Luke 3: For church home group II

University of British Columbia

Some other perspectives on Luke 3 and the discussion of John the Baptist:

Courson opines that John the Baptist preached a message of severity whereas Jesus Christ preached a message of serenity.  (306). John preached on holiness whereas Jesus Christ preached on hopefulness. (306).

There is an aspect of truth in this observation, as in some sections of the Gospels, Christ emphasizes the benefits of being within the Kingdom of God.

But overall, I prefer my concept presented from the first version of this post, in the comparison of the baptisms and ministries of John the Baptist and Jesus Christ.

John's baptism was a baptism of repentance for the forgiveness of sins. Porter (1191). Persons would be cleansed of sins, whereas the baptism associated with Jesus Christ was featured symbolically and spiritually as in cleansing and regeneration, in obedience; of course connected to the applied atoning and resurrection work of Jesus Christ.

The ministry of Jesus Christ did preach on severe topics such as in the Sermon on the Mount (Matthew 5-7), including the concept of everlasting hell for those permanently outside the Kingdom of God

Matthew 5: 27

English Standard Version

 27 “You have heard that it was said, ‘You shall not commit adultery.’ 28 But I say to you that everyone who looks at a woman with lustful intent has already committed adultery with her in his heart. 29 If your right eye causes you to sin, tear it out and throw it away. For it is better that you lose one of your members than that your whole body be thrown into hell. 30 And if your right hand causes you to sin, cut it off and throw it away. For it is better that you lose one of your members than that your whole body go into hell.

Yes, using metaphorical language to describe how to avoid hell, and yet acknowledging hell at the same time.

Browning writes that Jesus Christ aligned himself with the ministry of John the Baptist. (204) John was a forerunner of the ministry of Jesus Christ. (204). John the Baptist, was in a sense, the last type of Old Testament Prophet (Hebrew Bible). There was a heavy emphasis on repentance in the ministry of John, similarly to the Hebrew Bible, prior to the revelation of the gospel message.

In agreement with the first article, Courson's view reasons that Luke 3: 22 is clearly Trintarian in nature.

BROWNING, W.R.F. (1997) Oxford Dictionary of the Bible, Oxford, Oxford University Press. 

COURSON, JON (2005) Application Commentary, Thomas Nelson, Nashville.

PORTER, L.E. (1986) Luke, in F.F. Bruce (gen.ed.), The International Bible Commentary, Grand Rapids, Marshall Pickering/ Zondervan.

Luke 3: For church home group

I was asked to lead the next Home Group: Bible Study.

My response to questions...

Luke 3: 15-22

From Matthew Henry commentary

Thus the way of the Lord was prepared, and people were prepared to bid Christ welcome; for, when men's expectations are raised, that which they are in expectation of becomes doubly acceptable. Now when they observed what an excellent doctrine John Baptist preached, what a divine power went along with it, and what a tendency it had to reform the world...

The truth of John the Baptist's teaching of repentance, did connect with some Hebrew listeners that realized that the Hebrew religion was in need of reform. The people were politically under Rome and desired  political salvation, as in national independence. But more importantly a spiritual salvation was needed and therefore the need for the Messiah, Jesus Christ. John's preaching of a near Kingdom, implied that the Messiah was also near. Porter (1191).

The hearers that understood John's message significantly would realize that the Kingdom is expected and the King is also expected, via the message of John the Baptist.

John's baptism was a baptism of repentance for the forgiveness of sins. Porter (1191). Persons would be cleansed of sins, whereas the baptism associated with Jesus Christ was featured symbolically and spiritually as in cleansing and regeneration, in obedience; of course connected to the applied atoning and resurrection work of Jesus Christ.

I view baptism as largely symbolic, but can acknowledge, although it is not a human work of salvation (Ephesians 1-2), it is a human act of embracing that salvation. It is in that sense (at least), spiritual.

Titus 3

English Standard Version

4 But when the goodness and loving kindness of God our Savior appeared, 5 he saved us, not because of works done by us in righteousness, but according to his own mercy, by the washing of regeneration and renewal of the Holy Spirit, 6 whom he poured out on us richly through Jesus Christ our Savior, 7 so that being justified by his grace we might become heirs according to the hope of eternal life. 

1 Peter 3:21-22

English Standard Version (ESV)

21 Baptism, which corresponds to this, now saves you, not as a removal of dirt from the body but as an appeal to God for a good conscience, through the resurrection of Jesus Christ, 22 who has gone into heaven and is at the right hand of God, with angels, authorities, and powers having been subjected to him.

Jesus Christ participates in John's baptism as Jesus Christ was to obey God the Father in biblical religious practice as were all disciples in Jesus Christ.

The baptism of Jesus Christ places the believer symbolically under the applied atoning and resurrection work of Christ, the believer embracing salvific work through the act of obedience in baptism.

The unbeliever rejects this baptism and the associated salvific work and is post-mortem left with facing full judgement for sinful thoughts, acts and actions through a tainted, sinful nature.

The commandment to baptize disciples, as is Matthew 28, implies disciples should consciously embrace being a disciple in baptism, as opposed to disciples, instead, being disciples in waiting or hoped for disciples. The doctrine of believer's baptism is more reasonable, premise (s) wise than infant baptism, although there is some evidence for infant baptism as well (Acts 16, 1 Corinthians 1,  households baptized). I certainty would not call infant baptism, heresy.

Luke 3:21-22

English Standard Version (ESV)

21 Now when all the people were baptized, and when Jesus also had been baptized and was praying, the heavens were opened, 22 and the Holy Spirit descended on him in bodily form, like a dove; and a voice came from heaven, “You are my beloved Son.

[a] with you I am well pleased.”
[b] Footnotes: Luke 3:22 Or my Son, my (or the) Beloved Luke 3:22 Some manuscripts beloved Son; today I have begotten you

All the members of the Trinity are present in Luke 3: 21-22

HENRY, MATTHEW (1961), Editor, Leslie F. Church, Commentary on the Whole Bible: Genesis to Revelation, Grand Rapids, Zondervan.

PORTER, L.E. (1986) Luke, in F.F. Bruce (gen.ed.), The International Bible Commentary, Grand Rapids, Marshall Pickering/ Zondervan.

Islam and non-Muslims

Book review continued:

WALLACE TOM Jr. (2015) Refuting Islam, The Christian Patriots Guide to Exposing the Evils of Islam, Bellingham, Fundamental Publishers.

Chapter 10: Islam Subjugates Non-believers

The author, Tom Wallace explains that Islam either demands the death of non-Muslims or their subjugation. (77). In context, this would be in a jurisdiction where there is significant Islamic rule or an attempt at such rule.


Indeed there is documented evidence to support this concept from Islamic scripture:

Quran 9: 29

SAHIH INTERNATIONAL

Fight those who do not believe in Allah or in the Last Day and who do not consider unlawful what Allah and His Messenger have made unlawful and who do not adopt the religion of truth from those who were given the Scripture - [fight] until they give the jizyah willingly while they are humbled.

It my reasoning, there will be cases where some non-Muslims will not give up in a fight, and if they are not victorious, may very well face death based on a significantly literal interpretation of Qur'an 9: 29.

Oxford Islamic Studies Online

2018

Jizyah Compensation. Poll tax levied on non-Muslims as a form of tribute and in exchange for an exemption from military service, based on Quran 9:29. Sometimes conceived as a graduated head tax in which the rich paid more than the poor and the penniless were exempt; other times, it was strictly applied. If a Muslim leader did not provide his subjects with adequate security, he was obliged to refund the tax; Salah al-Din ( Saladin ) returned the money to his Christian subjects when he was compelled to withdraw his army from Syria. There is no consensus about its applicability in the modern world.

The Oxford Dictionary of Islam
 
Britannica

Asma Afsaruddin 

The jizyah is described in the Qurʾān as a tax that is imposed on a certain erring faction from among the People of the Book (Ahl al-Kitāb; non-Muslim groups such as Christians and Jews recognized in the Qurʾān as possessing a divine scripture) who violate their own religious and ethical principles (9:29). Early exegetes understood the faction in this verse to be the hostile Byzantines, whose rumoured invasion of Muslim lands precipitated the military campaign of Tabūk in 630. During the Prophet Muhammad’s lifetime, the jizyah was not imposed on non-Muslim tribes consistently. For example, the Nubians of North Africa, despite being non-Muslim, were exempted; instead they entered into a trade agreement (baqt) with Muslims.

In the period following Muhammad’s death, the jizyah was levied on non-Muslim Arab tribes in lieu of military service. Performance of military service earned an exemption; for example, under the second caliph, ʿUmar ibn al-Khaṭṭāb, the Jarājimah tribe was exempted when it agreed to serve in the army. The non-Muslim poor, the elderly, women, serfs, religious functionaries, and the mentally ill generally did not pay any taxes. Early sources state that under the first caliphs poor Christians and Jews were instead awarded stipends from the state treasury, which was funded largely by monies derived from the zakat, the obligatory tax paid by Muslim men and women of financial means, and from the jizyah paid by non-Muslim men of means.

In return for payment of the jizyah, non-Muslim populations—specifically Jews and Christians—were granted protection of life and property and the right to practice their religion. Under this policy they were called dhimmīs (protected people). If Muslim authorities were militarily unable to defend the dhimmīs in the event of an attack by an external aggressor, the former were required to return the jizyah to the latter. ʿUmar thus famously returned the jizyah he had collected from an Arab Christian tribe when he was unable to protect them from a military attack by the Byzantines. The rate of taxation and methods of collection varied greatly from province to province and were influenced by local pre-Islamic customs.

It appears that Islamic subjugation of non-Muslims is a debated subject within scholarship and among critics of Islam. However, Qur'anic Islam promotes a worldview of state-Islam and even intellectually allowing that only the more radical forms of Islam rule may implement the execution of non-Muslims that refuse to convert;  I reason that in many cases of Islamic rule, freedom of thought and religion is significantly limited.

Repentance

Windows Wallpaper

I presented a version on this on Satire Und Theology, Sunday. I have added material...
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Repentance

Our pastor spoke well, on repentance on Sunday.

From my Reformed perspective, God causes regeneration in the chosen person (s), in Christ (Ephesians 1, 2, Romans 8-9).

New American Standard Bible (NASB)

Ephesians 1

3 Blessed be the God and Father of our Lord Jesus Christ, who has blessed us with every spiritual blessing in the heavenly places in Christ, 4 just as He chose us in Him before the foundation of the world, that we would be holy and blameless before [d]Him. In love 5 [e]He predestined us to adoption as sons through Jesus Christ to Himself, according to the [f]kind intention of His will, 6 to the praise of the glory of His grace, which He freely bestowed on us in the Beloved. 7 In [g]Him we have redemption through His blood, the forgiveness of our trespasses, according to the riches of His grace 8 which He [h]lavished on [i]us.

Ephesians 2 later...

Romans 8

28 And we know that [k]God causes all things to work together for good to those who love God, to those who are called according to His purpose. 29 For those whom He foreknew, He also predestined to become conformed to the image of His Son, so that He would be the firstborn among many brethren; 30 and these whom He predestined, He also called; and these whom He called, He also justified; and these whom He justified, He also glorified.

Romans 9 14

What then shall we say? Is God unjust? Not at all! 15 For he says to Moses, “I will have mercy on whom I have mercy, and I will have compassion on whom I have compassion.”[f] 16 It does not, therefore, depend on human desire or effort, but on God’s mercy. 17 For Scripture says to Pharaoh: “I raised you up for this very purpose, that I might display my power in you and that my name might be proclaimed in all the earth.”[g] 18 Therefore God has mercy on whom he wants to have mercy, and he hardens whom he wants to harden.

21 Does not the potter have the right to make out of the same lump of clay some pottery for special purposes and some for common use?

God causes this regeneration as primary cause and it is embraced by those in Christ as a secondary cause. The divine, primary cause alone actually saves a person. Secondary cause here means a human being embraces the work of the primary cause as opposed to by force or coercion. This compatibilistic approach therefore features soft and not hard determinism.

Non-exhaustive examples of God regenerating:

New American Standard Bible (NASB)

Titus 3:5-7 5

He saved us, not on the basis of deeds which we have done in righteousness, but according to His mercy, by the washing of regeneration and renewing by the Holy Spirit, 6 whom He poured out upon us richly through Jesus Christ our Savior, 7 so that being justified by His grace we would be made heirs [a]according to the hope of eternal life.

John 3 3

Now there was a man of the Pharisees, named Nicodemus, a ruler of the Jews; 2 this man came to Jesus by night and said to Him, “Rabbi, we know that You have come from God as a teacher; for no one can do these [a]signs that You do unless God is with him.” 3 Jesus answered and said to him, “Truly, truly, I say to you, unless one is born [b]again he cannot see the kingdom of God.”

Within my Reformed theology, in the salvation process, regeneration would include (non-exhaustively) God providing grace, faith, (legal) justification, sanctification and repentance to persons. Atonement is multifaceted with many aspects, but a key is that God the Son, Jesus Christ, within the triune Godhead, provides these to human beings by divine power alone.

God enlightening someone, now in Christ, to repent is as an aspect of human salvation by grace through faith alone. The person in Christ, embracing repentance or any aspect of salvation, does not technically save that person, but this is the person embracing this aspect his/her salvation, which is the atoning and resurrection work of God the Son, Jesus Christ applied.

I acknowledge there are other examples in the New Testament such as James that state:

New American Standard Bible (NASB)

James 2:24 24

You see that a man is justified by works and not by faith alone.

Ephesians 2: 8-10 8

For by grace you have been saved through faith; and [h]that not of yourselves, it is the gift of God; 9 not as a result of works, so that no one may boast. 10 For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand so that we would walk in them.

The justification discussed in James is a justification of works, as in a sign on true regeneration and faith is works. Someone that is not regenerated will not have the works mentioned in both James 2 and Ephesians 2: 10.

Barclay reasons that Paul and James are not in disagreement. (79). Faith and deeds are not opposites, they are inseparable. (79). Someone must be moved to faith by God, and that faith will demonstrate works for God.

Lexicon

παλιγγενεσία

Root word From πάλιν (G3825) and γένεσις (G1078)

new birth, reproduction, renewal, recreation, regeneration

Lexicon

γεννάω

From a variation of γένος (G1085) γεννάω gennáō, ghen-nah'-o; from a variation of G1085

to procreate (properly, of the father, but by extension of the mother); figuratively, to regenerate:—bear, beget, be born, bring forth, conceive, be delivered of, gender, make, spring. 

Lexicon

ἄνωθεν 

Root word From ἄνω (G507) ἄνωθεν ánōthen, an'-o-then; from G507 

from above; by analogy, from the first; by implication, anew:—from above, again, from the beginning (very first), the top.

BARCLAY, WILLIAM (1976) The Letters of James and Peter, Philadelphia, The Westminster Press.

STRONG, J. (1890)(1986) Strong's Exhaustive Concordance of the Bible, Burlington, Welch Publishing Company.