Two Judges and Repentance

This is the Bible study page for the Thursday Night Bible Study Group meeting September 7 to study Judges 10.  This is a "linking" or transition to the account of Jephthah.  In setting the scene, the author of Judges passes through some very interesting history of Israel.

Read through the chapter slowly making notes.  Other versions will be helpful because the grammar is kind of odd in places.  This is a weird chapter, but a different weird than we've seen so far.  Ask yourself questions about what is going on, and why the author puts it the way he does.  You may find some expected elements missing.  Don't assume they're there, but not mentioned.  Think through why the author would leave them out, or why were they not necessary in this time of Israel's history?

After you've gone through your own study, look through some commentaries, various study Bibles, or other study materials you may have. Adjust your questions and notes accordingly, and then go back through with the questions below:

• Why do you think "a man of Isachar" might live, serve, die, and be buried in Ephraim?
• The number of years seems precise, where his family is from is given, and where he lives, dies, and is buried is precises.  Why do you think no other details the "sin cycle" of Israel is present?
• Jair also has some weirdly precise detail, but also a Hebrew pun lost in translation.  The word for "jackass" is spelled much like the word for "city".  Other than the specific number of years, the thirty sons, jackasses, and cities, we are told nothing of any achievements.  Why do you think the author just includes this "pun" and really nothing else about Jair?
• What is the author's point with this account of Tola and Jair?  Why these details?  What do you think he wanted his audience to know or learn about their own relationship with God and their king(s)?
• Starting with verse 6, we find the expected "formula" for Judges.  The "roll call" of nations is different, with some new additions.  Why do you think the people would leave Yahweh and go after these other national deities?
• Yahweh "sells" the people into the hands of Philistines and the "sons of Ammon".  Why do you think the author puts it that way, Yahweh "sells" them?
• There a lots of ways to read verse 8, and translations vary.  What do you think it means?  Was there 1 year of damage for the country and 18 for Gilead?  Or 18 years of damage for everyone? Or 18 years for everyone, but that one year was "smashing" or worse somehow?
• The sons of Ammon oppress Ephraim, Benjamin, and Judah.  But the story happens in Gilead.  What do you think it means that Gilead is where deliverance comes from, but the people cry out in Ephraim, Benjamin, and Judah?  Why isn't everyone involved in the deliverance?
• The people cry out to Yahweh, which happens, but then a dialogue ensues.  Why do you think there is no "prophet" or angel mentioned in this dialogue?
• What do you notice that is included in the people's cry to Yahweh that has been missing so far?
• Yahweh responds with an "it's too late" sort of response.  What does this tell you about God's character and how He deals with His people?
• The people persist in crying out, but there is a difference in what they say to Yahweh.  What do you think of their response to Yahweh's refusal to rescue?
• In addition to saying something, the people also do something different.  We haven't seen the people put away the foreign gods on their own before.  There's always been someone to make them do it, or force them to not worship them.  What do you think it means for this people at this time that they do this on their own?  What's happening?  What does it mean?
• Read verse 16 in several translations.  To what do you think God is responding?  What part of His character moves Him to respond?
• The battle is formed against Gilead, and the people look for a leader.  Why do you think there isn't a wrestling match to see who gets to be in charge?  What do you think it means for the people that people don't really want to be in charge?

That should take care of our time together, an hour of it at least.  Remember to be asking yourself what you learn of God from this, and what you learn about how He relates to you.  How does that change how you relate to Him?

Bad Leaders Gone Worse

This is the Bible study page for the Thursday Night Bible Study Group meeting August 10 to study further into Judges 9.  Let the weirdness begin!  The people of this chapter are amazingly bizarre and stupid.  There's really very little sense to what they do or why, at least on a strategic level.

Read through the rest of the chapter.  We left off at verse 21, so 22 through 57 is what remains.  We may not get through it all, but you should be familiar with it anyway.  At this point, the writer/editor of Judges slows back down, and goes into agonizing detail, and possible repetition.  Read the verses in several different versions.  There will be some plot elements repeated but with some possibly glaring inconsistencies.

Once you have gone through the passage on your own, read through some commentaries.  They will most likely ignore the inconsistent repetition, but not always.  Be sure to revise your notes and questions before going back through with the questions below.

• Verse 22 sounds a little like the "King Formula" found in Samuel and Kings, but is missing some things.  For an example look at 2 Kings 8:26, and see what's missing in Judges 9:22.  Why do you think the writer/editor would leave out those elements?
• God sends an "evil spirit".  We sort of dealt with this in Samuel with Saul, but there are other places where this seems to happen as well.  Why do you think God would operate using "evil spirits"?
• The "baals" of Shechem deal treacherously with Abimelech, by setting bandits in the hills to rob people passing by.  And it was told to Abimelech.  Why do you think it makes good sense to leaders of a city to encourage bandits around your city?
• Now another character, Gaal, shows up.  He has a lot in common with Abimelech in character.  They have a grape-harvest festival in the temple, and Gaal tells them to "Serve the men of Hamor, father of Shechem!"  But where is Gaal from?  How did he get to Shechem?
• Verse 28 is the first time we hear of Zebul.  It turns out he runs Shechem for Abimelech, or is at least supportive of Abimelech.  So, why do you think he's active on behalf of Abimelech now, but lets the "baals" of Shechem set ambushes in the hills before?  Doesn't he run the show there?
• Zebul sends messengers to Abimelech "deceitfully" or "secretly" or whatever.  If you have access to one, read verse 31 in the NLT or New Revised Standard Version.  If not, look at footnotes in any version except NIV.  You will need a commentary for this one.  If Zebul is being secretive, why do you think he would feel the need?
• Zebul gives Abimelech instruction about how to ambush the people of the city.  Why do you think Abimelech would need that?
• In verse 34, the people with Abimelech are in four companies.  In verse 41, they're in Arumah, and in verse 43, they come back and divide into 3 companies.  This is a confusing description of battle.  What do you think is happening, how do you work it out in your mind?
• One of the problems with the battle description in verses 31 through 49 is the leaving and returning. Why would Abimelech care if the people went out of the city about their business?
• How do you think the people going out into the fields in verse 42 is different from what was supposed to happen back up at verse 34 and following?
• How is it that Shechem can be razed and sowed with salt, but the "Tower of Shechem" and the stronghold of the temple of Baal Berith are missed?  The baals of Shechem aren't even in the city?  What do you think is going on here?
• The tactic used by Abimelech is to set the stronghold on fire, and it works.  All the people in the stronghold of the Temple of Baal Berith die in it.  Shechem is thoroughly destroyed, and by fire.  Considering the curse of Jotham, why do you think this is an important detail?
• Abimelech turns his attention to Thebez.  Why do you think he considered Thebez at all?
• This fight goes well, except for the stronghold.  Notice this stronghold is inside the city.  Abimelech tries the same tactic with this stronghold that he used on the temple in Shechem.  How do you think a woman was able to get a "millstone" to the roof (and why would she), and then throw it over the side, and actually hit Abimelech? 
• Abimelech is actually struck in the head, his skull crushed, and he still calls for his "bearer of stuff" to kill him.  What does that tell you about his head wound?
• If Abimelech's death reminds you of anyone else's, whose death does it remind you of?
• Notice the "ending formula" for kings is missing here as well.  Abimelech is not buried in the tomb of his father, as Gideon was.  And no son of Abimelech reigned in his place.  What do you think this missing piece (no succession linkage) might have meant to the initial audience of Judges in the time of the kings of Judah?
• The writer/editor of Judges concludes with the dissolution of the army after Abimelech's death, and with the tying together of Jotham's curse and the results of Shechem and Abimelech.  What do you think is the writer/editor's point for his 600 BC audience?

Consider the life and choices of Abimelech, but also of the leaders of Shechem.  Where have you made some wrong choices or followed some flawed leaders?  And, how can we keep this sort of stuff from happening to us?

Brotherly Hatred

This is the Bible study page for the Thursday Night Bible Study meeting August 3 to study Judges 9:1-21.  This is the account of how Israel treated the house of Gideon.  It's another sad tale, I'm sorry to say.

Read the whole chapter to get a sense of the entirety.  We're only looking at the first part, which accounts for only a third of the chapter.  It's a long, convoluted story.  But one of the things which we'll be looking at is the only "fable" in Scripture.  A fable is like a parable which Jesus used, except plants and/or animals are used in the story for people as the characters. 

For this one, I encourage you to find a good commentary, if only because it will be humorous to see how they struggle with this (if they even mention that).  Matthew Henry is available on the Blue Letter Bible site, and has a long article on this.  But he doesn't distinguish between a parable and a fable.

After you have gone through this passage with various translations, made your own notes and questions, read through a commentary or two; then go back through with the questions below:

• Abimelech goes to his mother's relatives in Shechem.  Read about its history within Israel, but keep this in mind, it was never conquered by the people when they entered the land, but simply made the seat of Joshua's government.  It seems it was already Israelite before the exodus.  With such a good history, why do you think it was after the people gain Canaan that it falls to idolatry?
• Abimelech goes to the whole clan of the father of his mother, and he asks them some odd questions.  Why would they believe that Gideon's seventy sons would rule over them?  Gideon has said they wouldn't, and there's no indication that any of them, but Abimelech, has any interest in doing so.  What do you think is going on here?
• The family of Abimelech passes on this question to those of Shechem.  There seems to be some difference of opinion in how to translate the second audience.  In the NASB and ESV, they are the "leaders" of Shechem.  In the HCSB and NRS they are the "lords of Shechem".  In the NIV and NLT they are called "citizens", and the NKJV and KJV calls them "men of Shechem".  The word can be found here on the Blue Letter Bible site.  This isn't all that uncommon a word for who these people are.  But what do you think that leaders of any sort would be called "baal"?
• These "leaders" were inclined to follow Abimelech because he was their relative.  Why do you think they would set aside what they should know for what Abimelech says?  
• They pay Abimelech with seventy silver, and with it he hires a wonderful band of quality men...not exactly.  Why do you think Abimelech hires such men?
• They execute all seventy men on one stone, a detail repeated again in verse 18.  Why do you think this detail is important?
• One escapes, the youngest, named Jotham.  He hears that Shechem is anointing Abimelech king, and goes there to pronounce a judgement over them.  Why not gather an army, blow the trumpet, go to war?  Jotham probably has a good enough story to make a good case against Shechem and Abimelech.  Why do you think he didn't?
• Jotham tells them a fable.  Look up the definition of a fable here (especially b.). Like a parable, these have a point that is supposed to help people understand a foundational truth.  But unlike a parable, fables were used to point out the folly people using plants or animals as characters.  What does it tell you about Jotham that he knew what a fable was, knew how to form one, and was so skilled at using it with Shechem and Abimelech?
• The basic element of the parable is four attempts by the trees to make one a king over them.  They ask a olive, the fig, and the vine.  Look at each response of these trees.  What do you think of the elements repeated in each response?  What is it they prefer over ruling?
• He gets to the fourth "tree", which is a thorn bush.  What is so different about this response?  There are a lot of elements different, jot down each in turn.  Why shelter in its shade?  How much shade would there be?
• If they do not "deal in truth" in making the thorn bush king, then may fire come out and consume the "cedars of Lebanon".  Why do you think this element was added at the end?  Why those trees?
• Jotham then interprets the fable to his audience.  And they let him.  Why do you think they let Jotham speak so much?
• Jotham escapes to "Beer", a place of which there is no record.  It is a desert-people's reference to a well or oasis.  Why do you think Jotham chose such a place?

That should keep us busy for a while.  Remember to look for what God is telling you through these characters.  Try and identify with each set or person.  What sorts of changes is God asking you to make?

See you Thursday!

The End of Gideon

This is the Bible study page for the Thursday Night Bible Study Group meeting July 27 to wrap up the study of Judges 8.  This has been a wild study of a crazy time of Israel's history.  The character of Gideon has been baffling, but also a little too familiar.

Read through the whole chapter to maintain the context, but we'll pick up from verse 10.  Read through the chapter, use various translations, and make notes, and jot down questions.  Once you have that, then look over whatever commentaries you have (remember that the Blue Letter Bible website has several you can use).  Revise your notes and questions, then go back through with the questions below (they pick up at verse 10):

• The term used for the troops in the enemy camp are "Sons of the East" as opposed to Midian.  Yet they are clearly led by the Midianite kings.  What do you think that means for the term "Sons of the East" in this context?  
• Gideon ascends along the path of "ones dwelling in tents", which is a literal translation of the text.  Since the enemies he pursues actually do live in tents, it's probably safe to assume it's the route they took.  Why do you think Gideon was able to approach them the say way they came, but they still felt "secure"?
• There was 15,000 men left from the 120,000 in the original camp in Jezreel.  Still, Gideon only has 300 very tired men.  What do you think of Gideon's faith at this point?  How has it progressed from laying out fleeces?
• Gideon captures the kings, and the rest of the camp flees or routs.  Since there are no numbers given as to the fallen, it may not have been much of a fight, more of a surprise and scare off sort of encounter.  Gideon still ends up with the kings in his possession.  Why do you think God would let these raiders escape though?
• Gideon returns from the battle with his troops, and punishes Succuth just as he said he would.  What do you think is significant about the briars and thorns of the desert?
• But when he gets to Penuel, he tears down the tower, like he said, but also kills the men of the city, which he didn't mention.  Why do you think killing off the men of the city was warranted?  He didn't do the same to Succoth, so why here?
• Gideon questions the two kings about a battle at Tabor.  Mount Tabor is on the north side of the Valley of Jezreel, and Gideon was on the south side.  What battle do you think he was referring to?  
• The kings refer to the "men they killed" as like Gideon, "as the form of sons of kings".  Why do you think they phrase their descriptions this way?
• Gideon claims they were his actual brothers.  Why do you think his brothers would be on Mount Tabor at some point in this battle?
• The terminology used for the killing of his brothers implies that they were not killed in battle, but executed.  Why do you think that would be?
• Gideon tells his first born to slay the kings, but he won't.  Think through the battles so far, and the fact that Gideon only has the 300.  What do you think it means that his young son won't execute these men, after having been in such battles?
• The kings tell Gideon to do it, making a strange saying, "for as a man, his strength".  Gideon then "fell upon them".  This doesn't sound like a simple "strike" or "kill", although it's not certain it wasn't just a literary device to avoid repetition.  How do you think Gideon slew the kings?
• Zebah and Zalmunna are always mentioned together, even when speaking.  Why do you think that might be?
• After the battle is complete, the people of Israel ask Gideon to be their king, and establish a dynasty.  Gideon refuses, saying Yahweh is their king.  Why do you think he said that?  Where do you think he learned that?
• Gideon asks for a share of the plunder from them, and they gladly give it.  It totaled out to 1,700 in gold weight (whatever that is).  But they also give purple cloaks and camel pendants.  Gideon makes an ephod from the gold.  Look up "ephod" on the Blue Letter Bible site.  The ISBE includes a reference to this passage, so look at that one too.  What do you think Gideon made with the gold?
• Look at verse 27 in several different translations.  What do you think Israel did with the ephod, and why do you think the writer used this term?
• There was peace all the days of Gideon, even though he and people had the problem with the ephod.  Why do you think God left them in peace if the ephod was a problem?
• Consider that Gideon's father had the altar of Baal for the whole community on his property (see 6:25), now Gideon's gold ephod is worshiped.  Why do you think the Gideon's family gets wrapped up in this sort of thing?  They seems faithful (see 6:31), yet have these idols/altars in their possession.  Why do you think that might be?
• Gideon has seventy (70) sons.  What the...seriously?  Anyway, he also has a son by a concubine in Schechem.  Numerous wives, and a concubine in Schechem.  What would we call some guy like this today?  So, what other sorts of problems might Gideon have besides idol-worship?  Why do you think he had so many wives?
• Gideon dies at a "ripe old age", and is laid in the tomb of his father.  Good things references to positive life lived.  And clearly God blesses him.  But why do you think God would bless him if he's so consumed by idols and wives?
• As soon as Gideon dies, the people go back to the Baals (plural).  It's possible, though not certain, that this may be like Elohim, in that it's a plural reference to to a singular deity.  Which would mean, that, in the minds of Israel at least, they are worshiping the same God.  How do you see this mistake being made today, where a reference is close, but the actual practice is wrong, making the object of worship completely off?
• Israel does not remember God but also neglects to show kindness to Gideon's family.  Why do you think that would happen?  How do you think such heroes are renounced?  Consider that the writer of Judges has the story, so it's passed down over time for him to include in Judges.  It wasn't forgotten, but the people of the day simply did not show them kindness.  Why do you think that would be?

That should keep us busy for a while this week.  See you all Thursday!

Pegged by a Woman

This is the Bible study page for the Thursday Night Bible Study meeting June 1 to study Judges 4.  We've actually been able to do a chapter a week so far.  But I've missed doing the language study.  Now that I'm back at it, I found some stuff.

Read through the chapter a few times in different translations.  There are some linguistic and literary features that are completely lost in translation, but you may see clues by using different translations.  You may also find them referenced in a commentary, but more than likely you won't.  These features are not unknown, it's just few people are interested.  Make notes and jot down questions as you go through your reading (don't worry about finding those features).

After you've pushed through some of this on your own, go back through with a commentary or two.  The Matthew Henry might be worth the time, something detailed will be necessary if you want to get the "hidden" literary features.

After you've gone through your own study, and commentary study, go back through with the questions below:

• The Sons of Israel did evil before God after Ehud, or did the evil begin before he died?  Either way, why do you think this author skips any mention of Shamgar (chapter 3:31) here?
• God sells the people into the hand of Jabin, king of Canaan.  What do you think God received from Jabin for the people of Israel?
• Jabin is "king of Canaan", and this term is used for him several times in the chapter.  Look at a map to see where Hatzor is.  Why do you think the "king" of the land be there?
• Once again, "chariots of iron" are being used.  Consider  that iron is not commonly used or worked, and that only the Hittites and the Egyptians have the ability to work with it.  So where do you think the chariots came from?
• Jabin oppressed the people of Israel for 20 years after Ehud.  Ehud gave them freedom for 80 years.  We have no idea how long Shamgar provided relief, or even if he was a contemporary.  So, do you think this account is 100 years after Eglon was assassinated by Ehud?  How do you think this all connects?
•   Deborah is a prophetess and judge.  She is judging Israel during the time Jabin is oppressing the people, and he is the "king of Canaan".  So, how do you imagine these two things true at the same time?  Imagine the setting, what's happening among the Sons of Israel, and among the peoples of Canaan?  Why would an "insurrection" like that led by Deborah be allowed to happen when a king has 900 chariots of iron at his disposal?
• Deborah sends a message from God to Barak.  In it, God tells Barak to "march", "gather", "take with you", take position", "call out", or "draw toward" 10,000 troops of Naphtali and Zebulun.  That word is "mashak" in Hebrew.  Look it up here.  Look at the list of verses where it's used.  Compare the two uses in this chapter of Judges.  If you read those two verses together, considering how this word is used in both, what do you think the writer of Judges (or the Holy Spirit) has done here?
• God refers to the army of Jabin under Sisera as "many troops", "troops", "warriors", and "multitude" depending on the translation.  The Hebrew word is "hamon".  Look it up here, and keep that page open for later.  Look at the "Biblical Outline of Usage".  What do you see as the common "theme" in that outline?  Look at the "Root Word".
• God declares that He will give the army of Jabin into the hand of Barak.  The structure of this declaration has two halves, each with something that Barak does, and then with what God does.  What sort of "declaration" do you think this is?
• If this is some sort of agreement between God and Barak, where Barak calls out the troops and God delivers the enemy, why do you think Barak wants additional assurances (i.e. for Deborah to go out with him)?
• Deborah goes, but states that Sisera will not be Barak's prize or glory.  What do you think God is telling Barak, the Sons of Israel, and us with this statement?
• Where were the "Kenites" supposed to be?  (see chapter 1)  Where is Heber hanging out (look at a map)?  You've read through the chapter, so what do you think Heber is doing up there?
• Is Hobab the father-in-law of Moses?  Again, see chapter 1, and then look up Moses' father-in-law in a Bible dictionary or something.
• Who is "they" in verse 12 (NASB, NIV, KJV)?
• Sisera hears that Barak and troops are on Mount Tabor, so he takes his 900 iron chariots to the Kishon River.  What might be the problem with that tactic?
• Deborah tells Barak to get up and go.  So, had she not been there, how would Barak have known when to attack the charioteers of Sisera?
• Barak leads the charge down the mountain to the chariots.  God "routed", "threw into confusion", "threw into panic", or "discomfited" (my favorite) Sisera and his army.  The Hebrew word is "hamam".  Look it up here.  Look at the "Root Word(s)".  What does this word look and sound like?  See the connection to the way God describes the army of Jabin/Sisera?  So, what do you think the ones hearing this story thought when the reader gets to this spot?
• Sisera has to escape on foot.  Why do you think his chariot was no longer a good transportation option?
• Barak gets everyone of Sisera's army.  But Sisera escapes on foot.  So, people on foot run down chariots fleeing for their home city.  Can you visualize what's going on here?  How is it that chariots are suddenly the slow option as opposed to running?
• Sisera flees and Jael invites him in.  He flees to Heber because there is "peace" between Heber and Jabin.  What does this say about the relationship betweenHeber and the Sons of Israel?
• Jael invites Sisera in and hides him.  Then he gets needy.  He asks for water, but what does Jael give him?  In 43 uses in the Hebrew Scriptures, 41 times this word is translated as "milk".  What do you think is the significance that Jael gives Sisera milk instead of water?
• Sisera then gives her instructions about what to do when people pass by.  She doesn't follow his instructions very well.  The detail about Sisera "sleeping" occurs at the end of the verse in Hebrew (see NASB, ESV, NRSV, and KJV).  Why not put that up front instead of the grisly detail of how she kills him?
• Jael goes out and calls Barak to show him her handiwork.  What do you think went through Barak's mind when that happened?
• The "tables were turned" on Jabin, but it took some time before he was "cut off".  Why do you think it took a bit of time?

That should keep us busy for a bit on Thursday.  Be sure to look a the characters, Deborah, Barak, Jael, Jabin, Sisera, and Heber to gain some insight on how this applies to you.  Who are you most like, and why?

Not Quite Done

This is the Bible study page for the Thursday Night Bible Study Group meeting May 4 to begin the study of Judges 1.  This chapter starts the process of setting the rest of the book.  It depicts the failure to possess the land and dispossess the Canaanites.

Read through the chapter several times in different translations.  Jot down questions and observations as you do.  Try and imagine the events happening, hearing the words, and seeing the faces.  Try and find a map of Canaan, and see if you can see where things happened, what was around them, how far apart they were, and so on.  Get a feel for areas of mountains and plains.

Once you have your own notes, look through commentary.  Revise your notes and questions accordingly.  See how much you agree or disagree with the conclusions of the commentators.

After you've gone through the passage yourself, go back through with the questions below:

• The timing seems to be after the death of Joshua.  Yet, the chapter mentions Caleb later.  Why do you think the writer has this repeated material, but has the timing after Joshua?
• Read Joshua 10.  The account seems to repeat much of this chapter.  Why do you think the writer of Judges would repeat this at the beginning?
• Judah goes up first, by Yahweh's choice and he takes Simeon.  See if you can find Simeon's allotment on a map of Canaan.  If you can, why does this make so much sense for them to "team up"?
• As the cities are defeated, reading through the chapter, does Judah help Simeon?
• Adoni-Bezek of the city of Bezek is in the wrong place.  Bezek is too far north out of Judah's territory.  Considering where they take him and where he dies, and considering what you read in Joshua 10, who could this Bezek person be instead?
• What do you think of cutting off the "thumbs" of the hands and feet of your opponents?
• What surprises you about the thumbless king's response to having his thumbs removed?
• Read Joshua 14:6-15, and 15:13-19.  Who defeats the "Sons of Anak"?  If this has already happened, why mention it again here?
• What do you think of Caleb?  How many people do you know who are as strong at 80 as they were at 40?
• The descendants of Moses' father-in-law are Midianites.  This clan, called Kenites, goes up with Judah, and then dwells in the south.  Who are these Kenites, and why should we care?
• Judah continues to have success, until the plains.  But looking at a map, where is Gaza, Ashkelon, and Ekron?
• Verse 19 is the first mention of "iron chariots" in Judges.  Look at Joshua 17:14-18.  Such contraptions are not new.  They are essentially like tanks.  It seems that the Sons of Israel don't have iron.  What do you think this means for them as they try to take this land?
• The remainder of the chapter seems to be about how the other tribes didn't drive out the Canaanites.  Why do you think this is so important?  Why, if God promises success, do you think the people didn't succeed?

We may not get through the whole chapter, but we may.  Keep each other in prayer this week.  See you all Thursday!

Can God Be Killed

This is the Bible study page for the Thursday Night Bible Study Group meeting March 16 to study Luke 23:26-56 (or as far as we get through).  The parallels to this passage are Matthew 27:24-61, Mark 15:15-16:1, and John 19:16-42.  It might be helpful to use all four to help create the scene with all the elements.

Be sure to make notes about all the various details that jump out at you; questions, observations, and just plain odd things.  After you have your own notes, I encourage you to review a few commentaries on Luke.  As always, Blue Letter Bible has some, but anything else you can find in print will also be helpful.

After you've done your own study, go back through with the questions below:

• In Matthew, Mark, and John (19:1), the writers state that Jesus is scourged.  Luke leaves out this detail.  Why do you think Luke would leave that part out?
• Scourging is not described in any of the other three Gospels.  We tend to make much of it, but none of the Gospels give it more than a sentence, and Luke leaves it out entirely.  Why do you think we emphasize something they minimized?
• Matthew, Mark, and Luke mention Simon of Cyrene who carries the cross for Jesus.  In Mark, he is referred to as "the father of Alexander and Rufus".  Many think this signifies some familiarity with his family in the early church.  Why do you think this detail significant enough for these three to mention?
• The Catholic Church has Fourteen Stations of the Cross on this road to Golgotha.  Some are in Scripture and some are "legendary".  What do you think is the point of going over those "stations" for this church tradition?
• If you've never seen this attraction, you will enjoy this.  This link goes to the official website where you can read about this Texas roadside attraction in Groom, Texas, on I-40.  Why do you think someone would spend so much money on such an attraction?
• Luke leaves out what we think of as a lot of detail, but he includes Jesus and the "weeping women" in verses 27 through 31.  To what do you think Jesus is referring here? 
• If it's possible that Jesus predicts the destruction of Jerusalem now for a third time, what do you think this might have to do with Luke's purpose in writing his account of Jesus?
• Jesus is depicted as being crucified between two others.  In Matthew, Mark, and Luke, they are criminals.  In John, they are just two others.  What do you think is the importance of Jesus being between two other people, criminals or not? (Maybe Mark 15:28?)
• During the time Jesus is on the cross, it's agreed that the soldiers divided up His clothes by casting lots (see John's account though for more detail), and Jesus was mocked by pretty much everyone close at hand around the cross.  Why do you think this was such an important detail?
• In Matthew and Mark, both the others crucified with Jesus are joining in the mocking.  Luke has a different detail, where one does, but the other professes faith in Jesus.  Why do you think this didn't make it into the other three Gospels? (How does Luke know this?)
• There is darkness over the land for three hours in Matthew, Mark, and Luke.  And in all three, He dies after.  Imagine the scene:  A major solar eclipse, and as Jesus dies, the sun emerges from the other side of the moon; it's light out again.  What do you think is the significance to that?
• In Matthew, Mark, and Luke, a centurion professes a modicum of faith in Jesus when he sees how Jesus dies.  How do you think this detail made it into the three Gospel traditions?
• Only in Luke do we have the quote, "Into Your hands I commit My Spirit" as Jesus dies (Psalm 31:5). In Matthew and Mark, it's a quote from Psalm 22:1.  What do you think is the essential difference between those two quotes?
• In all four Gospels, we have followers of Jesus witnessing the crucifixion.  In Matthew and Mark, we have women specifically, and several named.  In Luke we have some including women, but no one is named.  In John we have a similar list, but also a whole discourse where Jesus commends His mother into the care of "the disciple whom Jesus loved".  What does this tell you about the source for the Gospel details about the crucifixion?  
• Only in John is Jesus' side pierced with a spear.  John as specific testimony that he witnessed this, and also what Scripture it fulfills.  Why do you think this never made it into the other Gospels?
• Joseph of Arimathea goes to Pilate to ask for the body in all four Gospels.  Why do you think this detail is so important to the Gospel writers?
• In John, Nicodemus joins Joseph in caring for Jesus' body.  What might this detail tell you about John and Nicodemus?
• John has a detail that the tomb was in a garden close to where Jesus was crucified.  The others include no such location clue.  But all agree it was a stone tomb, three agree that no one had ever used it.  What do you think it means that "no one had yet been laid in it"?  Who reuses a tomb?  (for a clue, go to the Blue Letter Bible, or Google, and look up an "ossuary box")
• There are witnesses (or a witness) to where Jesus is laid.  Consider the detail of Matthew 25:61. This obviously sets up the next chapter in every Gospel.  But what do you think is going through their minds?

This will probably take us several weeks, but at least we'll be ready for Easter!