Capturing God

This is the Bible study page for the Thursday Night Bible Study Group meeting February 23 to study Luke 22:39 through 53.  This is a smaller chunk, but I wanted to take the trial and denial in one sitting.  The parallels to this are in Matthew 26:36-56 and Mark 14:32-52.  But also read John 18:1-12.

If you have time to read this in various translations, you will some variety in word choice, but the essential meaning remains in each.  The passage breaks nicely into two parts, Jesus' prayer and arrest.  John only has the arrest, unless you count John 17 as the prayer in the Garden.  Most readers don't, because it's simply too different. 

Each Gospel writer emphasizes something different.  Focus on Luke's emphasis, but to do that, you'll need to at least see how he's different from the others.  If you have a "Harmony of the Gospels" you will find this task a lot easier.  The Blue Letter Bible site (not the app) has one if you don't.

Make sure to take good notes and questions as you go through the Gospel accounts.  After you have your own notes and questions, refer to commentaries you have available.  Revise your notes and questions as necessary.  After your own work go back through with the questions below:

• Gethsemane is supposed to be on the Mount of Olives.  But Luke isn't that precise.  The others are, so we know Jesus was in the Garden of Gethsemane.  Why do you think Luke would not include such a detail?
• In Luke 21:37, Luke includes the detail that Jesus "camped" out on the Mount of Olives rather than stay in some house in the city.  Since there were so many pilgrims in Jerusalem, this isn't odd.  But what does that also tell you of the "privacy level" of the Mount of Olives at this time?
• In the other Gospels, Peter, James, and John are singled out to follow Jesus deeper into the garden.  Why do you think Luke would leave out such a detail?
• In Luke Jesus instructs all the disciples to pray and in Matthew and Mark only tells the three to "keep watch".  Why do you think Luke is more inclusive and focus' on prayer here?
• In Matthew and Mark both, Jesus prays three times.  Luke has only once, but it's intense.  See if your favorite translation footnotes verse 43 and 44.  If they don't it's not important, but it's possible these verses were added later.  Why do you think that would be unlikely?
• Luke is the only Gospel writer to mention why the disciples were so tired.  What do you think Luke means by "...from sorrow"?  What do you think they are grieving?
• Luke has the crowd show up immediately while Jesus is telling them to pray to avoid temptation (repeating His earlier command).  What is interesting to you about Luke's crowd (v.47) as opposed to the other Gospels (including John)?
• Matthew and Mark explain the kiss of Judas, Luke says he tried to kiss but Jesus didn't let him, and John doesn't even mention any sort of attempt by Judas.  What do you think happened?
• Then there was sword play.  The servant has his ear cut off.  In Matthew and Mark someone does it.  In Luke someone does it but Jesus heals it.  And in John Peter does it to Malchus.  What do you do with the differences?
• In Matthew, Jesus tells them that to live by the sword one dies by the sword, and that He has legions of angels to fight if it were warranted.  In Mark, Jesus just moves on to address the "angry mob".  In Luke, Jesus simply says to stop it (then heals the man).  In John, Jesus addresses Peter telling him not to prevent this from happening (allusion to the Garden prayers in the other Gospels?).  So what do you think happened?
• Now, in verse 52, Luke has the make up of the crowd.  Matthew has a crowd from the chief priest and elders with swords and clubs.  Mark has a crowd with swords and clubs.  Luke finally mentions the make up but the chief priests and and officers of the temple are actually there.  And John continues to refer to the Roman soldiers, a detail missing from all the others.  Why do you think such details might have been difficult to sort out from this event?
• What Jesus says to the crowd is similar in Matthew, Mark, and Luke; but very different in John.  Luke has Jesus referring to "this hour and the power of darkness" which is missing from the others, and John has Jesus going out to them, and them literally falling down at His approach.  Again, why do you think these details might be difficult to sort out?
• Read verse 53 of Luke in a couple of translations.  At least use a King James and an NIV.  It's even better to have a New American Standard or English Standard Version with those.  Literally, the verse reads: "...but this is of you the hour and the power of darkness."  The pronoun "this" matches exactly with the objects "hour" and "power".  What do you think Jesus means by the "power of darkness" being of them?

That should keep us busy for the time we have.  Remember to consider this passage as it applies to you?  For instance, when have you ever tried to solve a problem God doesn't have (with a sword, screw driver, or sack of groceries)?  There are other points of application you can find.  Make sure those make it into your notes.

Of Cups, of Memories, and of Future Glory

This is the Bible study page for the Thursday Night Bible Study Group meeting February 9 to study as far as we get between Luke 22:14 through 38.  Chances are good that we won't get through the bread and cups (yes, cups).

Read this passage through several times.  The parallels in Matthew 26 and Mark 14 are also helpful.  John covers the same time frame in chapters 13 through 16.  It's possible the prayer of John 17 was also said in the upper room.  Reading at least John 13 is probably very helpful as well, since it explains some things missing in Matthew, Mark, and Luke.

Be sure as you read to make notes, especially questions.  If you have access to a book (large or small) about how the Passover goes, it will be helpful here.  A Bible handbook (big, thorough one) might have a succinct treatment of the Passover as well. Luke's sequence is not quite the same as the others, so pay attention to the differences.

The remainder through verse 38 of Luke are made up of small discourses.  The questions below will take them individually.  You may find it useful to consider them that way, but commentaries will differ in how they do that, if they even do.

After gaining your own notes and commentary examination, then go back through with the questions below:

• Luke uses the term "apostles" here instead of disciples.  Prior to this he uses "the Twelve" or disciples.  It's possible that he has a technical reason for this or is making some other point.  What reason do you think Luke has for referring to the twelve disciples of Jesus as "apostles" here?
• Luke begins Jesus' discourse with His looking forward to when they celebrate it again in the "final kingdom" of God.  Matthew and Mark both have it at the end.  Why do you think Luke would put that at the beginning?
• Luke has Jesus passing around a cup, having given thanks, before the bread.  There's some question about when, during a traditional Passover meal, this might happen, and exactly which of 4 cups of wine Jesus shares first (thanksgiving).  In any case, there are two cups before the "bread" and two after.  So why do you think Luke makes a point of including this first cup?
• There is some debate about whether the practice of the Passover in the first century used a 3-pocket bag for the unleavened bread.  But regardless, bread was broken in the course of the meal.  Jesus' use of this to refer to His physical suffering changes the meaning from what it was in the meal.  To what do you think Jesus refers with the bread, and why do you think it is so important for us to remember?
• Jesus then shares a cup, again of memorial.  This though, signifies something completely different.  The final two cups of wine in a more modern tradition are the cup of Elijah and the final cup.  Again debate exists as to which cup Jesus uses to signify His blood.  The practice in the first century could have been very different from what we have today.  But which one makes more sense to you, the cup of Elijah or the final cup? (you're going to need to do some research to get at the difference on this one)
• Jesus then reveals He is going to be betrayed.  What do you think it means when Jesus He is going where it has been determined but still "woe" on His betrayer?  Why, if it's determined (think, "necessary") is the one betraying Him in such trouble?  (this was brought up last week)
• Only Matthew has Judas asking Jesus if it's him (like everyone else asks, but this time to see whether Jesus really knew or not).  Jesus responds there with an enigmatic statement.  Considering that Jesus washes Judas' feet and Judas is part of the meal, what do you think Jesus is doing for Judas by including him in all of that?  
• As they were looking back, what do you think Jesus' treatment of Judas meant to the Twelve, you know, "upon reflection"? What can you tell from what they remember and relate about Jesus' treatment of Judas in the Gospels?
• The disciples begin to discuss among themselves who might be the one betraying Jesus, which makes sense.  But then their questioning breaks out into an argument about which one is the "greatest".  Imagine you're in the room with them.  What do you hear?  What are they saying, and how do they get from asking about the betrayer to asserting their own greatness?  What do you learn about yourself and human beings from this exercise?
• Only Luke has Jesus comments about greatness right here in the upper room discourse.  Although John 13 has something very similar here related to Jesus' washing of the disciple's feet.  How does John 13 help you with Jesus' statements recorded here in Luke?  
• Only Luke has Jesus next comment about the apostles sitting on thrones judging the 12 tribes of Israel.  But read verses 28 through 30 in several translations (Blue Letter Bible may help here).  Look particularly at how 29 is connected to 30.  So, what do you think?  Is Jesus promising the twelve a kingdom, just as He Himself has been appointed one by the Father?
• In verses 31, Jesus begins speaking to Peter about his denial.  Only Mark do we have this statement about satan requesting to "sift" him.  The way it's worded (and the context supports this), the implication is that God granted satan's request.  Why do you think God would do that?
• Jesus prays for Peter that his faith may not fail.  Considering Jesus' next comment about Peter's "return" what do you think Jesus means by praying for Peter's faith not to fail?
• Jesus seems to know what Peter will face, and yet still gives him a job to do afterwards.  He knows how it will go, but that does not disqualify Peter for service (at least not after he returns).  What does that tell you about Jesus' thoughts on qualifications for ministering?
• In the other Gospels, Peter claims his faithfulness in the Garden (Mount of Olives).  In Luke and John, they haven't left just yet.  How important is this detail to you?
• In Matthew and Mark, the other disciples claim faithfulness as well along with Peter.  This detail is missing from Luke and John.  Is it sort of assumed in the other two, or do you think there's some reason it didn't make it in?
• Read Matthew 26:34, Mark 14:30, Luke 22:34, and John 13:38.  How many times does the rooster crow before Peter denies Jesus?  Write that down.  Now read Mark 14:66 - 72.  Why do you think Mark would have such a precisely numbered detail?  (who was Mark's source again?)
• Only Luke has the detail about the twelve disciples/apostles now being "equipped" and Jesus contrasts that with when they were sent out as 12 and 72 taking no provisions.  Why do you think things are different now?
• Jesus tells them to sell a coat and buy a sword.  What do you think that is about?
• Jesus' explanation about the sword is because it has been foretold that He will be numbered (accounted) among "lawless" ones (outlaw?).  Why do you think that makes a sword necessary?
• The disciples already have two swords (for 12 men?), and Jesus says that's sufficient.  Why, if they are supposed to sell their coat and buy a sword, are 2 swords sufficient for 12 men?

 That's going to take us a while to get through, so get comfy!

Don't forget to look at what these things mean for your own walk with Jesus.  How does the Passover celebration and Jesus' changes reveal something of your relationship with Him, and His love for you?

And Jesus' dealing with Peter and the other disciples, how does that help you better understand your relationship with Jesus? 

Deadly Lack of Discretion

This is the Bible study page for the Thursday Night Bible Study Group meeting February 19 to study 2 Samuel 11.  Well, this is the one we all seem to know best.  This is where the life of David becomes a tragic 'soap opera'.  For him this is the turning point where so much of his life seems to slide downhill.  I can probably come up with a lot of other descriptive cliche's but you get the picture.

Per my usual instructions, read the chapter through a few times.  There's a better than even chance that you will find details you had always missed before.  You will probably notice elements to the story that you've never heard.  Please jot these down so we can discuss them Thursday.  One element that dawned on me is how many people in David's household were involved in all of this.  I always thought of it as some big secret, but seriously, there's no way.  What were some you noticed?

After reading it through several times, jotting down observations and questions, read it through again with the questions below:

• It may have been the season when kings go out to war, but how odd do you think it was for David to remain in Jerusalem?  What do you think might be wrong here?
• David walks about on the roof in the evening.  What do you think might be wrong with this?
• While on the roof he sees some woman bathing, and she's pretty.  What do you think is wrong so far?
• David inquires about her.  How do you think he accomplishes this? Who else is now involved?
• What about David's inquiry do you think might be a problem?
• After finding out about her, he then sends for her.  Now we've obviously crossed a line.  This is clearly wrong.  How do you think David got to this place?  
• How long do you think it took, from seeing her from the roof, inquiry, to sending for her?
• David sends, but they 'take' her, but she goes with them (read verse 4 in as many translations as you have available).  So, how much do you think was coercion, and how much was her willingness?
• The NIV seems to imply this takes place after her 'period' (see Leviticus 15), but look at other translations as well, especially if you have a New American Standard.  It's certainly possible, otherwise it's confusing.  What are some interesting things we know now about such timing? (i.e.the 'calendar method'?)
• So, the 'calendar method' doesn't work for them (what a surprise).  She sends to David letting him know she's pregnant.  As king, why do you think this is a big deal for him?
• David sends for Uriah the Hittite.  He comes and David asks about the people fighting.  In each case, he uses the term, 'shalom'.  What does that tell you about the term we normally think of as some sort of divine peace?
• Uriah refuses to go to his own house, but remains with David's servants.  Consider the elements of Uriah's reason given to David.  What kind of character does Uriah show here?  What sort of guy is this Uriah?
• What do you think of Uriah's 'oath' in stating he will not do such a thing as go home?
• David then tries getting Uriah drunk, but he still doesn't go home.  How is Uriah looking now?
• Take a second, and consider Bathsheba.  How do you think she feel about her husband's devotion? If this is his character then in their life together, where is she in his 'pecking order'?
• David sends Uriah back to Joab with a note...Uriah carries his own death warrant.  What do you think Joab thinks when he reads the note Uriah carries?
• Joab complies, but it costs more than just Uriah.  How is David looking to you right now?  What do you feel as you read this particular piece?  That emotion is what the writer/editor is trying to evoke in the people of his day.  Why do you think he would do that?  What do you think is his point?
• Joab sends a messenger back to David and gives him some rather strange details, guessing David will refer to a historical tactical lesson.  Read Judges 9 to get the back story on the 'lesson'.  But the messenger seems to jump to the part about Uriah without waiting.  What would you think if I told you that the older Greek text has David saying exactly what Joab expected?
• What does it reveal to you about the historical setting that the story in Judges is so well known, that such stories are 'lessons' in tactics and God?
• David is then consolatory with the messenger's return message to Joab.  What do you think the messenger thinks?  Consider only what he knows, what do you think he thought of all this?
• For propriety, Bathsheba mourns for Uriah.  When the time is over, David brings her into his house.  What do you think everyone else thinks?  
• Remember what the messenger knows.  Do you think he can connect the dots yet?
• Do you think that after the battle the other soldiers moved a few more blocks away from the palace?
• What do you think about the very last verse of the chapter?

That should keep us busy for two weeks, but we'll see if we can get it into one.  Remember to bring your questions, observations, and differences between how you thought it went and how you see it now.   I look forward to seeing everyone Thursday!