Senior Class Notes – March 3, 2024 – Toonigh Baptist Church

Spring 2024 Unit 1 Session 1 – The Mission of Jesus; Luke 3:1-6; 4:14-21 PSG 12-23 CSB.

March 3, 2024

The Point: Jesus came to deliver the good news of salvation for all people.

Inspirational verse: “For I came down from heaven, not to do mine own will, but the will of him that sent me.” (John 6:38).

Luke 3:1 In the fifteenth year of the reign of Tiberius Caesar, while Pontius Pilate was governor of Judaea, Herod was tetrarch of Galilee, his brother Philip tetrarch of the region of Iturea and Trachonitis, Lysanias tetrarch of Abilene,

The fifteenth year of . . . Tiberius Caesar could be as early as A.D. 26 or as late as 29 because Tiberius had been delegated some of the authority of his stepfather, Augustus several years before he died. “And it came to pass in those days, that there went out a decree from Caesar Augustus, that all the world should be taxed” (Luke 2:1). This decree was a census for the purpose of taxation and military service. Pontius Pilate was governor of Judaea, Samaria, and Idumea (south of Judaea, west of the Dead Sea), A.D. 26-36. He was responsible for regional administration and tax collection. At the death of Herod the Great (4 B.C.), his son, Herod Antipas, became tetrarch (a secondary prince) of Galilee and Perea (east of the Jordan river), while another son, Herod Philip, ruled Ituraea and Trachonitis (east and northeast of the Sea of Galilee), A.D. 4-34. Nothing else is known about Lysanias tetrarch of Abilene (the area near Damascus).¹⁶ Luke is about to speak of the real beginning of the gospel (see Mark 1:1; Acts 10:17), the preaching of John the Baptist. He sets the stage by giving a political overview. Tiberius was emperor of Rome during A.D. 14-37. Allowing for uncertainties in how ancient reigns were reckoned, Luke gives us a date of about A.D. 28 for the start of John’s ministry. Pilate ruled from A.D. 26 to 36. Herod (Antipas, a son of Herod the Great) ruled over a tetrarchy (an area comprising one-fourth of a large division) that included Galilee. Jesus calls him a fox in 13:32. Herod killed John the Baptist. Philip’s domain was northeast of Herod’s. Abilene lay northwest of Damascus.¹⁴

Luke 3:2 During the high priesthood of Annas and Caiaphas, God’s word came to John the son of Zechariah in the wilderness.

Technically, the high priesthood of Annas ended by A.D. 18. However, he continued to use the title and exercise considerable influence while his son-in-law Caiaphas was high priest during most of the period until 37. John the Baptist lived in the wilderness of Judaea for a number of years before this. The day of his public appearance is recounted in 3:1-3. Since ministry for a Levite (which John was) began at 30 years old (Numbers 4:46-47), this is probably when he launched his ministry, as did Jesus (Luke 3:23). Then moved a few miles northeast to the vicinity of the Jordan river, probably not far north of the dead sea.¹⁶ Luke, like all four Gospel writers, described John the Baptist as Isaiah’s promised forerunner.¹⁹ Modern scholars debate the precise origin of John’s ideas and preaching. Luke gives the major answer.¹⁴

Luke 3:3 He went into all the vicinity of the Jordan, proclaiming a baptism of repentance for the remission of sins,

John preached repentance (a change of mind and heart, in this case toward Jesus and one’s personal sins) for the remission of sins, with water baptism being the outer sign of inner cleansing.¹⁶ Luke, more than the other gospels, stresses repentance. John’s baptism was an outward confession of an inward response to John’s message. It was symbolic of another, greater baptism (v. 3:16). Forgiveness before God and reconciliation to Him always presupposes owning up to the symptoms of our alienation from Him. Biblical trust in God presupposes repentance toward God. See Mark 1:4 for the expression “the baptism of repentance for the remission of sins.”¹⁴ The vicinity of the Jordan would be a natural pick because of the abundance of water for baptism.¹² John spoke of a final deliverance – freedom from sin’s captivity – brought by the Messiah.¹⁹ Luke carefully located the ministry of John the Baptist in the desert (Luke 1:80). The ruins of the Dead Sea Scrolls community of Qumran contain many cisterns and mikve (ritual baptisteries). The ruins are near to and visible from the place where John baptized in the Jordan. While the Qumran community used repeated ritual baths or baptism in preparation for various religious activities, John baptized his converts only once as a sign of repentance and preparation for the dawning Messianic Age. This also distinguished Christian baptism with the additional significance that converts were being resurrected to a new life in Christ (Roman 6:4).³

Luke 3:4 As it is written in the book of the words of the prophet Isaiah: A voice of one crying out in the wilderness: prepare the way for the Lord; make his path straight!

The quotation from Isaiah 40:3-5 shows that John was the forerunner of the Messiah. A herald rallied his hearers to prepare a road that would make quick and easy access for God to return to the promised land in order to restore His people. The wilderness was difficult to cross because it had deep wadis and high mountains, but in preparation for the return this rough terrain would become like a plain, easy to travel. The fulfillment most immediately in view is the return of the Jewish people after the end of the exile, but the ultimate fulfillment of these verses (Isaiah 40:3-4) is in the work of Jesus Christ as signaled by the quotation of Isaiah 40:3 along with Malachi 3:1 in Mark 1:2-3 and the identification of the voice as that of John the Baptist (Mark 1:4).¹⁶

Isaiah 40:3 – “The voice of him that crieth in the wilderness, Prepare ye the way of the LORD, make straight ln the desert a highway for our God.”
Malachi 3:1 – “Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come saith the LORD of hosts.”
Matthew 3:3 – “For this is he that was spoken of by the prophet Esaias, saying, The voice of one crying in the wilderness, prepare ye the way of the Lord, make his paths straight.”
Mark 1:2-3 – “As it is written in the prophets, Behold, I send my messenger before thy face, which shall prepare thy way before thee. The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his path straight.”
Mark 1:4 – “John did baptize in the wilderness, and preach the baptism of repentance for the remission of sins.”
John 1:23 – “He said, I am the voice of one crying in the wilderness, make straight the way of the Lord, as said the prophet Esaias.”

Some people consider John the Baptist to be the last of the Old Testament prophets, Luke associates John’s ministry with Esaias (Isaiah) and his prophecy of the voice in the wilderness preparing the way for the Lord (see Isaiah 40:3-5).¹⁷

Luke 3:5 Every valley will be filled, and every mountain and hill will be made low; the crooked will become straight, the rough ways smooth,

This verse is quoting Isaiah 40:4 “Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain:”¹⁶

Luke 3:6 And everyone will see the salvation of God.

Everyone (All flesh in the KJV) indicates that both Gentiles and Jews would see God’s salvation.¹⁶ This verse quotes Isaiah 40:5 “And the glory of the LORD shall be revealed, and all flesh shall see it together: for the mouth of the LORD hath spoken it.”¹² Luke extends the Old Testament quotation to include Isaiah 40:5, which states that all humanity will see God’s salvation. This passage is especially significant from Luke’s Gentile perspective because it foretold the coming of not just Israel’s deliverer but someone who will enable all humankind to see “the salvation of God,” which is a key theme for luke.¹⁷ Simeon was not the only one to see God’s salvation in Jesus Christ. All persons can now see it. (see Isaiah 40:3-5; 52:10). Evangelism, God’s provision – God alone provides salvation. Redemption is found solely in Jesus Christ. No one else can save.³

Luke 4:14 Then Jesus returned to Galilee in the power of the Spirit, and news about him spread throughout the entire vicinity.

The same power of the Holy Spirit by which Jesus countered every test thrown at Him by the devil, was present in His teaching in the synagogues.¹⁶ In the power of the Spirit: Having repulsed Satan, Jesus is all the more fortified to initiate His ministry.¹⁴ This is the most general statement in the Gospels concerning the work of the Spirit in the life and ministry of Jesus. Jesus’s work in Galilee was empowered by the Spirit. This is the infinite fulfillment of the finite operation of the Spirit in the lives of Israel’s leaders, especially David and the major prophets, with whom the Spirit apparently worked over a number of years. Major aspects of Jesus’s ministry were preaching, teaching, healing, and exorcism; in the Gospels all of these forms of ministry are attributed at one point or another to the Spirit. Each step of Christ’s ministry was led by the Spirit.²

Luke 4:15 He was teaching in their synagogues, being praised by everyone.

His teaching in the synagogues throughout Galilee brought initial acceptance by virtually everyone.¹⁶ Jesus’ visit to His hometown of Nazareth is included in Matthew and Mark also, but Luke dealt with the visit by including different details. All three record that the crowd’s first reaction was one of amazement at Jesus’ teaching and power.¹⁹ Initially, Jesus drew high praise. But His rejection is already apparent in verse 4:28 “And all they in the synagogue, when they heard these things, were filled with wrath,”¹⁴

Luke 4:16 He came to Nazareth, where he had been brought up. As usual, he entered the synagogue on the Sabbath day and stood up to read.

This is the oldest known description of a synagogue service. There would be prayers, both public and private, a sermon if someone suitable were on hand to deliver one, and several readings from the Old Testament. Here Jesus functions as reader.¹⁴ God instructed the prophet Jeremiah (Jer. 26:2-7), to preach to the people in the house of God when they came to worship. Proclamation of God’s Word is a part of genuine worship. This aspect of worship is most clearly seen in the time of the prophets. It continued as a pattern in worship in the New Testament church (Luke 4:15-21; Acts 20:20-21). One of the prominent features seen in these passages is the reading of the Word of God, a vital aspect of proclamation.³ Jesus lived in Nazareth in Galilee from the time He was a small boy (Luke 2:39, 51) until He began His public ministry.¹⁶ As usual, he . . . stood up to read. It was common practice to stand when reading the Word of God (Nehemiah 8: 1-6) [Out of respect for the Word of God] but to sit when teaching. By sitting down the people would know the reading of scripture was finished and the words spoken from that point originated with the speaker, not from the prophets and writers of old.⁵⁴

Luke 4:17 The scroll of the prophet Isaiah was given to him, and unrolling the scroll, he found the place where it was written:

The reading from the Mosaic law was usually prescribed, while the person chosen to read from the books of the Prophets had the latitude to choose any passage he wished. When Jesus was given the Isaiah scroll, He unrolled it and began reading from Isaiah 61:1.¹⁶

Luke 4:18 The Spirit of the Lord is on me, because he has anointed me to preach good news to the poor. He has sent me to proclaim release to the captives and recovery of sight to the blind, to set free the oppressed,

Jesus’ ministry throughout Galilee demonstrated that the Spirit of the Lord was on Him (v. 14). As Messiah, He was anointed as the rightful king of Israel. But here the anointing was as a prophet (To preach the good news of the Gospel). Even though the message Jesus preached was first to those who were captivated by sin, the mention of the poor, the captives, the blind, and the bruised (or “oppressed”) is in keeping with Luke’s emphasis on the poor and downtrodden. The description of this future day as one in which those in prison will be freed and the meek will receive good tidings associates this time with the Jubile, where slaves were freed and land reverted to the original owners (Leviticus 25).¹⁶

Luke 4:19 To proclaim the year of the Lord’s favor.

He ended the reading precisely at the phrase the acceptable year of the Lord because this is exactly what His preaching proclaimed: the season of God’s grace had come in the Messiah’s ministry. The very next phrase in Isa. 61.2 which Jesus did not read, is “and the day of vengeance of our God.” This refers to the second coming of Christ and His Judgment of the world (Rev. 19:11-21).¹⁶ More likely Jesus, by reading these few lines, called the whole promise-laden context of Isaiah 61 to His hearers’ attention. He effectively makes His point.¹⁴

Luke 4:20 He then rolled up the scroll, gave it back to the attendant, and sat down. And the eyes of everyone in the synagogue were fixed on him.

The attendant was the minister who looked after the scrolls.¹⁴ Jesus stopped reading from Isaiah 61 in the middle of verse 2 and sat down (the normal posture for reading Scripture was standing; teaching was done while sitting).¹⁶

Luke 4:21 He began by saying to them, “Today as you listen, this Scripture has been fulfilled.”

Thus, Jesus read in the synagogue the part of Isaiah 61:1-2 that was being fulfilled at that time, but held off on reading the portion that would not be fulfilled until the time of judgment.¹⁶

References: Spring 2024, March 3, 2024 – May 19, 2024

(CWB) – Commentary on the Whole Bible by Matthew Henry – Marshall, Morgan & Scott, Ltd. Copyright © 1960. Copyright 1961 by Zondervan Publishing House – Grand Rapids, Michigan. 49506
(CWB#2) – Commentary practical and explanatory on the Whole Bible by Rev. Robert Jamieson, Rev. A.R. Fausset, Rev. David Brown by Zondervan Publishing House – Grand Rapids, Michigan. 49506
(ESVSB) – The English Standard Version Study Bible, Personal size. Copyright © 2008 by Crossway. Scripture quotations are from the Holy Bible, English Standard Version Copyright © 2001 by Crossway.
(ETB) – Explore The Book by J Sidlow Baxter. Copyright © 1960 by J. Sidlow Baxter. Published 1960 by Zondervan Publishing House – Grand Rapids, Michigan.
(HISB) – The Holman Illustrated Study Bible – The Holman Illustrated Study Bible Copyright © 2006 by Holman Bible Publishers. The Holman Christian Standard Bible Copyright © 1999, 2000, 2002, 2003 by Holman Bible Publishers.
(HRTB) He Reads Truth Bible Copyright © 2019 by Holman Bible Publishers Nashville, Tennessee. All rights reserved. Based on the Christian Standard Bible Copyright © 2017 by Holman Bible Publishers Nashville, Tennessee. All rights reserved.
(IMO) – On occasion, with the prayerful guidance of the Holy Spirit, I will make comments of my own, based on my understanding of the events. I will indicate such times with – In My O
(KJBC) – The King James Bible Commentary, Copyright © 1999 by Thomas Nelson, Inc. ©1983 by Old-Time Gospel Hour. Scripture quotations are from the Open Bible, King James version, © 1975 by Thomas Nelson, Inc.
(KJSB) – The King James Study Bible, (previously published as The Liberty Annotated Study Bible and as The Annotated Study Bible, King James Version) © 1988 by Liberty University.
(LESB) Life Essentials Study Bible Copyright © 2019 by Holman Bible Publishers Nashville, Tennessee. All rights reserved. Based on the Christian Standard Bible Copyright © 2017 by Holman Bible Publishers Nashville, Tennessee. All rights reserved.
(NCBD) – The Nelson’s Compact Bible Dictionary Copyright © 2004 by Thomas Nelson, Inc. with Scripture Quotations from the New King James Version of the Bible Copyright © 1979, 1980, 1982, 1990 by Thomas Nelson, Inc.
(NIDNTT) – The New International Dictionary of New Testament Theology Copyright © 1967, 1969, 1971 by Theologisher Verlag Rolf Brockhaus, Wuppertal. English Language edition Volume 1 Copyright © 1975, 1986, The Zondervan Corporation, Grand Rapids, Michigan, U.S.A. and The Paternoster Press, Ltd. Exeter, Devon, U.K.
(NIVBTSB) – The New International Version Biblical Theology Study Bible Copyright © 2018 by The Zondervan Corporation. Text from the Holy Bible, New International Version® NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc. previously published as The New International Version Zondervan Study Bible.
(NIVCBSB) – The New International Version Cultural Backgrounds Study Bible Copyright © 2016 by The Zondervan Corporation text from the Holy Bible, New International Version® NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc. published by the Zondervan Corporation.
(NIVJSB) – The New International Version Jeremiah Study Bible, Copyright © 2016 by David Jeremiah, Inc. Using the Holy Bible, New International Version®, NIV®. Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc. Used by permission of Zondervan.
(NIVLASB) – The New International Version Life Application Study Bible, Hardcover Edition. Copyright © 1988, 1989, 1990, 1991 by Tyndale House Publishers, Inc. Wheaton Il. 60189. Hardcover editions are published by Tyndale house.
(NIVMEB) – The New International Version Ministry Essentials Bible, Copyright © 2014 by Hendrickson Publishers Marketing, LLC. Based on The Holy Bible, New International Version® NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.
(NIVSB) – The New International Version Study Bible Copyright © 1985 by the Zondervan Corporation text from the Holy Bible, New International Version® NIV® Copyright © 1973, 1978, 1984 by the New York International Bible Society.®
(NIVSB #2) – The New International Version Study Bible Copyright © 1985, 1995, 2002, 2008, 2011, 2020 by Zondervan Grand Rapids, Michigan 49546, USA. text from the Holy Bible, New International Version® NIV® Copyright © 1973, 1978, 1984 by Biblica, Inc.®
(NIVZSB) – The New International Version Zondervan Study Bible Copyright © 2015 by the Zondervan Corporation. Text from The Holy Bible, New International Version® NIV® Copyright © 1973, 1978, 1984, 2011 by Biblica, Inc.
(NKJVBGTCB) – The New King James Version Billy Graham Training Center Bible © 2004 by Thomas Nelson, Inc. with Scripture Quotations from the New King James Version of the Bible Copyright © 1982, by Thomas Nelson, Inc.
(NKJVSB) – Holman Study Bible, New King James Version Edition Copyright © 2013 by Holman Bible Publishers Nashville, Tn. Text from the New King James Version Copyright © 1982 by Thomas Nelson, Inc.
(QNBD) – Quick Notes Bible Dictionary based on text from the King James Version of the Bible and cross referenced with the NIV and NRSV Bibles. Copyright © 1998 by George W. Knight and Rayburn W. Ray.
(SEC) – Strong’s Exhaustive Concordance of the Bible with Dictionaries of the Hebrew Bible and the Greek Testament words. Copyright © 1890 by James Strong. Based on the King James Version of the Bible.
(TATA) – The Acts of The Apostles by Charles Caldwell Ryrie Copyright © 1961 by The Moody Bible Institute of Chicago.
(TDNT) – Theological Dictionary of the New Testament, Grand Rapids: William B. Eerdmans Publishing Co.
(THBC) – Today’s Handbook of Bible Characters Copyright © 1979 by E.M. Blaiklock, published by Bethany House Publishers.
(TMEB) – The Ministry Essential Bible © 2014 by Hendrickson Publishers Marketing, LLC P.O. Box 3473 Peabody, Massachusetts 01961-3473.
(TZPEB) – The Zondervan Pictorial Encyclopedia of the Bible, copyright © 1975, 1976 by the Zondervan Corporation, Grand Rapids, Michigan.
(WIKI) Wikipedia – internet source.