Gospel According to Luke Chapter 1

Both Zacharias and Elizabeth are noted as being “righteous before God” and as individuals who walked “in all the commandments and ordinances of the Lord blameless” (Luke 1.6).  What does this mean?

Zacharias and Elizabeth “had no child” because Elizabeth was “barren” and because the two “were both well advanced in years” (Luke 1.7). Abraham and Sarah, who were half-brother and sister as well as husband and wife, were similarly childless and Sarah was noted as being “barren” as well (Genesis 11.30; 18.11; 20.12). How does the story of Abraham and Sarah provide information as to the reason why Zacharias and Elizabeth had yet to conceive a child?

Who was the “angel of the Lord,” named Gabriel, who visited Zacharias while he was in the temple and “the whole multitude” was outside? (Luke 1.11).

As a result of failing to believe the words of the “angel of the Lord,” what was Zacharias’ consequence? What is the irony of this considering the fact that his wife, Elizabeth, was a descendant of Moses’ brother, Aaron? (Luke 1.20; See Exodus 7.1).

Gabriel told Zacharias, ” I am Gabriel, who stands in the presence of God, and was sent to speak to you and bring you these glad tidings” (Luke 1.19). Who or what was the “God” whose “presence” Gabriel stood before?

The narration states the following: “And so it was, as soon as the days of his service were completed, that he departed to his own house. Now after those days his wife Elizabeth conceived; and she hid herself five months, saying, ‘Thus the Lord has dealt with me, in the days when He looked on me, to take away my reproach among men'” (Luke 1.23-1.25). Who or what was Elizabeth referring to when she said, “Thus the Lord has dealt with me”?

The narration states the following: ” Now in the sixth month the angel Gabriel was sent by God to a city of Galilee named Nazareth, to a virgin betrothed to a man whose name was Joseph, of the house of David. The virgin’s name was Mary. And having come in, the angel said to her, ‘Rejoice highly favored one, the Lord is with you; blessed are you among women!'” (Luke 1.26-1.28). Who or what was the “God” who “sent” the angel Gabriel “to a city of Galilee named Nazareth, to a virgin betrothed to a man whose name was Joseph”?

Who or what was “the Lord” who was “with” Mary?

The narration states the following: “Then the angel said to her, ‘Do not be afraid, Mary, for you have found favor with God. And behold, you will conceive in your womb and bring forth a Son, and shall call His name JESUS. He will be great, and will be called the Son of the Highest; and the Lord God will give Him the thrown of His father David. And He will reign over the house of Jacob forever, and of His kingdom there will be no end'” (Luke 1.30-1.33). Who or what as “the angel” who spoke to Mary?

Who or what is the “God” with whom Mary had “found favor”?

What does it mean that the virgin Mary’s son JESUS would be “the Son of the Highest”?

When speaking of JESUS, what does it mean that “He would reign over the house of Jacob forever, and of His kingdom there will be no end”?

The narration states the following: “And the angel answered and said to her, ‘The Holy Spirit will come upon you, and the power of the Highest will overshadow you; therefore, also, that Holy One who is to be born will be called the Son of God” (Luke 1.35). Who or what was “The Holy Spirit” who Mary was told would “come upon” her and “overshadow” her?

What does it mean to refer to JESUS as “a Holy One” and “the Son of God”?

The narration states the following: “And it happened, when Elizabeth heard the greeting of Mary, that the babe leaped in her womb; and Elizabeth was filled with the Holy Spirit. Then she spoke out with a loud voice and said, ‘Blessed are you among women, and blessed is the fruit of your womb!'” (Luke 1.41-1.42). Who or what is “the Holy Spirit” that “filled” Elizabeth?

Both Gabriel and Elizabeth tell Mary that she is “blessed” (1.28; 1.42). What does Mary’s being “blessed” mean?

Elizabeth refers to JESUS as “the fruit” of Mary’s womb. Why is JESUS referred to as “fruit”?

The narration states the following: “And Mary said: ‘My soul magnifies the Lord, and my spirit has rejoiced in God my savior'” (Luke 1.46-1.47). Who or what was Mary referring to when she used the words “soul,” “Lord,” “spirit,” and “God”?

Why did Mary refer to “God” as her “savior”?

When Mary said, “For He who is mighty has done great things for me, and holy is His name,” who or what was Mary referring to? (Luke 1.49).

Zacharias’ “mouth was opened and his tongue loosed, and he spoke praising God” (Luke 1.64). Who or what was the “God” that Zacharias praised”?

After Zacharias “spoke praising God,” why did “fear” come on “all who dwelt around them”? (Luke 1.65).

Who or what was “the Holy Spirit” that Zacharias was noted as having been “filled with”? (Luke 1.67).

When Zacharias said, “Blessed is the Lord God of Israel,” who or what was he referring to? (Luke 1.68).

Zacharias said that “the Lord God of Israel” had been spoken “by the mouth of His holy prophets, who have been since the world began” (Luke 1.70). Who or what was “the Lord God of Israel”?

Within the Genesis narrative, “Israel (Jacob) loved Joseph more than all his children” (Genesis 37.3). Joseph’s mother was Rachel, whom “Jacob loved” (Genesis 29.18). Rachel was a “shepherdess” and she died in Bethlehem (Genesis 29.9; 35.19). Jesus was born in Bethlehem (Luke 2.4). What does Jesus’ connection to Bethlehem, his connection to His father’s namesake, Joseph, and His being placed in a manger, which is the location where lambs are fed, suggest about Jesus’ identity?

The narration states the following: “Now there were in the same country shepherds living out in the fields, keeping watch over their flock by night. And behold, an angel of the Lord stood before them, and the glory of the Lord shone around them, and they were greatly afraid” (Luke 2.8-2.9). Who or what was “the glory of the Lord” that “shone around them”? Who or what was “the angel of the Lord”? Why was “the glory of the Lord” that “shone around them” leading the shepherds to be “greatly afraid”?

The narration states the following: “Then the angel said to them, ‘Do not be afraid, for behold, I bring you good tidings of great joy which will be to all people. For there is born to you this day in the city of David a Savior who is Christ the Lord'” (Luke 1.10-1.11). Why would the first statement of the angel be “Do not be afraid”? What does “Christ the Lord” mean?

The narration states the following: “And suddenly there was with the angel a multitude of the heavenly host praising God and saying: ‘Glory to God in the highest, and on earth peace, good will towards men'” (Luke 2.13-2.14). Who or what was the “multitude of the heavenly host”? Who or what as the “God” that the “multitude of the heavenly host” was “praising”?

The narration states the following: “So it was, when the angels had gone away from them into heaven, that the shepherds said to one another, ‘Let us now go to Bethlehem and see this thing that has come to pass, which the Lord has made known to us'” (Luke 2.15). Who or what was “the Lord” who the shepherds had said gave them knowledge of these events? What is the “heaven” that “the angels had gone away from them into”?

The narration states the following: “But Mary kept all these things and pondered them in her heart. Then the shepherds returned, glorifying and praising God for all the things that they had heard and seen, as it was told them” (Luke 2.19-2.20). What does the narration mean when it states that “Mary kept all these things and pondered them in her heart”? Who or what was the “God” that the shepherds were “glorifying and praising”? What does it mean that the shepherds were “glorifying and praising God…as it was told them”?

Who or what was “the Holy Spirit” who “was upon” Simeon and who “revealed to him…that he would not see death before he had seen the Lord’s Christ”? (Luke 2.26).

The narration states the following: “So when they had performed all things according to the law of the Lord, they returned to Galilee, to their own city, Nazareth” (Luke 2.39). Who or what was “the Lord” to whom “they had performed all things according to the law”?

The narration states the following: “And the child grew and became strong in spirit, filled with wisdom; and the grace of God was upon Him” (Luke 2.40). What does it mean to be “strong in spirit, filled with wisdom”?

What does it mean that “the grace of God was upon Him”?

The narration states the following: “And He said to them, ‘Why is it that you sought Me? Did you not know that I must be about My Father’s business'” (Luke 2.49). What was “He” referring to? (Luke 2.49).

The narration states the following: “But they did not understand the statement which He spoke to them. Then He went down with them and came to Nazareth, and was subject to them, but His mother kept all these things in her heart. And Jesus increased in wisdom and stature, and in favor with God and men” (Luke 2.49-2.52). What did His family “not understand”? What does it mean that JESUS “was subject to them, but His mother kept all these things in her heart”?

Why does the capitalization shift away from all caps in reference to JESUS’ name, to only a first letter capital letter? (Luke 1.31; 2.21; 2.52).

What is “wisdom”? What does it mean that “He” “increased in wisdom and stature, and in favor with God and men”? (Luke 2.52).

The narration states the following: “Now in the fifteenth year of the reign of Tiberius Caesar, Pontius Pilate being governor of Judea, Herod being tetrarch of Galilee, his brother Philip tetrarch of Iturea and the region of Trachonitis, and Lysanias tetrarch of Abilene, Annas and Caiaphas being high priests, the word of God came to John the son of Zacharias in the wilderness” (Luke 3.1-3.2). How does the above description suggest that John lived at a time of great division?

What is “the word of God” that “came to John the son of Zacharias in the wilderness”?

The narration states the following: “And he went into all the region around the Jordan, preaching a baptism of repentance for the remission of sins, as it is written in the book of the words of Isaiah the prophet, saying: ‘The voice of one crying in the wilderness: “Prepare the way of the LORD, make His paths straight. Every valley shall be filled and every mountain and hill brought low; and the crooked places shall be made straight and the rough ways made smooth; and all flesh shall see the salvation of God’” (Luke 3.3-3.6; Isaiah 40.3-40.5). What does it mean that John was “preaching a baptism of repentance for the remission of sins”?

What is “the salvation of God” that “all flesh shall see”?

The narration states the following: “So the people asked him, saying, ‘What shall we do then?’ He answered and said to them, ‘He who has two tunics, let him give to him who has none; and he who has food, let him do likewise'” (Luke 3.10; 3.11). Why did John tell the people to do these two things? Are the actions that John tells the people to do the definition of Love?

The narration states the following: “But Herod the tetrarch, being rebuked by him concerning Herodias, his brother Philip’s wife, and for all the evils which Herod had done, also added this, above all, that he shut John up in prison” (Luke 3.19). What do John’s words and actions – and his imprisonment – suggest about the nature and concerns of those in power?

The narration states the following: “Now when all the people were baptized, it came to pass that Jesus also was baptized; and while He prayed, the heaven was opened. And the Holy Spirit descended in bodily form like a dove upon Him, and a voice came from heaven which said, ‘You are My beloved Son; in You I am well pleased'” (Luke 3.21-3.22). What does it mean to pray?

What does it mean that “while He prayed, the heaven was opened”?

Who or what is “the Holy Spirit” who “descended in bodily form like a dove upon Him”?

How likely would individuals within Joseph’s family have known of Jesus’ genealogy even prior to Jesus’ conception? (Luke 3.23).

After noting that “Jesus Himself began His ministry,” the narration proceeds to trace Jesus’ genealogy through Joseph, Jacob, Terah, Shem, Noah, and all the way to Him being proclaimed “the Son of God” (Luke 3.23; 3.38). How would knowledge of Jesus’ genealogy have impacted peoples’ perception of Jesus even at the time of His birth?

Was Gabriel an individual associated with Jesus’ family who knew of both Jesus’ and John’s genealogy prior to their conception?

The narration states the following: “Then Jesus, being filled with the Holy Spirit, returned from the Jordan and was led by the Spirit into the wilderness, being tempted for forty days by the devil. And in those days He ate nothing, and afterward, when they had ended, He was hungry” (Luke 4.1-4.2). Who or what is “the Holy Spirit” who “filled” Jesus and “led” Jesus “into the wilderness”?

Why would Jesus go forty days without consuming food?

Who or what was “the devil” – who was referred to as the plural “they” – who “tempted” Jesus? (Luke 4.2).

The narration states the following: “And Jesus answered and said to him, ‘Get behind Me Satan! For it is written, ‘You shall worship the LORD your God, and Him only you shall serve’” (Luke 4.8; Deuteronomy 6.13). Who or what was the “Satan” that Jesus told to “Get behind Me”?

Who or what is “the LORD your God” that Jesus said should be worshipped and served?

The narration states the following: “And Jesus answered and said to him, ‘It has been said, “You shall not tempt the LORD your God’” (Luke 4.12; Deuteronomy 6.16). Who or what is “the LORD your God” who Jesus said “You shall not tempt”?

Jesus said almost immediately after beginning his ministry that “Assuredly, I say to you, no prophet is accepted in his own country” (Luke 4.24).  Why did Jesus feel this to be the case and what are examples of Jesus’ words coming to fruition?

The narration states the following: “Then He got into one of the boats, which was Simon’s, and asked him to put out a little from the land.  And He sat down and taught the multitudes from the boat” (Luke 5.3).  What symbolic undertone was Jesus sending by teaching from a boat with water as His foundation?

Examine the story of Jesus healing a paralytic (Luke 5.17-5.26).  Within this story, the text notes, “So when [Jesus] saw their faith, he said to him, ‘Man, your sins are forgiven you” (Luke 5.20).  Why did Jesus say this to the man who was paralyzed after seeing the “faith” of the man’s friends – and not the faith of the man himself?

The narration states the following: “And they were all amazed, and glorified God and were filled with fear, saying, ‘We have seen strange things today'” (Luke 5.26).  What does the peoples’ being “filled with fear” suggest about their ability to clearly see what had happened within that particular situation?

Compare the story of the paralyzed man with the lyrics from U2’s song, “Stuck in a Moment.” How does your understanding of the meaning of the song help you to consider this particular Bible story in a more symbolic manner?

The narration states the following: “And He said to them, ‘The Son of Man is also Lord of the Sabbath'” (Luke 6.5). What does Jesus mean when He says, “The Son of Man is also Lord of the Sabbath”?

Explain the symbolic significance of Jesus choosing 12 disciples (Luke 6.13).

The narration states that “a great multitude of people” – including those who “were tormented with unclean spirits” – came to hear Him and be healed of their diseases (Luke 6.17; 6.18). What were the “unclean spirits” that “tormented” the people?

The narration states the following: “Then He lifted up His eyes toward His disciples, and said: ‘Blessed are you poor for yours is the kingdom of God'” (Luke 6.20). What does the word “Blessed” mean?

What is “the kingdom of God”?

Why would the poor be “Blessed” and why would Jesus say of the poor “yours is the kingdom of God”?

Why would Jesus caution people when “all men speak well of you”? (Luke 6.26).

The narration states the following: “But I say to you who hear: Love your enemies, do good to those who hate you, bless those who curse you, and pray for those who spitefully use you” (Luke 6.27-6.28). What does the word “Love” mean? What does it mean to “Love your enemies”?

Jesus’ words indicate that if individuals “love your enemies” then “your reward will be great, and you will be sons of the Highest” (Luke 6.35). What is the “reward” Jesus was referring to?

What does it mean to be “sons of the Highest”?

The narration states the following: “But why do you call Me ‘Lord, Lord,’ and do not do the things which I say? Whoever comes to Me, and hears My sayings and does them, I will show you whom he is like: He is like a man building a house, who dug deep and laid the foundation on the rock. And when the flood arose, the stream beat vehemently against that house, and could not shake it, for it was founded on the rock. But he who heard and did nothing is like a man who built a house on the earth without a foundation, against which the stream beat vehemently; and immediately it fell. And the ruin of that house was great'” (Luke 6.46-6.49). What does Jesus mean when He said “Whoever comes to Me”? (Luke 6.47).

What was Jesus metaphorically referring to when he spoke of “a house” that was built “on the earth without a foundation” and “the stream” that “beat vehemently” against the house?

What is Jesus implying when He said that “the ruin of the house was great”?

The narration states the following: “And the Lord said, ‘To what then shall I liken the men of this generation, and what are they like? They are like children sitting in the marketplace and calling to one another, saying: “We played the flute for you, and you did not dance; we mourned to you, and you did not weep”‘” (Luke 7.31-7.32). Within Jesus’ observation of “the men of this generation,” Jesus refers to them as “children” whose language is flooded with references to “we” and “you” (Luke 7.32). What was Jesus attempting to convey regarding the focus of “the men of this generation”?

When speaking of “a woman in the city who was a sinner,” Jesus said, “Therefore I say to you, her sins, which are many, are forgiven, for she loved much. But to whom little is forgiven, the same loves little” (Luke 7.37; 7.47). What did Jesus mean by saying, “her sins…are forgiven, for she loved much”?

The narration states the following: “Now it came to pass, afterward, that He went through every city and village, preaching and bringing the glad tidings of the kingdom of God. And the twelve were with Him… (Luke 8.1). What is “the kingdom of God”?

The narration states the following: “Now the parable is this: The seed is the word of God. Those by the wayside are the ones who hear; then the devil comes and takes away the word out of their hearts, lest they should believe and be saved” (Luke 8.11-8.12). How is “the word of God” compared to a seed?

Who or what is “the devil” who “comes” and “takes away the word out of their hearts”?

What are people to “believe and be saved” from?

The narration states the following: “Therefore take heed how you hear. For whoever has, to him more will be given; and whoever does not have, even what he seems to have will be taken from him” (Luke 8.18). Why does Jesus say that “For whoever has, to him more will be given; and whoever does not have, even what he seems to have will be taken from him”?

What does Jesus mean when He said, “My mother and My brothers are these who hear the word of God and do it”? (Luke 8.21).

Examine the story told within Luke 8.22-8.25.  Then, go to youtube.com and view the brief clip titled, “Memorial Day 2010 Netherlands – Amsterdam Stampede.” Compare these two scenarios. What did those both in the boat with Jesus and those in the crowd in the Netherlands think was going to happen to them?  After considering this story in relation to the video in The Netherlands, what do you think happened on the boat that allowed Jesus to bring about a state of “calm”?

What does the narration mean when it notes that “a certain man from the city…had demons for a long time”? (Luke 8.27).

How is the man’s name, Legion, symbolic of the conflict that had engaged his mind? (Luke 8.30).

Who or what were “the demons” that “went out of the man and entered the swine” that “drowned”? (Luke 8.33).

Similar to “His disciples” who sailed with Jesus and declared “we are perishing,” “a ruler of the synagogue” similarly approached Jesus with a declaration that his “only daughter…was dying” (Luke 8.24; 8.42). What does the similarity between the fears of “His disciples” and the fear of “a ruler of the synagogue” suggest is the central fear of the people who called upon Jesus?

What did Jesus mean when He told the woman, “your faith has made you well”? (Luke 8.48).

The narration states the following: “Then He called His twelve disciples together and gave them power and authority over all demons, and to cure diseases. He sent them to preach the kingdom of God and to heal the sick” (Luke 9.1-9.2). Why did Jesus select twelve disciples? (Luke 9.1).

What does it mean to “preach the kingdom of God”?

What was the “power and authority” that Jesus “gave them…over all demons, and to cure demons”?

Why did Jesus tell His disciples to “Take nothing for the journey”? (Luke 9.3).

The narration states the following: “He said to them, ‘But who do you say I am?’ Peter answered and said, ‘The Christ of God.’ And He strictly warned and commanded them to tell this to no one, saying, ‘The Son of Man must suffer many things, and be rejected by the elders and chief priests and scribes, and be killed, and be raised the third day'” (Luke 9.20-9.22). Rather than refer to Himself in the first person and state, “I…will be raised the third day,” Jesus refers to Himself as “the Son of Man.” Why does Jesus refer to Himself as “the Son of Man”?

Why would “the Son of Man…suffer many things, and be rejected by the elders and chief priests and scribes, and be killed, and be raised the third day”?

The narration states the following: “Then He said to them all, ‘If anyone desires to come after Me, let him deny himself and take up his cross daily, and follow Me. For whoever desires to save his life will lose it, but whoever loses his life for My sake will save it'” (Luke 9.23-9.24). What did Jesus mean when He said, “If anyone desires to come after Me, let him deny himself, and take up his cross daily, and follow Me”?

What does it mean for an individual to “deny himself”?

What is the “cross” that one is to “take up…daily”?

What did Jesus mean when He said, “For whoever desires to save his life will lose it, but whoever loses his life for My sake will save it”?

What explains the nature of the “cloud” that “came and overshadowed” Peter, John, and James as Peter was asking Jesus to construct three altars to Jesus, Moses, and Elijah? (Luke 9.34).

The narration states the following: “Then He said to another, ‘Follow Me.’ But he said, ‘Lord, let me first go and bury my father.’ Jesus said to him, ‘Let the dead bury their own dead, but you go and preach the kingdom of God'” (Luke 9.59-9.60). Jesus mentions “the Kingdom of God” numerous times when responding to individuals who tell him that they will follow him “wherever” he goes (Luke 9.57). Using the context in which He states these words (Luke 9.60 9.62), explain the meaning of the words “kingdom of God.”

As Jesus told the man to “Let the dead bury their own dead,” what was Jesus suggesting about the nature of the lives of “dead” people who were focused upon burying their own dead”?

What may Jesus have been symbolically suggesting to the people of Israel by sending seventy individuals out to “heal the sick”? (Luke 10.9; see Genesis 46.27).

Examine the Parable of the Good Samaritan (Luke 10.25-10.37).  Jesus’ words are in response to the following question: “Teacher, what shall I do to inherit eternal life?” How does the Parable of the Good Samaritan help individuals understand how to achieve “eternal (timeless) life”?

What was Jesus referring to when He told Martha that “only one thing is needed”? (Luke 10.42).

Examine Jesus’ Model Prayer (Luke 11.1-11.4).  This prayer is directed towards “Our Father in Heaven.” Who is “Our Father in Heaven”?

What does it mean to “pray”? How would these words have provided Jesus strength as He was often noted as leaving the multitude to pray?

Jesus said the following: “He who is not with Me is against Me, and he who does not gather with Me scatters” (Luke 11.23). Was Jesus speaking of Himself as an individual or as a larger concept that the people did not understand?

The narration states the following: “But the Lord said to him, ‘Now you Pharisees make the outside of the cup and dish clean, but your inward part is full of greed and wickedness. Foolish ones! Did not He who made the outside make the inside also?'” (Luke 11.39-11.40). What was Jesus attempting to reveal to the Pharisees regarding their true identity?

The narration states that Jesus said the following: “Now when they bring you to the synagogues and magistrates and authorities, do not worry about how or what you should answer, or what you should say, For the Holy Spirit will teach you in that very hour what you ought to say” (Luke 12.11-12.12). Who or what is “the Holy Spirit” who “will teach you in that very hour what you ought to say”?

Jesus told His disciples the following: “If then God so clothes the grass, which today is in the field and tomorrow is thrown into the oven, how much more will He clothe you, O you of little faith?” Who or what is Jesus referring to when He speaks of “God”?

Why does Jesus refer to “God” in the masculine (“He”)?

Jesus told His disciples the following: “And do not seek what you should eat or what you should drink, nor have an anxious mind. For all these things the nations of the world seek after, and your Father knows that you need these things. But seek the kingdom of God, and all these things shall be added to you” (Luke 12.29). Jesus tells people to “not worry” about our life or our bodies because “life is more than food, and the body is more than clothing” (Luke 12.22-12.23).  Furthermore, earlier in his teachings, Jesus told people to “not be afraid of those who kill the body” (Luke 12.4).  Rather than worry, Jesus tells people to “seek the Kingdom of God” (Luke 12.31).  What is Jesus referring to when he speaks of “the Kingdom of God” and how would such a focus be beneficial to humanity as we live our daily lives?

Jesus said the following: “If anyone comes to me and does not hate his father and mother, wife and children, brothers and sisters, yes, and his own life also, he cannot be My disciple.  And whoever does not bear his cross and come after Me cannot be My disciple” (Luke 14.26-14.27).  Taking Jesus’ prior teachings about the importance of love into consideration, what did Jesus mean when he used the word “hate” in the context above?

Consider all the labels and people who you hold most dear and separate from all other humanity and life. Who are these individuals? How, in ‘hating’ even these notions of separation, does one come to appreciate and love all humanity and life equally? Is this what Jesus meant?

What was Jesus metaphorically referring to when He told individuals to “bear his cross and come after Me”? (Luke 14.27).

Examine the Parable of the Lost Sheep, the Parable of the Lost Coin, and the Parable of the Lost Son (Luke 15.1-15.32).  What is Jesus’ consistent message throughout these parables?

Within the Parable of the Lost Son, Jesus quotes the father as calling his lost son “dead” (Luke 15.24).  Seeing that the boy was not physically dead, what was Jesus attempting to communicate about the boy at that point in his life?

The narration states the following: “And He said to them, ‘you are those who justify yourselves before men, but God knows your hearts. For what is highly esteemed among men is an abomination in the sight of God'” (Luke 16.15). Who or what is the “God” who Jesus said “knows your hearts”? 

Why would “what is highly esteemed among men” be “an abomination in the sight of God”?

Jesus said the following to His disciples: “Take heed of yourselves. If your brother sins against you, rebuke him; and if he repents, forgive him. And if he sins against you seven times in a day, and seven times in a day returns to you saying, ‘I repent,’ you shall forgive him'” (Luke 17.3-17.4). Why does Jesus place so much emphasis upon the ability to forgive?

The narration states the following: “Then as He entered a certain village, there met Him ten men who were lepers, who stood afar off. And they lifted up their voices and said, ‘Jesus, Master, have mercy on us!’ So when He saw them, He said to them, ‘Go show yourselves to the priests.’ And so it was that as they went, they were cleansed'” (Luke 17.12-17.14). How did Jesus assist these men? What may have happened that “as they went, they were cleansed”?

The narration states the following: “Now when He was asked by the Pharisees when the kingdom of God would come, He answered them and said, ‘The kingdom of God does not come with observation; nor will they say, “See here!” or “See there!” For indeed, the kingdom of God is within you'” (Luke 17.20-17.21). What did Jesus mean when He said, “the Kingdom of God is within you”?

The narration states the following: “So Jesus said to him, ‘Why do you call Me good? No one is good but One, that is, God'” (Luke 18.19). Why does Jesus refer to “God” as “One”?

Prior to his return to Jerusalem, Jesus said the following: “How hard it is for those who have riches to enter the kingdom of God! For it is easier for a camel to go through a needle’s eye than for a rich man to enter the kingdom of God” (Luke 18.24-18.25).  Why does Jesus consider wealth such an impediment to entering “the Kingdom of God”?

The narration states the following: “Then it happened, that as He was coming near Jericho, that a certain blind man sat by the road begging…Then Jesus said to him, ‘Receive your sight; your faith has saved you.’ And immediately he received his sight, and followed him, glorifying God. And all the people, when they saw it, gave praise to God” (Luke 18.35; 18.42-18.43). What did Jesus mean when He told the man, “your faith has saved you”?

While entering Jericho, Jesus saw Zacchaeus the tax collector and said, “Zacchaeus, make haste and come down, for today I must stay at your house'” (Luke 19.5). Upon hearing this, the narration describes the response of the people: “But when they saw it, they all murmured, saying, ‘He has gone to be a guest with a man who is a sinner'” (Luke 19.7). What does the murmuring of the crowd suggest about the peoples’ understanding of what Jesus was attempting to teach?

Why did Jesus tell Zacchaeus that He “must stay” at his house when Jesus had so many other potential places to stay?

Why did Jesus choose to travel through Jericho on His journey to Jerusalem?

Just prior to making his entry into Jerusalem, Jesus told a parable that ended with the words, “But bring here those enemies of mine, who did not want me to reign over them, and slay them before me” (Luke 19.27).  What may Jesus have been trying to communicate and how may Jesus’ words have been misinterpreted by those in power?

Revisit Luke 10.1.  How does Jesus’ actions earlier in the narrative help to explain what Jesus told two of his disciples to do in Luke 19.30-19.32?

As Jesus overlooked Jerusalem, the city where he would soon be killed in a mob-like manner, Jesus “wept” and predicted that Jerusalem’s “enemies” will “level you, and your children within you, to the ground…because you did not know the time of your visitation” (Luke 19.44).  What “time” was Jesus primarily focused upon and how does this help to explain Jesus’ words about knowing “the time of your visitation”?

After arriving in Jerusalem and drawing attention to Himself, Jesus told the Parable of the Wicked Vinedressers (Luke 20.9-20.19).  In what ways does this parable remind the people of what had happened to Joseph within Genesis, and to what extent does it foreshadow what will happen to Jesus? (Genesis 37.12-37.18).

The narration states the following: “And He looked at them and said, ‘What then is this that is written: ‘The stone which the builders rejected has become the chief cornerstone’? Whomever falls on that stone will be broken; but on whomever it falls, it will grind him to powder'” (Luke 20.17-20.18). What is meant by the statement, “The stone which the builders rejected has become the chief cornerstone”? 

What did Jesus mean when He said, “Whoever falls on that stone will be broken; but on whomever it falls, it will grind him to powder”?

Regarding the concept of “the resurrection,” Jesus explained that, “Now even Moses showed in the burning bush passage that the dead are raised, when he called the LORD ‘the God of Abraham, the God of Isaac, and the God of Jacob.’ For He is not the God of the dead but of the living, for all live to Him” (Luke 20.37-20.38).  What is “the God…of the living, for all live to Him”?

How did Abraham, Isaac, and Jacob share this “God”?

What was Jesus indicating about the identity of “God” when He said, “For He is not the God of the dead but of the living, for all live to Him”?

What does Jesus say will be “the signs” of division, hatred, and violence? (Luke 21.25).

Jesus said the following: “Heaven and earth will pass away, but My words will by no means pass away” (Luke 21.33). How will Jesus’ words “by no means pass away”?

The narration states the following: “And He took bread, gave thanks and broke it, and gave it to them, saying, ‘This is My body which is given for you; do this in remembrance of Me. Likewise He also took the cup after supper saying, ‘This cup is the new covenant in My blood, which is shed for you'” (Luke 22.19-22.20). What is “the new covenant” that Jesus referred to?

What did Jesus mean when He said that His blood would be “shed for you”?

What subject was Jesus’ apostles discussing amongst themselves during Jesus’ last supper – on a day that marked the children of Israel’s Passover and liberation in Egypt – thereby reiterating their inability to fully understand Jesus’ message and teachings? (Luke 22.24).

The narration states that Jesus said the following: “And I bestow upon you a kingdom, just as My Father bestowed one upon Me, that you may eat and drink at My table in My kingdom, and sit on thrones judging the twelve tribes of Israel” (Luke 22.29-22.30). What is the “kingdom” that Jesus said “My Father bestowed…upon Me”? What does it mean that his disciples were to “sit on thrones judging the twelve tribes of Israel”?

The narration states the following: “And the Lord said, ‘Simon, Simon! Indeed, Satan has asked for you, that he may sift you as wheat. But I have prayed for you, that your faith should not fail; and when you have returned to Me, strengthen your brethren.’ But he said to Him, ‘Lord, I am ready to go with You, both to prison and to death.’ Then He said, ‘I tell you, Peter, the rooster will not crow this day before you will deny three times that you know Me'” (Luke 22.31-22.34). Who is the “Satan” that Jesus said had “asked” for Simon?

What explains Jesus referring to Simon Peter in a divided manner, using two different names?

The narration states the following: “Then He said to them, ‘But now, he who has a money bag, let him take it, and likewise a sack; and he who has no sword, let him sell his garment and buy one. For I say to you that this which is written must be accomplished in Me: “And He was numbered with the transgressors.” For the things concerning Me have an end'” (Luke 22.36-22.37; Isaiah 53.12). What does Jesus’ reference to previous scripture suggest about what Jesus was attempting to accomplish when he said, “he who has no sword, let him sell his garment and buy one”?

After serving the last supper on the Passover holiday, Jesus went to the Garden to pray (Luke 22.39).  What is symbolic about Jesus praying in the Garden prior to his arrest?

When Jesus prayed, He said, “Father, if it is Your will, remove this cup from me; nevertheless, not My will, but Your be done” (Luke 22.42; see Luke 11.39-11.40).  What do Jesus’ words reveal about His understanding of His own identity?

The narration states the following: “Then an angel appeared to Him from Heaven, strengthening Him” (Luke 22.43). Who or what was the “angel” who “appeared to Him from Heaven”?

After Jesus’ arrest, Peter – not Simon – “followed at a distance” (Luke 22.54).  Peter then denied he knew Jesus three times “before the rooster crows.” What does Peter’s denial “before the rooster crows” indicate about the presence of light when Peter rejected Jesus? What does the rooster crowing indicate about the presence of light that existed at the time that Peter understood his own actions?

What did Jesus mean when He said, “Hereafter the Son of Man will sit on the right hand of the power of God”? (Luke 22.69).

The narration states the following: “Now when Herod saw Jesus, he was exceedingly glad; for he had desired for a long time to see Him, because he had heard many things about Him, and he hoped to see some miracle done by Him. Then he questioned Him with many words, but He answered him nothing” (Luke 23.8-23.9). How was Jesus’ silence the appropriate response to Herod’s “many words” and Herod’s attempt to satisfy that which he “desired”?

The narration states the following: “And when they had come to the place called Calvary, there they crucified Him, and the criminals, one on the right hand and the other on the left. Then Jesus said, ‘Father, forgive them, for they do not know what they do.’ And they divided His garments and cast lots” (Luke 23.33-23.34). Who or what was Jesus addressing when He said, “Father, forgive them, for they do not know what they do”?

The narration states the following: “And the people stood looking on. But even the rulers with them sneered, saying, ‘He saved others, let Him save Himself if He is the Christ, the chosen of God'” (Luke 23.35). What did the rulers fail to understand about the manner in which Jesus had “saved others”?

The narration states the following: “And an inscription also was written over Him in letters of Greek, Latin, and Hebrew: THIS IS THE KING OF THE JEWS” (Luke 23.38). Did the inscription, “THIS IS THE KING OF THE JEWS” accurately identify Jesus?

Three days after Jesus’ death, individuals went in search of Jesus’ body and found “two men stood by them in shining garments” (Luke 24.4). The two men asked the seekers, “Why do you seek the living among the dead?” As a result of seeing these men, the people felt “afraid.” What does the peoples’ fear indicate about their ability to clearly understand what was happening at that moment? What does the two men being dressed “in shining garments” symbolically suggest about their level of awareness?

Peter – not Simon – determined that Jesus’ body had risen from the dead based on the fact that he saw the linen in the tomb.  When during the Old Testament did individuals base their assumptions regarding what had happened upon linen as evidence? What do those previous examples teach readers when taking into consideration what had happened to Jesus’ body? (Genesis 37.33; 39.13-39.16).

The narration states the following: “And they talked together of all these things which had happened. So it was, while they conversed and reasoned, that Jesus Himself drew near and went with them. But their eyes were restrained, so that they did not know Him” (Luke 24.14-24.16). After Jesus “breathed his last,” the narration refers to “Jesus Himself” when speaking of Jesus’ resurrected body (Luke 23.46; 24.15; 24.36).  Who was the “Jesus Himself” who “drew near and went with them”? (Luke 24.15).

Was “Jesus Himself” another individual who lived as “Jesus Himself” lived with the same ego-less state of being?

Was “Jesus Himself” who appeared to the men the men finally seeing Jesus as He was once His body had passed?

How does this situation parallel what had happened to Jesus’ father’s namesake, Joseph, in Genesis? (Genesis chapters 42-44).

The narration states the following: “Then their eyes were opened and they knew Him; and He vanished from their sight” (Luke 24.31).  Are physical bodies able to “vanish”?

What did the people see and understand about Jesus’ identity when “their eyes were opened”?

As individuals spoke about Jesus, the narration indicates that “Jesus Himself stood in the midst of them” (Luke 24.36).  Did Jesus Himself physically stand “in the midst of them” or did something non-physical occur?

Does the narration suggest that Jesus' apostles did not understand and "see" Jesus until His body was gone and His true identity - the present moment - remained?

The narration states the following: “And He led them out as far as Bethany, and He lifted up His hands and blessed them. Now it came to pass, while He blessed them, that He was parted from them and carried up into heaven. And they worshipped Him, and returned to Jerusalem with great joy, and were continually in the temple praising and blessing God. Amen” (Luke 24.50-24.53). What does the narration mean when it states, “He blessed them”?

What and where is the “heaven” that “He” was “carried up into”?

Who or what is the “God” that Jesus’ followers praised and blessed?

Conceptual labels used to describe the sound of the universe include the words “Om” and “Amen.” Why would the Gospel According to Luke conclude with the word “Amen” (Luke 24.53).