First let's get something clear about erroneous notions of Paul and his founding a new religion, which he didn't. True, the halakhah of his Judaism switched from the Pharisaic oral law to the Ruach Hakodesh, but his religion was still one of the Judaisms of the time, not a new non-Judaism Gentile religion.

THE BESURAS HAGEULAH ACCORDING TO LUKAS

By the grace of G-d, Lukas (Luke) may have been the greatest

emissary of Moshiach's shlichus (mission), physician and kiruv outreach

minister of all time (as well as one of the greatest literary

artists and most important historians who ever lived). Some

scholars are now dating Luke's Besuras Hageulah earlier than once

thought--that is, before Rav Sha'ul's second imprisonment,

possibly even years earlier in the unpublished version used on

Moshiach's shlichus (mission) travels. Acts could have been written as

early as C.E. 63 (see notes on Acts), and the Besuras Hageulah of

Luke would have been written before Acts. Reliable tradition

says that Luke was a medical man from Antioch in Syria, where

Shliach Sha'ul began his first Moshiach's shlichus (mission) journey. Luke

went with Shliach Sha'ul and Silas at least from Troas to

Philippi (Acts 16:10-12) and rejoined Shliach Sha'ul later to

accompany him to Jerusalem (via Troas and Miletus), and to

witness Rav Sha'ul's imprisonment in Caesarea and Rome. It is

not improbable that Luke as we know it was fully written in the

early 60's and that Luke-Acts was published as early as C.E. 63,

only 33 years after the resurrection of Moshiach Yehoshua. As

Rav Sha'ul's co-worker in ministry as early as C.E. 49, Luke

probably had access to interview Miryam (see 2:19), Shliach Kefa,

Yochanan, Ya'akov the brother of the L-rd, Philip (the kiruv

outreach minister and one of the "seven") and many other early

disciples and eye-witnesses of the ministry of Moshiach Yehoshua,

eye-witnesses of the Resurrection, and eye-witnesses of the

events of Pentecost and thereafter. Since Titus is not mentioned

in Acts 20:4, it is possible that this reflects Luke's modesty

and that Titus is Luke's brother.

In the Besuras Hageulah of Luke we see a very human Moshiach

Yehoshua, capable of surprise, compassion, friendship, and love

of children. Here indeed with great vividness we see the people

(look at little Zacchaeus in 19:10), the press of the crowds, the

miracles, the rush of events, the long-awaited revival of the end

of the age. Here an anointed historian is apparently giving us

the fruit of actual interviews with eye-witnesses whose stories

he carefully recorded in polished, eloquent Greek.

And since Luke is not born Jewish, a key theme of undoubted

personal meaning to Luke is G-d's love for the outcast and the

idea of unworthiness (17:10; 18:9-14) and humility (3:8; 14:7-11;

17:10; 15:19; 18:9,14,17) with the balancing theme of praise (as

opposed to ingratitude--17:11-19) and joy to be made worthy to

join such a great host of Messianic witnesses. See 2:32 and

4:25-27; 7:9; 17:18 on the faith spreading beyond the boundaries

of Israel into the Gentiles. Or see 7:36-50 where the repentant

town prostitute is forgiven, but the cool, cunning, judgmental

religious prude Shimon is left out in the cold. Luke's model of

humility is Moshiach Yehoshua. Look at 8:56. What a divine

humility! Only G-d Himself could be humble enough to quench His

own praise to protect His own death on the Aitz!

Luke's primary motivation for watchful prayer is to intercede

that the unworthy "Shliach Kefa" within all of us won't be put to

the acid test (22:40,60-62) where apostasy leads to perdition.

In this case, one look from the L-rd is all it takes to know that

we are all unworthy servants. The prophetess Anna is a positive

model of watchful prayer, without which she might have missed

what was happening in the Spirit around her and would not have

been alert to witness the dedication of the baby Moshiach

Yehoshua in the Beis Hamikdash (2:36-38).

Those who say they don't see any place in the Bible where poverty

is a noble thing have not read Luke's account of the sacrifice of

the poor (2:24) and Yehoshua's foster father Yosef, a poor king's

son (a direct descendent of King Dovid, insuring that Moshiach

Yehoshua would be considered the same by Yosef's adopting him).

In Luke's Besuras Hageulah we see that only prophets and demons

knew who Moshiach Yehoshua really was, although even in childhood

a clue is given in the fact that when Moshiach Yehoshua

disappears he is discovered again "after three days" (Luke 2:46)

alive in Jerusalem. In 3:3 Yochanan of the tevilah of teshuva is

pictured as a prophet. Prophets are interpreters of G-d's

intentions. A real preacher must have this gift or otherwise he

is just a religious lecturer. Today spiritual leaders, rather

than full-time outreach ministers, generally are the ones who do

Yochanan's tevilah of teshuva ministry because a tevilah requires

a certain amount of pre- and post-tevilah instruction. Good

overseas Brit Chadasha kehillah-planting workers have follow-up

ministers in their teams whom they put together in classes with

the new believers so that local congregations with their own

spiritual leaders naturally spin off from itinerant outreach

campaigns.

Because 4:24 is true, the people in one's ministry team should be

alerted that they are appreciated and highly esteemed.

Dr. Luke studied Yehoshua's healing methods and so should we by

carefully reading and re-reading this Besuras Hageulah. Some

people are offended by Luke's picture of the Moshiach, saying

Luke depicts him as a "healing G-d on two feet"--but Moshiach

Yehoshua is the healing Word of G-d walking among us (Psalm

107:20; Yochanan 1:14).

Because Luke was himself an emissary of Moshiach's shlichus (mission), we

should especially look at Luke 10, where Moshiach Yehoshua sends

out the seventy (seventy-two in some manuscripts). These

disciples had a mission to fulfill--do we? Luke 10:3 says that

the L-rd sent them. An emissary of Moshiach's shlichus (mission) is someone

whom the L-rd sends on His mission. Notice he sends them two by

two, not one by one (10:1). Who is your partner-in-mission to

give your testimony of what G-d has done for you binding

attestation on the journeys where G-d sends you? Look at 10:4. No

extensive fund-raising mandate is given and no vast sums need to

be stored up in order to set out. G-d himself is going to supply

on the way without begging or hoarding. Ch. 10:5 speaks of the

peace with G-d that comes with the knowledge of salvation from

eternal torment. This peace is a gift to be received and it comes

back to the one who gives it. How do we overcome Satan and live

in this peace? By continually giving the word of our testimony

in the holiness that comes with being under the blood of the Lamb

(Rev. 12:11). Notice, if there are those who want to walk in

this peace with you ("a son of peace"), you, if you are called to

be an itinerant emissary of Moshiach's shlichus (mission), are to stay in

their house (10:7) and let it become G-d's house and your base of

operations, without flitting around in a double-minded way.

Because you eat or drink whatever they give you (10:7) their

hospitality is a provision of G-d. Do you tend to refuse the

kindness of others? Do you tend to be dissatisfied with what you

receive? Ch. 10:8 was a warning against seeking excessive

reward. However, with or without a tent-making secular

profession, you are in an excellent position from your G-d-given

base of operations to lead those you bring to discipleship

through Moshiach's tevilah into planting a financially

self-supporting congregation. This should be the goal of the

emissary of Moshiach's shlichus (mission) in all his itinerations.

Ch. 10:9 commands, "Heal the sick," If you have a ministry, it

has part of the curative treatment of the Kingdom of G-d in it.

The resurrection is the Kingdom of G-d--9:27. Ch. 11:20 shows

that a sign that the resurrection reign of the Kingdom of G-d is

breaking into this age is the healing ministry. This means we

should start with the felt needs and pains of the people and use

these to manifest the love and mercy of G-d. Then help the

people get "infected" against their unregenerate former life with

a real innoculation of the Word of G-d and of the power of the

Ruach Hakodesh. Then help them learn how to use the Bible as

their own therapy system and help them experience how to live in

the fruit and gifts of the Ruach Hakodesh. Moshiach Yehoshua had

to deal publicly like this with the multitudes like a social

worker and healer, presenting his dangerous message indirectly

through parables in order to get past Hasatan and the lynch mob

so he could sift out and train only 120 solid disciples and thus

plant his first congregation in Jerusalem. Healing can encompass

social, vocational, psychological, spiritual, marital and other

kinds of ills. In this Besuras Hageulah, physical and spiritual

healing is accompanied by preaching. Yet the word of G-d is also

healing in itself (Ps. 107:20).

Notice 10:10-12 says that we are to tell people the consequences

of rejecting the Besuras Hageulah once we have given them an

opportunity to receive the message and they reject it. Ch.l0:l6

says we are not to take rejection personally or be overly

concerned about it since it may not be rejection of us at all,

but rather of Moshiach Yehoshua himself.

Ch. 21:8 warns of false prophets who will come using Yehoshua's

name and yet making great claims for themselves. Notice that

Luke 24:27 says that it is in the name of Yehoshua and absolutely

no other that repentance for the forgiveness of sins is to be

preached throughout the world. Mark 13:6 says such prophets will

deceive many. Luke 21:8 says not to join the religionists of

these false prophets,but to reject them just as they reject the

true Yehoshua and the true Besuras Hageulah (see 11:23). Often

such religions are controlled by legalists who have no heart for

the living Word but rather reshape the faith into dead rules

whereby they and no one else qualify for control and privilege,

and those who have broken down under their hypocritical system

they lack compassion to rescue (11:46,52).

Look at 8:39 on witnessing. Start with people you know and tell

them what G-d has done for you. Never get far away from the task

of personal witness (12:8).

We need to break every impossible, large task down into smaller,

possible ones, as the L-rd demonstrates by his administrative

hand in 9:14. We need to likewise start with the resources we

have and then get others to help us, believing G-d to stretch

everything miraculously to meet the need. Such faith will not be

disappointed.

Look at 9:23. The Aitz was a shameful thing that offended the

onlookers and made them scornful. It was something that set one

apart from the crowd. It was a burden only the Aitz-bearer

himself could carry (Gal. 6:5). It was something that put the

self to death and showed redemptive concern for one's enemies,

interceding for their benefit. It was an act of love with a

universal, divine dimension. What is your Aitz today? Are you

staying in the race with it? Or have you set it aside? The

religious people lacking an Aitz (the Pharisees etc) did not

enter the Kingdom of G-d, but the sinners and religious outcasts,

by means of faith bearing an Aitz, are seen to be pressing into

the narrow door of true discipleship (Luke 16:16) in Luke's

Besuras Hageulah.

For an explanation of Miryam's mikveh after childbirth and then

her period of uncleanness as far as the Sanctuary is concerned,

see Lev.12:1f in Hertz's Pentateuch.

The Great Physician is Yehoshua, the "beloved physician" is Luke,

and the first and foremost shliach to be used in healing ministry

is Shliach Kefa. We need to study these three physicians to learn

about healing ministry. There are at least seven purposes for

healing ministry given in the Besuras Hageulah of Luke. According

to Luke (Col. 4:14) in his Besuras Hageulah, in the ministry of

the L-rd's Body, the purpose of healing diseases and ordering

demons to leave people is: 1) for a testimony to them" (the

unredeemed)--5:l4; 2) as credentials to convince Yochanan of the

tevilah of teshuva and others that Moshiach Yehoshua is Ercomenos

"The Coming One"--7:19,21; 3) for the purpose of spreading the

logos (word) and assembling many crowds, "many crowds were

assembling to listen and to be healed from their

sicknesses--5:15. Notice it says that the people came to hear

Moshiach Yehoshua but also to be cured from their diseases and to

be healed of the (unclean spirits or demons) troubling

them--6:l8; 4) for the purpose of making disciples and "in the

Father" drawing more workers into the harvest (10:2) of kiruv

outreach ministry: Besides the twelve, the itinerant ministry

team of Moshiach Yehoshua travelling with him from village to

village included "some women who had been healed from evil

spirits and diseases, including Miryam the one called Magdalene,

from whom seven demons had gone out"--8:2. Some of these women

were so filled with gratitude for the mercy the L-rd had shown

them in their healing that these women actually helped fund the

mission work so that the ministry could continue, "providing for

them (Moshiach Yehoshua and the 12) from the possessions

belonging to them"-- 8:3; 5) for the purpose of demonstrating

that the time is short and the Kingdom of G-d has arrived and

come dangerously, wonderfully near, in fact, it has come "upon

you"--10:9; 11:20. This is so that people can see the turning of

the ages, that the new wine" of the Ruach Hakodesh and His Gifts

to us from the Father through the Son of G-d will be poured out

in the dawning light of the New Holy Age: 6) so that people will

glorify G-d (13:13); 7) so that people can have more assurance

of the power and authority of the Son of Man to forgive our sins

(5:23).

The motive for healing people is compassion for lost, hurting,

sheep without a shepherd who have been bound for a long time by

Hasatan (13:16) and need to be loosed and set free. In order to

have a small share in G-d's healing ministry, we need to believe

G-d's word that we have been given dunamis (power) and exousia

(authority) over all the demons and to heal diseases (9:1-2) and

the ones having need of healing he (Moshiach Yehoshua) was

curing--9:11. We need to rebuke high fevers (4:38) and command

demons to come out (4:36) and look to G-d's mercy to cleanse the

unclean (5:13).

We need to pray with anaideia (persistence) (11:8) for at least

four things in regard to healing ministry: 1) for the empowerment

of the Holy Spirit (11:13); 2) and for "the power of the L-rd was

in him (Moshiach Yehoshua) to cure" (5:17); 3) and for "power

from him (Moshiach Yehoshua) was going out and it was healing

everyone" (6:19) who touched him; 4) for humility to rejoice not

in the power that has been given to us (which leads to pride and

presumption) but to rejoice that our names are written in heaven

(10:20) and to seek not the acclaim of the crowds but

"wilderness" solitude with the Heavenly Father for deeper prayer

and communion with G-d to know his will (5:16).

Moshiach Yehoshua says, "Your faith has healed/saved/rescued/

delivered you" sozo in the perfect tense, signifying completed

action in the past with continuing results in the present

(18:42). We are told of a G-dly centurion and his highly valued

slave that was sick and close to death and how Moshiach Yehoshua

healed him without even visiting him and the messengers returned

to find the slave "being in good health" (7:10). Then the same

word is used in III Yochanan 1:3: "Beloved, concerning all

things I wish you to do well and "to be in good health,"even as

it is well with your souls" We need to be willing to pray: O G-d,

have mercy on me the sinner" (18:13). G-d also wants to heal

this muteness we have, this lack of faith we have to speak in the

Spirit (1:20). The angel of the L-rd tells Yochanan's father,

"You will be silent and not able to speak because you did not

believe." At the proper time your faith will loose your tongue

and you will speak in the Spirit.

If G-d heals us and we live, this is fruitful service for us

(Phil. 1:25); but, if not, G-d works all things together for good

(Rom. 8:28) and we depart and be with Moshiach, which is far

better (Phil. 1:23).

LUKE 1:2

...the ones from (the) beginning (who were) eyewitnesses...