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.