Luke 23

Luke completes the narrative of Jesus' trials, torture and execution in Chapter 23. It's a powerful testament of Christ's suffering and death. Does this help you to understand what Jesus went through? Does it give you more appreciation for what we, as Christians, understand as the purpose of the crucifixion? Or why God the Father wouldn't remove this cup of suffering from him, as Jesus asked in Gethsemane (22:42)?

Were you familiar with all the details of this story? Jesus' confession of his kingship to Pilate (v. 3), shuttling between the Roman governor and Herod (v. 7, 11), Pilate's reluctance before pronouncing a death sentence (v. 4, 14-16, 20-22). What do you think of Barabbas (v. 18), Simon of Cyrene (v. 26), the wailing women Jesus prophecies to (v. 27-31), the insulting and penitent criminals he was crucified with (v. 39-43), the soldiers and other people who mocked Jesus as he suffered (v. 35-37), the centurion with a dawning realization about Jesus (v. 47), his followers watching from a distance (v. 49) or Joseph of Arimathea (v. 50-51)? What was surprising in this chapter? 

Pilate seemed ready to release Jesus at points (v. 4, 13, 22). Why do you think he agreed to crucify Christ (v. 24-25)? What do you make of Jesus' response to the penitent criminal (v. 42-43)? What do you think about the phenomenon that occurred when Jesus died, resulting in the centurion's confession (v. 44-47)?

Does this story deepen your understanding of God's love for you, or strengthen your faith that God has a will and purpose for your life? Does it stir up other feelings in you?

This chapter is a sad, low point for Jesus and his followers. Those who have been out to get him throughout the story have finally gotten the upper hand. But this is not the final chapter. 

Luke 22

Satan plays a vital role in setting the scene for Chapter 22. As we've heard before, the chief priests and scribes wanted to put Jesus to death, but without the knowledge of the crowds of people in town for Passover (v. 2). Satan apparently possessed the disciple Judas (v. 3) before he went to the Jewish leaders to discuss how he could help them (v. 4-6).

The rest of the chapter records the happenings of a dramatic day. It starts with preparations for the Feast of Unleavened Bread/Passover (v. 7-13) and ends the next morning with an arrested, beaten Jesus on verge of being condemned to death. In between, Jesus prophesies to and teaches his disciples, institutes a memorial to himself that will become significant in the wake of his death and resurrection, and does one last act of healing.

Back to the beginning, I'd like to hear what you think about Jesus' very specific directions to Peter and John about preparing for Passover (v. 10-12). How did he know what would happen? Once they're sharing the "last supper," Jesus notes that he won't eat the Passover again until it is fulfilled in the kingdom of God (v. 16) or drink wine again until the kingdom of God comes (v. 18). He has talked before about the kingdom of God being among the people now or being nearby them. What do you think Jesus is saying when he talks about it in this chapter? 

Jesus speaks of his suffering (v. 15), body and blood (v. 19-20), and betrayal (v. 21-22). In spite of this, the disciples quickly go to arguing about who among them is the greatest (v. 24). To me, it seems very small-minded because their leader is facing a crisis. Perhaps it's an issue for them, though, precisely because they are beginning to sense the inevitability of his death. The issue looms large for them. But Jesus uses this dispute to lay out the profound concept of servant leadership (v. 26-27). It's a radical departure from what they understood about great leaders. It becomes the pattern and the model for believers' interactions with each other and the rest of the world. I wonder what you think about the promise Jesus does make to them (v. 28-30) about ruling with him in his Father's kingdom.

Some of the drama in this chapter unfolds around Peter, who denies Jesus (v. 56-60) just as he predicted (v. 34). But unlike when he talks about Judas' betrayal (v. 22), Jesus seems to be rooting for Peter. Jesus is praying for and encouraging Peter, suggesting that he will recover from this betrayal (v. 32). Satan is playing a role again (v. 31), like with Judas. It's an interesting parallel to the story of Job in the Old Testament. Satan appears before God multiple times seeking permission to test Job -- and is allowed to.

What did you think when Jesus commanded his followers to buy a sword if they didn't already have one (v. 36) right before he was arrested? I would suggest that they misunderstood his intent, considering that one of them responded to the arrest by cutting off someone's ear (v. 50). Jesus' responses were to tell them to stop and healing the ear (v. 51). In verse 38, when the disciples point out that they have two swords, it's best to understand Jesus' response of "it is enough" to mean a rebuke, as in "That's enough of such talk!" So, his intent in mentioning a sword was more about protection as their mission continued rather than to encourage aggression. 

Jesus' time of prayer at the Mount of Olives (v. 39-46) demonstrates how anguished he is, even sweating blood (v. 44). In verse 42, he seems to not want to face what is ahead, but surrenders to God's will. I think it can be valuable for believers to remember how Jesus reacted in extreme adversity. His willingness to follow God is a model for us (although I hope we never need to face death for our faith). I think we see a great contrast in times of testing between Jesus and Judas (v. 47-53) or Jesus and Peter (v. 54-62). I'd love to hear what you think about the roles each of them play in this chapter. Jesus declares his deity (v. 70) while being questioned after they beat him. Interestingly, he partially quotes from Psalm 110 in making his declaration (v. 69). It's the same passage he brought up (more completely quoting) in 20:41-44. It appears there almost as a riddle. Here he fully claims his position. That becomes the foundation for his crucifixion in the next chapter. Stay tuned!

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.