Luke 24

The first witnesses to the resurrection in Chapter 24 are the women who followed Jesus. Luke tells us very matter-of-factly about their encounter with "two men" who suddenly appear at the empty tomb "in dazzling clothing" (v. 4-8). Reminded by these two, they remember and accept that Jesus predicted his death and resurrection (v. 6-8). They were then the first to spread this good news, or gospel, which they brought to the 11 remaining male disciples (v. 9). The men did not readily accept the gospel (v. 11), but perhaps came around once Peter had checked out the empty tomb (v. 11-12).

Two of Jesus' followers walking to the town of Emmaus are the first to encounter him (v. 13-31). During their lengthy time with Jesus, these sad and confused men don't recognize him (v. 16). It isn't until they are sitting around a table with Jesus, hearing him bless the food and watching him break the bread that they finally recognize who it is (v. 30-31). Beforehand, he does make it clear to them that scripture laid out this path of suffering for the Christ and that there was much prophesied about him (v. 25-27). Do you wonder where those passages are in the Old Testament and what they say? Or perhaps you do know at least some of them and could share with us on Sunday. I'll also be ready to briefly mention some. I like to think that the church's collective understanding of these things started right there on the road as Jesus explained them to these two. Jesus repeats this scripture lesson for the disciples and a wider group of followers in verses 44-45. By the way, the men say in verse 21 that they hoped Jesus was going to "redeem Israel." Any thought as to what they meant by that?

Jesus appears again, this time to the 11, as these two are telling them about the Emmaus road encounter (v. 36). In the meantime, it also seems that Jesus has appeared to Simon Peter (v. 34). Notice the fear and doubt they exhibit (v. 37-38) and how Jesus dispels it (v. 39-40). We don't have the benefit of the resurrected Christ physically standing before us to chase away our fears and doubts. I just want to emphasize how important the witness of fellow believers' experiences with God and our own immersion in his word is to helping us accept and understand the truths Christianity proclaims.

Jesus soon ascends into heaven (v. 51). Right before that, though, he tells the disciples that his death and resurrection was the point of his ministry, tying it to a world-wide proclamation of repentance for the forgiveness of sins (v. 46-47). This takes us back to some of the earliest preaching and teaching of Jesus in Luke. In the midst of all the healing and casting out of demons, he was calling for repentance and forgiving sins. He notes they are his witnesses and commissions them for this proclamation to all nations, starting in Jerusalem (v. 47-48). But they are to wait "until you are clothed with power from on high" (v. 49). This is the set up for Luke's next book, The Acts of the Apostles.

Until then, the last verse of this book says, they could be found in the temple praising God. 

Luke 23

Luke completes the narrative of Jesus' trials, torture and execution in Chapter 23. It's a powerful testament of Christ's suffering and death. Does this help you to understand what Jesus went through? Does it give you more appreciation for what we, as Christians, understand as the purpose of the crucifixion? Or why God the Father wouldn't remove this cup of suffering from him, as Jesus asked in Gethsemane (22:42)?

Were you familiar with all the details of this story? Jesus' confession of his kingship to Pilate (v. 3), shuttling between the Roman governor and Herod (v. 7, 11), Pilate's reluctance before pronouncing a death sentence (v. 4, 14-16, 20-22). What do you think of Barabbas (v. 18), Simon of Cyrene (v. 26), the wailing women Jesus prophecies to (v. 27-31), the insulting and penitent criminals he was crucified with (v. 39-43), the soldiers and other people who mocked Jesus as he suffered (v. 35-37), the centurion with a dawning realization about Jesus (v. 47), his followers watching from a distance (v. 49) or Joseph of Arimathea (v. 50-51)? What was surprising in this chapter? 

Pilate seemed ready to release Jesus at points (v. 4, 13, 22). Why do you think he agreed to crucify Christ (v. 24-25)? What do you make of Jesus' response to the penitent criminal (v. 42-43)? What do you think about the phenomenon that occurred when Jesus died, resulting in the centurion's confession (v. 44-47)?

Does this story deepen your understanding of God's love for you, or strengthen your faith that God has a will and purpose for your life? Does it stir up other feelings in you?

This chapter is a sad, low point for Jesus and his followers. Those who have been out to get him throughout the story have finally gotten the upper hand. But this is not the final chapter. 

Luke 22

Satan plays a vital role in setting the scene for Chapter 22. As we've heard before, the chief priests and scribes wanted to put Jesus to death, but without the knowledge of the crowds of people in town for Passover (v. 2). Satan apparently possessed the disciple Judas (v. 3) before he went to the Jewish leaders to discuss how he could help them (v. 4-6).

The rest of the chapter records the happenings of a dramatic day. It starts with preparations for the Feast of Unleavened Bread/Passover (v. 7-13) and ends the next morning with an arrested, beaten Jesus on verge of being condemned to death. In between, Jesus prophesies to and teaches his disciples, institutes a memorial to himself that will become significant in the wake of his death and resurrection, and does one last act of healing.

Back to the beginning, I'd like to hear what you think about Jesus' very specific directions to Peter and John about preparing for Passover (v. 10-12). How did he know what would happen? Once they're sharing the "last supper," Jesus notes that he won't eat the Passover again until it is fulfilled in the kingdom of God (v. 16) or drink wine again until the kingdom of God comes (v. 18). He has talked before about the kingdom of God being among the people now or being nearby them. What do you think Jesus is saying when he talks about it in this chapter? 

Jesus speaks of his suffering (v. 15), body and blood (v. 19-20), and betrayal (v. 21-22). In spite of this, the disciples quickly go to arguing about who among them is the greatest (v. 24). To me, it seems very small-minded because their leader is facing a crisis. Perhaps it's an issue for them, though, precisely because they are beginning to sense the inevitability of his death. The issue looms large for them. But Jesus uses this dispute to lay out the profound concept of servant leadership (v. 26-27). It's a radical departure from what they understood about great leaders. It becomes the pattern and the model for believers' interactions with each other and the rest of the world. I wonder what you think about the promise Jesus does make to them (v. 28-30) about ruling with him in his Father's kingdom.

Some of the drama in this chapter unfolds around Peter, who denies Jesus (v. 56-60) just as he predicted (v. 34). But unlike when he talks about Judas' betrayal (v. 22), Jesus seems to be rooting for Peter. Jesus is praying for and encouraging Peter, suggesting that he will recover from this betrayal (v. 32). Satan is playing a role again (v. 31), like with Judas. It's an interesting parallel to the story of Job in the Old Testament. Satan appears before God multiple times seeking permission to test Job -- and is allowed to.

What did you think when Jesus commanded his followers to buy a sword if they didn't already have one (v. 36) right before he was arrested? I would suggest that they misunderstood his intent, considering that one of them responded to the arrest by cutting off someone's ear (v. 50). Jesus' responses were to tell them to stop and healing the ear (v. 51). In verse 38, when the disciples point out that they have two swords, it's best to understand Jesus' response of "it is enough" to mean a rebuke, as in "That's enough of such talk!" So, his intent in mentioning a sword was more about protection as their mission continued rather than to encourage aggression. 

Jesus' time of prayer at the Mount of Olives (v. 39-46) demonstrates how anguished he is, even sweating blood (v. 44). In verse 42, he seems to not want to face what is ahead, but surrenders to God's will. I think it can be valuable for believers to remember how Jesus reacted in extreme adversity. His willingness to follow God is a model for us (although I hope we never need to face death for our faith). I think we see a great contrast in times of testing between Jesus and Judas (v. 47-53) or Jesus and Peter (v. 54-62). I'd love to hear what you think about the roles each of them play in this chapter. Jesus declares his deity (v. 70) while being questioned after they beat him. Interestingly, he partially quotes from Psalm 110 in making his declaration (v. 69). It's the same passage he brought up (more completely quoting) in 20:41-44. It appears there almost as a riddle. Here he fully claims his position. That becomes the foundation for his crucifixion in the next chapter. Stay tuned!

Luke 21

Jesus gives his followers in the temple a catalog of signs and warnings related to the destruction of Jerusalem and his second coming in Chapter 21. Perhaps Jesus' teaching takes this turn because of how near to the end his own time on earth is coming.

Before all that begins, Jesus presents a powerful object lesson for his followers in verses 1-4. Others may be impressed with the gifts and offerings being given by the rich people, but -- as usual -- Jesus focuses in on the poor and marginalized, in this case a widow. I think he really admires this woman. The contrast he draws (v. 3-4) is about how much of their own money people are willing to give to God or the temple, and that's one important idea we can take away from this. But another application for us is commitment to God's kingdom. This poor woman was all in while many others gave a token to God. If you're able or willing to give most or all of your money to church, Christian ministries or other charities, that speaks to your commitment to the people Jesus was most concerned about. But I would love to hear your thoughts Sunday on how else we can embrace the widow's ethic in our lives, so as not to just gloss over this important passage.

Of course, this turned some people's attention to all the beautiful and expensive things the temple was adorned with (v. 5). That's what triggers Jesus' turn to darker thoughts. First, he predicts the temple will be destroyed (v. 6). Then, in response to a question about when this will happen, he begins talking about his return (v. 8) and what will precede the end of time (v. 9). He elaborates by talking about wars, natural and man-made disasters and astronomical happenings (v. 10-11) -- all signs of Christ's return. When you reflect on this list of woes and look back -- whether it's the last week, the last century or the last 2,000 years -- do you think the world is ripe for Jesus' second coming?

Jesus also promises his followers that they will be persecuted before all of these signs occur (v. 12). Now, for those who didn't back away from Jesus over his talk of wars, plagues and famine, these warnings about being thrown in prison probably caused many to flee. But Jesus, ever the gospel preacher, sees it as an opportunity for their testimony (v. 13). He doesn't suggest, though, that this testimony will somehow lead to freedom, reconciliation or acceptance of Christ by all. Instead, expect betrayal by family and friends, death, and universal hatred (v. 16-17). If we were to read Acts, Luke's other book in the New Testament, we would see that the apostles and Jesus' other early followers encountered much of this. We live in a place where these concerns aren't much of an issue, but I'm wondering how you think you would respond in such situations. Would you keep following Christ? It's worth considering, because someday you may live elsewhere and not enjoy the same degree of religious freedoms. Or maybe  the situation will change here in some way.

I want to note that in the midst of all this Jesus offers words of hope and encouragement for those who follow him (v. 9, 14-15, 18-19). Essentially, these statements assure listeners that Jesus will be present in the midst of tribulation and that believers will be protected (even if they die).  

Jesus isn't done with the bad news, though, as he gives more detail on all that is to come. He predicts the destruction of Jerusalem (v. 20) and all the woes surrounding that (v. 21-24). He also has more to say about signs in the heavens and on earth and the fear and anxiety it will produce (v. 25-26). Jesus specifies how he'll return (v. 27), using the title of Son of Man that he has referred to himself as in the past. And he offers more words of hope (v. 28), which sound like a life line to a drowning man after all that has been outlined. The purpose of all these signs is laid out in the parable in verses 29-33 -- that believers can recognize the kingdom of God is near. Again, words of hope in troubled times. 

Jesus talks about watchfulness and readiness in light of these things, telling believers to pray for strength to get through (v. 34-36). There are a lot of interesting/confusing details in the chapter. I want to hear on Sunday what in all of this description catches your attention or what you have questions about.

Luke 20

Enemies repeatedly try to trick Jesus in Chapter 20 as they look for opportunities to arrest him in the temple. He blunts their attacks with riddles, a parable, reasoning and defiant statements. Jesus' responses first infuriate (v. 19) and then confound (v. 26) those seeking to stop his teaching. This appears to be a coordinated attack involving chief priests, scribes, elders and Sadducees (a rival party to the Pharisees -- of which some of the others likely were). But even in predicting his own death (v. 15), Jesus gets the upper hand rhetorically. Remember, we are in Jesus' "passion week" -- just two chapters away from his arrest and three from his crucifixion. Before that drama, though, he has much to teach.

Arresting Jesus or even speaking against him is a challenge for the religious leaders, partly because the people embraced him and his teaching. We can see their concern over this dynamic in verses 6, 19, 26 and 45-47. The leaders ask Jesus a series of three questions (vs. 2, 22 and 33) designed to entrap him. I'd like to hear your thoughts on why they asked these questions and see what you think of Jesus' responses. Do you have a favorite?

After answering the first question about his authority to teach, Jesus goes into the parable of the vineyard owner. What is he talking about here? On Sunday, let's see if we can identify each of the characters and figure out Jesus' point. From verse 16, it sounds like people Jesus had been teaching understood what he was getting at. It seems to be unthinkable for them, but he responds by pointing to two passages of scripture to prove his point (v. 17-18). Again, I just want to see if on Sunday we can get a sense of what he is saying here, so be ready to talk about it!

In case you are thinking about your favorite response from Jesus, I'll tell you that I liked his answer about marriage and the resurrection. He quickly lays out why who you're married to is an irrelevant question after death (v. 36) and moves on to challenge their underlying skepticism about the resurrection (v. 37-38). [If you're interested, I can explain on Sunday why the Sadducees were skeptics on this issue.] He turns to scripture and eloquently shows that even Moses accepted his physically dead ancestors as still existing spiritually. Verse 38 is a beautiful statement that speaks of our hope as believers -- that in death our souls live on. We'll be with God immediately and after the resurrection of the dead at the end of time.

Jesus makes claims to divinity repeatedly in this chapter -- in the parable (v. 13), in his response to the people afterward (v. 17-18) and as he quotes another passage of scripture (v. 41-44). This  is, again, an interesting couple of verses. Let's talk about this final passage on Sunday.
Jesus has verbally jousted with the religious leaders and won. Now, as the chapter closes, he takes a parting shot at them by calling out their hypocrisy (v. 46-47) and condemns them. He has won this battle, but they'll be back.

Luke 19

Jesus wraps up his long journey toward Jerusalem in chapter 19, demonstrating grace to a repentant sinner along the way (v. 1-10). He enters Jerusalem to acclaim and adulation from his disciples for the miracles they had seen (v. 35-38), then he heads to the temple and starts making waves (v. 45-48).

We've heard grumblings about Jesus' association with tax collectors before, and he told the parable of the justified tax collector in 18:9-14. So, it's no surprise that Jesus is open to Zacchaeus while the crowd sees only a sinner (v. 7). Before Jesus speaks to Zacchaeus, all we know is that he's curious (v. 3). What I read in the next few verses leads me to believe Zacchaeus was seeking out Jesus as part of a spiritual journey that had already caused him to reject the way he had been living. In light of this, Zacchaeus may have resolved to right his financial wrongs because of Jesus' invitational attitude (v. 5), creating some economic justice (v. 8). Are there ways we can be open to people that others reject or look at as sinners? 

Zacchaeus' plan of action was the evidence (or what we've sometimes called fruit) of his prior repentance, as Jesus affirms the lost has been saved (v. 9-10). His response stands in contrast to the rich ruler (18:23) who went away sad that he couldn't inherit eternal life/enter the kingdom of God.

The parable that follows (v. 11-27) foreshadows the disciples' proclamation of Jesus' kingship as he rides into Jerusalem (v. 38). It serves as a rebuke to those who mutter against Jesus' acceptance of Zacchaeus. It's also a clarion call to his followers (then and now) to use what God has given us for the work of the kingdom. This includes the skills that we have, but I think it speaks of our financial resources, as well. The king gives 10 servants each a mina (v. 13), an amount of money equal to three months wages. However, investment in God's kingdom is kind of the reverse of growing your money, like the servants did (v. 15-16, 18). Instead, it's giving away what you possess and following Jesus. This is something Zacchaeus embraced and the rich ruler rejected. There are a lot of other interesting elements to this parable, including the rewards and punishments the king gives to his servants for their investment choices or how they accept his position (v. 17, 19, 22-27). Let's talk about what else is in this parable on Sunday.

Jesus and the disciples' journey to Jerusalem has been going on for 10 chapters, since 9:51, and now they're about to arrive. I'd like to hear what you think about the intriguing scenario leading up to Jesus' "Palm Sunday" ride into Jerusalem (v. 28-34), where disciples are sent to get a colt. By the way, did you notice that no palms are involved in this telling of the entry into Jerusalem?

Look at what the people shout as Jesus rides into the city (v. 38). They call him a king coming in the Lord's name, referencing a messianic passage from the book of Psalms (118:26). There are a couple other components here that signal the Messiah is arriving. We'll talk about those on Sunday. Now, look at what else the people shout -- does it sound familiar? It has striking similarities to what the host of angels proclaimed to the shepherds in 2:14 when they revealed that the newborn Jesus was the Messiah. Jesus embraced the crowd's praise and claimed the Messiah mantle in his response to the Pharisees (v. 40). He then prophecies of Jerusalem's destruction and ties it to his coming rejection by Israel (v. 41-44).

Jesus made sure everybody knew he would be in the temple teaching when he drove out those who were selling in the courtyards (v. 45). They were likely selling animals for sacrifices and he seems to be taking issue with how they were doing that, quoting from two scripture passages (Is. 56:7 and Jer. 7:11). Perhaps that ruckus drew people to Jesus for his daily teaching sessions (v. 47) and gave him a jumping off point for those lessons. But because of that incident, along with everything else the Jewish elite objected to with Jesus, they were looking for an opportunity to kill him (v. 47). Within the week, they would.

Luke 18

Jesus gives us another parable at the start of Chapter 18 using a distasteful character to tell us a truth about God (like 17:7-10). It emphasizes that followers of God should not stop praying (v. 1) and that, if they do keep it up, justice will prevail (v. 7). God contrasts the unrighteous judge in that he will always do right and has compassion for believers who suffer. But Jesus wonders if followers of God will persist in their faith (v. 8), something that we have to be conscious of in our lives. He then gives a surprising example of such faith with the parable in v. 9-14, which involves a person who is far less sympathetic than the persistent widow.

This story draws another contrast, between humility and self-righteousness. The Pharisee recognizes that he is a good person who does good things (v. 11-12). He thinks this is enough to justify himself before God. But in the same breath that the Pharisee proclaims his righteousness, he demonstrates the sinful attitudes that are still separating him from God. He's filled with pride and contemptuous of those who do really bad things. And in the eyes of the Jews, working as a tax collector for the Roman government was one of those really bad things. Now, since we're all good people who try to do what God wants us to do, here's a question to contemplate: Are you ever like this Pharisee? Think about it, and I'd like to hear your answers on Sunday.

Jesus says the tax collector is the one who was justified (v. 14). The tax collector demonstrates humility and is a model for us. Look at verse 13, he is acknowledging sin, truly repentant and seeking mercy from God. It boils down to the saying at the end of verse 14 that we have heard Jesus use before (14:11). Its repetition may indicate that humility is an important concept in the kingdom of God, applicable in a variety of situations. The saying contains a paradox that speaks to the nature of God's kingdom. It's also one of those things that may stick with a reader long after many other details in this book fade away. So, it becomes a maxim we can live by.

In v. 15-17, Jesus tells us more about the kingdom of God -- that it belongs to those who are like children, even babies (v. 16). In fact, we won't enter the kingdom unless we receive it like a child (v. 17). I'd like to hear what you think this is about. I'll give you a hint, it has to do with faith.

The story of the ruler in v. 18-30 wrestles with the same question about entering the kingdom, specifically inheriting eternal life (v. 18). Notice, Jesus tells the man to follow the law (v. 20), which he had said in 16:17 would not pass away. The ruler exhibits a little bit of the same attitude as the Pharisee in the earlier parable. I hear self righteousness in his response in v. 21. He apparently didn't get Jesus' message in verse 19, that no one is good but God (i.e., we're all sinners and break the law). So, Jesus breaks through that facade by asking him to give up the thing he really trusts in -- his wealth. He tells him to use all his possessions to help the poor and follow him. Sadly, it appears by his response that this man ends up only serving as an object lesson (v. 23). How would you respond if Jesus asked you to do that so you could be part of God's kingdom and inherit eternal life? Could Jesus be asking you to sell your possessions and distribute the proceeds to the poor?

If Jesus' listeners weren't already alarmed by what he had just said, his words in verse 25 definitely raised the panic level. He uses hyperbole to emphasize how hard it is for us not to trust in our wealth and riches. The listeners comprehend that the impossibility of what Jesus says eliminates everyone -- not only the rich -- from entering the kingdom (v. 26). But God can do what we see as impossible (v. 27). We need faith, as defined in v. 15-17, and just the tiniest bit will do (17:5-6). Then we're in that place where we can let go of all else to follow Jesus.

Peter, of course, wants to make the point that the disciples have already done this (v. 28). Jesus acknowledges this and says they will be rewarded (v. 29-30). Jesus here destroys the notion that wealth is a sign of God's favor and that anyone can merit enough divine favor to gain entrance into heaven. So they needed to stop looking at certain people as good because of their wealth. By the way, what was Jesus getting at in verse 19 when he questioned being called "good teacher"? Was he distancing himself from God or identifying with him? Or something else?

Perhaps spurred by Peter pointing out how the disciples had sacrificed, Jesus confides in them about his coming arrest, torture, crucifixion and resurrection after three days. Yes, he tells them all this and it still passes right over their heads. This despite the fact that it's the sixth time in Luke's story that he has foretold his own suffering or death. 

The story of Jesus restoring sight to the blind beggar (v. 35-43) illustrates faith (remember the helpless babies?) and sets up a contrast to the rich ruler. He was dismissed by some (v. 39), similar to the disciples' attitude toward the children. The man has the faith the ruler lacked and when Jesus encounters him, healing is immediate because of that (v. 42). Just like the people who experienced it, this should be cause for us to praise God.

Luke 17

Jesus instructs his disciples on sin, repentance and forgiveness at the beginning of Chapter 17. A stumbling block in verse 1 is anything that causes someone to sin, and those responsible for them will be held accountable (v. 2). Don't accept sin, Jesus tells us, but when someone turns away from it, readily offer forgiveness (v. 3-4).

This teaching challenges the disciples, so they're asking for Jesus' help (v. 5). But he tells them even the smallest amount of faith will enable them to follow God's commands (v. 6). Faith involves surrender to God's will, which is the point of the parable Jesus tells in verses 7-10. Our role is to understand what God commands of us and do it (v. 10). Let's talk Sunday about ways we can discern God's will for our lives.

Jesus tells the leper healed in the next story (v. 11-19) that he's well because of his faith. How do he and the other nine men with him demonstrate faith in God? As you might remember from a couple past stories, Samaritans and Jews didn't get along. Jesus doesn't hesitate to point out that the man is an outsider (v. 18). As you also might remember, Luke plays up the idea that those outside of the Jews are invited into the God's kingdom, as well. So, Jesus' noting the man is Samaritan serves to again make this clear to us.

That kingdom, by the way, isn't only a future reality. Instead, Jesus insists, it is (and was) here now (v. 21). With no signs to be observed (v. 20), he's perhaps saying it is internal -- i.e., God's rule in human hearts. It is, of course, manifested in noticeable ways around us, as Jesus has described in numerous parables during earlier chapters. But Jesus does talk about a future time, when he will return to the earth (v. 22-37). Nobody is going to miss it when he comes back (v. 24), but it will still catch many unaware as did Noah's flood and the destruction of Sodom (v. 26-30). He illustrates this in verses 34-36 by suggesting one person in each of the pairs will be "taken" in judgement. Let's look a little closer at the specifics Jesus details of this coming judgment on Sunday.

Luke 16

Jesus tells another parable revolving around squandered possessions as Chapter 16 opens, like in the story of the prodigal son that we just read. But when the "unjust servant" is found out, he doesn't throw himself on the mercy of his master. Instead, he hatches a shrewd plan (v. 3-4). Cleverly giving his master's creditors large discounts caused them to settle their debts and indebted them to him (v. 4). Despite the fraud, the master praised his shrewdness (v. 8). 

So, what was Jesus getting at here? Was he commending the behavior of this servant, who first mismanaged money and then stole from his master? Let's talk Sunday about what Jesus might be saying in verses 8 and 9. By the way, I don't think he is commending mismanagement and thievery, based on his critique of the servant's actions in v. 10-13. 

Those verses speak of being faithful in very little and much (v. 10) along with unrighteous wealth and true riches (v. 11). I'd like to hear your thoughts about what those things mean for us today. Do those statements apply to our lives? 

They are followed by a big bombshell (something Jesus drops every so often) in verse 13: You cannot serve God and wealth! We can see in the next verse that this is aimed at the Pharisees, but it's very important for us as wealthy Americans to hear. 

If you're devoted to God, it will affect your relationship to money. If you're devoted to money, it will affect your relationship to God. You may be able to have wealth (whether at the middle class level or at the billionaire class level) and still serve God. But it's very challenging, and it takes continual examination of your motives and attitudes. It turns out, though, that's what is needed in the daily life of repentance that Jesus calls us to.

Jesus continues with the challenging sayings as he takes on the scoffing Pharisees. Take verse 15 and think about your own life. What is "highly esteemed" by you, your peers or your parents? What does it mean that the things we value are "detestable" to God? And in verses 16 and 17, Jesus tells us that the gospel of the Kingdom has succeeded the Law and the Prophets. Yet, that doesn't mean any of it is going away. How should we understand this?  Should we be reading the Old Testament more often? Should we be following the extensive laws and rules it lays out? He goes on in verse 18, telling us in no uncertain terms that remarriage after divorce is adultery. Notice how it focuses this charge solely on the man.

The chapter ends with another parable (v. 19-31) that ties together the other two sections, condemning the Pharisees' love of wealth and money (v. 14) in a very graphic way. A man flaunts his wealth (v. 19) and ignores the poor and diseased Lazarus (v. 20-21). In the afterlife, their fortunes are reversed (v. 22-26). This is an illustration of Jesus' saying about serving God or wealth (v. 13). Serving God would have meant caring for Lazarus, but instead the rich man was "joyously" oblivious to his plight (v. 19-21). And Jesus uses father Abraham himself to repudiate the Pharisees' idea that the Law and Prophets alone could bring the patriarch's descendants to the point of repentance and salvation (v. 27-31).

This parable is loaded with interesting afterlife imagery. I would love to hear what you think of that aspect of the story. Let's see if we can get a handle on the picture Jesus creates here.

Luke 15

If there's a theme to Chapter 15, it's God's joy over the repentance of sinners. You may remember early on how John the Baptist (3:3,8) and Jesus (5:32) called their listeners to repentance. Even though Jesus hasn't been shouting "Repent!" on the street corners, it has remained a bedrock concept underlying his message and interactions with others. And in this chapter, it re-emerges as a theme in a big way through the parable often known as the "prodigal son" (v. 11-32). This text gives us one of the most beautiful and enduring pictures of God's continuing love for us even if we reject him. If you still don't quite understand the idea of repentance, this parable vividly illustrates it through the story of a restored father-son relationship.

The opening verses of the chapter set the scene. Despite Jesus' admonition to potential followers to count the cost of discipleship in 14:25-35, a group of "tax collectors and sinners" are drawn to him (v. 1). This causes the Pharisees and scribes to grumble about his willingness to associate with such people (v. 2). Jesus is spurred to tell three stories explaining how God sees these sinners as they respond to his message. They are like a lost coin or sheep that has been found, like a rebellious son now ready to admit his mistakes. In the first two parables, the intense efforts of the shepherd and the woman to find what has been lost illustrate God's initiative in seeking sinners (v. 4, 8) and his joy in finding them (v. 6-7, 9-10).

But then Jesus takes it further with the story of the prodigal. Perhaps Jesus realizes the grumbling listeners need to grasp that God joyfully receives sinners even if they had previously completely rejected him. That's what the son was doing when he demanded his inheritance (v. 12), something that wouldn't normally be available until the father died. This abandonment of the father to pursue a life of sinful self indulgence (v. 13) is the choice of all sinners who refuse relationship with God. Desperation and degradation -- to the point of working with "unclean" swine -- eventually follow (v. 14-16). The son's circumstances lead him to repentance (v. 17-19). Examine these verses, they demonstrate a change of direction and a humble, contrite admission of being wrong. This is where God receives sinners and eats with them -- the very thing the Pharisees were complaining about in verse 2. It's the father's response to the son, as well. He is clearly watching and waiting for the son to return (v. 20). This is another verse that needs to be burned into your memory or at least posted prominently where you can see it every day. The father feels compassion for his son, runs to him, embraces him and kisses him. Likewise, God is eager and filled with joy at our repentance. The son is not even finished proposing that  he be treated as a hired hand before the father restores his position and begins preparing a feast, without so much as a rebuke for the bad behavior (v. 21-24).

If the son represents the repentant sinner and the father demonstrates how God joyfully receives the lost, who is the older brother? When we see his anger over the father's treatment of the prodigal (v. 28), the brother looks suspiciously like the Pharisees and scribes in verse 2. Yet, the father doesn't reject his older son, instead pleading that he join the party and affirming their relationship. Nonetheless, the now returned son is cause for rejoicing and celebration (v. 32).

Repentance is something that we need to embrace if we want to follow Jesus. To not do so is rejecting God's will for us. This is as necessary at the point of salvation or conversion, which parallels the prodigal's story, as it is on a regular basis in our daily lives. Like the older brother, we may have already accepted the idea that God has a place and a purpose for us. But do we have an attitude and practice of repentance? Can we graciously receive God's forgiveness or are we trying to make up for our shortcomings on our own? (We can't, by the way.) And, just as importantly, are we able to graciously and lovingly extend forgiveness to those who have done wrong to us or to others?

I'd like to hear your responses to these questions on Sunday. Think, too, about the characters in this parable. Do you identify with any of them? Do you agree with or find a message you like in this story? Are there any different meanings you draw from it? Be ready to discuss this important parable!

Luke 14

We see Jesus in Chapter 14 going to a dinner, healing a sick man and attracting large crowds. Each time, he seizes on what's happening to teach and guide the people. The Pharisees and lawyers are watching him closely in v. 1 while the scene is set for another Sabbath healing, just like in 13:10-17. And as he did there, Jesus simply lays out the case for his actions (v. 2-6). Afterwards, he looks around the dinner table to teach about humility (v. 7-11) and explains that blessings flow to those who act without expecting repayment (v. 12-14). I'd like to hear on Sunday how you feel about these teachings.

By now, the sorts of people he suggests inviting to a reception (v. 13) should sound familiar to you. There are echoes of his ministry's purpose in 4:18-21, punctuated throughout the text by the people Jesus has been helping. He illustrates the idea with a parable about an invitation-only dinner in v. 16-24 that builds on the story told in 13:24-30. The parable again turns on its head people's understanding of God's kingdom (v. 15). The initial guests reject the invitation (v. 18-20) and the man throwing the feast turns to (you guessed it) the poor, crippled, blind, lame (v. 21) -- going so far as to compel them to attend (v. 23). What is this all about? Who are these first invited? Who are the eventual attendees? And why can't those first invited ever come back (v. 24)?

This openness to people on the edges of society must have been appealing, based on the crowds that are again following him (v. 25). But Jesus teaches that there's a cost to being his disciple and he's asking people to take this into consideration before signing on (v. 28-32). His words can be hard to hear, as we've seen before. Don't join up unless you hate your family, and even your own life (v. 26). And, by the way, you may come to a violent, torturous end on a cross at the hands of the authorities (v. 27). This is about total commitment, complete surrender to Jesus -- possessions and all (v. 33). A disciple who doesn't take that step is like salt that has lost its flavor -- useless (v. 34-35). What do you think about these words of Jesus?

Luke 13

When something bad happens to someone, do you think it's a punishment from God? There are passages in the Bible that suggest people held such a view, but in Chapter 13 Jesus breaks the link as he discusses two tragic events (v. 1-5). That's not to say that he lets either the victims of these tragedies or anyone else off the hook. All are sinners in need of repentance who otherwise risk spiritual death (v. 3, 5). Nonetheless, God is patient and gracious with us and Jesus is ready to intercede on our behalf. That's what I draw from the parable in v. 6-9. I'd like to hear on Sunday what you think of this story. What do each of the characters or elements mean or stand for?

Some familiar conflicts and concepts emerge in this chapter. Jesus continues talking about the Kingdom of God (v. 18-21, 28) and encounters more resistance to Sabbath healing (v. 14-17). Jesus' telling of these brief kingdom parables after being attacked for healing is like nudging people into realizing, as in 11:20, that the kingdom "has come upon you." What are verses 18-19 and 20-21 saying about the kingdom? Being part of the kingdom (v. 28) also has a bearing on our spiritual salvation, as Jesus' response to a question (v. 23) indicates. What does Jesus' metaphor about the narrow door and the head of the house eventually shutting it say about being saved? I'd like to hear your thoughts and analysis Sunday. Those who do make it through the door come from across the globe (not just the Jewish people) and are treated to a feast in v. 29 (another kingdom image).

Jesus ends the chapter with a soliloquy about his great love for Jerusalem, tinged with resignation about what he'll face there (v. 33-35). Jesus' words are prophetic, not just about his death. He also speaks about the triumphant entry into Jerusalem (v. 35) and resurrection three days after dying (v. 32).

Come ready to talk about this on Sunday!

Luke 12

Jesus, not quite done with his critique of the Pharisees, warns against their hypocrisy at the start of Chapter 12. Like leaven, it grows, expands and could easily overtake the lives of his disciples if they aren't careful. Throughout the chapter, contrasts are drawn between those, like the Pharisees, who reject Jesus and those who choose to follow him. In the midst of making that point, Jesus speaks in wonderful, folksy terms about just how deeply God knows us and cares for us. Still, he tells us, judgement looms and punishment is awaiting those who disregard the master's will. On Sunday, I'd like to hear what you think about Jesus' words on this topic.

When Jesus mentions hypocrisy (v. 1), he's naming what was earlier described about the Pharisees in 11:37-44. He promises all of that will be revealed (v. 2-3) and seems to be suggesting his followers should fear God, not those religious leaders who could potentially kill them (v. 4-5). Remember, the scribes and Pharisees had become very hostile to Jesus (11:53-54). Jesus may be reflecting on his own impending death, which he has cryptically referred to (9:44 and 11:29), and the future reality that his followers will face persecution (v. 11-12). As Jesus appeals to God's control and sovereignty, we unexpectedly get a tender reminder of his intimate involvement in our lives and the lives of all creation (v. 6-7). This is one of two memorable passages in this chapter about how God cares for us.

In a reference to himself, Jesus notes that deniers of the Son of Man can be forgiven (assuming they repent). But there's a whole other level of deliberate, willful, settled hostility toward him that he terms blaspheming the Holy Spirit which won't be forgiven (v. 10). I wonder which category those who said earlier that Jesus was doing miracles through Beelzebul (11:14-26) would fit into? At any rate, he sets up a contrast between the followers (v. 12) and deniers (v. 10) of the Holy Spirit.

Jesus tells a sobering parable and gives us an important warning about our possessions when someone in the crowd attempts to inject him into an inheritance dispute. Verse 15's warning about greed is something each of us should consider memorizing, writing down and prominently displaying, or tattooing on our arms! (Actually, Laurel says "No tattoos!") We're all susceptible to this because each of us has so many possessions. The parable in v. 16-21 again reinforces the idea that God's in charge no matter what plans we make. I'd like to hear your thoughts on what it would mean to be "rich toward" God (v. 21).

In v. 22-32, Jesus ties this quest for amassing wealth and security (v. 19) to worry, which he advises against, as well. This beautiful, poetic passage is also a return to God's care for us and is worth lingering on. Re-read it and think more about what the passage says. It speaks about the attitude we need to approach life with as followers of God. It does not in any way absolve us of taking care of, being responsible for or making plans for ourselves. The point is more about becoming obsessed with having "enough." Rather than seeking materials things, seek the kingdom of God (sound familiar?) and the Father will meet your needs (v. 29-31). By the way, the kingdom is a free gift gladly given by him (v. 32). And what to do with those possessions you've already amassed? Jesus gives us an answer in v. 33. What do you think of this admonition? How would selling your possession and giving the proceeds to charity change you?

Another way to think about this, or perhaps another aspect of being a kingdom seeker, is to live with expectation and readiness for the Son of Man's return, as described in the parables of the master and his stewards (v. 35-48). How can we do this? An interesting statement that perhaps speaks of Jesus' mission on earth is in v. 37, which says the master will serve those who remain on the alert. Those who live without that sense of expectation or know the master's will but don't do it, on the other hand, will face punishment (v. 45-47). What do you think of verse 48, that more is required from some? Does this apply to us?

So, we've stopped worrying and are trusting God instead. We've sold our possessions. We're living with expectation of Christ's return and doing his will in our lives. We can live in peace and unity, right? Actually, no, says Jesus, who's come to cast fire upon the earth (v. 49) and create division, even among families (v. 51-53). What's going on here? Give me your thoughts on Sunday.

Jesus then circles back to his theme about hypocrisy, kind of broadening the charge to the whole crowd (v. 54-56). He calls on his listeners to engage their senses, analyze what's happening and use some discernment to choose the right path before it's too late (v. 57-59). As I said earlier, he has contrasted ways to live, expressed the Father's care for people and sounded themes of God's judgement. It won't always be easy to follow Jesus, but he may now be calling on his listeners (including us) to choose if we will.

Luke 11

Jesus teaches the disciples about prayer in Chapter 11 and tells the crowds in his strongest language yet that the kingdom of God is here now. Jesus places himself at the center of this kingdom (v. 20). He contrasts those who hear and observe God's word with the unbelieving crowd (v. 29), putting a particular emphasis on the Pharisees (v. 39-44) and lawyers (v. 46-52).

Jesus' praying has set the scene, been the backdrop or served as a focal point in many of Luke's stories (e.g. 3:21, 5:16, 6:12, 9:18, 9:28-29, 10:21-22). The disciples have observed this and now ask how they should go about doing what is obviously an important part of his life (v. 1). Jesus lays out a simple model for prayer in the next three verses. This is one version of what we now call The Lord's Prayer. If you know it by heart, though, you may notice some differences here that I'd like us to talk about Sunday. (If you don't know it, you'll find a version in Matt. 6:9-13 that is very close to how we pray it in church.)

When I call this a model, I want you to understand that we can use this to guide our prayer life. It is not just something to recite and move on. Jesus first directs us to God (v. 2) and then shifts to our human needs, both physical (v. 3) and spiritual (v. 4). This approach to prayer recognizes God's position and holiness in comparison to us, but embraces an intimate relationship with the Father. In doing so, it proclaims that our heavenly Father cares about each of us individually.

But Jesus' lesson doesn't stop with the prayer. He urges boldness and persistence in our petitions to God (v. 5-8), assuring us of a response (v. 9-13). Verses 9-10 in particular, where Jesus tells us to "ask, seek, knock" (for short), come to mind for me as an assurance that God will answer prayer. He ends by highlighting the greatest gift that the Father can give us, the Holy Spirit. We can ask for his Spirit's presence in our lives -- this is something that each of us needs to follow Jesus and be doers of God's word.

It is in the midst of a dispute about how Jesus casts out demons (v. 14-26) that he declares that God's kingdom has arrived through him (v. 20). Have you heard this name Beelzebul before? Let's talk on Sunday where that term comes from and what it means. Jesus does again draw some lines (which I know can make us uncomfortable) starting in v. 23 and follows that theme through much of the rest of the chapter. He eschews family ties for those who hear and observe God's word (as in 8:21). The disputers ask for a sign from Jesus (v. 16). In responding later, he draws another line and says those in the crowd are part of a "wicked generation" that seeks a sign (v. 29). To Jesus, this demand for a sign indicates a lack of faith in him (who, after all, had just cast out a demon). Instead, they rejected God's word (v. 28) and refused to repent of their sins in the face of Jesus' preaching, unlike the Ninevites in response to Jonah (v. 32). In the end, Jesus does promise them "the sign of Jonah" (v. 29-30). Do you know what that is? I'd like to hear your thoughts or your guesses on Sunday.

Those who hear God's word and observe it are blessed (v. 28). They recognize the word shines forth like a lamp and put it on a stand so all can receive its light (v. 33). Jesus uses another lamp metaphor in the next verses to talk about how the crowds see, or perceive, him. They didn't need a sign, they needed hearts that would believe in what was unfolding before them in the person of Jesus. He particularly faults Pharisees and lawyers for lacking attitudes of the heart and mind that match their pious facade. He doesn't condemn Pharisees for their outward piety, but accuses them  of disregarding justice and God's love while looking so good to everyone (v. 42). The lawyers, too, were accused of misleading people as they burdened them with religious requirements (v. 46), honored the prophets (v. 47- 51), and interpreted the scriptures (v. 52). This only antagonizes these two groups, who begin plotting against him (v. 53-54).

Luke 10

Did you realize Jesus had attracted so many followers that by Chapter 10 he could send out 70 of them to preach and heal (v. 1, 9)? This has officially become a movement. It's fueled by Jesus' work and words -- healing, parables, preaching, forgiving sins, raising people from the dead, miraculously feeding the hungry, and more. He's building that kingdom of God -- a community of believers, as Shelby described it last week. The 70 are directed to talk about the kingdom as they move from city to city. All of it fits within the purpose Jesus laid out in 4:18-19.

This opening story reads like an expanded version of his earlier commissioning of the 12 disciples to do similar work (9:1-9). Compare the two accounts, you'll notice plenty of similarities in what Jesus tells them. What stands out to you? What do you think about the expanded condemnation he speaks to those who rejected his message (v. 11-16)? Share your thoughts on Sunday.

The 70 joyfully speak about their success upon returning (v. 16-20). Through the name of Jesus, they have authority over demons (v. 17) and -- apparently -- poisonous reptiles and arachnids (v. 19). Let's talk Sunday about if that means what it sounds like, as well as about Satan's great fall (v. 18). After basking in the glory of this authority with his followers, Jesus emphasizes that it's not the point. Instead, they should rejoice that their names are recorded in heaven. That's the destination for those who are part of the kingdom because they have a relationship with God.

Jesus, still caught up in the moment, rejoices in the Holy Spirit and praises his Father for the believers (v. 21-22). He again talks about things being hidden from some. As I've noted before, Jesus does want all people to understand his message. But his response to unbelief is thanking God for those who do believe -- and speaking of them with some hyperbole. The contrast between infants and the wise or intelligent also speaks to faith, though. The dependence of an infant on its parents is one picture of our need for God. Human intelligence and wisdom, on the other hand, often hinders belief for those who don't have faith (not that they're mutually exclusive).

The question posed by the lawyer (v. 25) is an interesting one. Other passages in the New Testament suggest that eternal life can't be earned by anything we do. Rather, we must believe in Jesus, trusting our sin is blotted out by his crucifixion, death and resurrection. Of course, that answer wasn't an option prior to the event we're celebrating Sunday. Nonetheless, the lawyer's answer (v. 27) should be our day-to-day reality as believers in Jesus. Actively loving God and neighbor -- doing good, showing compassion, being empathetic -- is how we demonstrate our Christian belief.

Jesus defines who a neighbor is by telling perhaps the greatest parable showing how we can love fellow human beings (v. 30-35). Samaria was a city and region in Palestine north of Judea and south of Galilee. Samaritans had intermarried with pagans and created a hybrid religion. They looked to the same ancestors as the Jews and built a rival temple to God. To understand the mutual hatred between Jews and Samaritans, look back to 9:51-56. Once the Samaritans knew Jesus was heading to Jerusalem, where the Jewish temple was located, they rejected him. Then look at the harsh reaction of James and John to this rejection. 

Listeners to the parable would have expected compassion from their religious leaders, not the hated Samaritan. To apply this today, think of yourself as the beaten and half dead person in the road. Who would rather leave you there to die than help? Or, if you can't imagine that, who would leave a white Christian American there to die? In your story, that person would be the Good Samaritan.

The story of the contrast between Mary and Martha (v. 38-42) is another good one to ask where you fit into the picture. Are you worried, bothered, distracted in the presence of Jesus like Martha (v. 40-41), or are you sitting at his feet and absorbing his words like Mary (v. 39)? It's OK if you're Martha. After all, it was Martha who welcomed Jesus into her home. And she raises an issue of fairness that does matter (those of you who are Mary, take note). But listening to Jesus, spending time in his presence is important (v. 42)! I'd like to hear your ideas of how we can do that.

Luke 9

Multiple references are made to the Kingdom of God in Chapter 9, starting with Jesus' purpose in sending the disciples out to preach in v. 2. We've encountered this term several times so far in Luke, including 4:43 and 6:20. What do you think it means? I connect the kingdom's coming to the purpose Jesus states for his ministry in 4:18-19 (when he reads from Isaiah in the synagogue). Throughout the chapter, I see a number of incidents that give us pictures of the kingdom and help us understand what it means.

In the miraculous feeding of the 5,000 (v. 10-17), I hear echoes of "Blessed are you who hunger now, for you will be satisfied" (6:21), for example. And when the disciples gathered the leftovers from those satisfied people (v. 17), I see God's abundance. I look at those as pictures of the kingdom. Do you see any more in this story or others from the chapter?

But Jesus also makes a very conscious shift in this chapter -- predicting  his betrayal, death, resurrection and departure (v. 22, 30, 44, 51). Perhaps John the Baptist's death and executioner King Herod's interest in Jesus clarified his ultimate purpose (v. 7-9). Jesus is seemingly preparing the disciples in a number of ways to continue his ministry. Does it surprise you that the disciples are suddenly given the authority to heal, drive out demons or even preach (v. 1-2)? After all, in the last chapter, they had needed Jesus' help to understand the meaning of a parable.

It looks a little bit like a test of their faith and trust in Jesus. The disciples must believe that they can do the things Jesus commissions them for, and they are commanded to take nothing on the journey -- no provisions or supplies. Instead, they must build relationships with people or move on if no hospitality is offered (v. 3-6). Jesus later probes the disciples to see if they understand what he has been saying about himself all along. Peter confesses that Jesus is the Christ, passing the test.

The disciples don't always measure up in this chapter, though. After their success in healing and driving out demons, Jesus is exasperated that he has to take the lead in healing the boy convulsed by an evil spirit. He aims some very harsh words at the disciples (v. 41). He intervenes as they squabble about who will be the greatest with an object lesson about humility (v. 46-48). Then he rebukes James and John for suggesting destruction of an unwelcoming Samaritan village (v. 54-55). Though Jesus talked about his own execution and the self-denial expected of his followers (v. 22-25), they didn't seem to understand his path wasn't violence and retribution.

What do you think of Jesus' talk about self-denial, taking up your cross and losing your life to gain it (v. 23-27)? Any ideas about how we should carry that out as followers of Christ? It's interesting that Jesus later rebuffs someone who at least sounds like he's taking the first steps toward self-denial (v. 57-58). And then he seems to find two other potential followers unworthy of the calling (v. 59-62). Jesus' objection appears to relate to placing family concerns above following him, which recalls his teaching about the family-like bond between those who put into practice the word of God (8:19-21).

The three disciples with the closest bond to Jesus witness his spectacular transfiguration (v. 28-36), which gives them further insight into who the Christ is. I'd like to hear what you think of that incident and what its point was.

Luke 8

By this point in our story, Jesus is surrounded by a faithful band of followers made up of the 12 disciples and others, including a number of women. Chapter 8 can be divided into two distinct parts. 

The first part teaches about the word of God -- and its power to take root in people and bear fruit, shine a light in darkness, and bind believers together with Jesus as a family. The second part is about the word of God, too -- as spoken by Jesus, to wonderous effect. Those who experienced it responded with fear, trembling, amazement and astonishment. 

Faith is the subtext of it all. In the first part, it is an essential nutrient that makes the "soil" of hearers good enough for the word of God to thrive. In the second part, Jesus questions, commends, inspires or encourages it in those he encounters. 

Parables can be hard to decipher, as the Parable of the Sower apparently was for the disciples (v. 9). So Jesus conveniently lays out its meaning for them. The seed the farmer sows is the word of God (v. 11) and we see how well it does when heard by various people (v. 12-15). Something to think about: What type of soil does the seed of God's word land in when you hear it?

Jesus builds his parable in v. 5-8 around planting a crop, something that's very familiar to his listeners. He goes on to mention a very common occurrence, lighting a lamp, in the next parable (v. 16-18). But maybe you're still struggling to understand what sort of a crop the word of God produces or what a shining light means. 

This language is used elsewhere in the Bible to explain attitudes that should be central in a believer's life: love, kindness, patience, gentleness, compassion, self control. Even in situations where it would not be our natural tendency to respond in this way, the word of God can produce these attitudes (and the resulting good deeds that we do for others). Those who do put God's word into practice, Jesus declares in v. 21, are his mother, brothers (and, I'll add, sisters) -- a family that supersedes blood relationships.

But when we talk about what hearing the word of God can produce, understand that this is full immersion. While we may hear it in church, Sunday school and youth group, we also need to read, study and meditate upon it regularly. That enables us to internalize it and allows the Holy Spirit to transform us. Otherwise, we may be those who receive the word of God "with joy" but fall away in times of testing (v. 13). 

Here's a question we could talk about on Sunday: Does Jesus want the crowd to understand his teaching, or is he hiding it from some? After all, he speaks in parables and talks about secrets and people not understanding (v. 10). 

In the second part of the chapter, Jesus displays the power of his words. The centurion said it well when he alluded to the authority of Jesus in healing his servant in chapter 7 (if you haven't read it yet, now would be a good time). We see here Jesus' authority over nature (v. 22-25), the spirit world (v. 26-39) and human mortality (v. 40-56).

But what I really see, again, are lessons about faith (or the lack of it). Jesus chides the disciples' faithless reaction to a storm at sea. In the midst of their panic, he brings peace (v. 24-25). It's interesting to note that the disciples didn't really understand who Jesus was, but the demon in the next story did (v. 28).

Faith is transformative for others in this chapter. A formerly demon-possessed Gentile becomes an early evangelist for Jesus (v. 38-39), physical brokenness becomes wholeness for the woman with a hemorrhage (v. 47-48) and a dead girl is raised back to life (v. 50-56). What type of soil do you think God's word found in them?

Luke 7

We see the variety of ways people perceive and react to Jesus in Chapter 7 that provide more opportunities to think about our understanding of faith. We touched on this in chapter 5, and Michelle suggested that faith is when you believe something without scientific evidence. A couple other ways that could be expressed based on the chapter 5 stories is that faith results in obedience to Jesus, enables belief despite circumstances and empowers us to repent of our sin. 

In this chapter, Jesus notes the faith of the centurion (v. 9) and the woman who anointed his feet (v. 50). Questions of faith relate to others who appear in the chapter, as well.

The story of the centurion (v. 1-10) is another example of Luke's emphasis on Gentiles seeking and following God. Jesus marvels at finding such great faith, which he hasn't seen even among his Jewish countrymen. What is it that makes his faith so great? I think it may revolve around his statement "Just say the word, and my servant will be healed" (v. 7). The centurion provides some insight into the power and authority with which Jesus heals when he insists the Lord doesn't need to show up in person to make the servant better.

Our prayers are, in a way, analogous to the centurion's approach to asking Jesus for help. He petitioned Jesus long-distance, asking friends to relay his request. Jesus doesn't appear in the flesh whenever we bring something to him in prayer. Like the centurion, we have to trust that he will act on our behalf. So, when you pray, ask with complete belief that God will hear you and provide an answer. It is a great act of faith.

This is followed by an astounding incident where no one makes a request of Jesus or exhibits any faith in him (v. 11-17). Yet, he acts to raise a widow's son during the funeral procession. Jesus was moved by compassion to help the woman (v. 13), often a motivation for him to help others in the Gospels. We all know that Jesus was raised from the dead, but were you surprised to read that Jesus did this for others during his ministry? 

John the Baptist has a choice to make -- believing Jesus is the "Expected One" or waiting for someone else to fill that messianic role. It's another question of faith, which Jesus answers by referencing what he's been doing (v. 22), some of which we've read stories about in the last few chapters. It's not exactly the same, but Jesus' words echo his scripture reading in the synagogue (4:18-19). So he is restating the purpose of his ministry.

As Jesus talks about who John is (v. 24-34), we get another critique of the Pharisees. They are not repentant (v. 30) and critical of the ways other speak about God (v. 31-35). It continues during a dinner at a Pharisee's house (v. 36-50).

A sinner or immoral woman (perhaps meaning a prostitute) comes in weeping, anointing Christ's feet. The Pharisee is concerned about her status as a sinner, Jesus cares about her attitude. She is repentant, crying over sin, turning away from it and towards Jesus. This is the response of someone who has faith in Jesus, unlike the Pharisee. It results in forgiveness (v. 48).

Jesus emphasizes this with the parable of the two debtors (v. 40-43) and the contrast he draws between the woman and the Pharisee (v. 44-47). And he makes the point that it's because of her faith she is forgiven and, thus, saved.

Luke 6

Jesus' claims to forgive sins raised the eyebrows of the Pharisees, who were also scandalized by his willingness to associate with tax collectors and other "sinners." Now, in chapter 6, they are closely watching Jesus and attempt to turn the tables on him, to prove he is nothing but a common law breaker who violates Sabbath restrictions.

His responses (v. 3-5 and 8-11) challenge their Sabbath interpretations, extensive rules and regulations about what they could and couldn't do on the seventh day of the week. I like how Jesus values people's needs and showing compassion more than those rules. What do you know about the Jewish Sabbath? Do you think it has any applications for Christians and does it have any meaning for you personally?

Jesus takes another important step in his ministry that fills the rest of this chapter. He chooses an inner circle of apostles -- or "sent ones" -- and extensively lays out the philosophy of his kingdom to the disciples in what could be called the sermon on the plain.

Notice the role of prayer before he chooses the apostles (v. 12). We've already seen him turn to God at other significant points. I can't emphasize enough how foundational prayer was in Jesus' relationship with God. We need to follow his lead, connecting to God regularly through prayer. On another note: Have you ever memorized the names of the 12 apostles? I'd challenge any of you to try and learn and recite them for us on Sunday.

As I read the "blessed" statements, or the Beatitudes (v. 20-23), they take me back to 4:18-19, where Jesus used the writings of Isaiah to announce that the downtrodden would be the focus of his ministry. Again, do these people that Jesus blesses sound like you or me? Or would it be easier for us to identify with those in v. 24-26 to whom Jesus says "woe to you?"

So what's the righteous response to hatred, abuse and disrespect? Jesus gives us a barrage of answers that seem somewhere between challenging and impossible (v. 27-31), and insists on a higher standard for his followers (v. 32-35). Verse 31 provides the key to understanding why this is imperative. We call this the Golden Rule. Jesus' focus here stands in contrast to the Pharisees' Sabbath rules, alluded to earlier.

With brief parables (v. 39-45), Jesus asserts the disciples' need for his guidance and teaching, denounces those who hypocritically judge others (using extreme hyperbole to make his point), and declares that such people's actions will eventually unmask the true attitude of their hearts. 

What do you think of the parables that we've encountered so far (in this chapter and earlier)? Are they understandable? Do any of them ring true?

Jesus tells a final parable (v. 46-49) that serves as a call to action -- a good way to end any sermon. It predicts ruin amidst the storms of life for those who hear his instructions but don't actively follow them. Let's see if we can decipher what it means on Sunday. Bring your ideas!

Luke 5

We see Jesus attracting more and more people in Chapter 5 with his teaching and healing, plus a new dimension to his ministry -- the calling of disciples. We also begin to get a closer look at those being healed. In the process, we see that belief and faith are factors in these healings.

Faith or belief is not explicitly mentioned as Jesus' first disciples are called, but do you think it is a motivating factor in their decision to follow him? Examine those stories involving Simon Peter and brothers James and John (v. 1-11) and Levi (v. 27-32). What indications of faith do you see? Do you see anything that's surprising or extreme? How do you feel about their responses?

On Sunday, let's try and come up with a working definition of faith that we will be able to apply to the stories of Jesus as we go forward. I think we're given a simple but effective picture of faith in the story of the leper who is cleansed by Jesus (v. 12-13). Perhaps you can look at that as you think about how we should define faith.

It isn't until Jesus is faced with the paralytic at the start of the next healing story that Luke mentions the concept of faith (v. 20). And then Jesus immediately ties it to the forgiveness of sins. Where have we heard about forgiveness of sins before? In 3:3, when Luke describes John the Baptist preaching a baptism of repentance for the forgiveness of sins. Jesus later (v. 31-32) restates his purpose as calling sinners to repentance.

But such talk concerns the Pharisees and teachers of the law, who are mentioned for the first time in v. 21. They consider his words blasphemy because only God can forgive sin. These Jewish religious leaders will be a presence throughout the rest of the book, often as critics and plotters against Jesus.

Also introduced in this chapter are parables, the stories Jesus tells to illustrate his ideas (v. 36-39). Preceding that are two other brief passages where his words are somewhat cloaked (v. 31-32, 34-35). In addition, Jesus gives himself a title -- can you spot it?

Let's talk Sunday about what we think these passages, the parable and the title mean. 

Luke 4

While we've been hearing about Jesus in the gospel of Luke, chapter 4 is when we begin hearing from him. Jesus has plenty to say about who he is and his purpose -- which he begins acting upon quickly. But before that, there's one more component to his preparation: 40 days in the desert being tempted by the devil. This is the first mention of the devil in Luke and the only time he makes a personal appearance. But we'll encounter demons at various points in the book -- including later in this chapter.

I'd like to hear what you think about the devil and these evil spirits. Are they real? Do you accept this account of the temptation and these demon stories at face value? I'd also like to hear what you think this story tells us about who the devil is, how he operates and the nature of temptation.

Jesus went to his hometown to announce who he is and proclaim his purpose. He does this in the synagogue by saying he has fulfilled a prophecy of Isaiah in 4:18-19 -- essentially saying he is the Christ. Look back at how John in 3:16-17 describes the coming Christ. It's largely a picture of judgement. Does Jesus have a different message here? I'd like to hear what you think of that message and if it applies to you.

What happens next in 4:22-30 always strikes me as a strange twist. But the people's response to Jesus seems to come out of not accepting his claim to be the Christ (v. 21) and his suggestion that God had bypassed Israelites to help Gentiles (v. 26-27).

Does the last part of this chapter, when Jesus heads to Capernaum to teach, cast out demons and heal the sick, match with his purpose as stated in Isaiah? I'd like you to consider if the Isaiah passage could have a spiritual as well as a physical meaning. If so, does it have more application for middle-class kids and adults living in the midst of a free and democratic society, like us?

Luke 3

So far our story has told us of the origins and early life of John and Jesus. Chapter 3 brings the two together as adults -- John in the midst of his ministry and Jesus at the dawn of his. The focus will then move on to Jesus with Luke only briefly mentioning John in chapter 9 and noting his death. John's role here is to set the stage for the ministry of Jesus and to tell us a bit about the purpose and scope of his work.

But John is an intriguing character whose ministry, as Michelle noted on Sunday, stirred messianic speculation among the people. John strongly stated that he was not the Christ. Luke earlier in the chapter also noted John's role was as a voice calling people to prepare for the Lord's coming. As you read about John in chapter 3, look back at the pre- and post-natal prophesies of the angel in 1:14-18 and Zechariah in 1:68-80. Does the man baptizing in desert fit these descriptions?

As you look at John's message to the people in 3:7-14, what stands out to you? How do you feel about what he says? When he describes the Christ in 3:15-17, do you have any thoughts about what he says or what it means? We'll discuss that Sunday and look back to the passage in future chapters as more about Jesus is revealed. 

I'd also be curious to hear what you think of this long list of names at the end of the chapter. Do you think it serves any purpose? One thing that's significant about the genealogy is that it doesn't stop at David or Judah or Abraham, but traces the ancestry of Jesus back to Adam -- before there was a Jewish people that God chose. Instead he is tied to the father of all people as a Messiah for all of humanity. When Luke (who was a Gentile, not one of those chosen Jews) quotes Isaiah, he also brings up the idea of salvation for all of mankind. This a theme we'll see throughout the book.

I'm loading this blog post up with questions you can ponder and use to bring at least one comment/question/insight/observation to us next Sunday. Here's one more: What does repentance mean to you? Does it play a role in your life? Although it's John pushing people to repent, this is something that Jesus will later call on people to do. And it's a message his apostles and the church down through the ages have also carried.