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?