May 5 2014

The Persistent Widow – Luke 18

The parable in verses 1-8 is also known as the parable of the unjust judge. The chapter begins with Luke telling us what it means. He said it was “a parable to the effect that they ought always to pray and not lose heart.” A woman kept coming to a judge that “neither feared God nor respected man” trying to get justice for a wrong someone had done to her. The judge had no sympathy for her, nor did he care about any sort of justice in the matter. But he finally gave in and gave her the justice she deserved because of her persistence.

English: Illustration of the Parable of the Unjust Judge from the New Testament Gospel of Luke (Luke 18:1-9) by John Everett Millais for The Parables of Our Lord (1863) (Photo credit: Wikipedia)

The ESV says that the judge had said to himself “I will give her justice, so that she will not beat me down by her continual coming.” The NASB and others say “lest she wear me out.” According to Everett Harrison (Harrison, Everett F., Wycliffe Bible Commentary, Moody Press, Chicago 1962), it means literally, “lest she give me a black eye.” This is not to say that he is afraid of the woman doing him physical harm. It is a euphemism for damaging one’s reputation.

Jesus is not here comparing this judge to God, but rather making a contrast. The Lord indeed does care about justice and protection for His children. Jesus says that he will provide it swiftly. But God’s time is not our time. These prayers are answered according to God’s plan and His infinite wisdom. As Luke says, we must remain persistent in prayer so that we do not lose heart. Prayer is not the magic vending machine button we press for instant gratification. But it gives us many other benefits for our souls while we await the fulfillment of God’s will.

(This year’s reading plan for Luke, Acts, and 1 and 2 Chronicles averages just 15 verses per day – 5 days per week!)
Schedule for this week
Read or listen to audio of today’s selection from Luke here
Read or listen to audio of today’s selection from 1 Chronicles here

/Bob’s boy

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some images © V. Gilbert & Arlisle F. Beers

Please note: I did not design the reading plan that I am following in my blog. All of my comments in this blog, however, are solely my responsibility. When reading ANY commentary, you should ALWAYS refer first to the scripture, which is God’s unchanging and unfailing word. Reading schedules, as well as a link to the site where you can get the reading plan that I’m currently following for yourself can be found on the “Bible Reading Schedules” page of my website at http://graceofourlord.com.

May 1 2014

Days of the Son of Man – Luke 17

The Destruction Of Sodom And Gomorrah, a painting by John Martin (painter), died 1854, thus 100 years. (Photo credit: Wikipedia)

Verses 20-37 of Luke 17 are admittedly difficult to put in context and understand. Many believe that Jesus is speaking of the final judgment, and there may be some of that mixed in here. But there are several clues that lead us to associate this with the coming judgment upon Jerusalem that will come in A.D. 70. Much of this is similar to the message contained in Matthew 24, which we discussed in this previous post.

One part that generates confusion for some is when the Pharisees ask Him when the kingdom of God will come in verse 20. Jesus tells them in verse 21 that “the kingdom of God is in the midst of you.” Some translate that as “within you,” but that cannot be the case, as it is addressed to those who do not believe. Instead, Jesus is telling them that it has already arrived in the lives and the hearts of those who are already following Him.

Águia Romana / Roman Eagle (Photo credit: Marcio Cabral de Moura)

If we take it a bite at a time from there, we can see in verses 22 and 23 that Jesus is telling them that there will be no mistaking the days of the Son of Man. Much of this sounds very much like the references to “the day of the Lord” that is spoken about on many occasions in the Old Testament, such as Zephaniah 1:14-18, Isaiah 13:9-11, Joel 2, and many other passages. That term always referred to a time of God taking some kind of decisive action.

He then compares it to the events of the Great Flood, and of Sodom and Gomorrah. In verse 37 He tells them “Where the corpse is, there the vultures will gather.” Some translations have “eagles” rather than “vultures,” which many associate with Rome, as it was a symbol of power for them. A coincidental translation? Perhaps, but perhaps not.

Zephaniah 1:14-18

/Bob’s boy

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some images © V. Gilbert & Arlisle F. Beers

Apr 29 2014

Unworthy Servants – Luke 17

Photograph of an aristocrat from Bandoeng with his servant. Español: Fotografía de un aristócrata de Bandoeng con su sirviente. Français: Photo d’un aristocrate de Bandoeng avec son serviteur Nederlands: Foto. Adellijke persoon uit Bandoeng met bediende. (Photo credit: Wikipedia)

In verse 7, Jesus begins asking his disciples whether (supposing one of them actually were in a position to have servants) they would tell them to drop what they were doing and come “recline at table.” And then asks whether one would normally thank their servant for doing what was commanded. We might see servants treated in such manner on television or in movies today, but such would not have been the custom in that place and time. Instead, Jesus says, they will tell the servant not only to come wait on them, but make sure they are dressed properly before doing so.

So, Jesus also says, when we have done all that we are commanded, we should realize that we are unworthy servants, who only have done our duty. This is certainly the attitude we should have as God’s children. It seems at first that Jesus is here in this chapter just throwing out random bits of spiritual wisdom. He begins the chapter talking about how we must forgive our brother when he repents, even if he has done wrong to us seven times. The number seven is not the limit, of course, but rather it represents countless instances (the number seven has always had great significance in scripture).

But does the brother that continues to do us wrong really deserve our forgiveness? Probably not. But by his repentance, he has done what he should do to be reconciled; and we are bound by God to forgive, just as he will forgive us. His worthiness is beside the point. The second thing Jesus has spoken to in the previous verses is of boundless faith. We are capable of doing many great things that are according to God’s will if our faith is strong enough. It all begins by keeping His commandments, and realizing that by doing so, we have earned absolutely nothing. We only do our duty to Him by doing so.

We deserve nothing, but in our helpless unworthiness, we learn faith in the one true and living God because we know that we can trust Him. It is in this way, and with this attitude that we increase our faith day by day. Think of it as the surrender of doubt.

/Bob’s boy

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some images © V. Gilbert & Arlisle F. Beers

Apr 28 2014

Mustard Seed Faith – (Luke 17)

English: Mustard seeds by David Turner February 23, 2005 Edited by Consequencefree to replace the coin with an SI measurement reference (Photo credit: Wikipedia)

In the opening verses of chapter 17, Jesus acknowledges that temptations are a part of life. But He warns about those who tempt others to sin. He repeats the thought of verse two in Matthew 18:6 and also in Mark 9:42. Particularly in Matthew, He seems to be talking about those who would cause children to stumble; and certainly the application is valid there as well. But He is, more to the point, speaking about those who are innocent – those who are trying to do what is right, as well as what we would call people who are babes in Christ. A horrible physical death as He describes here would be better than the eternal punishment that is for those who corrupt them .

The statement in verse 6 that Jesus makes about faith is a hyperbole. Jesus is not suggesting that we should expect to perform miraculous deeds because of our faith. Faith has great power indeed – if it is used according to God’s will. The trouble is usually with the strength of our faith. Peter was able to walk on water for a while, as Jesus willed him to. But when the storm surged against him, his faith faltered. And so it usually goes with all of us.

/Bob’s boy

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some images © V. Gilbert & Arlisle F. Beers

Apr 23 2014

The Rich Man and Lazarus – (Luke 16)

Lazarus at the rich man’s gate.

Jesus begins the story of the rich man and Lazarus in verse 19. For the record, Lazarus was a fairly common name, and it is mere coincidence that he has the same name as the brother of Martha and Mary, who Jesus raised from the dead in John 11:38-44. That Lazarus was a real man, and a friend to Jesus. This one is a character in a parable. Lazarus, a poor man who was covered with sores, had a habit of posting himself at the rich man’s gate, hoping to get a few scraps from the rich man’s table. The significance of the dogs that came and licked his sores is that he was exposed to the elements, and to wild animals. These were not AKC registered pets.

Lazarus died, and was carried by the angels to Abraham’s bosom. Then the rich man died was buried, and was in Hades in torment. He asks Abraham to send Lazarus to dip his finger in water to cool his tongue. Significantly, he still had no regard for the poor man, but looked on him as someone to serve him. But Abraham told him that their roles were reversed now. The poor man, who had known nothing of comfort was receiving his comfort now, in contrast to the anguish of the rich man. Abraham also pointed to a chasm that separated them, so that neither could cross to the other side.

Lazarus, not the brother of Mary and Martha, but another man by that name, was very poor. He lay near the table of a rich man and begged for scraps of food to be thrown to him. But Lazarus loved God and the rich man didn’t, so Lazarus went to heaven and the rich man went to hell (Luke 16:19-31).

The rich man then asks Abraham to send Lazarus to warn his brothers, so that they will repent, reasoning that they will listen to someone who was raised from the dead. But Abraham said that if they will not listen to Moses and the prophets, they will not be convinced even by someone being raised from the dead. That is just so. Jesus Himself had been witnessed by some after He arose that also were not convinced to repent. There is a mistaken belief by many that the eyewitness of a miracle would convince an unbeliever, but we see over and over again in scripture that this is simply not true. Many of the Pharisees witnessed great miracles, and still plotted the death of Jesus. Those who are stoically predisposed not to believe will find an explanation within themselves that will reinforce their unbelief.

We must be careful about the descriptions of the circumstances of the rich man and Lazarus after they died. Remember that this is a parable. That does not mean that there are not aspects that can be equated to what the reality will be. But the clear picture we have seen in paintings and illustrations of this dividing line between the two probably does not accurately tell that story. The point is that the comfort and security that belongs to those who are saved will be totally unavailable to those who are lost.

Significant also is the fact that Abraham offers no hope at all to the rich man. That is because for those in that situation, there will no longer be any hope. Man has his entire life to act as a child of God. Once that life is done, the opportunity ends. A terrible tragedy, but one of which we have been repeatedly forewarned. If we do not believe it enough to obey, that is our own fault.

The love of this rich man for money and his ignoring the plight of this poor man so plainly close and available to easily be helped by his great wealth illustrates very well the lesson Jesus taught in the parable of the dishonest manager that this chapter opened with. His downfall was his love of money, at the exclusion of what is important. No man can serve God and money.

/Bob’s boy

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some images © V. Gilbert & Arlisle F. Beers

Apr 22 2014

Justification – (Luke 16)

Jesus had just told the parable of the dishonest manager, saying that you cannot serve God and money. Then we find in verse 14 that the Pharisees (who the text says were lovers of money) ridiculed Him. What follows this ridicule begins with Jesus giving it back to them in righteous rebuke. But then it appears that He drifts to a couple of unrelated and random subjects. But are they really?

English: Jesus disputes with the Pharisees. French School. In the Bowyer Bible in Bolton Museum, England. Print 3861. From “An Illustrated Commentary on the Gospel of Mark” by Phillip Medhurst. Section Q. disputes with the establishment. Mark 10:2-12, 11:27-33, 12:13-27, 12:35-37. http://pdfcast.org/pdf/an-illustrated-commentary-by-phillip-medhurst-on-the-gospel-of-mark-section-q-to-r (Photo credit: Wikipedia)

His initial answer is obviously addressed to the Pharisees because He addresses them in the second person, saying “You are those who justify yourselves before men, but God knows your hearts. For what is exalted among men is an abomination in the sight of God.” The Pharisees were very good at imposing laws on others that did not come from God, but they were equally adept at justifying whatever suited them.

So in verse 16, He tells them that “the Law and the prophets” were until John (the baptist). But then, the good news of the kingdom of God has begun to be preached. The last part of that verse is difficult, as it reads “everyone forces his way into it.“ What this probably means is that everyone wants to get into the kingdom, but they want to do it on their own terms – rather than on God’s terms. He then says in verse 17 that it is easier for heaven and earth to pass away than for one “dot” of the law to become void.

To put that last part into perspective, we must refer to Matthew 5:18, which says “not an iota, not a dot, will pass from the Law until all is accomplished,“ which means of course, until Jesus finishes what He came for. But the point is the rebuke of the Pharisees, who seek to justify what is an abomination to God. It was then that He pulled the next punch to illustrate the point, saying “Everyone who divorces his wife and marries another commits adultery, and he who marries a woman divorced from her husband commits adultery.” Of course, we know from Matthew 5:32 that the reason of sexual immorality is an exception to this, but that is beside the point. The mere fact that men – including the Pharisees – had continued to relax their standards concerning divorce did not negate what God had ordained.

Putting this all together in that perspective, it all also flows after the parable of the unjust steward. That parable also shows how men try to justify the wrong they do when it suits them to do so. It is a logical procession that Jesus obviously saw coming before He even began that parable.

/Bob’s boy

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some images © V. Gilbert & Arlisle F. Beers

Apr 21 2014

The Dishonest Manager – (Luke 16)

The “Parable of the Unjust Steward” (in some translations, it is the “dishonest manager”) is admittedly difficult to understand at a certain point. It is obvious to any honest 🙂 person that Jesus does not suggest that dishonesty is “commendable.” But the way that verses 8 and 9 are translated makes it difficult to precisely get the full meaning.

The steward or manager in question likely refers to a chief servant of a rich man’s household. He has been trusted with running the day to day affairs of the house, which include the buying and selling of goods produced by the land. Charges of waste by either incompetence of dishonesty (or both) are brought, and no denial is made. Instead, the steward (who knows he is losing his job) plots how he might make friends of those who are indebted to the lord of the house.

In one of Jesus’ parables, an unjust steward was fired from his job. But he was shrewd, so he quickly called in his master’s debtors and reduced or canceled their debts, so that he would have new friends (Luke 16:1-18).

The steward conspires with several debtors to “cook the books” on each end, so that they will owe less money – reasoning that helping the debtors in this way will secure their good graces for himself in the future. Obviously, the debtors who went along with such a scheme were just as guilty as the steward.

The parable seems pretty straightforward up to that point. Then in verse 8, the lord of the house (having discovered the scheme) “commends” the steward for his shrewdness. It is pretty easy as well to understand this as a “I’ve gotta hand it to you” type of commendation. We are all smart enough to know that the lord of the house is not offering praise of approval to the man for stealing from him! The verse continues with Jesus’ own words: “For the sons of this world are more shrewd in dealing with their own generation than the sons of light.”

The “sons of this world” (referred to elsewhere as “sons of darkness”) and the “sons of light” are the same two opposing groups that have existed since the fall of man (Genesis 3:15). They are referred to elsewhere, such as by Jesus in John 12:36, and by the apostle Paul in 1 Thessalonians 5:5. Certainly, the “sons of this world” are more shrewd with their own kind.

Then comes the difficulty in verse 9:
“And I tell you, make friends for yourselves by means of unrighteous wealth, so that when it fails they may receive you into the eternal dwellings.”

The parable of the talents, a story about faithful stewardship — Matthew 25: 14-30.

We have read many commentaries that offer various explanations of this verse. Some are quite awful, frankly. One of the better ones says that this is sarcastic irony. There may be some validity in that analysis actually. But the most correct analysis (in our opinion) is that, properly translated, the verse fits into a rhetorical question. Some have pointed to this by such things as the combination of a subjunctive verb along with a future indicative verb in the Greek. We confess to being largely illiterate when it comes to Greek. But change the wording accordingly to “should you make friends for yourselves by means of unrighteous wealth, so that when it fails they may receive you into the eternal dwellings?” and it makes perfect sense.

Obviously, the answer is no. Jesus would certainly NOT want us to make friends by using unrighteous wealth. This holds true even if you hold that “unrighteous” in this case simply refers to all material wealth, and that it doesn’t mean anything bad. Making friends with wealth is not going to get you into any eternal dwelling!

The point is missed by most commentators. This is not really a lesson about wealth. Neither is it about prudent handling of your worldly affairs (the steward was a thief)! Nor is it specifically about making prudent preparations for your spirituality. It is about honesty. And it is about where, and to what (or whom) your heart belongs.

Jesus explains that very well Himself after the parable:

“One who is faithful in a very little is also faithful in much, and one who is dishonest in a very little is also dishonest in much.”
and
“No servant can serve two masters…you cannot serve God and money.”

Nuff said?

/Bob’s boy

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some images © V. Gilbert & Arlisle F. Beers

Apr 17 2014

The Prodigal Son, Part 2 – (Luke 15)

The younger son traveled back home to ask his father to take him in and let him work as one of his servants. But his father saw him coming from a long way off, and he ran to meet him. Though his father embraces him, he has come with a contrite heart and acknowledges his guilt. But his father had his servants to clothe him in the best manner he could, and he arranged for a feast to celebrate the return of the son, who for all practical purposes had been dead. But now the lost one had been found.

It is just so with God. There is no sin that we can do that, with a repentant heart, God will not eagerly forgive us. As His children, He joyfully accepts us back, no matter what. And Jesus has told us twice in this chapter how much joy there is in heaven when one sinner repents.

Return of the prodigal son

But the older son hears the celebration, and does not come to His father, but instead speaks to a servant to find out what is going on. What does that say about his relationship with his father, especially when he, in his anger, refused to go in? Though his father comes out and “entreats him,” he still will not relent, and he makes his displeasure, disdain, and even jealousy known to his father. He degenerates his younger brother for his sins, and cannot understand why the father is treating him so well. His father wants the elder son to join them, but he also wants him to understand that it is most appropriate to be joyous and to celebrate the return of one who was lost to him.

When the chapter started, back in verse 2, the Pharisees and scribes grumbled, saying, “This man receives sinners and eats with them” because Jesus was consorting with known sinners. Jesus had explained in two previous parables how much joy God has for the lost returning to him. But now He is describing the elder brother with the same attitude that the Pharisees had. They felt that they were entitled to a higher degree of regard because they had given years of service to keeping God’s law, as passed down through Moses (albeit, with much of their own agenda thrown into the mix).

God had entreated them to come in by sending his Son, but they had thus far rejected the idea in their anger and disdain for the sinners Jesus receives. The same would be true, even of other Jews, when Gentiles were openly received. The parable ended with the elder son still not coming in. Would he finally come in? The question for those Pharisees, if they heard and understood, was whether they would put away their foolish anger and pride, and come into God’s kingdom as well.

/Bob’s boy

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some images © V. Gilbert & Arlisle F. Beers

Apr 16 2014

The Prodigal Son, Part 1 – (Luke 15)

Just about everyone has heard of the “parable of the prodigal son.” And many of us have heard several different sermons preached about that parable. There seems to be something different to take away from it from many perspectives. Today, we will look at the story from the viewpoint of what happened to the younger son.

The prodigal son departs

It begins with the younger of two sons asking for his father to give him his share of the inheritance that he was to receive. So the father, though he had no requirement to do so, divided their property then and gave him his share. The older son, according to custom, would receive a double portion.

The younger one took his belongings, and traveled to a far off country; and he wasted his inheritance in what the scripture terms “reckless living.” After a famine occurred in the country, he had to go to work feeding pigs; and his situation became so desperate that even the pods that he was feeding the pigs began to look good to him. These pods were from the carob tree. It is only the husks that were actually edible. The seeds inside are too hard to be edible. The husks can be ground into a type of flour that has a quality like chocolate, and in fact, carob is used by many today as a substitute for chocolate. But they were usually only eaten by the poor when times were most desperate – or for feeding pigs, of course.

This younger son at this point realized how much better off he would be back at his father’s home – even by offering himself as a servant, rather than a family member. He resolved to go back and beg his father to allow him to come back under just those conditions; and he even rehearsed how he would ask for this. He realized that his circumstances were entirely his fault, and that his father had no obligation even to give him a place to stay (much less feed him) as a servant.

The younger son realized something that may not occur to us when we stray. As sinners, if we have no repentance in our hearts and our lives, God has no obligation to even hear our prayers. He may choose to do so. But he has made no promise in that respect. What a dreadful situation to be separated from God, and unable to present our petitions to Him because of the condition of our hearts. But it is evident that the results of his sin have caused a change in his heart.

Next, we’ll look a little closer at what happened when he goes to his father with this change of heart, and what that means to the elder brother.

/Bob’s boy

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some images © V. Gilbert & Arlisle F. Beers

Apr 15 2014

His Sheep – (Luke 15)

All through the Bible, and especially in the New Testament, the analogy is made to people as sheep. Jesus told His disciples that He is the “Good Shepeherd” (John 10:1-21). He told Peter to “feed my sheep” (John 21:17). Paul charged the elders of the church at Ephesus to pay attention to the flock and to the wolves that would come to devour them (Acts 20:28-31). And Peter charged the elders to “shepherd the flock among you” (1 Peter 5:1-5). And of course, everyone has at least heard of the 23rd Psalm.

The Israelites had long been a pastoral people. Sheep could be bred in large numbers, and provided meat, milk, and wool, making them an excellent choice for such people to raise. But sheep are not generally known for their intelligence. For example, a sheep will continue to graze and if allowed to, will wander far away from the herd without realizing it is getting lost.

Before the poor animal knows what has happened, it can fall prey to predators because of the lack of numbers or a shepherd to protect it. Or it may simply not be able to find its way, and wander aimlessly. The sheep and their shepherd become very close, and the sheep are wholly dependent on him. There is a bond that forms, and the sheep will absolutely respond to the mere voice of the shepherd because it trusts him.

It is this type of care for God’s people that Jesus assumed when he became flesh. And it is the same care that He expected His apostles to assume and to establish in His church. As His children, we are dependent on Him for our salvation. But it is easy for us to lose our way, and to fall prey to those who wish to harm His church. Those who assume such a role in His church should be respected and always encouraged by the rest of us. It is an awesome responsibility to care for His sheep.

/Bob’s boy

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some images © V. Gilbert & Arlisle F. Beers

Bob's boy's Christianity blog

For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sake he became poor, so that you by his poverty might become rich (2 Corinthians 8:9)

Tag Archives: Gospel of Luke

The Persistent Widow – Luke 18

/Bob’s boy

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Days of the Son of Man – Luke 17

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Unworthy Servants – Luke 17

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Mustard Seed Faith – (Luke 17)

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The Rich Man and Lazarus – (Luke 16)

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Justification – (Luke 16)

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The Dishonest Manager – (Luke 16)

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The Prodigal Son, Part 2 – (Luke 15)

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The Prodigal Son, Part 1 – (Luke 15)

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His Sheep – (Luke 15)

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