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!