Introduction: Because each of the first books in the New Testament is referred to as gospels, one might get the impression that we have four gospels. This is not true, of course, because there is only one gospel that has four witnesses to it.

• This is significant because, according to Jewish custom, to establish something as true, you must have two or three witnesses. To bring in four witnesses is like God saying, let there be no doubts — the truth about these events is beyond reproach.
• In looking at these four witnesses, one must also note that the first three books — Matthew, Mark, and Luke — are so similar in nature that they are called synoptic, which simply means that they are similar. John comes across far more philosophical than the other writers in his treatment of Christ. While the other books place the emphasis on the kingdom of God, John emphasizes Jesus himself as the life who gives eternal life. As one scholar puts it, 'John seems to belong to a different world.'
• So, we have four different views written by men with unique histories and perspectives. Each of these four men had very different personalities from one another, different family experiences, and different concerns and passions — all by design of God — so that they would express their experience of God through their unique personal lens. Because of these differences, we can begin to discern some of the purpose behind God using these particular men as his witnesses. Therefore, the differences between the gospels are not human error, but rather perspectives based on personal concern and burden.
• The early church fathers, in wanting to help people understand the different burdens behind each of the four gospels, ascribed each gospel to one of the prophetic characters described in both the book of Ezekiel and the book of Revelation:
• Rev 4:6-7 'And before the throne there was a sea of glass like unto crystal: and in the midst of the throne, and round about the throne, were four beasts full of eyes before and behind. And the first beast was like a lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth beast was like a flying eagle.'
• Matthew emphasizes Jesus as the Jewish King and is identified as the lion.
• Mark emphasizes the servanthood of Christ and is thus identified as the ox.
• Luke emphasizes Jesus as the Son of Man, highlighting his humanness — someone who experienced pain, suffering, struggles, as well as joy — thus he was identified as the man.
• John emphasizes Jesus as the Son of God, the Word incarnate, so he was identified as the eagle.
• But while each gospel gives us a unique perspective into who Jesus was, across the board they all describe for us the single purpose for which he came — the kingdom of God.
• Everything Jesus did was connected to the kingdom of God. He declared it by saying the kingdom is now — God ruling and reigning is being expressed and released right now in people's hearing. Jesus taught about the kingdom, explaining to all how the kingdom of God works. And then he demonstrated the kingdom by healing the sick, casting out demons, and feeding the poor.
• And then ultimately, he died on the cross so that no barrier would exist between people and God the Father any longer, allowing them now to be the instruments of his kingdom, which is meant to spread throughout the world.
• So, before we go any farther, let’s talk a little bit about the kingdom of God.

I. THE KINGDOM OF GOD

• Out of his own lips, Jesus declared the kingdom of God to be his central message. In his follow-up visits to the villages cultivated by the disciples, one town tried to get him to stay with them rather than move on.
• Jesus told them, Lk 4:43 'I must preach the good news of the kingdom of God to the other towns also, for this is why I was sent.'
• Everything Jesus did must be seen through the eyes of the kingdom. He declared it, he taught it, and he demonstrated it. Therefore, understanding the key points of God's kingdom is a must for his followers.
• The kingdom is not speaking of a geographical sphere, as one might think when they hear the word kingdom. Rather, when Jesus uses the word kingdom, he is using it to express the ruling and reigning of God upon the earth.
• Our understanding of kingdom goes all the way back to the Genesis mandate: Gen 1:27-28 'So God created man in his own image, in the image of God he created him; male and female he created them. God blessed them and said to them, Be fruitful and increase in number; fill the earth and subdue it. Rule over the fish of the sea and the birds of the air and over every living creature that moves on the ground.'
• Men and women were created in the image of God and were mandated to multiply and fill the earth with that image. Furthermore, they were to express the rule of God over all creation in a way that reflects his own heart.
• Unfortunately, as time went on, the Jewish people came to understand the coming of God's kingdom as something totally different.
• They saw the coming of God's kingdom meaning four things:

           2.  The enemies of God (i.e., Rome) were being defeated

           3.  The temple would be cleansed (since Herod's temple was defiled and under judgment)

           4.  Israel's sins were being forgiven, and the exile was coming to an end; no longer would they be slaves in their own land

• As you can see, what the people expected when they thought about the coming of the kingdom was different than what it really was. Here are…

10 ways the kingdom was different than what they thought:

1.  It was different in that the bondage God was concerned about wasn't Rome or any other political entity, but sin — and the power Satan had over them through sin. People needed to be set free here first, before anything else could occur.

2.   At first glance, Jesus' teaching on the kingdom transcends time and thus appears contradictory.

• In some texts, Jesus clearly implies that the kingdom is something out in the future that we should pray for.
• This is what he meant when he taught his disciples to pray, 'Let your kingdom come.'
• The language of Jesus' Beatitudes was the language of the future: 'Blessed are they that mourn, for they will be comforted.'
• The picture of the bride in Jesus' parable of the wedding is that she is waiting for the bridegroom who has not yet arrived.
• In stories about harvests and banquets, the reward is always something out in the future.

 On the other hand, Jesus also taught just as clearly that the kingdom was dynamically present — now! The evidence of the in-break of the kingdom were many:

• Casting out demons
• Healing every kind of disease and sickness
• Forgiveness of sins apart from the temple system of sacrifices
• Eternal life, beginning now
• New lifestyles oriented around servanthood and martyrdom
• New Torah ('...you have heard it said, but I say to you...', '...to him who has ears to hear, let him hear...')
• Power over nature
• Raising the dead

Therefore, the nature of the kingdom of God is both present and future.

• Scholars have also likened the kingdom to the future breaking into the present. When the kingdom comes, the future becomes present in and through the words and works of Jesus.
• Jesus understood time as becoming fluid; in him was the dawning of the new age, an age that was arriving but would not be consummated until the end of the end.

3.  The mystery of the kingdom was that it would come in two installments, not one. The first coming of the kingdom was in the Jesus of Palestine, and the second will be at his return to bring restoration to the earth (Acts 3:21), a time when the glory of the Lord will be fully known.

4.     They thought the kingdom would come all at once — suddenly. But Jesus likened the coming of the kingdom to a woman in labor

, the labor pains becoming more and more intense the closer it comes to the birth of the baby — the period when the kingdom would be consummated by the return of Christ to the earth.

 5.  The practical outcome of Jesus' teaching was that because the future was breaking into the present, because the end of time was present in and through Jesus, getting the kingdom was the highest priority of life. It was the pearl of great price worth selling everything for.

 6.     Because it was the end of time, it called for radical decision. God's people would no longer try to get their legitimate needs met in illegitimate ways, forsaking the living God to build cisterns for themselves that could hold no water (Jer 2:13). They would trust and obey Jesus and his new way of being Israel — even to the point of death.

7.     This was not evolution but revolution — not the revolution of Jewish expectations, but a revolution of the heart that left vindication and retribution in the hands of God. Jesus' followers were to pick up their crosses and follow him to suffering and death. They were to turn the other cheek and go the second mile.

• This does not describe the cowardly caricature of Christians often portrayed in literature and film. This is a call to suffer persecution joyfully, as worship given to the Lord.
• It was the courageous stance adopted by countless unnamed believers in the early centuries who were burned at the stake and devoured by beasts in the arenas.
• To be struck and not strike back requires the supernatural power of the kingdom, thereby making it the most powerfully revolutionary force on the earth when it is the heart posture adopted in unity by the followers of the risen Christ.

8.     Jesus said that the kingdom was only available to those willing to become like little children. We need to be born all over again. Whereas the first Adam sinned by doubting the truth of God's Word, those who would receive the life of the second Adam would need to repent from their doubts and replace them with the simple trust of a child.

9.  Therefore, getting the kingdom is literally a matter of life and death. Jesus said that the bridegroom would arrive any minute, and only those who were ready, watching, waiting, and obedient would be welcomed into the wedding feast in heaven. Those who were preoccupied with other things would be rejected into hell, where there would be weeping and gnashing of teeth.

10.   Getting the kingdom also means holding the present and future dimensions of the kingdom in tension at all times as we minister to others.

• Jesus intended his followers to announce the kingdom in expectation of the kingdom’s any-minute in-break. He expected that they would have a theology of power — that they would heal the sick, cast out demons, save the lost, care for the poor, raise the dead, and take authority over nature, just as he did.
• On the other hand, because they know the kingdom is still future and not all tears will be dried until the end of the age (Rev 21:9), they were not to be daunted when the signs of the kingdom do not manifest in the present. They have a theology of pain. They understand pain and suffering is all part of life.
• And because of these things, they never give up. They understand that after every defeat, they await the next victory when the kingdom will come on earth as it is in heaven.
• Why? Because they know that the victory has already been won and we are awaiting its consummation.
• When the kingdom doesn’t break in today, kingdom warriors will be back tomorrow.
• Lastly, Jesus' followers do not lay guilt trips on people when they are not healed or judge when hearts remain hardened to the gospel.
• We continue to love and continue to pray because we know that the kingdom of God is near.
• Remember, the kingdom is not just simply getting off the freeway exit. It is knocking at the door.
• Come Lord! Right now! Let us see what you are doing so we can bless it and cooperate with you in it.
• We want to see your kingdom come on earth as it is in heaven. We will settle for nothing less — for this is how you taught us to pray.

II. Matthew
    

A.    It is fitting that Matthew comes first in the New Testament, since from the opening sentence, it ties directly into the Old Testament.

• -        Matt 1:1 'A record of the genealogy of Jesus Christ the son of David, the son of Abraham.'

• B.     We know two things about Matthew’s story: his background and his conversion. Understanding these two things will give you greater insight into why Matthew focused on the things that he did.
• -        Matt 9:9-13 As Jesus went on from there, he saw a man named Matthew sitting at the tax collector's booth. 'Follow me,' he told him, and Matthew got up and followed him. While Jesus was having dinner at Matthew's house, many tax collectors and 'sinners' came and ate with him and his disciples. When the Pharisees saw this, they asked his disciples, 'Why does your teacher eat with tax collectors and sinners?' On hearing this, Jesus said, 'It is not the healthy who need a doctor, but the sick. But go and learn what this means: I desire mercy, not sacrifice. For I have not come to call the righteous, but sinners.'
• -        Matthew was considered a renegade to the Jews, an outcast, someone to be despised and considered the dregs of society because he cooperated with the Romans to collect taxes, taking a cut to support himself. His own people considered him a traitor who had sold out to Rome.
• -        But Rome didn’t consider him one of their own either. They still saw him as a Jew, a people they generally despised.
• -        Interestingly, according to Mark 2:14 and Luke 5:27, his real name was Levi. This means that somewhere along the line, Jesus renamed Levi.
• -        This renaming was significant. Up to this point, Levi was looked down upon and considered scum by both the Romans and the Jews. But Jesus came along and said, 'You will no longer be called Levi, but Matthew' — which means 'gift of God'.
• -        What a radical transformation. Before Jesus, Matthew was nothing in the world’s eyes, but through Christ’s involvement in his life, he became an inspired author read by billions.
• -        Because he understood firsthand what it felt like to be judged, looked down upon, and despised, Matthew is very sensitive to others who might feel the same.

• C.    Another important thing to know about the Gospel of Matthew is that his main audience was Jewish. He was addressing the Jewish church in Jerusalem, hoping to convince them that Jesus was the Messiah.
• -        This Gospel was written at a time when church and synagogue were separated and in conflict over who truly carried on the Old Testament promises.
• -        Matthew’s way of addressing this issue was to tell the story of Jesus, who 'fulfills' every kind of Jewish messianic hope and expectation.
• -        He references the Old Testament over 60 times because he wants to show the Jewish people that Jesus is the Christ beyond a shadow of a doubt.
• -        And those who follow him are now part of the new Israel.

• D.    The first bit of evidence Matthew offers the Jewish people that Jesus is the Christ is the genealogy of Jesus, which goes all the way back to Abraham.
• -        This genealogy is actually the line of Joseph, Jesus’ adoptive father. According to Jewish custom, legal lineage always comes through the father.

• E.     Another interesting detail about the genealogy Matthew writes is that he includes four women who were considered outcasts but were redeemed and brought into the lineage of Christ: Tamar, Rahab, Ruth, and Bathsheba.
• -        Tamar was abandoned by her family after her husband died. She disguised herself as a prostitute and tricked her father-in-law Judah into sleeping with her. Through this deception, she entered the line of Jesus.
• -        Rahab was the prostitute who protected the Israelite spies in Jericho. Because of her faith, she was spared and became part of the lineage of Christ.
• -        Ruth, the great-great-grandmother of David, was a Gentile who entered the lineage through her covenant loyalty to her mother-in-law.
• -        Bathsheba, whom David had an affair with, became the mother of Solomon. Despite the scandal, she was brought into the lineage of the Messiah.
• -        These women are listed so that we might know Jesus was born into an ancestry that had blemishes — yet was redeemed by the grace of God.

• F.     We see Matthew’s sensitive heart again in how he alone focuses on Joseph’s response to Mary’s pregnancy.
• -        Matt 1:18-19 'This is how the birth of Jesus Christ came about: His mother Mary was pledged to be married to Joseph, but before they came together, she was found to be with child through the Holy Spirit. Because Joseph her husband was a righteous man and did not want to expose her to public disgrace, he had in mind to divorce her quietly.'
• -        Matthew is clearly impressed with Joseph’s compassion. In a time when Mary could have been publicly shamed, Joseph sought to protect her.

• G.    Matthew structures his gospel based on the Exodus story, connecting Jesus with Moses in a way that would resonate with Jewish readers.
• -        Jesus being baptized in the Jordan mirrors Moses leading Israel through the Red Sea.
• -        Moses and Israel were tested in the wilderness for 40 years; Jesus was tested for 40 days — and unlike Israel, he overcame temptation.
• -        Moses led Israel to Mount Sinai to receive the law; Jesus delivered the Sermon on the Mount, which reveals a deeper understanding of the law.
• -        Matt 5:21-22 'You have heard that it was said to the people long ago, Do not murder, and anyone who murders will be subject to judgment. But I tell you that anyone who is angry with his brother will be subject to judgment.'
• -        Matt 5:27-29 'You have heard that it was said, Do not commit adultery. But I tell you that anyone who looks at a woman lustfully has already committed adultery with her in his heart.'
• -        Jesus, the lawmaker, is now the law keeper, and by the Holy Spirit, he lives his life through us.

• H.    One-fourth of the book of Matthew is devoted to the teachings of Jesus.
• -        The early church fathers cited Matthew more than twice as often as any other gospel.
• -        Matthew almost certainly intended his gospel to serve as a manual for how to live the kingdom life.

• I.       Matthew had a new vision of God’s people that went far beyond the Pharisees’ oppressive religion — a religion from which he had personally suffered.
• -        Matthew is the only gospel writer to use the word 'church' (ekklesia), which means 'called out'.
• -        Matt 16:15-20 Jesus asks, 'Who do you say I am?' Peter replies, 'You are the Christ, the Son of the living God.' Jesus blesses Peter and says, 'On this rock I will build my church, and the gates of Hades will not overcome it.'
• -        There is an ancient tradition where the eschatological high priest, as Divine Warrior, would cap the waters of chaos with a rock, which became the foundation stone of the new creation temple.
• -        Peter’s confession — that Jesus is the Christ — is the rock that caps the chaos. This confession becomes the foundation on which Jesus builds his church.
• -        Peter represents the confessing believer who builds their life on Christ’s teaching.
• -        Jesus said the gates of hell would not prevail against such a confession.
• -        The keys given to Peter — and later to the whole church at Pentecost — symbolize authority. With the Spirit poured out, believers were empowered to be witnesses and walk in kingdom authority.

• J.      Matthew also focuses on how to deal with sin within the community.
• -        Matt 18 outlines the redemptive process: confront in private, then with witnesses, then bring it to the church.
• -        Matt 18:15-17 "If your brother sins against you, go and show him his fault, just between the two of you. If he listens to you, you have won your brother over.  But if he will not listen, take one or two others along, so that 'every matter may be established by the testimony of two or three witnesses.'   If he refuses to listen to them, tell it to the church; and if he refuses to listen even to the church, treat him as you would a pagan or a tax collector.
• -        Matthew emphasizes the importance of privacy and restoration, not shame or condemnation.
• -        The goal is always redemption, not punishment.
• -        The reference to treating someone as a tax collector is not a call to shun them, but rather a reminder of how Jesus treated Matthew… with love and compassion.
• -        Jesus never gave sinners the impression they could enter the kingdom without repentance, but he always reached out in love.
• -        Matthew experienced the redemptive heart of God firsthand, and with great joy he saw that Jesus was sending him and the other disciples into the world with that same message of redemption.

• K.    Matthew uniquely emphasizes the Great Commission.
• -        Matt 28:18-20 'All authority in heaven and on earth has been given to me. Therefore go and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, and teaching them to obey everything I have commanded you. And surely I am with you always, to the very end of the age.'
• -        This is the fulfillment of the Genesis commission… to multiply and fill the earth with the image of God.
• -        It also fulfills the promise given to Abraham… that through his seed all nations would be blessed.
• -        One unique element of this commission is the call to reflect the triune God… Father, Son, and Holy Spirit.
• -        They were to teach others to obey all Jesus had commanded:
• -        Matt 10:7-8 'As you go, preach this message: The kingdom of heaven is near. Heal the sick, raise the dead, cleanse those who have leprosy, drive out demons. Freely you have received, freely give.'
• -        We are called to do the same things that Jesus did, so that we can be the salt and light of the earth.

III. Mark

• A.    First off, although Mark is the earliest of the four Gospels, because it's shorter and contains much less teaching than the others, it is often neglected. This is unfortunate, because as we are going to see, the Gospel of Mark portrays Christ in a very powerful way. But before we get to that, we have a few housekeeping items to take care of.

• B.     Secondly, many scholars believe that this is really Peter's Gospel, because Mark was a disciple of Peter. Peter plays a prominent role in this Gospel. Much of what happens early on takes place around Peter's house in Capernaum. Peter's role in the Gospel is anything but heroic, which should not surprise us, especially when we see him exhort others in his letter to 'Clothe yourselves with humility'. Interestingly, at the end of this Gospel, after Peter had vehemently denied knowing his Lord, he remembers that the angel told the women at the tomb, 'Go, tell his disciples and Peter'.

• C.    Thirdly, the Gospel of Mark focuses on Christ coming as a servant or slave. Matthew portrayed Christ as the Jewish King, but here we see him portrayed as the Servant. This actually explains a lot about what is and is not included in this Gospel account.

• D.    One of the first things you notice about this Gospel is that there are no stories about Jesus' childhood. Why is that? Because in that culture, no one cared about the family background of a servant or slave.

• E.     The same reason explains why there is no genealogy in the Gospel of Mark. No one cared about the lineage of a servant or slave.

• F.     Interestingly, the audience Mark was writing to was Roman.
• -        It was a time of great persecution in Rome. The church was experiencing horrific suffering at the hands of Nero, the emperor of Rome. Many believers were being burned alive or thrown to wild animals in the Roman Coliseum.
• -        Peter and Paul, two of the most important figures in the early church, had just been executed. Paul was beheaded, and tradition holds that Peter was crucified upside down.
• -        Soon after that, this small but powerful book “Mark's Gospel” was written to remind the Christians in Rome of the nature of Jesus' Messiahship: that he did not come to be served, but to serve. This Gospel was written to encourage God's people to embrace cross-bearing discipleship.
• -        Mark 8:34-38 'If anyone would come after me, he must deny himself and take up his cross and follow me. For whoever wants to save his life will lose it, but whoever loses his life for me and for the gospel will save it. What good is it for a man to gain the whole world, yet forfeit his soul? Or what can a man give in exchange for his soul? If anyone is ashamed of me and my words in this adulterous and sinful generation, the Son of Man will be ashamed of him when he comes in his Father's glory with the holy angels.'
• -        The message was clear, though it has been lost in many churches today. If you want to find the life of Christ, you must give up your own. Unfortunately, many churches now preach that you can have the life of Christ without surrendering your own.

• G.    Because Romans were impressed with stories of bravery, strength, and power — think gladiators — the Gospel of Mark highlights the incredible authority and power of Jesus.
• -        He had power over sickness:
• -        Mark 1:33-34 'The whole town gathered at the door, and Jesus healed many who had various diseases.'
• -        He had power over nature:
• -        Mark 4:37-41'A furious squall came up, and the waves broke over the boat so that it was nearly swamped. Jesus was in the stern, sleeping on a cushion. The disciples woke him and said to him, Teacher, don't you care if we drown? He got up, rebuked the wind and said to the waves, Quiet! Be still! Then the wind died down and it was completely calm. He said to his disciples, Why are you so afraid? Do you still have no faith? They were terrified and asked each other, Who is this? Even the wind and the waves obey him!'
• -        He had power over demons:
• -        Mark 5:2-8 'When Jesus got out of the boat, a man with an evil spirit came from the tombs to meet him. This man lived in the tombs, and no one could bind him anymore, not even with a chain. For he had often been chained hand and foot, but he tore the chains apart and broke the irons on his feet. No one was strong enough to subdue him. Night and day among the tombs and in the hills he would cry out and cut himself with stones. When he saw Jesus from a distance, he ran and fell on his knees in front of him. He shouted at the top of his voice, What do you want with me, Jesus, Son of the Most High God? Swear to God that you won't torture me! For Jesus had said to him, Come out of this man, you evil spirit!'
• -        He had power over death:
• -        Mark 5:35-43 'While Jesus was still speaking, some men came from the house of Jairus, the synagogue ruler. Your daughter is dead, they said. Why bother the teacher anymore? Ignoring what they said, Jesus told the synagogue ruler, Don't be afraid; just believe. He did not let anyone follow him except Peter, James, and John. When they came to the home of the synagogue ruler, Jesus saw a commotion, with people crying and wailing loudly. He went in and said to them, Why all this commotion and wailing? The child is not dead but asleep. But they laughed at him. After he put them all out, he took the child's father and mother and the disciples who were with him and went in where the child was. He took her by the hand and said to her, Talitha koum! (which means, Little girl, I say to you, get up!). Immediately the girl stood up and walked around. She was twelve years old. At this, they were completely astonished.'

• H.    Jesus also demonstrated authority over his own death. It was not forced upon him; he willingly laid down his life for a greater purpose.
• -        Mark 10:32-34 'Again he took the Twelve aside and told them what was going to happen to him. We are going up to Jerusalem, he said, and the Son of Man will be betrayed to the chief priests and teachers of the law. They will condemn him to death and will hand him over to the Gentiles, who will mock him and spit on him, flog him and kill him. Three days later he will rise.'
• -        To the Romans, this was a stunning act of courage. Jesus knew exactly what was going to happen — betrayal, suffering, and death — yet he moved forward without hesitation, knowing he was offering his life for a greater cause.

• I.       Mark makes it clear that the purpose of Jesus' death was not political, but spiritual.
• -        Mark 10:45 'For even the Son of Man did not come to be served, but to serve, and to give his life as a ransom for many.'
• -        This is the heart of the Gospel. Jesus, the suffering servant, gave his life to redeem many. And all who follow him are called to walk the same path of humility, sacrifice, and obedience.

• IV. Luke
• A.     First, let me point out that Luke is the only biblical book written by a Gentile.

• B.     Luke is only volume one of a two-volume set. The book of Acts is Luke's second volume. So, one should always read Luke and Acts together.

• C.    It's important to note that Luke was not a first-hand witness, but he did travel extensively with the apostle Paul. Because of this, many scholars classify the book of Luke as a Pauline gospel.
• -        Paul, who wrote 13 epistles — literally half of the New Testament — is the most prominent person in the New Testament apart from Christ. So through Luke, we get a good idea of Paul’s perspective on the story of Jesus.

• D.    While Luke may be saturated with Paul’s perspective, his own unique voice is clearly communicated as well. Luke was a brilliant Gentile doctor who was deeply interested in how the coming of Jesus was not only for the Jewish nation but for the whole world.
• -        Luke 1:1-4 'Many have undertaken to draw up an account of the things that have been fulfilled among us, just as they were handed down to us by those who from the first were eyewitnesses and servants of the word. Therefore, since I myself have carefully investigated everything from the beginning, it seemed good also to me to write an orderly account for you, most excellent Theophilus, so that you may know the certainty of the things you have been taught.'
• -        The fact that Luke referred to Theophilus as 'most excellent' suggests that he was a man of high rank, possibly a Roman — another Gentile.
• -        His name means 'friend of God'. He may have chosen this name upon his conversion to Christianity, which was a common practice at the time.
• -        According to tradition, both Luke and Theophilus were natives of Antioch in Syria. While much speculation surrounds Theophilus, little is known for certain, except that he was a Roman Gentile.
• -        So, while Matthew’s Gospel was written to the Jews, and Mark’s Gospel was written to Romans with a Roman mindset, Luke is considered the universal Gospel — a message written for the whole world.

• E.     Therefore, it should not surprise us to discover that Luke is targeting a Gentile audience and seeks to portray Christ as the 'Son of Man'.

• F.     One of the first ways he does that is through genealogy. While Matthew follows Joseph’s line back to Abraham to prove that Jesus is 100% Jewish, Luke follows Mary’s lineage all the way back to Adam to show that Jesus is the God of all humanity.

• G.    This is further confirmed by how Luke’s Gospel highlights Christ reaching out to the poor, the lowly, and the outcasts of society.
• -        Luke 6:20-26 'Looking at his disciples, he said: Blessed are you who are poor, for yours is the kingdom of God. Blessed are you who hunger now, for you will be satisfied. Blessed are you who weep now, for you will laugh. Blessed are you when men hate you, when they exclude you and insult you and reject your name as evil, because of the Son of Man. Rejoice in that day and leap for joy, because great is your reward in heaven. For that is how their fathers treated the prophets. But woe to you who are rich, for you have already received your comfort. Woe to you who are well fed now, for you will go hungry. Woe to you who laugh now, for you will mourn and weep. Woe to you when all men speak well of you, for that is how their fathers treated the false prophets.'
• -        Add to that the stories of Jesus reaching out to the sinful woman who washed his feet with her tears and dried them with her hair, the story of Mary Magdalene, and the parable of the Good Samaritan. We also find stories of Jesus helping tax collectors, healing lepers, and even forgiving the dying thief on the cross. All of these would have been considered rejects and outcasts by society.

• H.    Luke is unique in that nearly half of the material in his Gospel is not found in any of the other Gospels. In fact, he uses about 700 words that are unique to his Gospel alone. Through this, we discover some of Luke’s unique burdens for certain groups of people.
• -        He shows a deep sensitivity toward women, highlighting figures like Mary, Elizabeth, Mary and Martha, and several widows.
• -        He shows unique concern for the sick and those in need of healing. As a physician, Luke provides details about illnesses that are not found in the other Gospels.
• -        He also has a heart for worship and praise. He records four songs in his Gospel: the song of Mary, the song of Zechariah at the birth of John, the angels’ song at the announcement of Jesus’ birth, and the song of Simeon, the old man who had been waiting for the Messiah. It seems everyone associated with the birth of Jesus is singing!

• I.       Furthermore, Luke clearly has a heart for prayer, as seen in how he emphasizes the theme of prayer throughout the Gospel. Not only do we see Jesus praying at every major point in his ministry, but Luke also includes more teaching on prayer than any of the other Gospels.

• J.      Luke emphasizes both the importance and the role of the Holy Spirit in bringing about the purposes of God.
• -        You notice how the Spirit predominates in the events of chapters one and two, as well as in the ministry of Jesus himself.
• -        Everything that Jesus does by way of preparation is guided by the Spirit.
• -        His ministry begins with a citation from Isaiah 61:1 'The Spirit of the Lord is on me, because he has anointed me.'
• -        Luke wants his readers to connect the role of the Holy Spirit with all the good things Jesus did — including every healing and every deliverance that set people free from the power of the enemy.

• K.    Luke also has the longest resurrection narrative of all four Gospels.

• L.     Finally, Luke gives us the last prayer that Jesus ever uttered:
• -        Luke 23:46'And when Jesus had cried out with a loud voice, he said, Father, into your hands I commit my spirit. Having said this, he breathed his last.'
• -        Jesus’ last act on earth was to call out to his loving Father and freely surrender his life into his hands. The final act of the Son of Man was to offer himself as a sacrifice — to bring freedom to all men and women throughout the world and throughout all time.
• -        What an amazing act of courage.

• V.    John

A.    As mentioned earlier, the Gospel of John stands alone. John's main burden is to show us that Jesus was not only the Messiah—the true King of Israel, not only the suffering servant who came to save us, and not only the Son of Man, but that He is the Son of God.

-        So, when it comes to genealogies—while Matthew went back to Abraham and Luke went all the way to Adam—John takes it even further back… back to God Himself.

-        John 1:1-5 'In the beginning was the Word, and the Word was with God, and the Word was God. He was with God in the beginning. Through him all things were made; without him nothing was made that has been made. In him was life, and that life was the light of men. The light shines in the darkness, but the darkness has not understood it.'

B.     John was the last surviving disciple and is credited with writing this Gospel around 60 years after Jesus died and rose again—nearly a full generation later. By this time, many false prophets were denying the incarnation and the saving significance of Jesus’ death and resurrection, so John sets out to set the record straight.

-        This is why this Gospel has no parables, no deliverance stories, no temptation in the desert, no Transfiguration, and not even a detailed account of the Lord’s Supper.

-        While John confirms that Jesus was fully human, he also emphasizes that Jesus was fully God.

-        John 1:14 'The Word became flesh and made his dwelling among us. We have seen his glory, the glory of the One and Only, who came from the Father, full of grace and truth.'

C.     One way John makes this clear is by highlighting seven key miracles Jesus performed:

-        Changing water into wine – 2:1-11

-        Healing the official's son – 4:46-54

-        Healing the man at the pool – 5:1-9

-        Healing the man born blind – 9:1-7

-        Raising Lazarus – Chapter 11

-        The resurrection of Christ – Chapter 20

-        The second miraculous catch of fish – 21:1-6

D.    John also affirms Christ’s deity by pointing to seven great 'I Am' statements Jesus made about Himself.

-        This language is highly significant. It is the same language God used with Moses at the burning bush. Remember the conversation? Moses asked, 'Who shall I say sent me?'

-        Exodus 3:14  'God said to Moses, I AM WHO I AM. This is what you are to say to the Israelites: I AM has sent me to you.'

-        Because of this historical context, every Jew at the time would have immediately understood what Jesus meant when He used the phrase 'I am'. He was clearly declaring His divinity.

-        Here are the seven 'I Am' statements:
- I am the bread of life – 6:35-40
- I am the light of the world – 8:12
- I am the gate for the sheep – 10:7
- I am the good shepherd – 10:11
- I am the resurrection and the life – 11:25
- I am the way, the truth, and the life – 14:6
- I am the true vine – 15:1

E.     One more foundational truth found in John—though not as emphasized in the other Gospels—is that although Jesus is God, and always has been and always will be, He came to earth as a man. He laid aside His divine privilege and modeled for us a life we now call 'The Exchanged Life'.

-        John 5:19-21  'Jesus gave them this answer: I tell you the truth, the Son can do nothing by himself; he can do only what he sees his Father doing, because whatever the Father does the Son also does. For the Father loves the Son and shows him all he does. Yes, to your amazement, he will show him even greater things than these.'

-        John 5:30  'By myself I can do nothing; I judge only as I hear, and my judgment is just, for I seek not to please myself but him who sent me.'

-        Inside these verses is the secret to living the Christian life. We lay our lives down in order to take hold of His life.

-        Or, as the other Gospels put it—if I want to find His life, I must lose mine. I can’t hold on to both. The key to living His life is in the exchange. I give Him my struggles, my emotions, my weaknesses, and desires… and I receive His strength, His desires, and His heart.

-        One of the clearest moments where Jesus models this exchanged life is when Philip asked, 'Show us the Father,' and Jesus replied:

-        John 14:8-14 'Philip said, Lord, show us the Father and that will be enough for us. Jesus answered: Don’t you know me, Philip, even after I have been among you such a long time? Anyone who has seen me has seen the Father. How can you say, Show us the Father? Don’t you believe that I am in the Father, and that the Father is in me? The words I say to you are not just my own. Rather, it is the Father, living in me, who is doing his work. Believe me when I say I am in the Father, and the Father is in me; or at least believe on the evidence of the miracles themselves. I tell you the truth, anyone who has faith in me will do what I have been doing. He will do even greater things than these, because I am going to the Father. And I will do whatever you ask in my name, so that the Son may bring glory to the Father. You may ask me for anything in my name, and I will do it.'

-        Please don’t miss the hidden promise in those verses: 'Anyone who has faith in me will do what I have been doing. He will do even greater things.'

-        The life Jesus lived was always meant to be the model for how we are called to live—doing the same things He did by the power of the Holy Spirit, by faith, and in such a way that the results may look even greater.

-        I believe 'greater' refers to the sheer magnitude of good works that will come through all of us—ordinary believers now filled with God’s Spirit, living out the exchanged life wherever He has placed us.