Bible Exegetical on Luke 3:21-22 - Research Paper Example

? BIBLE EXEGETICAL PAPER ON LUKE 3:21-22 OF THE OF THE LOCATION: Table of Contents Table of Contents 2 1. Introduction 3 1.1. Statement of Problem 3 1.2. Statement of Purpose 3 1.3. Methodology and Sources 4 2. The Baptism of Jesus Christ: Luke 3:21-22 4 2.1. Historical Context 4 2.2. Literary Context 4 2.3. Literary Character of Text 5 2.4. Detailed Analysis of the Text 5 3. Luke 3:21-22 themes: 6 3.1. Why was Luke the only gospel to use the word "bodily form" when describing the Holy Spirit and other gospels do not? 6 3.2. Was there a 'trinity' message behind it? 8 3.3. What theological message was Luke trying to write? 9 4. Contemporary Application to Luke 3:21-22 10 5. Conclusion 11 6. Bibliography 11 1. Introduction 1.1. Statement of Problem Baptism is a sacrament in which, through the action of the Holy Spirit, an individual is buried with Christ and rises to a new life in Him1. Baptism is a commitment to the new life with Christ2. Baptism in the modern world is performed very differently from the days of Jesus. Back in Jesus’ time during the time of John the Baptist, baptism was carried out in the rivers unlike in today’s world whereby; it is performed mostly in churches in most parts of the world3. Baptism in the Jewish culture was considered one of the most significant ways of human cleansing from sin in order to have a right standing with God. John the Baptist was one the men responsible for baptizing people in the New Testament, and most importantly; he was the man that was to baptize the coming of the Savior, Jesus Christ4. This is an exegetical paper on Luke 3: 21-22. 1.2. Statement of Purpose The aim of this Bible Exegetical Paper on Luke 3:21-22 is to have a deeper understanding of how John the Baptist, as well as the baptism of Jesus Christ, was inter- linked in relation to the descending of the Holy Spirit in a bodily form through which John was simply the messenger. Two fundamental aspects stand out in Luke’s version of the Gospel first God cares deeply for the poor and marginalized. Second, the Holy Spirit is God’s great gift to anyone who seeks it5. 1.3. Methodology and Sources This paper conducts an exegetical study of the contents of Luke’s writings, of which include commentaries, journals, papers and other consulted works that have studied and well thought-out in this research. 2. The Baptism of Jesus Christ: Luke 3:21-22 2.1. Historical Context Luke’s identity as an author is difficult to identify. However, tradition has identified Luke, as the physician who accompanied Paul. Luke, a gentile convert, wrote Luke-Acts. It is possible that Luke’s intentions were a wide single audience. Nonetheless, Luke’s audience seems to include a number of gentiles that were suffering from persecution and having doubts concerning the association with religious movements. Luke’s writings illustrate how Christians owe their existence to God’s salvation through Jesus, by way of the Holy Spirit6. 2.2. Literary Context The passage is found at the ‘Galilean ministry’ gospel section. Prior to the passage is the early life narrative, of Jesus’ baptism as well as genealogy, and his triumph over the temptation of the devil. Luke also stressed Jesus’ divine Son-ship (3:21-22), and his relationship with the Holy Spirit (3:21-22). 2.3. Literary Character of Text Luke’s introduction identifies the work as a story or orderly account, inviting the reader to focus on order. This identification allows accuracy concerning identification of its genre, as the stories choices; historiography and biography, which take their relevant focus of events and people, which lacks historical referent. It is acceptable that Luke-Acts, put together, represent a modified form of Greco-Roman historiography, which was influenced by Greco-Roman biography. This is vital in that it puts emphasis on Luke’s main narrative of emphasizing God’s fulfillment of ancient purposes, and further suggests that the document was meant for a wider coverage7. 2.4. Detailed Analysis of the Text The baptism of Jesus Verses 21, 22. –There are two circumstances that are related here, however, strange it was to Luke – the fact remains that he ascended while praying from the water, and the opening comments, of which most likely indicate that, on that particular day, Jesus waited for the crowds that were known for going to John had all been baptized8. Jesus also was being baptized. With a probing addition to Annotations and meditations on the Gospels written by Je?ro?me, and Homann who claim to pull the information out from the Hebrew Gospel, and a copy that was preserved at Caesarea during that time9. The mother of the Lord and his brethren said, “John the Baptist was baptizing people for the reduction of their sins; let us all go and get baptized by John”. Nevertheless, he said and answered them, “In what sin has I committed, for me to get baptized by John?” If Luke knew about it, he sure did not consider it sufficient value to incorporate in his story10. While in Matthew's account of the baptism, John first hesitates when asked to perform the rite on Jesus. His knowledge of Jesus at the time was obviously substantial. He knew about his cousin being the prophesied messiah Luke 1:43). Bishop Wordsworth in his words sums it up this way: "He came to baptize the water, by being baptized in water"11 Ignatius ('Ad. Eph.,' 18, second century genesis) writes, "Jesus was baptized in water, by submission in accordance with the rite that he purifies the water"12. Nevertheless, it seemed that Jesus, in submitting to the rite, did it with the purpose of sanctification, in addition, to praying. 3. Luke 3:21-22 themes: 3.1. Why was Luke the only gospel to use the word "bodily form" when describing the Holy Spirit and other gospels do not? The gospel of Luke is studied from the first gospel of Mark. Luke is the only gospel that uses the word “bodily form” when describing the Holy spirit; this is because the author of Luke had first hand tradition of the ministry of Jesus. As compared to Matthew, Mark, and John, the book of Luke contains extra- biblical Jewish traditions. The book of Luke contains patterns of thought, which may be regarded as the peculiar finger prints as compared to the other gospels. The heavens opened up, and the Holy Spirit descended upon him. As he was praying and looking to the heavens, the deep blue was apart, and the Sinless One looked far into the dominions of eternal light; and while he continued to gaze he saw a ray of glory, of which, like a dove, hovered around his head, and then light up upon him. The bright light was seen, not only by Jesus, but John the Baptist, as well (John 1:32, 33). It is at this point that the word “bodily form” is mentioned in the book of Luke. The reason why it is mentioned only in this book is that at this point God choose to reveal himself through his son Jesus Christ. While the Jewish culture required cleansing of people to be done through Baptism, Jesus had to go through this same passage of rite, and God choose a bird like form as the bodily form of his representation of salvation. The form of the dove descended and light up Jesus seemed a glowing glorious something that both Jesus and John saw descending. John’s comparison of the dove – the glory of the cloud navigated through the heavens, then, a bird-like, sinking, hovering, over the head of Jesus, followed by lighting, upon him. In likening of the glowing vision to a dove, John had heard of the comment on Genesis 1:2 that God’s Spirit moved on the surface waters like a dove13. John, in his mind, reproduced the image that he had heard countless times from his law teacher, which he wanted to symbolize in an earthly language the Divine substance, which he had seen in some sort of bodily form. The early church had a legendary current, which can be found in Justin Martyr14 ('Dialogue with Trypho,' 88), as well as in the Gospels of Apocryphal15, which claims that during the Jesus baptism, a fire was sparked in Jordan. This we can say was another doubtless, though a more tangled memory of the glowing glory appearance with which John saw descends on the Messiah. In addition, a voice from heaven came forth; when one reads the Talmud, it says that after the demise of the last prophets - Haggai, Zechariah, and Malachi - the Holy Spirit departed from the nation of Israel. The Gospels also mention of a heavenly voice being heard at the Transfiguration (Mathew 17:5) and during the last week of Jesus ministry on earth (John 12:28-30). The book of Luke uses the word “bodily form” when describing the Holy spirit; as the author had an interest in human character. A superior figure stands for God and the inferiors for human beings in general. In the other gospels, there is no presentation of the varieties and complexities of human life, no interest in human situations, fears, self questions, and emotions. The book of Luke has vast imagery, describing the baptism in a more sophisticated version as compared to the other gospels. 3.2. Was there a 'trinity' message behind it? Within the Israel story, the people that were blessed with the Trinity were delighted to manifest themselves on several occasions16. Attention is called for in the clarity of each of the people of the blessed Trinity as illustrated in the Messiah’s baptism. The mystery of the Trinity is illustrated in the baptism of Jesus Christ. Jesus is first baptized, then the Spirit descends upon him in the form of a dove, the Father’s voice is then heard bearing witness to his Son, and the dove rests upon the Jesus’s head, in case people imagine the voice was that John and not for Jesus. We may with awe conclude that, after hearing the voice from heaven, the self- consciousness Messianic would unquestionably expand with swiftness, both extensively and intensively, into total maturity. Self- consciousness must be renewed in mind, to necessitate how far the human aspect of his Being is concerned, while being subject, to its development17. Luke3:21, 22 Jesus did not confess his sin as other people did, for Jesus had no sin to confess; but as he prayed, like the others, and kept communion with God the Father. Note, all three voices from heaven, which the Father bear witness to, were said while Jesus was praying, or soon after, Luke 9:35; John 12:28. The Holy Spirit descended in a bodily structure resembling a dove, and out came a heavenly, and from God. This was evidence of the Holy Trinity, that of the Three Persons in the Godhead, that was given at the Jesus baptism. 3.3. What theological message was Luke trying to write? Visibly, Luke has used this incident of Jesus’ ministry in as programmatic and paradigmatic for his gospel. Luke puts together quite a number of key themes and theological notions, which are developed throughout Luke-Acts. Firstly, Luke presented Jesus as an inflated figure, anointed by the Holy Spirit for the purpose of presenting and representing the salvation of God (Luke 4:14, 18). In so doing, he later stresses the significance of the Holy Spirit’s power and presence within the Christian community (I.e.| Acts 1:8; 2; 3:1-10; 4:8). Secondly, he has reminded the readers of the significance of recognizing Jesus’ as the true Son of God (Cf. Luke 4:22). Thirdly, he has holistically illuminated the salvation offered by Jesus, by demonstrating reversal, healing, forgiveness, and freedom from Satan’s power (18-19). Fourthly, he projects his theme of deliverance of the good news to the poor, marginalize as well as the oppressed (18-19, 23-27); Luke’s theme of reversal illustrates that those assumed to be outsiders are primarily the ones who accept Jesus while those who regard themselves insiders, the rich, the religious, and those in authority simply reject him. Thus, Luke anticipates his related themes of wealth dangers and the price of discipleship. In addition, Luke shows how salvation is not limited to any ethnic group. The salvation of God is meant for all humankind; therefore, Luke calls on believers to see equality in humanity. Fifthly, the previous stated point, Luke’s presentation of God as profusely compassionate, while seeking out the downtrodden, despised, and rejected (I.e.| Luke 15). Sixthly, Luke’s main theme of the promise is a clear focus, being that Jesus is revealed as the embodiment of God’s eschatological Jubilee (4:18-19, 21). Lastly, the passage exemplifies the theme of rejection and suffering (22b-29). Although the Holy Spirit anoints Jesus, his ministry does not achieve immediate results. Likewise, the reader is thus encouraged that conflict does not necessarily mean that God’s plan has been frustrated. 4. Contemporary Application to Luke 3:21-22 A Palestinian Christian living in Israeli occupied territory today cannot be excluded from the salvation offered by Jesus because salvation is not geared to any particular group, or ethnicity. Salvation is still important today as it was when Jesus first delivered the message in Nazareth. Salvation came to the marginalized, the oppressed, to those who are often considered enemies non-Jews. During Jesus’ days, his hometown was offended by the notion of salvation going beyond its borders. Today, Palestinian believers must come to grips with the fact that salvation is not their special ownership. While Jesus was a rejection by fellow Jews in order to inaugurate the salvation, which accepted outsiders, marginalized Palestinian believers, must recognize the necessity for them to share the gospel, of the message for humanity, with their enemies the Jews. Luke’s message of the Holy Spirit-empowerment in the midst of rejection and suffering should serve as a reminder then the measure of suffering Jesus went through. This is to ensure everyone was brought to salvation, secondly that the call to share the gospel with others with the risk of suffering is balanced by God’s promise of provision to empower ministries and keep them through suffering. 5. Conclusion Luke 3:21-22, deals with John the baptism setting the stage for Jesus ministry for saving humanity. We see in Luke 3:21-22 that God reveals himself on earth through his son Jesus Christ, of who was baptized by John the Baptist. Baptism in the Jews culture was considered the most important form of cleansing sin, and Jesus had to also go through this rite despite the fact that he was sinless. Baptism was a Jewish practice that meant having a right standing with God. In Luke 3:21-22 we learn that Luke was the only gospel to use the word "bodily form" because at this point is where God revealed himself through his son Jesus in a bodily form, being that of a dove, of which was God’s choice representation, and furthermore the trinity was there with the underlying message being that of confirming God’s coming on earth through his son Jesus. The book of Luke is tailored to highlight not only the comparison but also the contrast between the Baptist and Jesus. This book shows the quality of John the Baptist, and even greater quality of Jesus. 6. Bibliography 1. Hornblower, Simon, and Antony Spawforth. The Oxford Classical Dictionary, 3rd ed. Oxford: Oxford University Press, 1996. [=OCD] 2. Green, Joel B., and Scot McKnight, eds. Dictionary of Jesus and the Gospels. Downers Grove, IL: InterVarsity Press, 1992. 3. Barrett, C. K., ed. The New Testament Background: Writings from Ancient Greece and the Roman Empire That Illuminate Christian Origins, rev. ed. San Francisco: Harper Collins, 1987. 4. Arnold, Clinton, ed. Zondervan Illustrated Bible Backgrounds Commentary, 4 vols. Grand Rapids: Zondervan, 2002. 5. Longenecker, Richard N. Biblical Exegesis in the Apostolic Period, 2nd ed. Grand Rapids: Eerdmans, 1999. 6. Holy Bible The New King James Version. Nashville: T. Nelson, 1982. 7. VanderKam, James C. An Introduction to Early Judaism. Grand Rapids: Eerdmans, 2001. 8. Meeks, Wayne A. The First Urban Christians: The Social World of the Apostle Paul. New Haven, CT: Yale University Press, 1983. 9. Stark, R. The Rise of Christianity: A Sociologist Reconsiders History. Princeton, NJ: Princeton University Press, 1996 10. Nadal, Je?ro?me, and Frederick A. Homann.Annotations and meditations on the Gospels. Philadelphia: Saint Joseph's University Press, 20032007. 11. Ferguson, Everett. Backgrounds of Early Christianity, 3rd ed. Grand Rapids: Eerdmans, 2003. 12. Wordsworth, John. The episcopate of Charles Wordsworth, Bishop of St. Andrews, Dunkeld, a. Dunblane 1853-92: a memoir together w. some materials f. forming a judgment on the great questions in the discussion .... London: Longmans, Green & C., 1899. 13. Pelikan, Jaroslav, and Valerie R. Hotchkiss. Creeds & confessions of faith in the Christian tradition. New Haven: Yale University Press, 2003. 14. Danker, Frederick W. Multipurpose Tools for Bible Study, rev. ed. Minneapolis: Fortress, 2003. 15. The writings of Justin Martyr. Nashville, Tenn.: Broadman & Holman Publishers, 1998. 16. Elliott, J. K., ed. The Apocryphal New Testament. Oxford: Oxford University Press, 1993. 17. Helyer, Larry R. Exploring Jewish Literature of the Second Temple Period: A Guide for New Testament Students. Downers Grove, IL: InterVarsity Press, 2002. 18. Brown, Raymond E., and Robert North. “Biblical Geography.” The New Jerome Biblical Commentary, R. E. Brown et al. eds. Upper Saddle River, NJ: Prentice Hall, 1990. 1175-1195. Read More