Gabriel was sent from God” to the Virgin Mary (v. 26) and said: “You have found favor with God” (v. 30); “The Lord God will give [your son] the throne of his father David” (v. 32); “The child . . . will be . . . the Son of God” (v. 35); and “Nothing will be impossible with God” (v. 37). Then Mary sang, “My spirit rejoices in God” (v. 47). When John was born and Zechariah’s mouth was opened, he worshiped, saying, “Blessed be the Lord God” (v. 68). When Jesus was born, “a multitude of the heavenly host [praised] God” (2:13), saying, “Glory to God in the highest” (v. 14). When Jesus was presented in the temple, Simeon took him up “and blessed God” (v. 28). Old Anna gave “thanks to God” (v. 38). And Jesus as a boy “increased in wisdom and in stature and in favor with God and man” (v. 52).

In case Theophilus misses the point about God, Luke makes the same point about the Lord. Zechariah and Elizabeth walked “blamelessly in all the commandments and statutes of the Lord” (1:6). There appeared to Zechariah “an angel of the Lord” (v. 11), who told him his son would be “great before the Lord” (v. 15). The angel said he would “make ready for the Lord a people prepared” (v. 17). When Elizabeth conceived, she said, “Thus the Lord has done for me” (v. 25). The angel came to Mary and said, “The Lord is with you!” (v. 28). She responded, “I am the servant of the Lord” (v. 38). When Elizabeth met Mary, she said, “Blessed is she who believed that there would be a fulfillment of what was spoken to her from the Lord” (v. 45). Then Mary sang over her son, “My soul magnifies the Lord” (v. 46). All the friends of Elizabeth heard “that the Lord had shown great mercy to her” (v. 58). When her son, John, was born, “the hand of the Lord was with him” (v. 66). His father prophesied over him, “You, child, will be called the prophet of the Most High; for you will go before the Lord” (v. 76). When Jesus was born, “an angel of the Lord” came to the shepherds (2:9). They spoke of “this thing . . . which the Lord has made known to us” (v. 15). And in the temple, Mary and Joseph presented Jesus “to the Lord” (v. 22), according to what was written “in the Law of the Lord” (v. 24).

WHERE “GOD CENTERED” COMES FROM

Sometimes people wonder where phrases such as “God saturated,” “God besotted,” and “God centered” come from. They come from Bible stories like this. This story is mainly about God. God is the main actor in this story. He is central, dominant, and all-pervasive. And if you stretch your view out over the whole Gospel, it’s still true. Matthew uses the words God and Lord 59 times, but Luke 194 times—three times as often—even though the two Gospels are almost identical in length. Luke also uses the terms three times as often as Mark and about twice as often as John.

Most excellent Theophilus, here is the first locked-down, unshakable, secure, mountainlike reality in everything you’ve been taught: God is real. God is active. God is unstoppable. God sent his angel. God struck Zechariah dumb. God made the barren Elizabeth and the Virgin Mary conceive. With God, nothing is impossible (Luke 1:37).

And when we get to the end of the story, Luke tells us that Jesus was “delivered up according to the definite plan and foreknowledge of God” (Acts 2:23), and that “Herod and Pontius Pilate, along with the Gentiles and the peoples of Israel, [were gathered] to do whatever [God’s] hand and [God’s] plan had predestined to take place” (Luke 4:27–28).

Theophilus, mark this one down. God is the main reality in the universe. God is the main reality in history. God is the main reality in this Gospel. He is all-planning, all-pervasive, all-powerful. Know the asphaleian of the doctrine of God—the locked-down, unshakable, never-changing, ever-relevant, mountainlike reality of God.

2. The Certainty of Jesus

Second, Theophilus, know the secure, solid, unshakable reality of Jesus:

“And behold, you will conceive in your womb and bear a son, and you shall call his name Jesus. He will be great and will be called the Son of the Most High. And the Lord God will give to him the throne of his father David, and he will reign over the house of Jacob forever, and of his kingdom there will be no end.”

And Mary said to the angel, “How will this be, since I am a virgin?”

And the angel answered her, “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.” (Luke 1:31–35)

The first clue for Theophilus that something really extraordinary is happening in history is the word of Gabriel that Jesus will reign over the house of Jacob forever and his kingdom will have no end (v. 33). A king is about to be born, Gabriel says, whose kingdom will never be overthrown. It will outlast every other kingdom, and therefore it is a universal kingdom, not just a Jewish kingdom, though it clearly fulfills all the Old Testament Jewish hopes. This king will reign over the house of David.

But God could raise an ordinary man from the dead and make him an eternal messiah-king. So God did something at this birth to make clear that Jesus was no ordinary man. God himself, by the Holy Spirit, brought into being a man who was infinitely more than a man. The “therefore” in the middle of verse 35 links the work of the Holy Spirit in this conception with the title Son of God: “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.”

AN UTTERLY UNIQUE SONSHIP

This is not sonship like the sonship all believers have with God. We are born according to the flesh and then reborn by the Holy Spirit. Jesus was not born by the union of a man and a woman, but by the supernatural work of the Holy Spirit replacing the seed of a man. Born of Mary, Jesus was fully human; the Holy Spirit so united the eternal second person of the Godhead with Jesus’s human nature that Jesus was and is simultaneously truly human and truly God, with a human nature and a divine nature united in one person.

There are two more pointers to this in the context. When pregnant Mary went to visit pregnant Elizabeth, John the Baptist leapt in his mother’s womb, and Elizabeth was filled with the Holy Spirit, crying out a blessing that included these words: “And why is this granted to me that the mother of my Lord should come to me?” (Luke 1:43). The word Lord is used twenty-eight times in Luke 1–2. All of them refer to God. Even here Elizabeth was speaking by the Holy Spirit, and in the same breath said, “Blessed is she who believed that there would be a fulfillment of what was spoken to her from the Lord” (Luke 1:45). So she used the word Lord for the God who spoke through Gabriel and for the child in Mary’s womb.

THE LORD’S CHRIST AND CHRIST THE LORD

Similarly, we get the double use of the title Lord in relation to the title Christ. Luke says that it had been revealed to Simeon “that he would not see death before he had seen the Lord’s Christ” (Luke 2:26). And the angels said, “Unto you is born this day in the city of David a Savior, who is Christ the Lord” (Luke 2:11). This Jesus is the Lord’s Christ, and he is Christ the Lord.

So, Theophilus, the second reality that is locked-down solid, safe, and sure like a mountain range of glory is that a king has been born who fulfills all the dreams of Israel, who will reign forever until every kingdom is his kingdom, and who is the one and only Son of God by virtue of his two natures, one fully divine from eternity past and the other fully human as he was made flesh. This Jesus, Theophilus, is the Lord. This Jesus is God.

3. The Certainty of Salvation

Third, Theophilus, know the unshakable, locked-down, never-to-be-altered reality that this Jesus saves his people from their sins by dying in their place.

At his birth, the angels said, “For unto you is born this day in the city of David a Savior” (Luke 2:11). Zechariah said, God “has raised up a horn of salvation for us” (1:69). And how would this salvation come? From what do we most need saving? Zechariah, filled with the Holy Spirit (v. 67), said of his son John, “You will go before the Lord to prepare his ways, to give knowledge of salvation to his people in the forgiveness of their sins” (vv. 76–77).

Theophilus, you are a sinner. You need a Savior who can deal with your sins and forgive them. This Jesus, this God-man, is your Savior. He dealt with your sins and forgave them. How did he do that? He set his face to die for you. He said, “The Son of Man must suffer many things and be rejected by the elders and chief priests and scribes, and be killed, and on the third day be raised” (Luke 9:22). This was his plan, his mission.

NEW-COVENANT BLOOD

Why? How could this save anyone? It saves because his blood is the blood of the new covenant in which God promised to forgive the sins of his people: “I will make a new covenant. . . . I will forgive their iniquity, and I will remember their sin no more” (Jer. 31:31, 34). And at his Last Supper, Jesus took the cup and said, “This cup that is poured out for you is the new covenant in my blood” (Luke 22:20).

That is how sins are forgiven. That is how he is a Savior. That is how Zechariah’s prophecy was ultimately fulfilled (Luke 1:76–77). In the old covenant, animal sacrifices were offered over and over again. In the new covenant, Jesus “suffered once for sins, the righteous for the unrighteous, that he might bring us to God” (1 Pet. 3:18).

So, Theophilus, know the asphaleian— the locked-down, absolutely secure, never-changing reality of your God, of the God-man Jesus Christ, and of your salvation in the forgiveness of your sins by the shedding of his blood. Know these things like you know mountains, not like you know clouds.

4. The Certainty of Faith

Fourth, Theophilus, know with rock-solid, unshakable certainty that there is a way for you to have this salvation and a way for you to miss it. I speak to you now as to “most excellent Theophilus.” I have shown you the work of God in history; now be sure you see the work of God in the soul. God has brought salvation into history. Now God brings the human soul into salvation.

God’s salvation has happened in real, locked-down, totally fixed, secure, nonmythological, unchangeable history. This history is populated with real people: Herod, king of Judah; Zechariah, priest of the division of Abijah; Elizabeth, of the daughters of Aaron; Caesar Augustus, the Roman emperor; Quirinius, governor of Syria; Jesus, born in Bethlehem, blessed in Jerusalem, and raised in Nazareth, not Olympus. This is dateable history, not fiction. Know the solidity and reality of this, Theophilus.

RESPONDINGLIKE MARY

And just as real, unalterable, and historical as the way salvation came into history is the way the human soul enters into salvation. It is possible to miss salvation, Theophilus. Just because Jesus came into the world does not mean that you will come into him.

Don’t miss this, Theophilus—don’t miss the difference between Zechariah’s response to the good news and Mary’s response. Gabriel was sent from God (Luke 1:26). He brought an old and barren couple (Zechariah and Elizabeth) spectacular news: they would have a son, and he would be the long-expected, Elijahlike forerunner of the Messiah (1:17). But Zechariah did not rejoice at this. He questioned, “How shall I know this?” (v. 18). Theophilus, this is not the way to receive the news of salvation.

The angel answered him with indignation: “I am Gabriel. I stand in the presence of God, and I was sent to speak to you and to bring you this good news. And behold, you will be silent and unable to speak until the day that these things take place, because you did not believe my words, which will be fulfilled in their time” (Luke 1:19–20). When God sends his word of salvation to you, Theophilus, this is not the way to enter it.

Look, rather, to Mary, to whom God also sent the angel Gabriel, who said:

Do not be afraid, Mary, for you have found favor with God. And behold, you will conceive in your womb and bear a son, and you shall call his name Jesus. He will be great and will be called the Son of the Most High. And the Lord God will give to him the throne of his father David, and he will reign over the house of Jacob forever, and of his kingdom there will be no end. (Luke 1:30–33)

And Mary did not say, “How shall I know this?” God had told her it would be. She said, “How will this be, since I am a virgin?” (1:34). The angel answered her question and told her how it would be. The Holy Spirit would do this thing (v. 35). And the angel gave her more hope: nothing will be impossible with God, and your barren relative Elizabeth is six months pregnant. To this, Mary responded, “Behold, I am the servant of the Lord; let it be to me according to your word” (v. 38).

MARY’S SONG OF FAITH

What do you call this response, Theophilus? I’ll tell you what you call it. You call it what Elizabeth called it. When she and Mary met, Elizabeth said, “Blessed is she who believed that there would be a fulfillment of what was spoken to her from the Lord” (Luke 1:45). Zechariah did not believe the word of God (v. 19). Mary did.

Then Mary sang. She sang for you, most excellent Theophilus. She sang a song of faith for you:

My soul magnifies the Lord,

and my spirit rejoices in God my Savior,

for he has looked on the humble estate of his servant. . . .

And his mercy is for those who fear him

from generation to generation.

He has shown strength with his arm;

he has scattered the proud in the thoughts of their hearts;

he has brought down the mighty from their thrones

and exalted those of humble estate;

he has filled the hungry with good things,

and the rich he has sent away empty. (Luke 1:46–53)

Be humbled, most excellent Theophilus, be brought low before the might and the mercy of the God of Israel. Let no office, no power, no wealth, and no pleasure make the faith of Mary too hard for you. There is one way into this salvation. It is not the way of wealth, the way of power, or the way of doubt. It is the way of faith. God has acted. God is speaking. Trust him. If you would go down to your house justified, join the lowly and say, “God, be merciful to me, a sinner!” (Luke 18:13).

HOW TO HAVE THIS SALVATION

Beware, most excellent Theophilus, of banking on your wealth: “It is easier for a camel to go through the eye of a needle than for a rich person to enter the kingdom of God” (Luke 18:25). But you can enter. Mary has made that plain: “What is impossible with man is possible with God” (18:27; 1:37).

Do not boast in your uprightness, Theophilus. Rather, when you have done all that you were commanded, say, “We are unworthy servants” (Luke 17:10). But don’t despair. Though you are not a Jew, Simeon has made it clear: Jesus is for everyone, “a light for revelation to the Gentiles, and for glory to [God’s] people Israel” (2:32). There is hope for you—and all Gentiles—most excellent Theophilus, but you must humble yourself: “Whoever does not receive the kingdom of God like a child shall not enter it” (18:17).

Salvation has come into the world, Theophilus. Know the rock-solid, objective, unalterable factuality of the unfathomable, mountainlike truths of God, of the God-man Jesus Christ, and of salvation in the forgiveness of sins by his new-covenant blood.

But also know this: there is a way to enter this salvation, and there is a way to miss it. “Enter through the narrow door. For many, I tell you, will seek to enter and will not be able” (Luke 13:24). Renounce all reliance on your wealth, your power, your office, and your uprightness, and receive this salvation like a child, like Mary.

Ringing with Joy

And one more thing, Theophilus. Have you noticed? This story rings with joy. The angel to Zechariah: “You will have joy and gladness, and many will rejoice at [John’s] birth” (Luke 1:14). John himself could not even wait to be born before he rejoiced in Jesus; as Elizabeth said to Mary, “When the sound of your greeting came to my ears, the baby in my womb leaped for joy” (v. 44). So Mary sang her Magnificat: “My soul magnifies the Lord, and my spirit rejoices in God my Savior” (vv. 46–47). When John was born, all the neighbors rejoiced with Elizabeth (v. 58). And when Jesus was born, the angelic announcement came, “Behold, I bring you good news of great joy” (2:10).

Theophilus, you have now heard of the Holy Spirit. By him was the God-man, Jesus Christ, conceived in a virgin’s womb. All this joy is his work. This is his great work. John, filled with the Holy Spirit (Luke 1:15). Zechariah, filled with the Spirit (v. 67). Elizabeth, filled with the Spirit (v. 41). Simeon, covered with the Spirit (2:25).

The Happiest Story in the World

Do you have the Holy Spirit, Theophilus? The great mark of the followers of Jesus is the joy of the Holy Spirit. And the great mark of that joy is that it magnifies the Lord: “My soul magnifies the Lord, and my spirit rejoices in God my Savior” (Luke 1:46–47).

Know this, Theophilus. I have written these things, most excellent Theophilus, that you may know this asphaleian, this certainty. It is a locked-down, rock-solid, unshakable, unalterable reality. God is the great actor and the great goal of this story. He is at the beginning, planning all things; he is in the middle, governing all things; and he is at the end, being magnified in all things. Jesus Christ, the God-man, is his divine Son. Salvation is his glorious work. And childlike faith is your way in. Go join the shepherds, Theophilus, glorifying and praising God (Luke 2:20). Be filled with the Holy Spirit. This is the happiest story in the world.

2

JESUS DESPISED

Luke 4:14–30

Colin Smith

Grace is a double-edged sword. It attracts and it repels. To some, it brings the savor of life; to others, it has the smell of death. Preachers of grace are loved and despised.

That’s how it was with Jesus from the beginning of his public ministry, which Luke introduces with the account of our Lord’s visit to his hometown of Nazareth (Luke 4:14–30):

And he came to Nazareth, where he had been brought up. And as was his custom, he went to the synagogue on the Sabbath day, and he stood up to read. (4:16)

This event took place about a year into the ministry of Jesus. If we had only Luke’s Gospel, we might assume that Jesus launched his ministry from home soil, but this was not the case. Matthew and Mark both record the return to Nazareth later in the ministry of Jesus (Matt. 13:53–58; Mark 6:1–6), and John tells us about the early days of Jesus’s ministry in Cana, Capernaum, and Jerusalem (John 2:1, 12, 13).

Consistent with the other Gospels, Luke tells us that news about Jesus had already spread throughout the surrounding country (Luke 4:14). Jesus had been ministering in Galilee, and reports of his miracles in Capernaum had made their way back to Nazareth before Jesus returned to his hometown (v. 23).

It is easy to imagine the interest, curiosity, and conversation all the reports of Jesus’s great works would have aroused in Nazareth. Children who had grown up with Jesus and had played with him in the streets were now in their thirties, many of them married with their own children. Some of the folks in this small town would have owned tables or chairs that Jesus had made or mended in the carpenter’s shop. And, since it was our Lord’s custom to worship in the synagogue, we can safely assume that some in the congregation at Nazareth had sat or knelt beside him in worship without ever guessing the identity of their fellow worshiper.

But now everyone was talking about Jesus, and when someone from a small town becomes famous, it’s a big deal for everybody else. That would have been the case especially in Nazareth, which wasn’t exactly on the top ten list of desirable places to raise a family! The longsuffering townsfolk there had to live with the miserable saying, “Can anything good come out of Nazareth?” (John 1:46). Well, now it seemed that they might have an answer to that: “Everyone’s talking about Jesus! Well, guess where he comes from? He was raised in Nazareth!”

Finally, the great day came. After all the words that had been spoken and all the stories that had been circulated, Jesus was back in Nazareth, “where he had been brought up” (Luke 4:16). Word would have gone around quickly. Everyone knew they had better get to the synagogue early. There was sure to be a really big crowd.

A Service Unlike Any Other

You don’t need me to tell you how dreary so much that passes in the name of religion can be. How dull, how oppressive and tedious, how deadly boring it can all become: instruction from an ancient book, the dead weight of endless traditions, the pious superiority of some clerical gentleman.

But on this day, it was different.

The synagogue service would have followed a familiar pattern: the singing of psalms, the recitation of the Shema, a pronouncement of blessings, followed by a reading from the Law of Moses and then another from one of the prophets. It was at this moment that Jesus stood up:

The scroll of the prophet Isaiah was given to him. He unrolled the scroll and found the place where it was written,

“The Spirit of the Lord is upon me,

because he has anointed me

to proclaim good news to the poor.

He has sent me to proclaim liberty to the captives

and recovering of sight to the blind,

to set at liberty those who are oppressed,

to proclaim the year of the Lord’s favor.” (Luke 4:17–19)