TOMS: Luke 13

For an introduction to this series, click here.

March 15, 2007

Here we go with Luke 13. It seems like Jesus doesn't spend much time coddling His audience, telling them what they want to hear. He is always challenging something. In this case, He challenges the idea that bad things happen to bad people: "There were some present at that very time who told him about the Galileans whose blood Pilate had mingled with their sacrifices. And he answered them, 'Do you think that these Galileans were worse sinners than all the other Galileans, because they suffered in this way? No, I tell you; but unless you repent, you will all likewise perish. Or those eighteen on whom the tower in Siloam fell and killed them: do you think that they were worse offenders than all the others who lived in Jerusalem? No, I tell you; but unless you repent, you will all likewise perish.'" (13:1-5)

The boys in my Sunday School class think like the Jews did here. Our lesson was about how Peter raised Dorcas from the dead. I asked them why God chooses to heal some people and allows others to die or get worse. They didn't really have any answers, other than they deserved it. Of course they are just 7-9 year olds, but still lots adults think that way today. Jesus disabuses the Jews of that notion here. He brings up two instances which are not recorded elsewhere in the Bible but were apparently big news at the time. Pilate, who was governor of Judea and not Galilee, apparently executed some Galileans as they were making sacrifices in Jerusalem. Also, the tower at the pool of Siloam, one of the water sources for Jerusalem, fell and killed 18 people. Everybody thought these people died because of God's punishment. But Jesus tells them punishment had nothing to do with it. The circumstances of a person's death do not indicate whether or not they were a good or bad person. These people did not die because they were especially wicked, and God did not have an extra special punishment waiting for them. The real question is whether they repented, and that is the real question for everyone.

Next we have a couple of parables that are often misinterpreted: "He said therefore, 'What is the kingdom of God like? And to what shall I compare it? It is like a grain of mustard seed that a man took and sowed in his garden, and it grew and became a tree, and the birds of the air made nests in its branches.' And again he said, 'To what shall I compare the kingdom of God? It is like leaven that a woman took and hid in three measures of flour, until it was all leavened.'" (13:18-21)

This parables teach basically the same thing. A mustard seed is the smallest of seeds, or at least one of the smallest, and yet if it is allowed to grow, it will become a large plant. The kingdom of God, whether Jesus is talking about the kingdom in general or the church in particular I don't know and it doesn't really matter because it's all the same thing, starts out small but will one day become a large, glorious thing. A little yeast is nothing compared to a lump of dough, but it is the key factor in making the small lump into a large loaf of bread. A lot of people think the yeast here refers to sin, but Jesus would never say the kingdom of God is like sin. Yeast is compared to sin in other places, but context is important to determine if a comparison is to be applied uniformly. There's no hard and fast rule that requires that metaphors always be used the same way in Scripture.

In the next section, Luke records a similar teaching to what is found in the Sermon on the Mount, but Luke adds more: "Strive to enter through the narrow door. For many, I tell you, will seek to enter and will not be able. When once the master of the house has risen and shut the door, and you begin to stand outside and to knock at the door, saying, 'Lord, open to us,' then he will answer you, 'I do not know where you come from.' Then you will begin to say, 'We ate and drank in your presence, and you taught in our streets.' But he will say, 'I tell you, I do not know where you come from. Depart from me, all you workers of evil!' In that place there will be weeping and gnashing of teeth, when you see Abraham and Isaac and Jacob and all the prophets in the kingdom of God but you yourselves cast out. And people will come from east and west, and from north and south, and recline at table in the kingdom of God." (13:24-29, ESV)

The Jews were confident that they were going to heaven because they were Abraham's children. But Jesus tells them it takes more than bloodlines to be part of the kingdom of God. It takes repentance, a renewal of your heart.

TOMS: Luke 12

For an introduction to this series, click here.

March 11, 2007

Jesus begins this chapter with a warning about the Pharisees. Then He adds this: "I tell you my friends, do not fear those who kill the body, and after that have nothing more they can do. But I will warn you whom to fear: fear him who, after he has killed, has authority to cast into hell. Yes, I tell you, fear him!" (12:4-5) Then Jesus warns about not being ashamed of Him before men. This is a rare reference in which Luke sounds more like Matthew, with its specific references to the Jewish opposition to Christianity.

Next we have the parable of the rich fool. But the story is introduced with a very interesting situation which I had never realized went along with this story: "Someone in the crowd said to him, 'Teacher, tell my brother to divide the inheritance with me.' But he said to him, "Man, who made me a judge or arbitrator over you?' And he said to them, 'Take care, and be on your guard against all covetousness, for one's life does not consist in the abundance of his possessions.'" This makes the parable of the rich fool, the man who said he would tear down his barns and build bigger ones and then he would eat, drink and be merry, in a different light. When we hear warnings about rich people, we never include ourselves. Very few of us consider ourselves rich, not even millionaires. But the fact is that greed is not exclusively a sin of the rich. A person can barely have two pennies to rub together and be greedy, and a billionaire doesn't have to be greedy. Greed is a sinful attitude of the heart, not a measure of wealth.
After telling the parable, Jesus goes into the teaching against worry which Matthew records in the Sermon on the Mount, which includes the "Consider the ravens," and "Consider the lilies." Jesus then warns about being ready for judgment. Whether Jesus is specifically referring to the Rapture, the Second Coming, or simply to the fact of death, the reality is that we all will one day stand in judgment for our actions, and it will likely not come at a time when we are ready for it.

Finally Jesus makes a statement that many have misinterpreted down through the ages: "Do you think that I have come to give peace on earth? No, I tell you, but rather division. For from now on in one house there will be five divided, three against two and two against three." (12:51-52, ESV) This statement by Jesus is not an excuse for war, nor is it an excuse for obnoxiousness and selfishness. It is basically a statement of fact. The Gospel by its very nature divides people. The lost world does not understand believers, and many are repulsed by the mention of the name Jesus Christ. But at the same time, don't point to this verse if you find yourself opposed by everyone you know and figure you're in the right. There's a difference between standing for the truth and simple stubbornness and pride. If everyone thinks you're wrong, they might be right.

TOMS: Luke 11

For an introduction to this series, click here.

March 6, 2007

This chapter starts off with  the Lord's Prayer and a parable about prayer. I'm sure you are familiar with the Lord's Prayer, so let's go on to the parable. A man has a friend come to visit at midnight, and he has nothing to feed him with. So he goes next door to his neighbor's house and starts asking him for food. The conclusion of the story is this: "I tell you, though he will not get up and give him anything because he is his friend, yet because of his impudence he will rise and give him whatever he needs. And I tell you, ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For everyone who asks receives, and the one who seeks finds, and to the one who knocks it will be opened." (11:8-10)

Luke then records a similar statement that Matthew gives us in the Sermon on the Mount about the son who asks his father for food. I have a problem asking God for things. I often feel like it's insulting to God to ask for something that I can do for myself. Now certainly the Lord does not reward laziness, but He does command us to pray about everything.

Next, some of the Jews accuse Jesus of casting out demons by the power of Satan. This is the ultimate insult to God, to attribute His obvious good work to the power of the devil. Jesus replies: "Every kingdom divided against itself is laid waste, and a divided household falls. And if Satan also is divided against himself, how will his kingdom stand?" (11:17-18) This accusation proves the stubbornness of the people. They could see the mighty hand of God at work in their midst, but instead of praising God for His goodness, they were trying to prove that it wasn't really God doing the work.

Then Jesus tells a very interesting story: "When the unclean spirit has gone out of a person, it passes through waterless places seeking rest, and finding none it says, 'I will return to my house from which I came.' And when it comes, it finds the house swept and put in order. Then it goes and brings seven other spirits more evil than itself, and they enter and dwell there. And the last state of that person is worse than the first." (11:24-26) 

This parable teaches us the principle of replacement. It is not enough to just get rid of a besetting sin or bad habit. You need to have something to put back in its place. I have seen, and I'm sure you have seen, lots of people who make a positive step in their life, and they don't follow through, they just kind of stay in place. Unfortunately they don't stay there for long; they soon end up in a worse place than they were before.

Jesus then confronts the Pharisees directly, pronouncing a series of woes on them similar to Matthew 23. Luke adds a new one though that is very interesting: "Woe to you! For you are like unmarked graves, and people walk over them without knowing it." (11:44, ESV) Walking into or over a grave was a minor offense in Moses' law. It was one of those that if you did it you were "unclean until the evening." The P's professed to be the spiritual leaders, the paragons of virtue. Jesus points out that they were actually unknowingly trapping people in their false teaching. There are lots of teachers out there that we need to be wary of. I usually don't like to look at the next chapter, but in 12:2, the same context as all the woes, Jesus tells the disciples, "Beware of the leaven of the Pharisees." There are some seemingly good teachers out there who are really setting a trap for your mind and your soul.

TOMS: Luke 9

For an introduction to this series, click here.

March 1, 2007

This is a very long chapter, and it has a lot of stuff in it. This chapter starts out with the sending out of the disciples. Luke does not go into the detail that Matthew does, he just tells us that Jesus sent them out to teach and heal among the people.

Next we have a very interesting parenthetical statement that somehow Luke found out. Remember that in the previous chapter Luke mentions that the wife of Herod's steward contributed to Jesus' ministry. Perhaps Luke learned about this from her: “Now Herod the tetrarch heard about all that was happening, and he was perplexed, because it was said by some that John had been raised from the dead, by some that Elijah had appeared, and by others that one of the prophets of old had risen. Herod said, ‘John I beheaded, but who is this about whom I hear such things?’ And he sought to see him.” (9:7-9) Herod was perplexed by Jesus; he didn't know what to think. Eventually Herod did meet Jesus, but he showed his unbelief and did not save Him from death. Lots of people are intrigued by Jesus, but they don't want to commit their lives to Him.

Next we have the feeding of the 5,000, followed by Peter's confession of Jesus as "The Christ of God." This is followed by the transfiguration. Then we have the demonstration by Jesus that the one who believes as a child is the greatest in the kingdom of heaven. (I am really moving fast, but I feel like I have already covered these stories.)

That is followed by a couple of storied unique to Luke's Gospel that involve John the Apostle. Remember that John was likely a teenager when he followed Jesus. John, ever the zealot, comes up to Jesus and says that they found a man casting out demons in Jesus' name, and they tried to stop him. Jesus tells them, "Do not stop him, for the one who is not against you is for you." (9:50, ESV) This is an important lesson for everyone to learn. It's easy to get distracted into thinking of people we disagree with as our enemies, but the reality is that our ultimate enemy is Satan. He will use anything to keep us from following Jesus, including controversies over minor points with fellow believers.

Next we have a Samaritan village. This could have been the same trip through Samaria that Jesus made when He visited with the Samaritan woman in John 4, but then again maybe not. Jesus was certainly not the type to bypass Samaria when traveling from Judea to Galilee as were most Jews of the time. Anyway, there was a Samaritan town that would not receive Jesus. The disciples, particularly James and John, were furious with them, and asked Jesus if they could call down fire from heaven and burn them up. Jesus "rebuked them" and they went on. Now I don't know how much of John and James' statements were based on racism, but it's a pretty safe bet there were lots of Jewish towns that rejected Jesus, and , as far as we know, they never wanted to rain down fire on them. I'm not wanting to be too hard on them, I just want to point out that the Gospels do paint a frank picture of everyone involved, including the Apostles who would become the foundation of the church. I am glad Luke mentions this story. It gives us some neat insight into the disciples.

TOMS: Luke 8

For an introduction to this series, click here.

Feb. 27, 2007

The beginning of this chapter gives us unique insight into the life of Jesus. We are told of at least three women who supported Jesus financially: Mary Magdalene, Joanna, the wife of Herod's household manager, and Susanna. Jesus lived just like every other rabbi did: on the generosity of others.

Next we have the parable of the sower, which is the name Jesus gives it in Matthew's Gospel. The point of the parable is not so much the sower, but the different soils, which represent different responses to the Word of God.

In Jesus' explanation in private to the disciples, He made no bones about the fact that His parables were not intended to make spiritual things easier to understand. In fact, they did the exact opposite: "To you it has been given to know the secrets of the kingdom of God, but for others they are in parables, so that 'seeing they may not see, and hearing they may not understand.'" (8:10) Ephesians 2:8 (and other passages) tells us that faith is a gift of God. I don't pretend to understand how that works. I do know this: God promises to be found by those who search for Him with all their heart, and He also invites whoever wills so to come to Him. Some people hear about the concept of election and wonder whether they or someone else might not be able to come to Jesus for salvation. Don't worry about it. If you have the desire to come to Jesus, Jesus is waiting with open arms.

Next we have the story of the calming of the sea (or the lake, as Luke calls it). The disciples were scared to death, and meanwhile Jesus is asleep in the boat. I like to think that Jesus was more perturbed at being awakened from His nap than He was about the storm. Luke doesn't tell us the words Jesus used: he only tells us that He "rebuked the wind and the raging waves."

When they got to the other side, they met the maniac of Gadara. Jesus plays an ironic joke on the pig farmers a little way up the shore. They should have known better than to be raising hogs, but here they were doing it anyway. The people's reaction is sad but typical. They should have been overjoyed that Jesus had healed this man who had been a terror for years, but instead they were furious that He had ruined their illicit hog operation.

Last we have a story that involves two people with great faith: Jairus and the woman with an issue of blood. Jairus, apparently a well-to-do man in the community, falls at Jesus feet and asks Him to heal his daughter. The fact that he would do that, as Luke tells us there was a large crowd waiting for Jesus as He returned from across the Sea, tells us that he was desperate. Jesus goes walking toward Jairus' house, and all of a sudden Jesus stops. He asks a ridiculous question: "Who was it that touched me?" (8:45) Peter tells Him it is a stupid question, but then this woman comes out of the crowd. She had been healed, and all because she had touched Jesus' robe. Meanwhile, one of Jairus' servants comes out and tells him, "Your daughter is dead; do not trouble the Teacher any more." (8:49) What a heartless way to say it. Jesus simply turns to Jairus and says, “Do not fear; only believe, and she will be well.” (8:50, ESV)

The group proceeds to Jairus’ house. No doubt most of the people in the crowd were interested in what would happen when Jesus found the girl dead. When Jesus comes to the house, He only brings in Peter, James, John, Jairus and his wife. The crowd certainly did not have faith to believe Jesus could heal her. He was not about to let those faithless ingrates in on the miracle. Jesus tells the family not to tell what happened. Obviously it was going to be hard to hide the fact that this little girl who had been dead was alive, so I don't know how well they succeeded at that.