The narratives here are largely about how people will recognize salvation when they see it. The third section of part 4, and the final section of the book, shows us the fallout of resurrection. Perhaps Luke is here foreshadowing the verdict he wishes Theophilus to win for Paul. And at the cross, while Matthew’s and Mark’s version of the centurion declares Jesus to be Son of God (Matt 27:54, Mark 15:39), Luke’s narration has the centurion simply declaring Jesus innocent (Luke 23:47). The trials of Jesus highlight his innocence before the judges of the earth. From weeping at sight of the city, to exposing the hypocrisy of the leadership, to prophesying the coming doom at the hand of Roman armies, Jesus pled with them time and again to recognize the visitation of their God and repent.īracketed by references to the holy days during which the Jews plotted to kill Jesus (Luke 22:1-2, 23:56), the second section declares time and again that Jesus was innocent. Bracketed by references to “the mount that is called Olivet” (Luke 19:29, 21:37), the first section narrates what Jesus did and taught to convince his generation that Israel was guilty. Jesus finally arrives in Jerusalem, and the situation is not pretty. Fourth, he declares that the kingdom of God has, in fact, come it is in their midst, and a reckoning is now demanded. Third, he acknowledges that those who are saved will be few-and not at all those whom you would most expect. Second, he shows that, of course, he cares about what he is asking of his followers, and he is deeply concerned with their growth in his kingdom. Luke subdivides this part by means of periodic reminders that Jesus is on the way to Jerusalem (Luke 9:51, 10:38, 13:22, 17:11), and the topic of each subdivision launches when a character asks Jesus a weighty question (Luke 9:54, 10:40, 13:23, 17:20).įirst, he does not want his disciples to call down fiery judgment but to proclaim the kingdom. Luke slows time to a crawl, narrating almost no significant plot points, but having Jesus draw out in great detail the nature of his kingdom over the course of the next 10 chapters. Then he demonstrates and explains how salvation is received by faith (Luke 7-8), before dedicating attention to shaping his followers (Luke 9:1-50). He proclaims a new covenant morality to his covenant people (Luke 6:12-49). He declares himself to be the Spirit-filled servant of the Lord Isaiah foretold (Luke 4:16-30) then he demonstrates the fact by giving liberty, sight, and favor to many (Luke 4:31-6:11). And the doing and the teaching are nearly always linked. Jesus’ Galilean ministry begins by focusing on all that Jesus began to do and teach. Will we see it? Image by Lars_Nissen from Pixabay Part 2 Walkthrough And that salvation shows up in the man whom God declares to be his Son (Luke 3:22), a wildly contested claim (Luke 4:3, 9). John’s purpose is to prepare the world to “see the salvation of God” (Luke 3:6). In the second subdivision, we see John’s and Jesus’ credentials for the ministries to which they’ve been called. Zechariah confesses his son’s role to give knowledge of salvation (Luke 1:77), and Simeon’s eyes get to see for themselves God’s salvation embodied in the baby Jesus (Luke 2:30). Then John is born, Jesus is born, and a multitude of angels celebrate the coming of the Savior, who is Christ the Lord (Luke 2:11). Mary and Elizabeth celebrate the two coming children, sent from God the Savior (Luke 1:47). The angel Gabriel predicts John’s birth, and then Jesus’ birth. The early chapters go out of their way to link Jesus with his cousin John. See this post for a detailed analysis of how each section subdivides further.
#Disciples 3 resurrection walkthrough plus
These markers suggest four main divisions to the narrative, plus a brief preface in Luke 1:1-4. And from Luke 19:28, Jesus remains in Jerusalem (with the exception of a 7-mile hike to the suburbs in Luke 24:13). From Luke 9:51, Jesus is on the way to Jerusalem.
Then Luke 4:14 returns to Galilee, remaining there until Luke 9:50. He begins in Judea in the days of King Herod (Luke 1:5), shifting the setting from Judea to Galilee and back again a few times in the opening chapters. Luke’s chief markers are geographical statements. This post now summarizes most of the work done in those other places, to provide a single interpretive walkthrough of the book.
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