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).