vi. Conceptions (1:5­‑56)

Ϛ. The annunciation and conception of John the Forerunner (1:5‑25)

Ζ. The annunciation of Christ (1:26‑38)

Η. Mary and Elisabeth, the Magnificat (1:39‑56)

vii. Nativities (1:57–2:40)

Ϛ. The nativity and naming of John the Forerunner, with the prophecy of Zachariah (1:57‑80)

Ζ. The nativity of Christ and adoration of the shepherds; naming (2:1‑21)

Η. The Meeting in the Temple with Prophets Simeon and Anna (2:22‑40)

viii. Coming of age: Jesus in the temple at age twelve (2:41‑52)

Intro: historical coordinates (3:1‑2)

Ϛ. Baptism toward fruits worthy of repentance; Isaiah fulfilled; sons of Abraham (3:3‑9)

Ζ. Instructions to the people, to publicans, and to soldiers, with increasing leniency shown (3:1o‑14)

Η. Christ prophesied, who will baptize with the Holy Spirit and with fire (3:15‑18)

Extro: Herod imprisons John (3:19‑20)

α. Jesus is God’s beloved Son, revelation of the Trinity (3:21‑22)

β. 30 years old (3:23a)

χ. The son of Joseph, supposedly (3:23b)

ο. 77 generations (3:23c‑38c)

ω. The son of God (3:38d)

vi. Temptation in the wilderness; rejection in Nazareth; success in Capernaum (ch. 4)

Ϛ. Three temptations in the wilderness (4:1‑15)

α. Jesus returns from Jordan full of the Holy Spirit, is led into the wilderness (4:1)

β. Is tempted forty days by the devil (4:2a)

    ς. Gluttony — turn stone to bread (4:2b‑4)

χ.   ζ. Avarice — world power in exchange for devil-worship (4:5‑8)

η. Pride — cast oneself down from temple, tempting God (4:9‑12)

ο. The devil ends temptation and departs for a season (4:13)

ω. Jesus returns to Galilee in power of the Spirit, is a famous teacher in the synagogues (4:14‑15)

Ζ. Rejection in Nazareth (4:16‑30)

ς. In the synagogue, preaching the acceptable year of the Lord (4:16‑21)

ζ. No prophet is accepted in his own country (4:22‑27)

η. The attempt to throw Jesus headlong from a hill; he passes through their midst (4:28‑30)

Η. Success in Capernaum (4:31‑44)

α. In the synagogue on the sabbaths; all astonished at his powerful word (4:31‑32)

β. There exorcising the demon that confesses him as the Holy One of God (4:33‑37)

χ. That day healing Simon’s mother-in-law of a fever; she rises and ministers (4:38‑39)

ο. That evening many come to him sick and with demons who confess him to be Christ the Son of God (4:40‑41)

ω. Next day he departs to wilderness; many follow and entreat him, but he is sent to preach in other cities (4:42‑44)

vii. Early ministry: catching fishes (disciples), cleansing a leper, and withdrawing to pray (5:1‑16)

Ϛ. Teaching on the shore of Gennesaret and the miraculous draught of fish (Peter, James, and John) (5:1‑11)

ς. Jesus enters Simon’s vacant boat and asks to be thrust a little off the land to teach people from the ship (5:1‑3)

ζ. After speaking, Jesus commands Simon to catch a miraculous draught of fish that breaks the net (5:4‑6)

η. James and John join Simon as disciples; ‘Fear not; from henceforth thou shalt catch men’ (5:7‑11)

Ζ. Cleansing of a leper, who is told to fulfill the law of Moses as a testimony (5:12‑14)

Η. Fame and multitudes — withdrawal into the wilderness to pray (5:15‑16)

viii. Challenging the Pharisees (5:17–6:11)

Ϛ. Forgiving the paralytic; calling Levi the publican; rent garment and wine bottles (5:17‑39)

ς. Forgiveness and healing of the paralytic borne of four in presence of Pharisees (5:17‑26)

α. Pharisees and lawyers gather around the power of the Lord to heal (5:17)

β. A paralytic brought through the roof by four friends (5:18‑19)

χ. Jesus forgives his sins and perceives the Pharisees’ thoughts against this (5:2o‑23)

ο. He heals the paralytic to prove that the Son of man has power to forgive sins (5:24‑25)

ω. Ecstasis grips them, they glorify God and are filled with fear: ‘We have seen paradoxical things today’ (5:26)

ζ. The call of Levi; Pharisees question Jesus’s company and his feasting (5:27‑35)

ς. The call of Levi the publican, who immediately follows (5:27‑28)

ζ. Jesus feasts at the publican’s house and tells the Pharisees why (5:29‑32)

η. The presence of the Bridegroom determines whether one feasts or fasts (5:33‑35)

η. Jesus tells the parable of patched garments and wine bottles (5:36‑39)

Ζ. Plucking corn on a sabbath, irking the Pharisees (6:1‑5)

Η. Healing the withered hand on a sabbath, driving the Pharisees mad (6:6‑11)

intro to VII. (6:12‑19)

ς. All-night prayer on a mountain (6:12)

ζ. Next day: Choosing the Twelve (6:13‑16)

η. Coming down to the plain; healing, and exorcising the multitudes (6:17‑19)

vi. The Sermon on the Plain, with attendant miracles (6:20–7:16)

Ϛ. Sermon on the Plain (6:20‑49)

α. Beatitudes and Woes (6:20‑26)

β. Love your enemies and do good (6:27‑35)

χ. Be merciful as your Father is merciful; judge not that ye be not judged (6:36‑42)

ο. Trees and fruit, good and evil (6:43‑45)

ω. Doing or not doing what Jesus says likened unto building on a rock or on earth (6:46‑49)

Ζ. Healing the centurion’s servant (7:1‑10)

α. A Roman centurion’s dear servant is mortally sick (7:1‑2)

β. He sends to Jesus elders of the Jews, who vouch for his worthiness (7:3‑5)

    ς. Jesus approaches, but the centurion sends friends to forestall him (7:6a)

χ.   ζ. Claiming unworthiness, the centurion asks for but a word, that his servant be healed (7:6b‑7)

η. He cites the pattern of his authority, implying Jesus’s divine authority (7:8)

ο. Jesus marvels, acclaiming his faith (greater than Israel) to those following him (7:9)

ω. The centurion’s servant that had been sick is found whole (7:10)

Η. Raising to life the widow’s son at Nain (7:11‑16)

vii. Jesus on John and his baptism (7:17‑35)

Ϛ. John the Baptist sends two disciples to Jesus to witness his healings (7:17‑23)

Ζ. Jesus preaches that John is the preparing messenger, none greater, none lesser (7:24‑28)

ς. You went to the wilderness, not to kings’ courts (7:24‑25)

ζ. He is more than a prophet: a subject of prophecy — the messenger to prepare the way (7:26‑27)

η. None born of women are greater; none in the kingdom of God are lesser (7:28)

Η. Unbaptized Pharisees and lawyers are like defiant children, yet wisdom is justified by hers

(7:29‑35)

viii. The sinful woman forgiven at Simon the Pharisee’s house (7:36‑50)

Ϛ. The sinful, tearful woman causes the Pharisee to doubt Jesus is a prophet (7:36‑39)

Ζ. On the reciprocity of forgiveness and love — a parable and its application (7:40‑47)

Η. ‘Thy sins are forgiven’ (a scandal); ‘thy faith hath saved thee’ (7:48‑50)

extro to VII. (8:1‑3)

(On tour preaching, with the Twelve and with exorcised women)

vi. The Parable of the Sower grows into Peter’s confession of faith and a passion prediction (8:4–9:27)

Ϛ. Parable of the Sower: hear the word of God and do it (8:4‑21)

ς. Parable of Sower given to a broad audience; ‘he that hath ears to hear, let him hear’ (8:4‑8)

ζ. Parable explained: receive the word of God and bring forth fruit with patience; take heed how you hear (8:9‑18)

η. My mother and my brethren are these which hear the word of God, and do it (8:19‑21)

Ζ. Miracles of faith (8:22‑56)

ς. Waking to still the storm at sea; ‘Where is your faith?’ (8:22‑25)

ζ. Exorcising Legion in a country of swine herders, who beg Jesus to leave (8:26‑39)

α. In the country of the Gadarenes, Jesus is met by a naked, tomb-dwelling demoniac (8:26‑27)

β. The tormenting demon begs the ‘Son of God most high’ to torment him not (8:28‑29)

χ. ‘Legion’ begs to be cast not into the deep but into swine, which they cast off a cliff into a lake (8:3o‑33)

ο. The people of the city and country beg Jesus leave them (8:34‑37)

ω. The exorcised man seeks to be with Jesus but is told to go home and tell everyone what God has done for him (8:38‑39)

η. Belief in Jesus stops a 12-year-old issue of blood, resurrects a dead 12-year-old girl (8:40‑56)

ς. Jairus a ruler of the synagogue begs Jesus visit his dying 12-year-old girl (8:40‑42a)

ζ. A woman with a 12-year-old issue of blood touches Jesus with faith and is healed (8:42b‑48)

  The ruler’s daughter is dead, but Jesus says believe only and she will be made whole (8:49‑50)

η.    He only lets in three disciples and the parents and says she merely sleeps; he is laughed to scorn (8:51‑53)

He puts them all out, raises her to life, and orders she be given food, astonishing the parents (8:54‑56)

Η. The Twelve disperse and reconvene for the feeding of the 5,000 and a confession of faith in the Christ of God, who will be slain and rise again (9:1‑27)

α. Sending out of the Twelve to preach and heal (9:1‑6)

β. Herod the tetrarch and beheader of John hears various rumors and desires to see ‘him’ (9:7‑9)

χ. The apostles return and crowds follow — feeding the 5,000 outside Bethsaida (9:10‑17)

ο. Concerning the rumors, Peter confesses ‘The Christ of God’; passion and resurrection foretold (9:18‑22)

ω. Passion prescription for His followers (9:23‑27)

vii. The Transfiguration, demoniac son, and another passion prediction (9:28‑45)

Ϛ. Transfiguration (9:28‑36)

α. Eight days later he takes Peter, John, and James up a mountain to pray (9:28)

β. He is transfigured; Moses and Elijah talk with him about his exodus to be performed at Jerusalem (9:29‑31)

χ. Peter awakes and sees his glory, ignorantly suggesting they make three tabernacles (9:32‑33)

ο. A fearsome cloud overshadows them, and from it a voice: ‘This is my beloved Son: hear him’ (9:34‑36a)

ω. They keep it close, in those days not telling anyone about it (9:36b)

Ζ. The man whose demoniac son the disciples could not heal — O faithless and perverse generation

(9:37‑43a)

Η. The Son of man shall be delivered into the hands of men — but they perceived not

(9:43b‑45) (cf. 9:22, 18:31‑34)

viii. Toward Jerusalem: the Savior’s mission and prayer (9:46–10:24)

Ϛ. Lessons in discipleship (9:46‑56)

ς. A child given as example to those who would be greatest (9:46‑48)

ζ. A non-follower casting out devils in Jesus’s name is not forbidden (9:49‑50)

η. Going toward Jerusalem, he rebukes those who would destroy rather than save (9:51‑56)

Ζ. Appointing and sending out the Seventy (9:57–10:20)

ς. As they went in the way: Three failed disciples and their reasons (9:57‑62)

ζ. The sending out of the Seventy (10:1‑16)

η. The Seventy’s jubilant return (10:17‑20)

Η. Jesus prays to the Father (10:21‑24)

ς. Jesus praises the Father for revealing things to babes and not to the wise (10:21)

ζ. Concerning knowledge of the Father and the Son (10:22)

η. Blessed are the disciples’ eyes and ears, which see and hear what many have desired (10:23‑24)

vi. On mercy and prayer (10:25–11:13)

Ϛ. Parable of the Good Samaritan — on mercy and compassion (10:25‑37)

α. ‘What shall I do to inherit eternal life?’ (10:25‑28)

  ‘And who is my neighbor?’ (10:29)

  β. A man going down to Jericho fell among thieves (10:30)

  χ. A priest passed, a Levite passed, but a Samaritan had compassion on him (10:31‑33)

  ο. He dressed his wounds, took him to an inn, and paid his expenses (10:34‑35)

  ‘Which of the three was a neighbor?’ (10:36‑37a)

ω. ‘Go, and do likewise’ (10:37b)

Ζ. Mary, Martha, and the one thing needful — contemplation superior to deeds of mercy (10:38‑42)

Η. The disciples are taught the Lord’s Prayer — ask and it shall be given you (11:1‑13)

α. After Jesus prays, a disciple asks how to do it (11:1)

β. When you pray, say ‘Our Father, who art in the heavens...’ (11:2‑4)

ξ. Not refusing the importunate friend who knocks at night asking for three loaves (11:5‑8)

ο. Ask and receive; seek and find; knock and it shall be opened (11:9‑10)

ω. ‘How much more shall your heavenly Father give the Holy Spirit to them that ask him?’ (11:11‑13)

vii. On exorcism and Jesus’s provenance (11:14‑28)

Ϛ. Accused of casting out devils through Beelzebub (11:14‑20)

ς. Exorcising a dumb man so that he speaks, but garnering the Beelzebub accusation (11:14‑16)

ζ. ‘If Satan is divided against himself, how shall his kingdom stand?’ (11:17‑18)

η. Your sons shall be your judges; ‘the kingdom of God is come upon you’ (11:19‑20)

Ζ. Lessons on exorcism (11:21‑26)

ς. A strong man trusting in his armor is pillaged by one stronger (11:21‑22)

ζ. ‘He that is not with me is against me, and he that gathereth not with me scattereth’ (11:23)

η. An unclean spirit gone out of a man returns with seven others to occupy a house swept and garnished (11:24‑26)

Η. ‘Blessed is the womb that bare thee’ — ‘Yea, blessed are they that hear God’s word and keep it’ (11:27‑28)

viii. Jesus castigates this evil generation and counsels his disciples in their midst (11:29–12:12)

Ϛ. The Son of man is a bright shining signal to repent (11:29‑36)

ς. As Jonah was a sign to the Ninevites, so shall the Son of man be to this evil generation (11:29‑30)

ζ. One greater than Solomon and Jonah is here (11:31‑32)

η. The light of the body is the eye (11:33‑36)

Ζ. A Pharisee invites Jesus to dine and is upbraided, the lawyers reproached (11:37‑54)

ς. The outside of the cup and platter vs. the inside; give alms and all will be clean to you (11:37‑41)

ζ. Woe to you Pharisees! Woe to you Pharisees! Woe to you scribes and Pharisees! (11:42‑44)

η. Woe to you lawyers! — the blood of the prophets will be required of this generation (11:45‑54)

 α. A lawyer: ‘Master, thus saying you reproach us also’ (11:45)

 β. Woe to you too! You lade others with grievous burdens, not touching burdens yourselves (11:46)

 χ. Woe to you! You build the sepulchers of the prophets as sons of their killers (11:47‑51)

 ο. Woe to you, lawyers! You don’t enter knowledge and hinder those who would (11:52)

 ω. The scribes and Pharisees begin provoking him, laying in wait for something to accuse him with (11:53‑54)

Η. Jesus counsels his disciples on courage before the authorities and fearing God instead (12:1‑12)

    ς. Thronged by a great multitude, he speaks to the disciples first of all (12:1a)

ς.    ζ. Beware the leaven of the Pharisees, which is hypocrisy; nothing hid shall not be known (12:1b‑2)

η. Therefore what you say in darkness, in closets, shall be heard in light, proclaimed on rooftops (12:3)

    ς. ‘I say to you my friends’: fear not them that kill the body (12:4)

ζ.    ζ. Fear him who after he has killed can cast into hell (12:5)

η. But God remembers even the much less valuable sparrows, so fear not (12:6‑7)

    ς. Confession or denial of the Son of man will be returned in kind before the angels of God (12:8‑9)

η.   ζ. Forgiveness for a word against the Son of man, but none for blasphemy against the Holy Spirit (12:10)

η. Think not what to say before authorities; the Holy Spirit will teach you what to say (12:11‑12)

vi. On treasures earthly and heavenly (12:13‑34)

Ϛ. Beware of covetousness: the man asking Jesus to divide his brother’s inheritance (12:13‑15)

Ζ. The parable of the rich man and his barns (12:16‑21)

α. The ground of a certain rich man brought forth plentifully (12:16)

β. He thinks within himself of what to do with all his fruits (12:17‑18a)

χ. He’ll tear down his barns and build greater; he’ll tell his soul to eat, drink, and be merry (12:18b‑19)

ο. God requires his life that night and asks who’ll get all his things (12:20)

ω. He that lays up treasure for himself is not rich toward God (12:21)

Η. To the disciples on food, clothing, and freedom from care; give alms and have treasure in heaven (12:22‑34)

α. Take no thought for food or clothing (12:22‑23)

β. Consider the ravens, how they feed (12:24)

χ. Which of you with taking thought can add to his stature one cubit? (12:25‑26)

ο. Consider the lilies, how they grow and are arrayed with glory greater than Solomon (12:27‑28)

ω. Seek not, like the nations, after food and drink; seek the kingdom of God, and all will added to you (12:29‑31)

ς. Fear not, it is your Father’s pleasure to give you the kingdom (12:32)

ζ. Sell what you have and give alms; provide for yourself treasure in heavens which fail not (12:33)

η. Where your treasure is, there will your heart be also (12:34)

vii. Teachings on repentance (12:35–13:9)

Ϛ. Vigilant and faithful: how the lord when he comes should find his servants and stewards (12:35‑53)

ς. Blessed are the servants whom the lord shall find watching; the Son of man comes at an hour when you think not (12:35‑40)

ζ. To Peter: Blessed is the steward who does the lord’s will and doesn’t mistreat the servants; much will be required (12:41‑48)

η. I am come to send fire on the earth, not peace but division (12:49‑53)

Ζ. Don’t hypocritically judge but repent (12:54–13:5)

ς. Hypocrites, you can discern the clouds and winds, but you cannot discern this time? (12:54‑57)

ζ. Be delivered from your adversary while you are in the way (12:58‑59)

η. Suppose they perished because of sin? No; repent or perish likewise (13:1‑5)

Η. Parable of the fruitless fig tree to be dug about, treated with dung, and given one more chance (13:6‑9)

viii. Striving to enter the narrow gate of the kingdom of God (13:10‑35)

Ϛ. Sabbath healing of the woman bent over eighteen years (13:10‑17)

α. In a synagogue on the sabbath, a woman bent over eighteen years is made straight and glorifies God (13:10‑13)

β. The ruler of the synagogue rebukes Jesus for healing on the sabbath (13:14)

χ. The Lord calls him a hypocrite (13:15a)

ο. Doesn’t each of you loose your ox or ass from the stall and lead it to water on the sabbath? (13:15b)

ω. Ought not this daughter of Abraham be loosed on the sabbath? The people rejoice for the glorious things (13:16‑17)

Ζ. The kingdom of God like mustard seed, leaven in three measures of meal (13:18‑21)

Η. Toward Jerusalem and the threat of death, a lament (13:22‑35)

intro: Journeying toward Jerusalem (13:22)

    α. Strive to enter in at the narrow gate; many will try to enter and won’t be able (13:23‑24)

    β. When the master shuts the door, and you stand outside calling, ‘Lord, Lord’ (13:25a)

α.         χ. He shall answer, ‘I know you not whence ye are’ (13:25b)

    ο. You’ll say, ‘We’ve eaten and drunk with you, and you taught in our streets’ (13:26)

    ω. He’ll say, ‘I know you not whence ye are; depart from me, you workers of iniquity’ (13:27)

    ς. You will weep seeing yourselves thrust out of the kingdom of God (13:28)

β.   ζ. They shall come from all directions to sit in the kingdom of God (13:29)

η. The last shall be first, and the first shall be last (13:30)

χ. A Pharisee: Depart, for Herod will kill you (13:31)

    ς. You depart, and tell that fox I cast out devils (13:32a)

ο.   ζ. I do cures today and tomorrow, and the third day I shall be perfected (13:32b)

η. I must walk today, tomorrow, and the next so as not to perish outside Jerusalem (13:33)

    α. O Jerusalem, Jerusalem, which kills the prophets and stones them that are sent unto you

    β. How often would I

ω.         χ. To have gathered your children together as a hen gathers her brood under her wings —

    ο. And you would not! (13:34)

    ω. Behold, your house is left unto you desolate (13:35a)

extro: You shall not see me, until the time come when you shall say,

BLESSED IS HE THAT COMETH IN THE NAME OF THE LORD (13:35b)

vi. At a chief Pharisee’s house: dining on humility and selfless, jealous love (14:1‑24)

Ϛ. Healing a man with dropsy, silencing the Pharisees (14:1‑6)

ς. He went to a chief Pharisee’s house to eat bread on the sabbath; they watch him (14:1)

ζ. A man with dropsy is there; Jesus asks if it is right to heal on the sabbath; they hold their peace (14:2‑4a)

η. He heals the dropsy and asks about pulling an ass or ox out of a pit on the sabbath; they can’t answer (14:4b‑6)

Ζ. Parables about feasting and humility (14:7‑15)

α. Jesus speaks a parable when marking how they chose out the chief rooms (14:7)

β. Choose the lowest rooms at a wedding, that you be bidden to go up higher (14:8‑10)

χ. Whoever exalts himself shall be abased; he that humbles himself shall be exalted (14:11)

ο. Invite to a feast the unfortunate who can’t recompense you, that you be rewarded in the resurrection (14:12‑14)

ω. Someone at the table says, ‘Blessed is he that shall eat bread in the kingdom of God’ (14:15)

Η. The man to whose feast those invited would not come, so he invited the poor and infirm (14:16‑24)

α. A certain man made a great supper, and bade many (14:16)

β. A servant is sent to tell those bidden that all is ready (14:17)

    ς. ‘I have bought a piece of ground, and I must needs go and see it’ (14:18)

χ.   ζ. ‘I have bought five yoke of oxen, and I go to prove them’ (14:19)

η. ‘I have married a wife, and therefore I cannot come’ (14:20)

ο. The servant is instructed to bid the poor and infirm, to compel those in the highway and hedges (14:21‑23)

ω. None of the men formerly bidden shall taste of the supper (14:24)

vii. Counting the cost of total renunciation and bearing one’s cross (14:25‑35)

Ϛ. Renunciation — bearing one’s cross — required for discipleship (14:25‑27)

ς. A great multitude traveled with him (14:25)

ζ. Anyone who comes to me and doesn’t hate his family and himself cannot be my disciple (14:26)

η. Anyone who doesn’t bear his cross and come after me cannot be my disciple (14:27)

Ζ. Count the cost; he who doesn’t forsake all he hath cannot be my disciple (14:28‑33)

ς. To build a tower, count the cost, lest you be mocked (14:28‑30)

ζ. To go to war, compare the strength of forces, lest peace be desired instead (14:31‑32)

η. Likewise if you don’t forsake all you have, you cannot be my disciple (14:33)

Η. If salt has lost its savor, wherewith shall it be seasoned? It is cast out (14:34‑35)

viii. Parables for Pharisees who despise sinners (ch. 15)

Α. The Pharisees and scribes murmur against Jesus’s reception of publicans and sinners (15:1‑2)

B. Parable of the lost sheep (15:3‑7)

ς. A man with a hundred sheep leaves the 99 in the wilderness to go after that which is lost (15:3‑4)

ζ. He bears it home on his shoulders and rejoices with friends and neighbors (15:5‑6)

η. More joy in heaven over one repentant sinner than 99 unrepentant righteous (15:7)

X. Parable of the lost piece of silver (a coin with a human image) (15:8‑10)

ς. A woman with ten pieces of silver, losing one, lights a candle and sweeps the house (15:8)

ζ. When she finds it, she rejoices with friends and neighbors (15:9)

η. Likewise there is joy among the angels over one sinner who repents (15:10)

Ο. Parable of the prodigal son (15:11‑24)

α. A man had two sons, the younger of which asks for his inheritance (15:11‑12)

β. In a far country, the son wastes all his wealth and endures famine feeding swine (15:13‑16)

χ/ξ. He resolves to return to his father repentant, to be as a hired servant (15:17‑19)

ο. Yet a far way off, the father meets and embraces the son, who claims unworthiness (15:20‑21)

ω. The father adorns him as a son, slays a fatted calf; ‘my son was dead and is alive again’ (15:22‑24)

Ω. Parable of the elder son (15:25‑32)

α. From the field the elder son draws near and hears music and dancing (15:25)

β. He calls a servant and learns of his brother’s return, and of the fatted calf (15:26‑27)

χ. Angry, he stays outside, so his father comes out to entreat him (15:28)

ο. Son: I never transgressed, you never celebrated; he wasted away with harlots, you celebrate (15:29‑30)

ω. Father: You are ever with me, and all that I have is thine; and your brother was dead and is alive again

(15:31‑32)     

vi. On riches (ch. 16)

Ϛ. Parable of the unjust steward and lessons on mammon (16:1‑13)

    α. A rich man accuses his steward of wasting his goods and is about to fire him (16:1‑2)

    β. The steward wonders what he’ll do; he can’t do manual labor and is ashamed to be a beggar (16:3)

ς.         χ. If he’s to lose his position with his lord, he’ll work it so as to be received in others’ houses (16:4)

    ο. He cancels people’s debts to his lord at discount prices (16:5‑7)

    ω. The lord commends the steward; befriend the mammon of unrighteousness so as to be received in everlasting habitations (16:8‑9)

ζ. If you have not been faithful with mammon, who will commit to you true riches? (16:10‑12)

η. You cannot serve God and mammon (16:13)

Ζ. On the law and the kingdom of God, in response to the Pharisees’ derision (16:14‑18)

ς. To the covetous, derisive Pharisees: what is esteemed by men is an abomination to God (16:14‑15)

    α. ‘The law and the prophets were until John:

    β. since that time the kingdom of God is preached,

ζ.         χ. and every man presses into it. (16:16)

    ο. And it is easier for heaven and earth to pass,

    ω. than one tittle of the law to fail.’ (16:17)

η. Whoever puts away his wife and marries another, or marries her who is put away, commits adultery (16:18)

Η. The rich man and Lazarus (16:19‑31)                                                      See CLOSE-UP

α. A rich man prospers while a beggar named Lazarus suffers at his gate (16:19‑21)

β. The beggar dies and is carried to Abraham’s bosom; the rich man dies and is buried (16:22)

χ. Tormented in hades, the rich man begs Abraham send Lazarus with a finger dipped in water (16:23‑24)

ο. Abraham explains to him the justice of their fates and the impassable gulf between them (16:25‑26)

ω. Neither will be persuaded his five brethren (who already have Moses and the prophets), though one rose from the dead (16:27‑31)

vii. Three steps of faith: Not causing offense, serving tirelessly, and worshiping thankfully (17:1‑19)

Ϛ. On offenses and forgiveness (17:1‑4)

ς. It is impossible but that offenses come, but woe to him through whom they come (17:1)

ζ. Better a millstone hanged on the neck and cast into the sea than offend one of these little ones (17:2)

η. If a brother trespass against you, even seven times a day, and repents, forgive him (17:3‑4)

Ζ. To increase faith, serve tirelessly without being thanked, as an unprofitable servant (17:5‑10)

ς. ‘Increase our faith’: With faith as a mustard seed, you could command a tree to be uprooted and planted in the sea (17:5‑6)

ζ. Servants come in from the field and serve the table, not eating till after the master, and not being thanked (17:7‑9)

η. When you’ve done what you’re supposed to, say, ‘We are unprofitable servants’ (17:10)

Η. (As he went to Jerusalem) The ten lepers, only the Samaritan of which shows gratitude (17:11‑19)

α. As he went to Jerusalem, going through Samaria and Galilee, he meets ten lepers standing afar off (17:11‑12)

β. They ask for mercy; he sends them to the priests, and as they go, they are cleansed (17:13‑14)

χ. One of them, a Samaritan, returns to him to glorify God and fall down at his feet in gratitude (17:15‑16)

ο. Jesus asks where the nine are; none returned to glorify God except this stranger (17:17‑18)

ω. He says to him, ‘Arise, go your way: your faith has made you whole’ (17:19)

viii. On the coming of the kingdom of God; it is within you; as in the days of Noah (17:20‑37)

Α. The kingdom of God comes not with observation but is within you (17:20‑21)

B. The Son of man won’t be ‘here’ or ‘there’ but everywhere like lightning (17:22‑24)

X. First he must suffer and be rejected (17:25)

Ο. The day when the Son of man is revealed will be like a sudden cataclysm from heaven (17:26‑30)

ς. As in the days of Noah, the flood came and destroyed them all (17:26‑27)

ζ. As in the days of Lot, the fire and brimstone rained from heaven and destroyed them all (17:28‑29)

η. So shall it be in the day when the Son of man is revealed (17:30)

Ω. In that day, in that night, don’t look back, but gather at the body like an eagle (17:31‑37)

ς. In that day, don’t go back; remember Lot’s wife; lose your life so as to preserve it (17:31‑33)

ζ. In that night, there shall be two in bed, two at the grindstone, two in the field; one will be taken, one left (17:34‑36)

η. ‘Wherever the body is, there will the eagles be gathered together’ (17:37)

vi. The path of self-emptying: prayer, charity, and passion (18:1‑34)

Ϛ. On prayer (18:1‑17)

ς. Parable of the widow and the unjust judge, that men ought always to pray (18:1‑8)

ζ. Parable of the publican and the Pharisee — how to pray (18:9‑14)

η. Suffer little children to come to me; receive the kingdom as a child (18:15‑17)

Ζ. The rich young ruler; on leaving all and following Jesus (18:18‑30)

α. A certain ruler questions about eternal life, calling Jesus good though only God is good (18:18‑19)

β. Jesus cites the commandments of the Law, but the ruler has followed them from his youth (18:20‑21)

χ. ‘Sell all that you have, distribute to the poor, and you shall have treasure in heaven; and come, follow me’ (18:22‑23)

ο. Easier for a camel to pass through a needle’s eye than for the rich to enter the kingdom — but with God it is possible (18:24‑27)

ω. Peter asks about those who have left all; they shall receive more in the present time, and in the world to come life eternal (18:28‑30)

Η. We go up to Jerusalem for passion and resurrection; the Twelve understand not (18:31‑34) (cf. 9:22, 43b‑45)

α. ‘We go up to Jerusalem, and all things written by the prophets concerning the Son of man shall be accomplished... (18:31)

β. ‘For he shall be delivered unto the Nations...

‘...and shall be mocked...

‘...and spitefully entreated...

χ.            ‘...and spitted on... (18:32)

‘And they shall scourge...

‘...and put him to death...

ο. ‘...and the third day he shall rise again’ (18:33)

ω. The Twelve understood none of these things, the saying being hid from them (18:34)

vii. The Savior and Son of David’s way through Jericho to the kingdom (18:35–19:28)

Ϛ. Healing of the blind man near Jericho (18:35‑43)

α. A blind beggar learns that Jesus of Nazareth is passing by (18:35‑37)

β. He cries, ‘Jesus, Son of David, have mercy on me,’ despite being rebuked by others (18:38‑39)

χ. Jesus stands still and commands him to be brought to him (18:40a)

ο. He asks to receive his sight, and Jesus consents: ‘Your faith has saved you’ (18:40b‑42)

ω. He immediately receives his sight and follows him, glorifying God (18:43)

Ζ. Saving the publican Zacchaeus at Jericho (19:1‑10)

α. He passes through Jericho where there is Zacchaeus, the rich chief of publicans (19:1‑2)

β. Being a short man in a crowd, Zacchaeus climbs a sycamore tree to see Jesus as he passes (19:3‑4)

χ. Jesus calls him to come down and host him, causing others to murmur (19:5‑7)

ο. Zacchaeus pledges half of his wealth to the poor, and fourfold restoration to anyone he’s wronged (19:8)

ω. Jesus: ‘Salvation is come to this house; the Son of man is come to seek and save that which is lost’ (19:9‑10)

Η. Parable of the nobleman acquiring a kingdom (near Jerusalem, ascending) (19:11‑28)

intro: He speaks a parable because he was nigh to Jerusalem and people expected the kingdom (19:11)

α. A nobleman, going to a far country to receive a kingdom, entrusts ten servants with ten pounds (19:12‑13)

β. His citizens express unwillingness to have him reign over them (19:14)

    ς. Having received the kingdom, he returns to see if the servants gained by trading (19:15)

ξ.   ζ. To the one with ten pounds is given ten cities; the one with five pounds, five cities (19:16‑19)

η. The wicked servant who kept the pound in a napkin for fear is judged by his words (19:20‑23)

ο. His pound is redistributed; to the haves shall be given, from the have-nots shall be taken away (19:24‑26)

ω. The enemies that would not have him reign over them are to be brought forward and slain (19:27)

outro: When he had thus spoken, he went before, ascending up to Jerusalem (19:28)

viii. The Coming of Christ the Son of God to Jerusalem (19:29–20:44)

Ϛ. Triumphant arrival at Jerusalem on a colt (19:29‑44)

ς. Approaching Bethphage and Bethany, the Lord has need of a colt on which never man sat (19:29‑36)

ζ. At the Mount of Olives, the disciples wax jubilant so that the stones don’t have to (19:37‑40)

η. Weeping over the siege and destruction of Jerusalem (19:41‑44)

Ζ. The Son and heir teaching and debating the tenants of the temple (19:45–20:40)

α. Cleansing the temple and teaching there daily (19:45‑48)

α. He enters the temple and casts out those that sell and buy (19:45)

β. He cites the prophets, contrasting a house of prayer with a den of thieves (19:46)

ξ. He teaches daily in the temple (19:47a)

ο. The chief priests, scribes, and heads of the people seek to destroy him but can’t (19:47b‑48a)

ω. All the people were very attentive to hear him (19:48b)

β. On whose authority? Whence the baptism of John? (20:1‑8)

intro: As he teaches in the temple, the chief priests, scribes, and elders come upon him (20:1)

α. They ask him what his authority is and who gave it to him (20:2)

β. He asks in return whether the baptism of John was from heaven or of men (20:3‑4)

χ. They reason with themselves that no answer makes them look good (20:5‑6)

ο. They answer that they cannot tell (20:7)

ω. ‘Neither tell I you by what authority I do these things’ (20:8)

χ. Parable of the vineyard (20:9‑19)

intro: Then began he to speak to the people this parable

α. A man planted a vineyard, left it to workers, and went into a far country (20:9)

β. He sends servants to check on the workers, but they are abused and cast out (20:10‑12)

ξ. He sends his son and heir, and he is cast out and killed (20:13‑15a)

ο. The lord shall come, destroy the workers, and give the vineyard to others (20:15b‑16a)

ω. They contradict him, but the rejected stone becomes the head of the corner (20:16b‑18)

extro: Chief priests and scribes resent the parable, but fear the people (20:19)

ο. Render unto Caesar that which is Caesar’s and unto God that which is God’s (20:20‑26)

α. They watch that they might take hold of his words and deliver him to the governor (20:20)

β. ‘Is it lawful for us to give tribute to Caesar or not?’ (20:21‑22)

χ. He perceives their craftiness: ‘Why do you tempt me?’ (20:23)

ο. They identify the image and inscription on the penny as Caesar’s (20:24‑25)

ω. They cannot take hold of his words; they marvel and hold their peace (20:26)

ω. On the wife of seven brothers and the resurrection of the dead (20:27‑40)

α. The Sadducees ask at length about the resurrection and a woman married to seven brothers (20:27‑33)

β. Marriage is for this age; those of that age and the resurrection don’t marry (20:34‑35)

χ. Nor do they die, being equal to angels and sons of God, sons of the resurrection (20:36)

ο. ‘The God of Abraham, Isaac, and Jacob’ — not the God of the dead but of the living (20:37‑38)

ω. A scribe compliments him, and they don’t ask him anything anymore (20:39‑40)

Η. How is Christ David’s son and Lord? (20:41‑44)

α. How is it said that Christ is David’s son? (20:41)

β. David himself says, ‘The Lord said unto my Lord... (20:42a)

χ. ‘Sit on my right hand, till I make your enemies my footstool’ (20:42b‑43)

ο. David calls him Lord —

ω. How is he then his son? (20:44)

vi. The rich and powerful versus the downtrodden and penurious (20:45–21:6)

Ϛ. Beware of elitist, ostentatious scribes devouring widows’ houses (20:45‑47)

Ζ. The poor widow’s two mites mean more than the rich men’s gifts (21:1‑4)

Η. Prediction of the destruction of the temple with its goodly stones and gifts (21:5‑6)

vii. Signs of the destruction of the temple and Jerusalem (21:7‑24)

Ϛ. Don’t be deceived by false prophets; calamities must happen but the end isn’t yet (21:7‑9)

Ζ. Before calamities, you will be persecuted; I will provide you a mouth and wisdom, be patient (21:10‑19)

Η. Jerusalem shall be trodden down by the Nations till their time is fulfilled; flee (21:20‑24)

viii. Signs of the coming of the kingdom of God (21:25‑38)

α. Signs in the sun, moon, and stars; on the earth distress; the sea roaring (21:25)

β. Men fainting from fear and apprehension of what is coming upon the world (21:26a)

Ϛ.          χ. The powers of heaven shaken — the Son of man coming in a cloud with power and glory (21:26b‑27)

ο. When these things begin, lift yourselves up and raise your heads

ω. Your redemption draws near (21:28)

ς. Parable of the fig tree signaling summer: know that the kingdom of God is drawn near (21:29‑31)

Ζ.      ζ. This generation won’t pass away till all has taken place — my words shall not pass away (21:32‑33)

η. Watch at all times, praying to be counted worthy to stand before the Son of man (21:34‑36)

ς. By day he was in the temple teaching

Η.     ζ. By night he went out and abode on Olivet (21:37)

η. All the people gather early in morning in the temple to hear him (21:38)

Ϛ.

α. As Passover approaches, Judas betrays Jesus to the chief priests (22:1‑6)

β. Peter and John sent to prepare the Passover in a large upper room (22:7‑13)

χ. Sitting down with the Twelve for the Passover meal (22:14‑38)

α. The mystical supper (22:14‑20)

β. One of them shall betray (22:21‑23)

χ. He who serves is greatest; the Twelve promised the kingdom and thrones (22:24‑30)

ο. Jesus predicts Peter’s denial, but once converted he is to strengthen the brethren (22:31‑34)

ω. For the end: take purse and scrip and acquire a sword (two are enough) (22:35‑38)

ο. Jesus prays in agony on the Mount of Olives, sweats blood, an angel strengthening him (22:39‑46)

ω. The arrest: Judas’s kiss of betrayal and the severing and healing of the ear (22:47‑53)

Ζ.

ς. Peter’s threefold denial while Jesus is mocked, beaten, and blasphemed by the guards (22:54‑65)

ζ. Trials and sentencing (22:63–23:25)

α. Trial before the chief priests (22:63‑71)

β. Trial before Pilate, who finds no fault (23:1‑4)

χ. Pilate sends him to Herod, who mocks him and sends him back (23:5‑12)

ο. Pilate exonerates Jesus before the chief priests (23:13‑15)

ω. Pilate to release Jesus, but the chief priests prevail to have Barabbas freed and Jesus crucified (23:16‑25)

η. Simon the Cyrenian made to bear the cross after Jesus (23:26)

Η.

α. Jesus to the daughters of Jerusalem: weep for yourselves and your children (23:27‑31)

β. Crucifixion between two malefactors (23:32‑43)

χ. Jesus’s death; the sun, veil, centurion, and spectators respond (23:44‑49)

ο. Joseph of Arimathea attains the body for burial in a new sepulcher (23:50‑53)

ω. The women behold the sepulcher and hurry to prepare spices before the Sabbath (23:54‑56)

Ϛ. The women return to the open, empty sepulcher, greeted by two angels; the eleven believe not (24:1‑11)

α. Bearing spices, the women go to the sepulcher and find the stone removed, the tomb empty (24:1‑3)

β. Two men in shining garments appear, frightening them (24:4‑5a)

χ. ‘Why seek ye the living among the dead? He is not here, but is risen’ (24:5b‑6a)

ο. Remember what he said in Galilee how he must be crucified and rise again (24:6b‑7)

  And they remembered his words, (24:8)

And returned from the sepulcher,

  and told all these things unto the eleven,

     and to all the rest. (24:9)

        It was Mary Magdalene,

ω.           and Joanna,

        and Mary the mother of James,

     and other women that were with them,

  which told these things unto the apostles. (24:10)

And their words seemed to them as idle tales,

  and they believed them not. (24:11)

Ζ. Cleopas and another on the road to Emmaus (24:12‑35)

α.  Peter visits the empty sepulcher and wonders; two of them leave for Emmaus talking about it (24:12‑14)

Jesus draws nears and goes with them (24:15)

β.    Their eyes were holden that they should not know him (24:16)

He asks why they’re sad (24:17)

α. Cleopas asks if Jesus is a stranger in Jerusalem; Jesus asks on (24:18‑19a)

    β. They say how Jesus of Nazareth was crucified three days ago, that they had hoped that he would have redeemed Israel

(24:19b‑21)    

How women went to the sepulcher (24:22)

And found not his body

χ.                  χ.            But saw angels which said he was alive (24:23)

And a certain one of them went also to sepulcher

And did not see him there (24:24)

    ο. Jesus rebukes their slowness of heart; ‘Ought not the Christ to have suffered these things, and to enter into his glory?’

(24:25‑26)     

ω. He begins at Moses and expounds in all the scriptures the things concerning himself (24:27)

At the village they constrain him to tarry with them (24:28‑29)

ο.    As they eat, Jesus breaks the bread, and their eyes are opened; they know him, and he vanishes (24:30‑31)

‘Did not our heart burn within us?’ (24:32)

ω.  They return to the eleven in Jerusalem who report that Peter has seen the Lord risen (24:33‑35)

Η. Jesus appears to the disciples gathered in Jerusalem and opens their understanding (24:36‑49)

α. Jesus stands in their midst, ‘Peace be unto you’ — but they were terrified (24:36‑37)

β. ‘Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have’

(24:38‑40)

ξ. He eats broiled fish and honeycomb (24:41‑43)

ο. He opens their understanding to the law of Moses, the prophets, and the psalms (24:44‑45)

ω. ‘Thus it behoved Christ to suffer, and to rise from the dead the third day: and that repentance and remission of sins should be preached in his name among all nations, beginning at Jerusalem’ (24:46‑49)

Full text

α. And he led them out as far as to Bethany,

β. and he lifted up his hands, and blessed them. (24:50)

And it came to pass, while he blessed them,

χ.       he was parted from them,

and carried up into heaven. (24:51)

ο. And they worshipped him,

ω. and returned to Jerusalem with great joy: (24:52)

And were continually in the temple, praising and blessing God.

  Amen.

 (24:53)