LOOK | WHAT DOES IT SAY?
(286) Matthew 1:1-17; Luke 3:23b-38; John 1-18; Luke 1:1-25
(287) Luke 1:26-80; Matthew 1:18-25
(288) Luke 2:1-38; Matthew 2:1-23; Luke 2:39-52
(289) Matthew 3:1-17; Mark 1:1-11; Luke 3:1-23a
(290) Matthew 4:1-11; Mark 1:12-13; Luke 4:1-13; John 1:19-2:25
(291) John 3:1-36; Matthew 4:12-17; Mark 1:14-15; Luke 4:14-30; John 4:1-54
(292) Matthew 4:18-22; Mark 1:16-28; Luke 5:1-11; 4:31-37 | Matthew 8:14-17; Mark 1:29-34; Luke 4:38-41 | Matthew 4:23-25; Mark 1:35-39; Luke 4:42-44
THINK | WHAT DOES IT MEAN?
Reading #286: The Genealogies of Jesus, His Beginnings, and His History. Jesus is more than just a man, and John 1 opens by revealing who he really is--the Word, God, the only begotten Son (Greek: monogenes), who became flesh and dwelt among us for our sakes to reveal the grace of God. That is his divine origin. As for his earthly origin, Matthew gives a highly stylized genealogy of the legal succession of rulership of Israel--through Abraham and David and Joseph to Jesus. At the same time, Luke likely gives the physical descent of David's line through his son Nathan, all the way to Heli, and through Mary to Jesus. There are a lot of ins and outs about how this works, but the long and short of it is that Jesus is physically and legally the descendant of David and the rightful heir to his throne. The final section of Reading #286 shows the care that Luke gave to provide historical places, names, rulers, and events in his writing of his Gospel--this is no non-historical account, and so Luke works hard to verify: this is when these things happened; here is where these things occurred; these are the names of the rulers and the years of their reigns at the time. This is what really happened.
Reading #287: The Scandalous Birth of the Messiah. According to the readings above, this section covers the appearance of the angel to Mary, Mary's trip to Judah to spend three months with her relative Elizabeth, and her return to Nazareth where -now visibly pregnant- she is nearly divorced by Joseph before he is told in a dream to take Mary as his wife. The chronological reading really adds to our trip through the Gospels here, as we're given a sense of the anticipation and anxiety and danger that Mary and Joseph experienced, which is not clear in any one of the Gospels but which becomes immediately clear when they are put together.
Reading #288: The Birth and Childhood of Jesus. Again, the two accounts of Jesus' birth and childhood in Matthew and Luke fit together perfectly, even though in important ways they show no knowledge of each other. Putting them together, we see that Jesus' parents were from Nazareth originally, that they traveled to Bethlehem because of the census, and that Mary gave birth to Jesus there in order to fulfill the prophecy of Micah 5. While there, they dedicated Jesus at the Temple. Evidently they must have concluded that they were supposed to stay in Bethlehem, because by the time the Wise Men in Matthew's Gospel arrive, they are now living in their own house in the area. But they are forced to flee from Herod's wrath -Herod had been given kingship over Israel by Rome, and was paranoid about threats to his throne- and flee to Egypt, and then return to their previous home in small-town Nazareth in Galilee. By the time he is 13, though, Jesus' parents are making trips down to Jerusalem for feast days, and the boy Jesus is found debating the law with teachers in the temple and calling God his own father--something that he will pick up on again 20 years later.
Reading #289: The Baptism of John and Arrival of Jesus. All these Gospels start the ministry of Jesus with the ministry of John the Baptist. John is the one who comes in the spirit and power of Elijah to announce the arrival of God--and then Jesus shows up. Jesus, though sinless, is baptized by John, marking both the beginning and the end of Jesus' ministry with Jesus putting himself in the place of sinners. We see the Trinity in picture at this point, as the Spirit descends on the Son, and the voice of the Father glorifies him as the one in whom he delights.
Reading #290: Jesus' Temptation in the Wilderness and Return to John the Baptist. I had never realized, before I first started reading a harmony of the Gospels, that Jesus returned to John the Baptist after his time in the wilderness. Here, Matthew and Luke recount Jesus' temptation, and while they follow Mark by not acknowledging any of Jesus' ministry in Judea after this point, John fills in the details by describing all that Jesus did in the area during his earthly ministry. The result is that we have the details on Jesus' return to the area around the Jordan in John 1:19, his first interactions with his disciples (and now, it makes sense why they will later drop their nets to follow him, because they already knew him), his first miracle, and his first cleansing of the Temple.
Reading #291: Jesus Moves to Galilee. This section, combined together, shows that Jesus initially had a vibrant ministry in and around Jerusalem, before the persecution of John the Baptist by a different Herod led to Jesus going back to Galilee--there's a certain symmetry there with his birth account. According to John, while passing through Judea to go to Galilee, he encounters the Samaritan Woman, and announces to her that he is the Messiah, and all the inhabitants of the town of Samaria subsequently believe in him. Then he goes to Capernaum, does something there, goes back to Cana, and is then rejected at Nazareth -because no prophet is honored in his home town- and makes his new home in Capernaum. This begins a complicated narrative of Jesus, the Messiah of Israel, being accepted by the least likely while simultaneously being rejected by those who would be the most likely to receive him.
Reading #292: Jesus' Call of the Disciples and Ministry at Capernaum. This reading details Jesus' initial ministry in and around Capernaum, as people come to him as soon as the Sabbath is over and he begins healing and doing miracles. Afterwards he prays during the night and is called to go to the other towns of Galilee--and his followers are called to leave their nets, where they could have previously practiced their profession while following Jesus in Capernaum and on the rare occasion outside of town, but now they will leave those nets behind in order to follow Jesus throughout Galilee full-time.
DO | HOW DO WE RESPOND?
How can we respond in our worship, attitude, and actions? I won't lay out exact responses in this space because the possibilities are often endless. But it is worth it to think about application in the categories of worship, attitude, and actions. Does this reading direct me to God in worship and thanksgiving and praise, or does it direct me towards a change that I need to make here and now? If it's about a change that I need to make, is this something inward in my attitude, or outward in my actions? This helps to rescue application from just being a series of how-to tips, or one-size-fits-all instructions that go beyond what the Bible actually states. Sometimes, the most helpful application we can make is to get a different perspective on what's the most important thing, or about how we should respond inwardly to the things going on around us.
Whether in response to anything pointed out here, or to something else in your Bible reading time, take a few moments before you close up your Bible to pray in response to God. If you need a format for prayer, both the ACTS (Adoration, Confession, Thanksgiving, Supplication), CALL (Confess, Ask, Love, Listen), and PRAY (Praise, Repent, Ask, Yield) methods are helpful ways to stay consistent.
-Sean