Week 6: Reading the Bible again for the first time: Pages 237- 258

1 Have you ever had a “Damascus Experience”? How did it (it not) change your way of thinking about God?

2 Were you surprised to find how often that we as Christians use terms to understand our faith, that were first coined by Paul? (In Christ, Jesus is Lord, Life in Adam, life in the Spirit, justified by grace)

3 Were you surprised to find that Paul was a devout Jew throughout his life, one who looked to Jesus as a fulfilment of scripture?

4 Why do you think that Paul was executed?

Week 5: Reading the bible again for the first time: Pages 144-186

This week’s reading was somewhat less challenging than the previous ones. Borg takes us through the Wisdom literature, part of what the Hebrews called the “writings”. The other parts being the Pentateuch and the Prophets.

The first thing that strikes us is when the writings occurred. Traditional belief was that it was in the time of King Solomon in the 10th century BCE. Contemporary thinking is that they occurred after the exile which happened after the fall of Jerusalem in 586BCE. The Israelites were taken in captivity in Babylon until the Persian invasion of 539BCE. It is now believed the Wisdom writings began form this date. Ecclesiastes is noted as the latest, being penned about 300BCE.

The Wisdom literature focusses upon the individual as opposed to the corporate. They are difficult to date because they don’t refer to any specific historical data. It is clear that there was no understanding or appreciation of he afterlife. Belief in heaven and hell was to occur a couple of centuries later.

What are your first impressions of the Proverbs?

How do the Proverbs fit into our world today? Do they have any relevance?

After reading Borg’s comments of Ecclesiastes, how do you see the book. Does it change your original view?

Week 4: Reading the bible again for the first time: Pages 107-144

This section is particularly heavy reading. I think that’s because we are not so familiar with the Prophets and their work. The Prophets were called by God to call a strayed “People Israel” back to their covenant relationship with God. As mentioned, there are the minor and the major prophets, both defined by the length of their writings more than their significance.

We often talk about the 4 prophetic books, Isaiah, Ezekiel and Jeremiah as the first 3, then all the others lumped together as the 4th. That’s because in the Jewish Scrolls, Isaiah, Ezekiel and Jeremiah were bound into one scroll each. The others, when combined made up approximately one scroll about as big as one of the major prophets.

The Prophets were intercessors between humanity and God. They would intercede for Israel with God and interceded for God with Israel. They were set apart from the rank-and-file Israelites and normally held a place in a royal court. Thus, a Prophet would be one in whom a king might listen or take counsel. One could say they held sway in both the Royal and Divine Kingdoms.

It is fair to say that in the early part Israel’s life, there were many Prophets. So what defined a true Prophet?

1 their prophesies came true.

2 Their message never contradicted established divine laws or prior scripture.

3 They pointed people to God rather than to themselves.

4 They exhibited godly character, such as humility, love, and righteousness, and reflected that in their lifestyles

5 They warned of judgment and called people to repent of their sins.

6 They were often persecuted, mocked, or threatened because they delivered unpopular messages.

Of particular note to me in the reading for this week were:

• The institution of the Monarchy with King Saul and Gods predictions as to what might become of Israel should a monarchy be instituted (that Israel might become diminished as it had been while under Egyptian rule).

• That Matthew wrote using the Law and the Prophets as a justification for Jesus, rather than allowing Jesus to stand by his reputation. He would often take a reading and use it to defend his position as opposed to that which the Prophet actually intended it.

• The end to the Captivity was brought about the Persian Empire overthrew the Babylonian empire. I never thought about the fact that the Israelites who returned from Exile had never known Israel as they had been born in exile. The return journey of over 1600km was in rough desert terrain and made by foot. Clearly their return must have been encouraged by hearing the stories recounted by their ancestors rather than seeking a return to a familiar place.

Week 3: Reading the bible again for the first time: Pages 51-106

When I first studied “Old Testament” the Lecturer wouldn’t let us use this term as (Like Borg writes) it implies irrelevance when we use the term “New Testament.” Neither would he let us use the term “Hebrew Scriptures,” as it implies relevance only to the Hebrews. He required us to use the term “First Testament.” I think this is a good practice for us to follow.

There are two things that this week’s reading had me seriously consider.

1 Is God still working in our world today as he did for the ancient Hebrew people, as represented in the Pentateuch? (P102)

2 Moving to our own traditions, does our reading of this chapter encourage us to rethink the “Great Migration” as described through the oral traditions of the Maaori people? In other words, is this just the creation story of the Maaori?

Is the story of the first 5 canoes making their way through many thousands of kilometres of unforgiving seas without the ability to store water and food, using only celestial navigation (and only at night) an historical metaphor?

Every civilisation has its own “creation” story, so is it possible that the one of the Maaori. Might it well be as mythical as the Genesis story?

Does it matter? The Maaori people found themselves in New Zealand, overcame the original peoples and established a nation for themselves.

How important is it that it happened as told in the great migration? And does how the myth unravelled actually affect the validity of their colonisation?

Week 2: Reading the bible again for the first time: Pages 1-51

From the Vicar

If your head is spinning after reading this first section, then I think you’re understanding the complexity of Borg’s presentation. I read his first chapter and underlined some of the points Borg makes. Then I went over them and asked myself how some of his statements made me feel as I considered them prayerfully.

Task for this weeks study

Would you take some time to look over some of the situations below and speak to the group for a couple of minutes on one of these and what it might mean to you?

1 What we bring to our reading and our understanding of the Bible effects how we understand it.

2 The Bumper sticker “God said it, I believe it, that settles it”

3 Allowing non literal interpretation opens the door to evading the Bibles authority and making it say what we want it to say

4 Some people believe that parts of the Bible cannot be taken literally and they leave the church because this approach may be echoed by members of the church

5 Creation vs evolution, How does believing either present loyalty to the Bible

6 Was the Bible dictated by God or a reflection of the beliefs and understandings of a people at that time?

7 Did the printing press and the ability for the Bible to be collated into one book for all to read, really effect the way God was represented in the world?

8 Do the 10 Commandments speak more about the relationship between Moses and his people than the expectations of God? In other words, do these requirements tell us more about humanity then God

9 How does modern science effect the way we read and understand scripture and do we tend to trust scripture based upon our understandings of the modern world?

10 Can biblical stories be true without being factual?

11 Does seeing the Bible as human product deny the reality of God?

12 Do we allow biblical texts to shape us?

13 Does the Spirit speak louder to us than the words of the Bible

14 What significance does the sacrament of the mass play in your life as a Christian?

15 How important is it (or not) that ancient texts do not become confined to the past?

16 In your life, how important is “faith” as opposed to blind acceptance of the Bible’s authority.

 

Reading the Bible Again of the First Time (Marcus Borg)

Week 1 (introduction)

From the Vicar: Take care

This study will take us beyond Lent! I have decided to break our study into bite-sized chunks of about 50 pages. Please don’t (in your eagerness) read beyond the appointed texts each week? Each Tuesday or Wednesday, I will post a series of questions on the website for us to consider. These will form the basis of our weekly study. However these questions are only a guide. As you read and familiarise yourself with Borg’s writing, I hope that you might bring your own questions so that we all might own the study. My questions can be found in the “Seasonal Studies” menu under the “What’s on” tab.

Week 1, pages 1-51

Week 2, pages 57-106

Week 3, pages 111-141

Week 4, pages 145-179

Week 5, pages 188-218

Week 6, pages 227-258

Week 7, pages 265-292

There are two ways to understand the bible. Either its

1. Literal/Factual, or its

2. Historical/Metaphorical

Historical/Metaphorical has been taught in respected and mainline denominations for over a century. This has increasingly become the main way of understanding the bible for most lay members of the church.

Reading the Bible again for the first time is about seeing the Bible from the academic and scholarly side of religion.

What is the religious significance of the Bible to you as a Christian?

This study is about one man’s personal view. Being part of this study is about opening our minds to the thoughts and opinions of one who is both educated and spiritually mature. These are his ideas that in some way reflect the positions of the vicar and the teaching of the Anglican church, while still allowing personal thoughts and views to survive within the broader "what it means to be Anglican" sphere. The responsibility of a vicar is to help people find God and to allow this presence to permeate our life at all levels. As such a Vicar should enable, encourage and empower an individual in their faith journey, not impose their own views. We all come to God in our own way and this exploration of who God is and how he represents himself in our world is shaped by our own experiences both spiritual and secular. 

Our church is very accepting of the opinions and beliefs of others. We live within a wide range of understandings of the bible and how we apply that in our own lives. In many ways, our culture has allowed biblical literacy to shape the Christian religion. I guess the representation of this has been in the proliferation of denominations, especially in the later part of the 20th Century.

Our understanding of God is shaped, chiselled, woven and lived through a range of life experiences. The challenge for us then is to allow our tradition to continually work within us to allow our faith in God to change.

The greatest threat to the Christian Church is the inability for those within it, to allow to God to wield his tools amongst us. Just because we heard something once, doesn’t mean it need to hold onto that ideal as we grow older. In fact, it is right to question scripture, to question our relationship with God and to question God’s relevance in our lives. Where would the Christian Church be if we held onto the idea that God lived above the clouds (or in the Heavens?) Concorde allowed people to travel 22km above the surface of the earth, on the edge of space. When Apollo 8 circled the moon in 1968, humanity saw first-hand that heaven was not where humanity thought it to be.

Prince Albert (Queen Victoria’s husband) challenged the greatest academics of the day to search for answers of life beyond biblical understanding and tradition. This caused a great deal of angst as Christendom dominated society.

Today we make no apology for that. There is no need to be threatened with evidence that the bible is not fact. In many ways this strengthens and stretches our thoughts and minds. It raises such questions as to how we interpret God's plan. How do we respond to the ancient stories as we seek to find God revealed to us through them? Biblical reading and study allows us to dream as we search to understand and live within this tension between biblical tradition and scientific appreciation.

One thing we know for sure is that science and discovery can’t provide all of the answers. Even the greatest scientific minds of the 20th Century (Einstein and Hawkings) couldn’t answer confidently that there is no God. If we go back to the very earliest of times, even before the universes were formed, there is still the question, “How did this happen?”

I think it all begins with the first 4 words of the Bible, well known to us all, “In the beginning, God….!” It is my hope that this book might challenge us all as we seek to give pertinence to these first 4 words in our lives. Books like this have helped me and I hope they will help you as well.

Lent Studies in 2025

David’s victory over the Philistine giant Goliath made him a national hero. Saul initially welcomed David into his court, but jealousy soon consumed him.

Saul became jealous and sought to kill David. Jonathan, Saul’s son, became David’s close friend and ally. Saul repeatedly tried to kill David, seeing him as a threat to his throne. David, however, remained loyal and refused to harm Saul, sparing his life on multiple occasions. Saul’s relentless pursuit of David only deepened his paranoia and led him further from God. David fled, hiding in caves, sparing Saul’s life twice as an act of mercy. Saul eventually died in battle against the Philistines.

David mourned the deaths of Saul and Jonathan. He was first anointed king over Judah (2 Samuel 2:4), then later king over all Israel (2 Samuel 5:3). He conquered Jerusalem and made it his capital city.

David brought the Ark of the Covenant to Jerusalem with great celebration. God made the Davidic Covenant, promising that David’s throne would be established forever (2 Samuel 7:16), ultimately fulfilled in Jesus Christ. David defeated surrounding enemies, establishing a powerful kingdom.

David committed adultery with Bathsheba and arranged for her husband, Uriah, to be killed. The Prophet Nathan confronted David with a parable, leading to his repentance. Though forgiven, David suffered lifelong consequences.

Amnon, David’s son, assaulted his sister Tamar and was later killed by his brother Absalom. Absalom rebelled, declared himself king, and forced David to flee Jerusalem. David’s army defeated Absalom, but he mourned his son’s death deeply.

David returned to Jerusalem, but political tensions remained. Another rebellion arose under Sheba, but David’s forces quickly put it down.

David made peace with the Gibeonites, resolving a national famine.

David’s mighty men were honored for their loyalty and bravery. In his later years, David took a census against God’s will, leading to a plague. He repented, and God showed mercy after David built an altar at Araunah’s threshing floor, later the site of the Temple in Jerusalem.

David’s early successes were due to his faith in God. He chose trusting in God rather than human strength. This led him to victory. David’s failures with Bathsheba and his family led to suffering. Yet, through repentance, God’s mercy and faithfulness remained.

Gods covenant with David foreshadowed the ministry of Jesus, the true King of Kings.

David’s reign was a mixture of great triumph and deep failure, yet his heart for God set him apart. His story encourages us to trust in God, seek forgiveness when we fall, and remain faithful to him. David’s life ultimately foreshadows Jesus, the perfect King, who reigns forever.

3. Solomon – The Peak of Israel’s Monarchy

David’s son Solomon expanded Israel’s influence and built the temple in Jerusalem. However, his later years were marked by idolatry and heavy taxation, leading to discontent among the people.

Before the division, King Solomon ruled over a united Israel. His reign was marked by wisdom, wealth, and a grand building program, including the construction of the temple in Jerusalem (1 Kings 6). However, several factors contributed to the growing discontent that would later lead to the division. However, to fund his building projects, Solomon imposed heavy taxes and used forced labour, particularly from the northern tribes. While the temple was a significant achievement, Solomon also built extravagant palaces and cities placing a financial and physical burden on the people.

Solomon’s marriages to many foreign women led him into idolatry (1 Kings 11:1-8). His tolerance and participation in the worship of false gods angered the Lord, leading God to take away part of the kingdom from Solomon’s descendants.

Because of Solomon’s disobedience, God sent the prophet Ahijah to Jeroboam, a servant of Solomon, to declare that the kingdom would be divided after Solomon’s death (1 Kings 11:29-39). However, for the sake of David, God allowed Solomon’s son to retain one tribe (Judah) along with Benjamin.

These factors set the stage for the division.

Consequences of the Monarchical System

After Solomon’s death, the kingdom split into Israel (northern kingdom) and Judah (southern kingdom) due to heavy taxation and oppressive policies.

Many kings led Israel into idolatry and oppression, fulfilling Samuel’s warnings. Kings like Ahab and Manasseh turned the nation away from God, leading to eventual exile.

Despite its flaws, the monarchy set the stage for the coming of Jesus Christ. God’s covenant with David in 2 Samuel 7promised an eternal kingdom, fulfilled in Jesus,

Israel’s demand for a king demonstrated their desire for human solutions instead of divine guidance. This teaches believers to trust in God’s leadership rather than worldly systems.

The transition from judges to monarchy shows how God can use flawed leaders to accomplish his purposes. Even though some of the kings were weak, God advanced his plan of rejection.

The Division of the Kingdom (1 Kings 12)

The division of Israel into two kingdoms, as recorded in 1 Kings 12, marks a significant turning point in biblical history. After the reign of Solomon, the once-united nation of Israel split into the northern kingdom of Israel and the southern kingdom of Judah. This division was not merely a political event but also had profound spiritual consequences. Understanding the causes, key events, and lasting effects of this division helps us grasp the importance of obedience to God and the dangers of poor leadership.

The northern kingdom experienced frequent dynastic changes and assassinations. However, Judah remained politically stable due to the continuation of David’s lineage.

Israel’s kings consistently led the people into idolatry, while Judah had a mix of good and bad kings. The prophets Elijah, Elisha, Hosea, and Amos were sent to call Israel to repentance, but the nation largely ignored their warnings.

The northern kingdom (Israel) was eventually conquered by the Assyrians in 722 BC due to their unfaithfulness. The southern kingdom (Judah) lasted longer and the 5th century Prophets warned the Tribes against the rejection of God’s leadership. Although they initially heeded the Prophets call, they were later conquered by Babylon in 586 BC, leading to the exile. Babylon, under Nebuchadnezzar, sought to dominate the region. Judah was a strategic location between Babylon and Egypt, making it a frequent target. Nebuchadnezzar took captives in 605 B.C.

Babylon took 10,000 captives, including Ezekiel, and placed Zedekiah on the throne (2 Kings 24:10-17). Zedekiah rebelled, ignoring Jeremiah’s warnings. In 588 B.C., Nebuchadnezzar laid siege to Jerusalem for nearly two years. The city suffered famine, disease, and desperation (2 Kings 25:1-3). In 586 B.C., Babylon breached the walls, plundered the city, and burned the Temple and palaces. King Zedekiah was captured, blinded, and taken to Babylon, while most of the population were exiled.

The fall of Jerusalem to King Nebuchadnezzar of Babylon in 586 B.C. was one of the most devastating events in Israel’s history. It marked the destruction of Solomon’s Temple, the end of the Davidic monarchy, and the beginning of the Babylonian exile. This tragic event was not sudden but the result of persistent disobedience to God, political instability, and Babylonian aggression.

The division of Israel in (1 Kings 12) was a tragic but predictable outcome of Solomon’s failures. It serves as a powerful reminder of the importance of wise leadership, faithfulness to God, and the consequences of rejecting God’s ways. Despite human failures, God’s sovereign plan continued, culminating in the coming of Jesus Christ, the King who would unite God’s people forever.

Jesus as the True King

The failures of Israel’s kings contrast with Christ, the perfect King. Unlike human rulers, Jesus reigns with righteousness, justice, and eternal peace.

The transition from judges to monarchy in Israel was a complex and pivotal moment in biblical history. While Israel sought a king for security and stability, their deeper issue was a lack of trust in God’s leadership. The monarchy brought both triumphs and tragedies, ultimately pointing to Jesus Christ, the King who would establish an eternal kingdom. This historical shift serves as a lesson in faith, obedience, and the sovereignty of God in human governance.

Week 4

The Temple in Jerusalem

The Temple in Jerusalem held profound significance for the Jewish people prior to its destruction in 586 BCE (Before Common Era). Known as the First Temple, it was built by King Solomon in the 10th century BCE and served as the central place of worship, sacrifice, and divine presence in Israelite society. It played a crucial role not only in religious practices but also in political, social, and cultural life.

Religious Significance

The First Temple was the dwelling place of God on Earth, housing the Ark of the Covenant in its innermost sanctuary, the Holy of Holies. The Ark contained the tablets of the Ten Commandments, symbolizing the covenant between God and the Israelites. The Temple was the focal point of Jewish religious life, where priests conducted daily sacrifices and offerings as prescribed in the Torah. These rituals were fundamental to maintaining the relationship between the Israelites and God, ensuring divine favor and protection.

The Temple also played a key role in the observance of major religious festivals such as Passover, Shavuot, and Sukkot, during which Jews from across the kingdom would make pilgrimages to Jerusalem. These festivals reinforced national unity and devotion to God. The priests, primarily from the tribe of Levi, conducted prayers and sacrifices on behalf of the people, serving as intermediaries between them and God.

Political and National Identity

The Temple was not just a religious center; it was also a symbol of national unity and sovereignty. When Solomon built the Temple, it marked the consolidation of the Israelite kingdom, signifying divine approval of his reign. The Temple stood as a testament to Israel’s status as a chosen nation under God’s guidance.

Kings of Judah sought legitimacy through their relationship with the Temple. Righteous kings were often portrayed as those who upheld proper worship in the Temple, while corrupt rulers were criticized for allowing idolatry. The destruction of the Temple in 586 BCE by the Babylonians was not just a military defeat; it was perceived as a divine judgment against the nation for straying from God’s commandments.

Social and Economic Influence

The Temple also functioned as a major economic institution. Pilgrims traveling to Jerusalem brought offerings, including animals, grain, and monetary contributions, which sustained the priestly class and facilitated the Temple’s operations. The collection of tithes and other religious dues supported the Levites, who served in various religious capacities.

Additionally, the Temple had an administrative role, influencing legal matters and societal organization. The priests and scribes associated with the Temple played a role in legal decision-making, providing guidance based on religious law. The presence of a centralized religious institution contributed to societal stability and cohesion.

Cultural and Symbolic Importance

Beyond its religious and political functions, the Temple was a symbol of divine presence among the people. It reinforced the concept that Jerusalem was the spiritual heart of the Jewish world. The Psalms and prophetic writings frequently reference the Temple, expressing longing for God’s presence and the importance of maintaining holiness within the community.

The destruction of the Temple in 586 BCE by the Babylonians was a catastrophic event for the Jewish people, leading to the Babylonian exile and a profound shift in religious practice. With the Temple gone, new forms of worship, such as synagogue gatherings and prayer, began to emerge, laying the groundwork for later Jewish religious traditions.

Conclusion

Prior to its destruction, the First Temple was the central institution of Jewish life, embodying religious devotion, national identity, economic activity, and cultural unity. Its loss in 586 BCE marked a turning point in Jewish history, forcing the community to adapt and find new ways to maintain their faith and identity in exile. Despite its destruction, the significance of the Temple endured, influencing Jewish religious thought and shaping the hope for eventual restoration, which would later be realized with the construction of the Second Temple.

Week 5

The Birth of John the Baptist

In the days of King Herod the Great (72BCE-4CE) of Judea, there was a priest named

Zechariah, a righteous man who served in the temple of the Lord.

In ancient Israel, God designated the priesthood to the descendants of Aaron, making his sons the first priests, and their lineage the basis for priestly service, as part of the Levitical tribe. Aaron was the younger brother of Moses. He spoke on behalf of Moses who by Moses' own words “could not speak well”. Today we might say he had something of a speech impediment.

God chose the tribe of Levi, and specifically Aaron and his sons, to be the first priests, setting them apart for sacred duties. The priesthood became hereditary within Aaron's family, with the sons of Aaron and their descendants serving as priests. The tribe of Levi, from which Aaron and his sons came, was also tasked with supporting the priesthood and the tabernacle, with the Levites serving as assistants to the priests. Priests, including Aaron's sons, were responsible for offering sacrifices, teaching the people about God, and maintaining the tabernacle's sanctity. The priesthood was passed down through Aaron's lineage, ensuring a continuity of priestly service and authority. The priesthood was exclusive to the Aaronic line, with outsiders not permitted to perform priestly duties. The priestly class, including priests and Levites, formed a significant portion of the population in Palestine, estimated to be around 18,000. Jerusalem itself had a population of around 55,000, but this number could swell to 180,000 during major feasts.

The Three main Jewish Pilgrimage Festivals include the holidays of:

• Pesach (Passover)

• Shavout (Feast of weeks celebrtating the Torah given to Israel

• Sukkot (Feast of the Tabernacles) Jewish men were required to construct a small tent and live in it for seven days, to remember how the Israelites lived in tents after the Exodus until they came into the Promised Land.

While there were many priests, there should have been only one high priest at any given time, though there were instances of individuals like Annas and Caiaphas, who were mentioned as high priests during Jesus' public ministry. Annas was deposed, but continued to exert influence, while Caiaphas was the current high priest.

The population of Palestine at the time of Jesus was estimated to be between 500,000 to 600,000.

His wife, Elizabeth, was also righteous and descended from the line of Aaron. Though they were faithful to God, they bore a deep sorrow—they had no child, for Elizabeth was barren, and both were advanced in years.

One day, as Zechariah was performing his priestly duties in the temple, he was chosen by lot to enter the Holy Place and burn incense before the Lord.

With 18,000 priests in Jerusalem, being chosen was an honour. Many never got to do the task. As he carried out his sacred task, the people stood outside praying. Suddenly, an angel of the Lord appeared to him, standing at the right side of the altar of incense. Zechariah was gripped with fear, but the angel reassured him, saying:

"Do not be afraid, Zechariah. Your prayer has been heard. Your wife, Elizabeth, will bear you a son, and you are to call him John. He will bring you joy and gladness, and many will rejoice at his birth. He will be great in the sight of the Lord and must never drink wine or strong drink. He will be filled with the Holy Spirit even before he is born, and he will turn many of the children of Israel back to the Lord their God. He will go before the Lord in the spirit and power of Elijah, to turn the hearts of the fathers to their children and the disobedient to the wisdom of the righteous, to prepare a people ready for the Lord."

Zechariah, overwhelmed with doubt, questioned the angel, saying, "How can I be sure of this? I am an old man, and my wife is well along in years."

The angel replied, "I am Gabriel, who stands in the presence of God. I was sent to speak to you and to bring you this good news. But because you did not believe my words, you will be silent and unable to speak until the day these things happen."

At that moment, Zechariah lost his ability to speak. When he came out of the temple, the people realized he had seen a vision, for he could only gesture to them but remained mute.

• When else do we find God acting in supernatural ways to ensure the continuance of his covenant?

In time, Elizabeth conceived, just as the angel had said. She remained in seclusion for five months, rejoicing in the Lord’s mercy, saying, "The Lord has taken away my disgrace among the people."

The Gospel of Luke refers to Mary and Elizabeth as "kinswomen" (suggenes in Greek). While the King James Version uses the term "cousin," other translations simply say "relatives".

Elizabeth was elderly and barren, but God worked a miracle, and she became pregnant with John the Baptist. Mary (Mother of Jesus) visited Elizabeth, and John leaped in her womb upon Mary's greeting. Mary and Elizabeth had a mutual love and respect for each other and both were spiritually intelligent, according to the events that unfolded in Luke. Mary and Elizabeth stayed together for three months, praying, prophesying, and rejoicing in the Lord. Luke's genealogy of Jesus traces his lineage through Joseph, not Mary, which is why it's not clear if Mary was from the tribe of Judah or Levi. Elizabeth was a descendant of Aaron the high priest, placing her in the tribe of Levi, not David's tribe of Judah.

Childbirth was not as understood as it is today. It was believed that men implanted the fertilized egg into the woman who acted as an incubator. Hence why masturbation (the spilling of seed) was outlawed. It was believed that the male was “executing” a child.

Months later, the time came for Elizabeth to give birth, and she bore a son. Her neighbours and relatives heard of the great mercy the Lord had shown her, and they rejoiced with her. On the eighth day, they came to circumcise the child and planned to name him after his father, Zechariah. But Elizabeth spoke up, saying, "No! He is to be called John."

Normally names were given to follow family tradition. As John was not a family name, it created great angst.

• When do we find God naming people in the bible and for what purpose?

The people were astonished. They turned to Zechariah, asking what the child’s name should be. Unable to speak, he took a tablet and wrote, "His name is John." Immediately, his tongue was loosed, and he began to speak and praise God.

Awe fell upon the people, and news of these events spread throughout the hill country of Judea. Everyone who heard about it pondered, saying, "What then will this child become?" For the hand of the Lord was with him.

Then, filled with the Holy Spirit, Zechariah prophesied, blessing the Lord God of Israel, declaring that He had come to redeem His people and had raised up a mighty Savior. He spoke of his son’s divine calling, saying:

"And you, my child, will be called a prophet of the Most High;

for you will go on before the Lord to prepare the way for Him,

to give His people the knowledge of salvation

through the forgiveness of their sins,

because of the tender mercy of our God."

And so, John grew strong in spirit and lived in the wilderness until the day he was revealed to Israel.

Thus began the life of the one who would prepare the way for the Lord.

Week 6

1. Early Life and Preparation

1. Bethlehem Birth of Jesus (Luke 2:1–7; Matthew 2:1)

2. Jerusalem Presented at the temple as an infant (Luke 2:22–38)

3. Egypt Escape to resist Herod’s killing of the new born (Matthew 2: 14)

4. Nazareth Grew up here after return from Egypt (Matthew 2:19–23)

5. Jerusalem Visited the temple at age 12 (Luke 2:41–52)

2. Beginning of Public Ministry (approx. AD 27–28)

5. Baptism Jordan River by John the Baptist (Matthew 3:13–17)

6. Wilderness Temptation by Satan (Matthew 4:1–11)

7. Bethany First disciples follow Him (John 1:28–51)

8. Cana First miracle: water into wine (John 2:1–11)

9. Capernaum Brief stay with family and disciples (John 2:12)

10. Jerusalem First Passover; cleanses the temple (John 2:13–25)

3. Early Judean Ministry

11. Judean countryside Baptizing and teaching (John 3:22)

12. Sychar, Samaria Woman at the well (John 4:4–42)

4. Galilean Ministry (approx. AD 28–29)

13. Return to Galilee Begins widespread teaching (Luke 4:14–15)

14. Nazareth Rejected in His hometown (Luke 4:16–30)

15. Capernaum Becomes His base of operations (Matthew 4:13)

16. Sea of Galilee Calls first disciples (Matthew 4:18–22)

17. Galilee towns Preaching, healing, exorcisms

18. Sermon on Mount Near Capernaum (Matthew 5–7)

19. Nain Raises widow’s son (Luke 7:11–17)

20. Across the Sea (Gadara/Gerasa) Heals demoniac (Mark 5:1–20)

21. Back to Capernaum Raises Jairus’ daughter (Mark 5:21–43)

22. Nazareth Second rejection (Mark 6:1–6)

23. Sending of the Twelve Mission journeys of disciples (Mark 6:7–13)

5. Later Judean and Perean Ministry (approx. AD 29–30)

24. Feeding of the 5,000 Near Bethsaida (Luke 9:10–17)

25. Walking on water Sea of Galilee (John 6:16–21)

26. Tyre and Sidon Heals Syrophoenician woman’s daughter (Mark 7:24–30)

27. Decapolis Heals deaf man and feeds 4,000 (Mark 7:31–8:10)

28. Caesarea Philippi Peter’s confession (Matthew 16:13–20)

29. Mount of Transfiguration Likely Mount Hermon (Matthew 17:1–13)

30. Perea Teaches about the kingdom (Matthew 19:1–2)

31. Bethany Raises Lazarus (John 11:1–44)

32. Samaria and Galilee Final teaching tour (Luke 17:11–19)

6. Final Week in Jerusalem (Passion Week)

33. Jericho Heals Bartimaeus, meets Zacchaeus (Luke 18:35–19:10)

34. Bethany and Bethphage Prepares for entry into Jerusalem (Matthew 21:1)

35. Triumphal Entry into Jerusalem (Matthew 21:1–11)

36. Cleansing the Temple (again) (Matthew 21:12–17)

37. Mount of Olives Olivet Discourse (Matthew 24–25)

38. Upper Room Last Supper (Luke 22:7–38)

39. Gethsemane Prays and is arrested (Luke 22:39–46)

40. Jerusalem Trial before Jewish and Roman leaders

41. Golgotha (Calvary) Crucifixion (Luke 23:33)

42. Tomb Burial (Matthew 27:57–61)