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!