Category Archives: treatise from Lucas to Teofilo

Principles of Righteousness and Interpretation of Facts for the Reaching of Eternal Life

And ye shall know the Truth, and the Truth shall make you free. John 8:32

What do I need to do to reach Eternal Life? Regardless of which branch of the Gospel each one belongs to, the answer is one common to all: you need to believe and persevere in what you have believed; speaking of course, of believing in Jesus.

It is a generalized response that is born from the evangelism that was established in our lands introduced by the missionaries who helped to colonize the newly discovered lands, mainly the Latin American lands. There has been no major change since then.

However, when we read some passages from the acts of Jesus, from people who came before Him with a similar question, we notice that Jesus did not correct the question but answered according to the approach in which they had asked.

Let me explain. Luke records a first account of a doctor of the Law who asked him: Master, what shall I do to inherit eternal life? (10:25); and then, in the second account, Luke records the words of a Jewish leader who asks him almost in the same terms: Good Master, what shall I do to inherit eternal life? (18:18). in this second account, the only thing Jesus corrects is the reason why he calls him Good Master.[1]

In both accounts Luke records the word, to do, as the basis of the question, which if we were precise, to do (ποιησας), has to do with executions or at least with works done, as they were taught by the Law of Moses, and not necessarily with believing (πιστεύω).[2]

Why doesn’t Jesus correct the question? You don’t need to do anything, but you have to believe. If Jesus does not correct the question, it means that the question is well formulated, and indeed, there is something that needs to be done to obtain Eternal Life. It can’t be that Jesus ignored the question since neither of us would believe, which would have led to contempt.

What must be done to obtain Eternal Life? Before answering this question properly, let us review another situation that also has to do with obtaining, in this case, the loss of Eternal Life. This is another reference recorded by Luke in which they asked Jesus: are there few that be saved? (13:23).

In the answer Jesus explained that many would seek to enter, and would not be able (13:24); and He added to His answer: But he shall say, I tell you, I know you not whence ye are; depart from me, all ye workers of iniquity. (13:27). in the end, in the conclusion, Jesus explained that those who were considered avant-garde would become stragglers, and vice versa, stragglers would become avant-garde: there are last which shall be first, and there are first which shall be last. (13:30).

And again, the presence of the expression workers (ποιησον in 1881 Westcott-Hort Greek New Testament; ἐργάται in 1550 Stephanus New Testament), referring to those who work (those who do), leads us to see the action of doing something as determining to obtain Eternal Life.

The doctrine of Jesus states that salvation is by His Grace,[3] not by works;[4] that it is God’s gift;[5] all this through faith in Jesus the Anointed of God (Messiah in Hebrew, Christ in Greek),[6] which leads us to affirm the foundation of faith that Eternal Life is not won by works.

Why then did Jesus not correct those who asked him what to do to obtain Eternal Life? And in fact, in his teaching on those who become last, he used the expression of workers, which is an argument in favor of doing as a determining element to obtain Eternal Life.

The situation is resolved by understanding doing not as works executed, but as establishments of principles of righteousness and interpretation. Salvation is obtained by faith in Jesus, but it demands the establishment of principles of righteousness and interpretation, not considering them can cause the acts to become acts of iniquity.

Let’s understand this last part. Luke records that just before explaining why many will seek to enter, and will not (13:24), Jesus had dealt with a situation with the chief of the synagogue by healing the woman who had spirit of sickness eighteen years (13:11).

Before the anger of the chief of the synagogue for the action of healing on the Sabbath, Jesus led the chief of the synagogue to see his deficiency of righteousness and interpretation of the facts, despite his extensive knowledge of the Law.

The Lord then answered him, and said, Thou hypocrite, doth not each one of you on the Sabbath loose his ox or his ass from the stall, and lead him away to watering? 16 And ought not this woman, being a daughter of Abraham, whom Satan hath bound, lo, these eighteen years, be loosed from this bond on the Sabbath day? (13:15-16)

Eternal Life consists in discovering the righteousness of acts and knowing how to establish their priority. We are saved by the righteousness that we do, or rather, to be in harmony with the revelation of the Word; we are saved by the righteousness that we establish. This is the life of faith, and upon which Eternal Life is built,

Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4

For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith. Romans 1:17

But that no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith. Galatians 3:11

Works of righteousness are the fruit of faith, without which faith dies,

But wilt thou know, O vain man, that faith without works is dead?…   26For as the body without the spirit is dead, so faith without works is dead also. James 2:20-26

Luke records several other cases of people in similar circumstances who by establishing the righteousness of their faith earned the right to obtain Eternal Life. A first example is the case of the woman with blood flow that touches the edge of the mantle of Jesus,

And a woman having an issue of blood twelve years, which had spent all her living upon physicians, neither could be healed of any, 44Came behind him, and touched the border of his garment: and immediately her issue of blood stanched…    47And when the woman saw that she was not hid, she came trembling, and falling down before him, she declared unto him before all the people for what cause she had touched him, and how she was healed immediately. 48And he said unto her, Daughter, be of good comfort: thy faith hath made thee whole; go in peace. (8:43-48)

A second example is the case of the woman who wipes the feet of Jesus with her tears,

And he turned to the woman, and said unto Simon, Seest thou this woman? I entered into thine house, thou gavest me no water for my feet: but she hath washed my feet with tears, and wiped them with the hairs of her head. 45Thou gavest me no kiss: but this woman since the time I came in hath not ceased to kiss my feet. 46My head with oil thou didst not anoint: but this woman hath anointed my feet with ointment. 47Wherefore I say unto thee, Her sins, which are many, are forgiven; for she loved much: but to whom little is forgiven, the same loveth little. 48And he said unto her, Thy sins are forgiven. 49And they that sat at meat with him began to say within themselves, Who is this that forgiveth sins also? 50And he said to the woman, Thy faith hath saved thee; go in peace. (7:44-50)

The stragglers who become avant-garde are those who do (establish) works of righteousness; on the other hand, the avant-garde who become stragglers are those who believe but do nothing, are theorists; with time their inaction constitutes them as workers of iniquity.

Eternal Life is not just about believing, it is about knowing how to do (establish) the righteousness of your faith.

The interpretation of the facts of the chief of the synagogue was unfair; of course he could untie his donkey to take him to water, but he could not see the need of a daughter of Abraham, greater than the donkey, who needed deliverance from the one who bound her; with just reason he was ashamed of his way of interpreting.

The main reason why we do not have sufficient principles of righteousness and an inadequate interpretation of the facts is because we do not expose ourselves to the most insignificant actions. If perhaps we were to release the donkey more often in order to water it, we could see the need for the liberation of those who are bound, indebted and afflicted… even if it is the Sabbath….

 

All biblical quotations are taken from the King James Version.

 

 

Pastor Pedro Montoya

Twitter: @pastormontoya

https://earthenwarevessels.blog

[1] Mathew 19:16; Marks 10:17

[2] John 3:15

[3] Romans 3:24

[4] Ephesians 2:9

[5] Idem 2:8

[6] Romans 3:30; 5:1

The Certainty of those things herein thou hast been Instructed: The Redemption of Adam’s Generation

Series of Teachings based on Luke’s First Treatise to Theophilus: Part Two

In the words of Luke, Jesus is sent to establish redemption for Israel. Luke makes it clear that Jesus is sent to Israel according to all that the prophets spoke about the Messiah of the house of David that would establish a reign of righteousness; Luke abounds in details about Jesus’ mission to Israel,

And hath raised up a horn of salvation for us in the house of his servant David; 70As he spake by the mouth of his holy prophets, which have been since the world began: 71That we should be saved from our enemies, and from the hand of all that hate us; (1:69-71)

For unto you is born this day in the city of David a Saviour, which is Christ the Lord. (2:11)

And, behold, there was a man in Jerusalem, whose name was Simeon; and the same man was just and devout, waiting for the consolation of Israel: and the Holy Ghost was upon him. (2:25)

Whose fan is in his hand, and he will thoroughly purge his floor, and will gather the wheat into his garner; but the chaff he will burn with fire unquenchable. (3:17)

The work of redemption, however, though presented with a political emphasis by the nature of the continuity of the reign of the house of David, is actually a prophetic and spiritual work because it demands individual and collective repentance, repentance without which the Kingdom of God cannot be established; the work of redemption consists in man’s attitude of turning to God. Luke describes how that work began in the fifteenth year of Tiberius Caesar’s empire, by the Lord’s word about John:

And he came into all the country about Jordan, preaching the baptism of repentance for the remission of sins; (3:3)

Luke takes time to define what the work of redemption consists of.

The work of redemption is a prophetic work, it is the fulfillment of all the words with which the ancient prophets admonished Israel; it consists in the disposition of man’s heart to settle accounts with the Lord. Luke quotes the word of the prophet Isaiah, and presents it as the foundation of the proclamation of the Gospel of the Kingdom,

As it is written in the book of the words of Esaias the prophet, saying, The voice of one crying in the wilderness, Prepare ye the way of the Lord, make his paths straight. 5Every valley shall be filled, and every mountain and hill shall be brought low; and the crooked shall be made straight, and the rough ways shall be made smooth; 6And all flesh shall see the salvation of God. (3:4-6)

The work of redemption is a call to abandon every attitude of self-sufficiency, and to repent for having turned away from God,

Bring forth therefore fruits worthy of repentance, and begin not to say within yourselves, We have Abraham to our father: for I say unto you, That God is able of these stones to raise up children unto Abraham. (3:8)

The work of redemption is a call to establish the righteousness of God from what is stipulated in the Law of Moses.

He answereth and saith unto them, He that hath two coats, let him impart to him that hath none; and he that hath meat, let him do likewise. (3:11)

The work of redemption is a call to restore the righteousness and integrity of the person according to the design under which he was formed, in the image and likeness of God.

And he said unto them, Exact no more than that which is appointed you. (3:13)

The work of redemption is a call to recognize the sovereignty of God, and to leave in His hands every operation of vengeance; He who makes one stand or causes one to fall, according to one’s relationship with God,

And the soldiers likewise demanded of him, saying, And what shall we do? And he said unto them, Do violence to no man, neither accuse any falsely; and be content with your wages. (3:14)

Notice the parity of the teaching that Luke compiles with the teachings of other contemporary writers, thus showing how the doctrine of Jesus had been established uniformly in all regions.

Who art thou that judgest another man’s servant? to his own master he standeth or falleth. Yea, he shall be holden up: for God is able to make him stand. Romans 14:4

There is one lawgiver, who is able to save and to destroy: who art thou that judgest another? James 4:12

The parity of teachings demonstrates the value of the call to recognize God’s sovereignty, and to abandon all pro-right activity to provoke selfish results.

Luke has taken care to break down all these introductory details, most of them well known to Theophilus because they were part of the good news of great joy with which the pleasing year of the Lord began to be proclaimed.

What happened in Bethlehem (Belen) the night of the birth of Jesus was not transcendental only because of the mobilization of many people provoked by the census of Augustus Caesar, it was even more so because of everything that the shepherds told about the manifestation of angels that they saw: And all they that heard it wondered at those things which were told them by the shepherds.(2:18); Bethlehem was shocked by this testimony, and as soon as the people began to return to their places of residence, the news became the good tidings of great joy that reached all the inhabited parts within the limits of the Roman Empire, and lasted as the antecedent of the gospel until the beginning of the rabbinical ministry of Jesus.

The presence of Simeon and Anna, characters without any notoriety before the people but who identified Jesus as the salvation of Israel, is important because it constitutes the first testimony about Jesus in the Temple, especially because it was a day of rest.

And, behold, there was a man in Jerusalem, whose name was Simeon; and the same man was just and devout, waiting for the consolation of Israel: and the Holy Ghost was upon him…   27And he came by the Spirit into the temple:… (2:25-27)

And there was one Anna, a prophetess, the daughter of Phanuel, of the tribe of Aser: she was of a great age, and had lived with an husband seven years from her virginity…   38And she coming in that instant gave thanks likewise unto the Lord, and spake of him to all them that looked for redemption in Jerusalem. (2:36-38)

These events caused a pre-fame of Jesus to be established throughout Jerusalem. The fact is important not only for his mother, but for all of Jerusalem because Jesus was no stranger when He began His ministry. The whole Jerusalem knew of Him. There is no doubt that Nicodemus is one of many who has closely followed the development of Jesus’ growth.

What happened to Jesus in the Temple at the age of twelve, the following week after the conclusion of the solemn feast of Pesach (Passover lamb), is the testimony that Jesus understands his mission of redemption, for it is in that solemn feast that He twenty-one years later would give His life, fulfilling the prophetic word of John when He said: Behold the Lamb of God, who takes away the sin of the world.

And it came to pass, that after three days they found him in the temple, sitting in the midst of the doctors, both hearing them, and asking them questions. 47And all that heard him were astonished at his understanding and answers. 48And when they saw him, they were amazed: and his mother said unto him, Son, why hast thou thus dealt with us? behold, thy father and I have sought thee sorrowing. 49And he said unto them, How is it that ye sought me? wist ye not that I must be about my Father’s business? (2:46-49)

The story of the devil’s temptations to Jesus is not just a story of “trials” to which Jesus was subjected; it represents the beginning of Jesus’ rabbinical ministry. The temptations are the proofs that Jesus is God (Son of), a man without sin or anything to reproach him, and fit to exercise the priesthood according to the dispositions of Moses:

From thirty years old and upward even until fifty years old, all that enter into the host, to do the work in the tabernacle of the congregation. Numbers 4.3; 23; 30; 35; 39; 43; 47

Neither by the blood of goats and calves, but by his own blood he entered in once into the holy place, having obtained eternal redemption for us. Hebrews 9:12

(For those priests were made without an oath; but this with an oath by him that said unto him, The Lord sware and will not repent, Thou art a priest for ever after the order of Melchisedec:) 22By so much was Jesus made a surety of a better testament. 23And they truly were many priests, because they were not suffered to continue by reason of death: 24But this man, because he continueth ever, hath an unchangeable priesthood. 25Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them. 26For such an high priest became us, who is holy, harmless, undefiled, separate from sinners, and made higher than the heavens; 27Who needeth not daily, as those high priests, to offer up sacrifice, first for his own sins, and then for the people’s: for this he did once, when he offered up himself. 28For the law maketh men high priests which have infirmity; but the word of the oath, which was since the law, maketh the Son, who is consecrated for evermore. Hebrews 7:21-28

Satan’s temptations to Jesus, and victory over him, are the right gained by Jesus to replace Adam and to recover by obedience what Adam lost by disobedience. From this point the recovery of what had been lost begins. (19:10)

Notice how the account of the devil’s temptations to Jesus is linked to the reading of the book of the prophet Isaiah. Luke records the beginning of Jesus’ rabbinical ministry and establishes with the account what messianic work consists of, and what its main purpose is,

The Spirit of the Lord is upon me, because he hath anointed me (Messiah in Hebrew, Christ in Greek) to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, 19To preach the acceptable year of the Lord…    21And he began to say unto them, This day is this scripture fulfilled in your ears. (4:18-21)

And so, Luke concludes by stating that Jesus is the fulfillment of a series of spiritual laws established since the promulgation of the Law, and confirmed by the prophets, that he who is to come comes to restore the order of Creation established in Eden, order disrupted by Adam’s disobedience. Jesus states that the redemption of Adam’s generation consists of and is based on obedience, hence the value of the definition of the Law: Ye shall therefore keep my statutes, and my judgments: which if a man do, he shall live in them: I am the LORD.[1]

[1] Leviticus 18:5

 

All biblical quotations are taken from the King James Version.

 

Pastor Pedro Montoya

(407) 764-2699

Twitter: @pastormontoya

https://earthenwarevessels.blog

 

 

 

Is it really worth knowing about God and serving Jesus?

When Simon Peter saw it, he fell down at Jesus’ knees, saying, Depart from me; for I am a sinful man, O Lord. 9For he was astonished, and all that were with him, at the draught of the fishes which they had taken: 10And so was also James, and John, the sons of Zebedee, which were partners with Simon. And Jesus said unto Simon, Fear not; from henceforth thou shalt catch men. 11And when they had brought their ships to land, they forsook all, and followed him. Luke 5:8-11

The other days reading in Luke’s treatise addressed to his old friend Theophilus, in the account of when Simon Peter, John and James, and possibly other fishermen not mentioned in the account, witnessed Jesus’ power to cause an impressive miracle, to raise fish where there were none, and as a result, each one’s decision to leave everything to follow Jesus, I couldn’t help but ask, What really led Peter, John and James to make such a decision to follow Jesus?

Although only Peter’s mother-in-law is mentioned in one of the accounts (4:38), all of them had a family to support, the proof of this was their trade; for ancient times the trade that each one exercised was caused by the need to support a family, not by the fact of developing a profession. So, having a family that depended on them for their daily sustenance, how is it possible that they were willing to leave everything to follow Jesus?

Although there was faith conviction resulting from the teachings of Jesus at the seashore that day, and by the miracle of supernatural fishing, how could it weigh more than the commitment of family men to bring sustenance to their respective families? What about the commitment they made to their wives’ parents when they married them? In the Jewish tradition, the father of the bride maintains responsibility for his married daughters.[1]

That day the fishermen left their trade, their families, their responsibility to the community, literally, they left everything. Why? What did the fishermen find in Jesus who were willing to make such a decision?

If they, the fishermen, were willing to give up everything, it means that it is worth knowing God and following Jesus; but what is the benefit?

The story in question describes that that morning, before the miracle took place, people crowded around him to hear the word of God. Is it worth knowing about God and following Jesus?

It is worth it if we want to know what God thinks of us, if we are interested in knowing how He sees our decisions, and how He weighs our actions; people had gathered at the seashore this time not as other times, to buy fish, but to hear God’s voice. Life is not only about who we are and/or what we can become, it is about knowing what God’s purpose is for each one of us; it is about knowing the life plans He has designed.

For I know the thoughts that I think toward you, saith the LORD, thoughts of peace, and not of evil, to give you an expected end. Jeremiah 29:11

The miracle was not only for three fishermen, or the fishermen who had been with them, the miracle was for all the crowds that morning by the sea. Is it worth knowing God and following Jesus?

It is worth it if we accept to live under the knowledge that God cares for those who are willing to trust Him. That morning something different happened to previous mornings, people who came to the place looking to buy fish received the fish for free, they did not pay for them. Luke’s testimony in his narrative describes how so many fish were enclosed in the net that his net was broken, so much so that it was necessary to ask for the help of another boat to come and help them; and even so, they filled both boats so that they flooded.

Supernatural fishing was not the only miracle of supernatural provision that they experienced; later in their walk with Jesus the fishermen lived other experiences of multiplication, one of five loaves among five thousand men,[2] another of seven loaves among four thousand,[3]  and Peter, of provision to pay the Temple tax.[4]

In compiling the doctrine of Jesus, Luke recorded in his writing to Theophilus what would later become the foundation of faith in Jesus and the Kingdom of God on earth,

And he said unto his disciples, Therefore I say unto you, Take no thought for your life, what ye shall eat; neither for the body, what ye shall put on. 23The life is more than meat, and the body is more than raiment. 24Consider the ravens: for they neither sow nor reap; which neither have storehouse nor barn; and God feedeth them: how much more are ye better than the fowls? 25And which of you with taking thought can add to his stature one cubit? 26If ye then be not able to do that thing which is least, why take ye thought for the rest? 27Consider the lilies how they grow: they toil not, they spin not; and yet I say unto you, that Solomon in all his glory was not arrayed like one of these. 28If then God so clothe the grass, which is to day in the field, and tomorrow is cast into the oven; how much more will he clothe you, O ye of little faith? 29And seek not ye what ye shall eat, or what ye shall drink, neither be ye of doubtful mind. 30For all these things do the nations of the world seek after: and your Father knoweth that ye have need of these things. 31But rather seek ye the kingdom of God; and all these things shall be added unto you. (12:22-31)

It is worthwhile to know God and to follow Jesus if we are willing to depend on His provision: seek not ye what ye shall eat, or what ye shall drink, neither be ye of doubtful mind. For all these things do the nations of the world seek after: and your Father knoweth that ye have need of these things.

Luke concludes the account of supernatural fishing by describing the fundamental part of the reason for the miracle: When Simon Peter saw it, he fell down at Jesus’ knees, saying, Depart from me; for I am a sinful man, O Lord. 9For he was astonished, and all that were with him, at the draught of the fishes which they had taken: (5:8-9)

No miracles were provoked to show the capacity of Jesus over nature, which is really ostentation; miracles were performed to provoke a reaction in people toward God, to turn toward Him,

But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name. John 20:31

And they were all amazed, and they glorified God, and were filled with fear, saying, We have seen strange things to day. Luke 5:26

Simon Peter knelt down to Jesus, which means that he recognized Jesus’ Lordship over him, and denounced and confessed himself a sinner, which means the first step of repentance to receive the salvation of the Kingdom of God.

If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. 1st. John 1:9

But what saith it? The word is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith, which we preach; 9That if thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. Romans 10:8-9

Is it worth knowing about God and following Jesus? Yes, it is worth knowing God and following Jesus if we are willing to denounce and confess our sin and turn away from it. The wages of sin is death, but the gift of God is Eternal Life through Jesus Christ our Lord.[5]

Yes, it is worth knowing about God and following Jesus if we are willing to submit to His Lordship, if we are willing to obey His Voice and walk by His Word.

Yes, it is worth knowing about God and following Jesus if we are willing to give up everything for His sake.

What led Peter, John and James to make the decision to abandon everything by following Jesus was that that morning they had an encounter with God. Everything they abandoned is not to compare with what they found: they found Eternal Life.

Do you want to know about God?

What do you think, is it worth serving Jesus? Of course, what is worth serving Jesus is not based on the benefits we receive in return; it is about understanding the awesomeness of the spiritual experience of communion with the Lord, it is about understanding the Grace of having been deemed worthy to share in His Glory.

 

All biblical quotations are taken from the King James Version.

 

Pastor Pedro Montoya

1 (407) 764-2699

Twitter: @pastormontoya

https://payhip.com/MinisterioApostolicoyProfeticoCristoRey

https://earthenwarevessels.com

[1] Genesis 34.12; Exodus 22.16-17; 1 Samuel 18.25

[2] Mathew 16:9

[3] Idem 16:10

[4] Idem 17:27

[5] Romans 6:23

The Certainty of those things herein thou hast been Instructed: Attacks against the Faith in Jesus

Series of Teachings based on Luke’s First Treatise to Theophilus: Part One


Forasmuch as many have taken in hand to set forth in order a declaration of those things which are most surely believed among us, 2Even as they delivered them unto us, which from the beginning were eyewitnesses, and ministers of the word; 3It seemed good to me also, having had perfect understanding of all things from the very first, to write unto thee in order, most excellent Theophilus, 4That thou mightest know the certainty of those things, wherein thou hast been instructed.    Luke 1:1-4

The order of history of the things in which Luke and Theophilus were taught is an order of facts although human and developed on earth, they respond to divine designs sent from heaven as good news with which the good Will of the Creator is established over Adam’s generation. It is therefore the divine order that establishes teaching to walk in the faith of Jesus.

It is not the fantastic story of extraordinary and supernatural events; its greatness consists in the simplicity of the actions of those who understand that they are protagonists of divine history; that is why Luke does not pretend to emphasize the knowledge (details) of the stories but the faith under which they act.

Luke writes fighting with each of his writings the Greek philosophy that he knows very well, and which he decided to renounce. The motivation for writing his first treatise is to “remind” Theophilus of the certainty of the experiences under which they both knew Jesus, and how they were both led by the Holy Spirit to know the mystery of the Grace of the Gospel.

Luke is concerned that the influence of the religious philosophy of the Epicureans and Stoics might upset Theophilus’ faith, and he writes to warn him of the danger of paying attention to the knowledge of words. The use of the term know επιγνως, is used with the force of, that you be aware of, appealing to Theophilus’ faith and not to his reasoning.

Luke has discovered, accompanying Paul in his travels, that the greatest enemy faced by faith communities that have not had enough time to know about the work of Jesus, his crucifixion and resurrection, is the mixture of doctrines that present a “gospel” nuanced with pagan philosophy and Pharisaic Judaism. Luke warns in his treatises that there is a fear that many of these communities will collapse before these mixtures of doctrines; to some extent, Luke also realize that Theophilus is exposed to such doctrines. The apostle Paul points out the doctrinal conflict that has arisen in the community of Galatia promoted by those who believe that Gentile communities should also be circumcised as the Law demands,

I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel: Galatians 1:6

Luke has realized, and therefore writes, that there are many who have tried to put the history of things in order, and in his acknowledgement it reads that such attempts have only served to upset the faith of some.

Luke refers in his treatises to the circulation of quasi-doctrinal knowledge that is threatening different communities. By the time of Paul’s first apostolic journey, Luke reports that there were already those who preached that it was necessary to circumcise them, and command them to keep the law of Moses.[1]  Through the relationship with Paul Luke also knows what the apostle reports in his second epistle to Timothy, that there are those who have strayed from the truth, saying that the resurrection is already done, and upset the faith of some.[2] Paul also writes to Titus and commends him to rebuke harshly all those who attend Jewish fables that separate the faithful from the truth.[3]

So, confronted by all this and knowing that his former companion is exposed to this influence, Luke adopts a unique style of writing, with which with each story he presents the certainty of things and at the same time overthrows philosophical arguments, and distorts the value of reasoning by the word. For Luke it is not only a matter of telling the story of things; it is more important to establish the veracity of the history in which they have been taught.

The certainty of those things, wherein thou hast been instructed is called Jesus, there is no more; it is about Him that the Hebrew Scriptures speak:

Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken: 26Ought not Christ to have suffered these things, and to enter into his glory? 27And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself. (24:25-27)

To know the certainty of those things is reduced to knowing Jesus; Luke’s task in writing to Theophilus is to complete the knowledge of Jesus that he lacked to know Theophilus when both were exposed to the Revelation of Him; but to know Him, of course, from the correct vision, which the Scriptures certify as true.

WHO’S JESUS?

Each account is a testimony of the greatness of the Creator who works alongside man to establish in each fact his Grace, his wisdom, his mercy, his love, his forgiveness, his care. Against this testimony of Greatness philosophy becomes inoperative: For with God nothing shall be impossible. (1:37)

It is also the testimony of faith of the human party involved. God operates on the basis of faith of those who become co-protagonists of Revelation. It is not only the wondrous work of the Creator; it is also the intervention of those who have decided to be righteous. In the account of the angel Gabriel’s manifestation to Zechariah, Luke emphasizes above all the value of the decision of Zechariah and his wife to remain righteous before the Lord, a decision that according to the same account, not everyone in the people live according to this character:

There was in the days of Herod, the king of Judaea, a certain priest named Zacharias, of the course of Abia: and his wife was of the daughters of Aaron, and her name was Elisabeth. 6And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless. (1:5-6)

The same happens in the account of Gabriel’s manifestation to Mary, Luke emphasizes that Mary is above the condition of righteousness of the girls of her region,

And the angel said unto her, Fear not, Mary: for thou hast found favour with God. (1:30)

Luke presents God interacting with man. In the account of the angel Gabriel’s manifestation to Zechariah, the first thing that stands out is, But the angel said unto him, Zechariah, fear not; for thy prayer is heard (1:13). What is going to happen, part of it is due to your request, what can pagan philosophy do against this? Nothing, philosophy is distorted.

However, although Luke presents and emphasizes human participation, he emphasizes that none of them operate by themselves, but by the divine intervention of God’s Spirit, who fills and inspires to speak (prophesy), who guides, who empowers, who strengthens, who inspires, who sustains.

Thus hath the Lord dealt with me in the days wherein he looked on me, to take away my reproach among men. (1:25)

And Mary said, My soul doth magnify the Lord, 47And my spirit hath rejoiced in God my Saviour. (1:46-47)

And his father Zacharias was filled with the Holy Ghost, and prophesied, saying, 68 Blessed be the Lord God of Israel; for he hath visited and redeemed his people, (1:67-68)

And the child grew, and waxed strong in spirit, and was in the deserts till the day of his shewing unto Israel. (1:80)

Luke presents Jesus and does so together with the announcement of John’s birth to show that both are part of a divine project of redemption for Israel; neither of them stands out by and for themselves, their actions are not isolated actions, they belong to the mandate of God so that with each of their actions is activated the prophetic model of life established in the Law, in the prophets and in all the Scriptures:

For I say unto you, that this that is written must yet be accomplished in me, And he was reckoned among the transgressors: for the things concerning me have an end. (22:37)

And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me. (24.44)

Luke is careful to avoid presenting Jesus as a demigod, and although he emphasizes his humanity when acting, he emphasizes that his actions respond to his divine nature. This care of Luke for the way he presents Jesus disrupts the conception of the Stoic and Epicurean philosophers about the Greek mythological gods.

However, Luke acknowledges that in Jesus operate all the rights to act as savior (Jesus). Israelite by nature (the genealogy of Jesus that Luke presents serves to show that Jesus is a true Israelite), which constitutes him as heir to the promise of God to Abraham,[4] from the tribe of Judah, where the legislator would come from,[5] from the house and family of David,[6] which constitutes him as a son of the promise of God to David,[7] but above all, that Jesus is God manifested in the flesh: Luke extends the genealogy to God: which was the son of God.[8]

And they were astonished at his doctrine: for his word was with power.(4:32)

And they were all amazed, and spake among themselves, saying, What a word is this! for with authority and power he commandeth the unclean spirits, and they come out. (4:36)

And devils also came out of many, crying out, and saying, Thou art Christ the Son of God. And he rebuking them suffered them not to speak: for they knew that he was Christ. (4:41)

And the scribes and the Pharisees began to reason, saying, Who is this which speaketh blasphemies? Who can forgive sins, but God alone? (5:21)

And they that sat at meat with him began to say within themselves, Who is this that forgiveth sins also? (7:49)

And he said unto them, That the Son of man is Lord also of the sabbath. (6:5)

And he said unto them, Where is your faith? And they being afraid wondered, saying one to another, What manner of man is this! for he commandeth even the winds and water, and they obey him. (8:25)

Luke, however, recognizes that although Jesus is God manifested in the flesh,[9] not everything He did was done by His capacity as God, but in His capacity as a man redeemed by Grace and by the power of the Holy Spirit. Jesus, using expressions of the apostle Paul, emptied Himself (of His condition as God), and took the form of a servant, made in the likeness of men;[10] so that his executions are carried out and developed in direct dependence on the Father, He is the One who empowers Him to operate in the supernatural form in which He does so. Luke never presents Jesus acting on an individualistic basis, isolated from the Father.

Luke does not present Jesus as a “child-God,” with all the power, strength, and wisdom of God encapsulated in Jesus, and who by such virtues stands out even from the wise men of His day. Luke presents Jesus subjected to a process of natural creation as any other human being, only that unlike all others, consecrated by obedience to the Father’s commandment, dedicated to complete the work of redemption for which He was sent; all that Jesus does He does in the Virtue of the Holy Spirit in direct dependence on the Father: I and my Father are one.[11]

Luke takes care not only to narrate the facts, but more, to establish the doctrinal element of the facts in Jesus’ process of acquiring conscience about His presence on earth, so that whoever reads them understands that such facts are presented to them as a route of salvation to escape from this perverted generation: Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me.[12] In Luke this is clearly seen in the account of Jesus’ birth, of his presentation in the Temple, and in the account of His meeting with the doctors of the Law at the age of twelve.

And she brought forth her firstborn son, and wrapped him in swaddling clothes, and laid him in a manger; because there was no room for them in the inn. (2:7)

And when eight days were accomplished for the circumcising of the child, his name was called JESUS, which was so named of the angel before he was conceived in the womb. 22And when the days of her purification according to the law of Moses were accomplished, they brought him to Jerusalem, to present him to the Lord; (2:21-22)

And the child grew, and waxed strong in spirit, filled with wisdom: and the grace of God was upon him. (2:40)

And Jesus increased in wisdom and stature, and in favour with God and man. (2:52)

Knowing the certainty of things is reduced to knowing Jesus; Luke’s task in writing to Theophilus is to complete the knowledge of Jesus that he lacked to know Theophilus when both were exposed to the Revelation of knowing him as the Christ; but to know him, of course, from the correct vision, which the Scriptures certify as true.

Well, now you have a broader picture of how Luke’s gospel was formed, and what were his real motivations for writing it. The most important thing about this lesson is that you understand that God establishes purposes through the different scenarios in which He leads a man or woman of faith. It is not only about proclaiming the Gospel of the Kingdom, but also about learning about the teachings we receive from each experience, and where they lead us.

All biblical quotations are taken from the King James Version.

 

Pastor Pedro Montoya

(407) 764-2699

Twitter: @pastormontoya

https://earthenwarevessels.blog

 

[1] Acts 15:5

[2] 2nd. Timothy 2:18

[3] Titus 1:14

[4] Genesis 22:18

[5] Ídem 49:10

[6] Luke 2:4

[7] 1 Kings 8:25

[8] Luke 3:38

[9] 1st. Timothy 3:16; 2nd. Corinthians 4:11

[10] Philippians 2:7

[11] John 10.30

[12] John 14.6

 

 

 

Luke’s First Treatise to Theophilus and the Purpose of his Writing

 

Luke’s deliberate intention, the beloved physician,[1] to put on record that his first treatise was addressed to Theophilus, discovers that his writing has a single purpose, a purpose with dedication to the facts that united Luke and Theophilus in an effort to safeguard for themselves the truth of the things in which they were both taught.

Forasmuch as many have taken in hand to set forth in order a declaration of those things which are most surely believed among us, 2Even as they delivered them unto us, which from the beginning were eyewitnesses, and ministers of the word; 3It seemed good to me also, having had perfect understanding of all things from the very first, to write unto thee in order, most excellent Theophilus, 4That thou mightest know the certainty of those things, wherein thou hast been instructed. Luke 1:1-4

Lucas’ first treatise is a private letter, which turns it into written material for specific purposes, purposes which, if they are not known, may deny any other user access to the true message of the treatise. Discovering who Theophilus is and why Luke devotes time and effort to systematically and accurately know and present the history of events and facts about Jesus and faith in his name is the key to understanding the real message that Luke intends to present to his interlocutor.

The first treatise is not a writing parallel to the other Gospels, despite the parity of the accounts between them, because unlike the others it was not written in order to leave testimony of the acts of Jesus but to validate the truth of the things in which they were both taught, the writer and the recipient, by those who from the beginning were eyewitnesses, and ministers of the word. It is a treatise that pursues a particular aim united to the person for whom it was written, hence the importance of understanding who Theophilus is.

Although the introduction to the treatise slightly outlines two evident purposes, namely, to set forth in order a declaration of those things which are most surely believed among us, (v.1b); and, that thou mightest know the certainty of those things, wherein thou hast been instructed, (v.4); nevertheless they are not the true reason that motivates Luke to write two consecutive treatises to the same person, his motivation arises from the common facts that led both of them to know of the faith in Jesus.

Luke and Theophilus went through one or more unique faith experiences together that turned their common friendship into the motives for taking care of both of them and always keeping alive the certainty of those things, wherein thou hast been instructed. Friendship became a brotherhood, and brotherhood became the jealous guardian of the certainty of the teachings they received upon which their faith in Jesus was built.

Luke and Theophilus are part of the group of “Greeks” who have gone up to Jerusalem to worship at the time of the solemn feast of Pesach, precisely the feast in which Jesus is crucified, according to the account that John presents in his gospel.

And there were certain Greeks among them that came up to worship at the feast: 21The same came therefore to Philip, which was of Bethsaida of Galilee, and desired him, saying, Sir, we would see Jesus. 22Philip cometh and telleth Andrew: and again Andrew and Philip tell Jesus. 23And Jesus answered them, saying, The hour is come, that the Son of man should be glorified. John 12:20-23

It is precisely at the beginning of this feast, the 14th of Abib,[2] after the supper of the paschal lamb, that Jesus is captured and brought first before Annas, Caiaphas and the Council of the elders of the people and the chief priests and the scribes; And from there, through a whole process of trials before Pilate, the first time,[3] before Herod,[4] he returned to Pilate a second time,[5] before the praetorium to be scourged,[6] and finally, under pressure from the leaders of the people, before Pilate again to finally determine his crucifixion on the 21st day of Abib.[7]  A week of commotion of which the group of “Greeks” is witness.

The principle of faith in Luke and Theophilus is not the same as that of any other who came to Jesus, before or after the crucifixion, there was a need for them to first understand the value of the crucifixion, and then who the man in whom they had believed is. This contrary form of evangelization built a stronger foundation than any other man of faith of his time.

The first treatise is a collection of data as stated in its introduction: having had perfect understanding of all things from the very first. This task must have begun in Jerusalem in the years prior to the persecution promoted by Saul, considering that this period of time was the only one when the Jerusalem church enjoyed a special prestige before the people,[8] and considering also that because of the doctrine of the soon return of Jesus, the motivation of the people was to relocate themselves into Jerusalem; it is in fact to believe that Luke and Theophilus are part of this migratory movement and are taught by which from the beginning were eyewitnesses, as he attests to the fact.

The evidence contained in the second treatise indicates that many of those who had gone up to Jerusalem to worship for the feast of Pesach remained in Jerusalem until the feast of Shavuot. Because of the nearness of both feasts this was possible mostly among those who lived in distant lands,

And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven. 6Now when this was noised abroad, the multitude came together, and were confounded, because that every man heard them speak in his own language. 7And they were all amazed and marvelled, saying one to another, Behold, are not all these which speak Galileans? 8And how hear we every man in our own tongue, wherein we were born? 9Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judaea, and Cappadocia, in Pontus, and Asia, 10Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes, 11Cretes and Arabians, we do hear them speak in our tongues the wonderful works of God.      Acts 2:5-11

The group of “Greeks” is one of the groups that remain active in Jerusalem, and with a very strong presence, judging by the emphasis that Luke himself makes in his second treatise, that the widows of the Greeks were belittled in the daily care of the Hebrew community.[9]

Because of how the writer of John’s Gospel describes the “Greeks” way of approaching Jesus, the group maintained from its origins a close bond with Philip, Andrew, and thus Peter and James, all from Bethsaida in Galilee,[10]

And there were certain Greeks among them that came up to worship at the feast: 21The same came therefore to Philip, which was of Bethsaida of Galilee, and desired him, saying, Sir, we would see Jesus. 22Philip cometh and telleth Andrew: and again Andrew and Philip tell Jesus. John 12:20-22

So Luke’s reference to who taught them about Jesus: which from the beginning were eyewitnesses, and ministers of the word, certainly refers to this group of apostles coming from the same city, Bethsaida of Galilee. This also explains why Luke only describes the calling of the four apostles of Bethsaida and includes Levi, who is also from the shores of Lake Gennesaret.

Because of the closeness to this group of apostles, it is also possible to consider that Luke and Theophilus are among the more than five hundred brothers to whom Jesus appeared after his resurrection;

After that, he was seen of above five hundred brethren at once; of whom the greater part remain unto this present, but some are fallen asleep. 1st. Corinthians 15:6

Otherwise, how did Paul know about this apparition? How does Paul know that some are still alive? The evidence for this is Luke’s connection with Paul, whom Luke meets in Antioch, Syria, where Luke takes refuge after the persecution of the church over Stephen’s death.

So, indeed, both Luke and Theophilus went through a series of common experiences, at the beginning of their life of faith, which made their friendship become the responsibility, in the case of Luke, to care for Theophilus’ faith after the separation of the two.

Like many other foreigners who had relocated to Jerusalem, Luke and Theophilus leave Jerusalem because of Saul’s persecution of the church; the two references contained in their second treatise show the places of refuge that the scattered men sought to escape persecution,

And Saul was consenting unto his death. And at that time there was a great persecution against the church which was at Jerusalem; and they were all scattered abroad throughout the regions of Judaea and Samaria, except the apostles. Acts 8:1

In the second reference Luke gives details of the event, implying that he knows the situation by direct contact and not by reference; however, this is Luke’s place of refuge but it does not seem to be the place where Theophilus is going. This is the point of separation of the two.

Now they which were scattered abroad upon the persecution that arose about Stephen travelled as far as Phenice, and Cyprus, and Antioch, preaching the word to none but unto the Jews only. 20And some of them were men of Cyprus and Cyrene, which, when they were come to Antioch, spake unto the Grecians, preaching the Lord Jesus. 21And the hand of the Lord was with them: and a great number believed, and turned unto the Lord.        Acts 11:19-21

Theophilus is younger in age than Luke, the use of the term: κρατιστε actually shows a degree of appreciation and dignity, a way to show a deeper friendship, not necessarily in the protocol form;[11] proof of this is that in the introduction to the second treatise, Luke omits the use of the term to address Theophilus again.

What is Luke’s purpose? What does Luke intend to write to him this first treatise?

After the separation, Theophilus did not have the same sort of fate as Luke, or at least he did not want to follow it. Theophilus returns to the place of origin where he is exposed to Greek philosophy, which apparently goes against the certainty of the things in which they were both taught.

Some data from the second treatise indicate that Luke separates himself from the apostle, in Macedonia: The same followed Paul and us (note the words of how he is included in the account),[12] and he meets him again in Troas: These going before tarried for us at Troas.[13] This is the trajectory through the regions of Macedonia, Achaia and Corinth. At some point in this trajectory, Luke encounters Theophilus, to whom he delivers the first treatise. Paul makes a lot of reference to Achaia in his writings, which leads us to believe that this is the Theophilus’ area of residence.[14] There are no references in Luke’s second treatise on the apostle’s stay in Achaia.

So, Luke’s first treatise to Theophilus is intended to “remind” Theophilus of those things which are most surely believed among us, so that thou mightest know the certainty of the things in which you have been taught.

The term know επιγνως is used with the force of, be aware of, showing that Luke has realized that Theophilus has begun to enter into the ambiguity of a philosophical-religious knowledge of which Luke warns him.

The first treatise from Luke to Theophilus is a concentrate of “advice” on how to live the faith in Jesus in an environment marked by Greek philosophy, and how to overturn philosophical arguments.

Luke begins his narrative from the announcement of the birth of John the Baptist, and does so not as a historical reference, but to establish the certainty of the fullness of the Holy Spirit, the central theme of the life of faith in Jesus and of the Gospel of the Kingdom of Heaven:

For he shall be great in the sight of the Lord, and shall drink neither wine nor strong drink; and he shall be filled with the Holy Ghost, even from his mother’s womb. Luke 1:15

And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God. Luke 1:35

And it came to pass, that, when Elisabeth heard the salutation of Mary, the babe leaped in her womb; and Elisabeth was filled with the Holy Ghost: Luke 1:41

And his father Zacharias was filled with the Holy Ghost, and prophesied, saying, Luke 1:67

In chapter two, Luke presents two case testimonies of how people isolated from the knowledge resulting from interaction with civilization can receive and live by Revelation of the Holy Spirit:

And, behold, there was a man in Jerusalem, whose name was Simeon; and the same man was just and devout, waiting for the consolation of Israel: and the Holy Ghost was upon him. 26And it was revealed unto him by the Holy Ghost, that he should not see death, before he had seen the Lord’s Christ. Luke 2:25, 26

And there was one Anna, a prophetess, the daughter of Phanuel, of the tribe of Aser: …38And she coming in that instant gave thanks likewise unto the Lord, and spake of him to all them that looked for redemption in Jerusalem. Luke 2:36-38

Luke presents 52 (out of 96 in the entire NT) references to the fullness of the Holy Spirit in both treatises. The life of faith is not a way of thinking, or a form of wisdom; the life of faith is the manifestation of the Holy Spirit in witness that Jesus lives in the person, and the person in Jesus.

And so, Luke reminds Theophilus about what it is like to live under the fullness of the Holy Spirit. It was the Holy Spirit, who organized the genealogies (chapter 3) and determined the times of the coming of the Messiah,

Searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. 12Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into. 1st. Peter 1:11, 12

It is the Holy Spirit who delivers Jesus, and everyone who believes in Him, from all temptation.

And Jesus being full of the Holy Ghost returned from Jordan, and was led by the Spirit into the wilderness, Luke 4:1

Who likewise gives testimony of the ministry that He is to develop,

The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, Luke 4:18

From then on, Luke reminds Theophilus who Jesus is, whom they knew just before being crucified, and in whom they believed,

And they were astonished at his doctrine: for his word was with power. Luke 4:32

And they were all amazed, and spake among themselves, saying, What a word is this! for with authority and power he commandeth the unclean spirits, and they come out. Luke 4:36

And devils also came out of many, crying out, and saying, Thou art Christ the Son of God. And he rebuking them suffered them not to speak: for they knew that he was Christ. Luke 4:41

And the scribes and the Pharisees began to reason, saying, Who is this which speaketh blasphemies? Who can forgive sins, but God alone? Luke 5:21

And they that sat at meat with him began to say within themselves, Who is this that forgiveth sins also? Luke 7:49

And he said unto them, That the Son of man is Lord also of the sabbath. Luke 6:5

And he said unto them, Where is your faith? And they being afraid wondered, saying one to another, What manner of man is this! for he commandeth even the winds and water, and they obey him. Luke 8:25

Luke’s advice to Theophilus on how to live the life of faith is many;

On how to prioritize,

And he said unto them, Can ye make the children of the bride chamber fast, while the bridegroom is with them? Luke 5:34

On how to handle each situation depending on the purposes you want to achieve,

And he spake also a parable unto them; No man putteth a piece of a new garment upon an old; if otherwise, then both the new maketh a rent, and the piece that was taken out of the new agreeth not with the old. 37And no man putteth new wine into old bottles; else the new wine will burst the bottles, and be spilled, and the bottles shall perish. 38 But new wine must be put into new bottles; and both are preserved. 39No man also having drunk old wine straightway desireth new: for he saith, The old is better. Luke 5:36-39

On how the Will of God is to be fulfilled without invalidating or violating the written Word of the Lord,

Then said Jesus unto them, I will ask you one thing; Is it lawful on the sabbath days to do good, or to do evil? to save life, or to destroy it? Luke 6:9

On understanding about God’s judgments,

For nothing is secret, that shall not be made manifest; neither anything hid, that shall not be known and come abroad. Luke 8:17

On how to know God and trust the guidance of the Holy Spirit,

If ye then, being evil, know how to give good gifts unto your children: how much more shall your heavenly Father give the Holy Spirit to them that ask him? Luke 11:13

On how to trust in Jesus and rest on the promises of divine provision,

But even the very hairs of your head are all numbered. Fear not therefore: ye are of more value than many sparrows. Luke 12:7

Unlike the other writings in the gospels, Luke’s first treatise is not an account of the things that developed as part of Jesus’ life, it is a compendium of the faith experiences of two men, Luke and Theophilus, who convert from Greek religious paganism to faith in Jesus. It is the experience of two gentile men accustomed to the existence of mythological gods and demigods, and how they approach Jesus, and recognize him as God: Who can forgive sins but only God? (5:21)

Luke’s first treatise is the vision about the work of the Holy Spirit, about the presence of Jesus in the community, and how His teachings can change the religious mentality of communities. It is human living in the light of God’s teachings. It is the transformation of natural events into a divine agenda. It is the conviction that everything that happens under heaven fulfills a purpose of exaltation of the divine work.

Luke and Theophilus approached Jesus without knowing who He was, without knowing the prophetic or spiritual value of their salvific work; however, in spite of this, they formed a protagonist part of the work of Revelation of Divine Grace.

Luke dedicated his life to the apostolic work accompanying the apostle Paul in each of his journeys, and wrote in detail about the work of the Holy Spirit in the places where Paul was taken. By his care of his former companion and neighbor, Luke’s writings have been kept to us, and today by the Holy Spirit who inspired him to write we are partakers of the experience with faith in Jesus. 

 

 

All biblical quotations are taken from the King James Version.

 

 

Pastor Pedro Montoya

Ph. (407) 764-2699

Twitter: @pastormontoya

https://payhip.com/MinisterioApostolicoyProfeticoCristoRey

https://earthenwarevessels.blog

[1] Colossians 4:14

[2] Exodus 12:6

[3] Luke 23:7

[4] Idem 23:8

[5] Idem 23:11

[6] Idem 23:16

[7] Idem 23:22

[8] Acts 2:47

[9] Idem 6:1

[10] John 1:44

[11] Acts 23:26; 24:3; 26:25

[12] Idem 16:17

[13] Idem 20:5

[14] Romans 15:26; 16.5; 1st. Corinthians 16:15; 2nd. Corinthians 1:1; 9:2; 11:10; 1st. Thessalonians 1:7, 8