Apr 14 2014

Into the Streets and Lanes – (Luke 15)

Jesus continued to draw large crowds as His ministry continued. Now more than ever before, it seems the tax collectors and sinners drew nearer to Him to hear what He had to say. This of course raised the hackles on the Pharisees, who grumbled about such a scandalous thing – a supposed man of God consorting openly with those who were known to be living contrary to God’s word.

The Lost Drachma (Photo credit: Wikipedia)

Jesus acknowledged their sentiment toward the subject, but did not validate it. Instead he offers the parables of the lost sheep and of the lost coin. He asks if any of them who had 100 sheep would not leave the 99 in search of one that was lost. And he spoke of the joy the woman would have over finding the lost coin. He tells them that there is more joy in heaven over one sinner repenting than for 99 righteous people who “need no repentance.”

It was no accident that everywhere Jesus went, He attracted such people because that was what He intended to do. In Matthew 18:14, Jesus made it clear, speaking of children , that “it is not the will of my Father who is in heaven that one of these little ones should perish.” But he said it in the context of the parable of the lost sheep in that passage. In the last chapter, Jesus told the parable of the man who gave the great banquet, and eventually sent his servant out “into the streets and the lanes,” bringing those that others have excluded to the banquet (Luke 14:21).

Jesus was doing just that. The tax collectors and the sinners that the Pharisees disdained here are the people who have been excluded in their own way. God wanted Jesus to find and save those people, and bring them to the feast. We do well to remember that Jesus said many times that he had “not come to call the righteous but sinners to repentance” (Luke 5:32). These are people that we too are supposed to love enough to want to help them to be saved.

(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.

Apr 10 2014

Bearing One’s Cross – (Luke 14)

Dante’s Vision of Rachel and Leah Dante Gabriel Rossetti, 1899 (Photo credit: Wikipedia)

In verse 25, Jesus is no longer at the house of the Pharisee, and “great crowds” were with Him. Then he turned to them and said “If anyone comes to me and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be my disciple.” Now obviously, Jesus is not teaching hate for our loved ones, and we all know that He is saying that our love for Him must take priority over everything and everyone else. So why not just say it that way? It was simply the way that the sentiment was expressed among the Jews of those and earlier times. It was used, for example, with relation to Jacob’s feelings for Leah and Rachel (Genesis 29:30-31),

And then Jesus says “whoever does not bear his own cross and come after me cannot be my disciple.” We sometimes hear others speak of some difficulty they have in their lives and refer to it as “the cross I bear.” But consider the people who Jesus was talking to here. For them, crucifixion was not simply some bizarre and barbaric practice one reads about in a book of history. It was the normal method of execution used in that day, and the punishment did not come after years and years of appeals and waiting. It came swiftly, and often.

English: Engraving of Jesus Christ on Golgotha. (Photo credit: Wikipedia)

The language would have been plain to His disciples. He was telling them that truly being committed as a disciple of Christ could result in one’s death for that commitment. He gives them the example of someone who would begin building a tower. Such an undertaking would not be so easy as building house, for example. The time it took would be considerable, and the labor would be intensive. Most likely, one would have to enlist the help of many others in order to complete it. And the amount of materials required would be costly, possibly requiring a great deal of it to be transported from far away.

The second example he gave was of a king, preparing an army to do battle with another army. Careful consideration would have to be made about the probabilities of the outcome, the commitment required to prevail, etc. Both examples demonstrate the careful consideration that would have to be given before making such commitments – counting the costs beforehand. Many do not realize that this is the kind of commitment Jesus expects even today from those who would be His disciples.

It is not a decision to take so lightly that it becomes simply a Sunday morning ritual. Being a Christian must mean making a genuine and profound change in one’s entire life. The Lord expects no less than that. Why would we expect that years after first making that commitment it would be acceptable to Him for us to simply “go through the motions” once a week? It it takes much work and focus to “run with endurance the race that is set before us.” (Hebrews 12:1).

/Bob’s boy

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some images © V. Gilbert & Arlisle F. Beers

Apr 9 2014

The Great Banquet – (Luke 14)

Verses 12-24 contain the “Parable of the Great Banquet.” Jesus begins addressing the man who invited him. He tells him that whenever he gives a dinner or a banquet, he should not invite his friends, family, or rich neighbors, but instead he should invite the poor, the crippled, the lame, and the blind. The former group of people will be likely to return his graciousness by inviting him to a feast of their own, whereas the latter will be unable to do so.

But He tells the man that he will blessed because he will be repaid at the “resurrection of the just.” Unlike the Sadducees, the Pharisees believed in the resurrection of the dead (Acts 23:8), so the point was well taken. The more often we read God’s word, the clearer it becomes how important it is to God that we treat very well those who are poor or physically disadvantaged. God makes the point over and over again through the prophets in the Old Testament; and Jesus does so time and again by His words and His actions. Generosity and kindness to others in those situations truly matters.

But Jesus is not finished with the lesson. When one of those at table commented “blessed is everyone who will eat bread in the kingdom of God,” Jesus began the parable. A man planned a “great banquet,” and had invited a great many people. When the time came for it to be held, he sent his servant around to remind everyone that the time had arrived. But he received one excuse after another from people who were too busy with the affairs of this life to attend. So the man became angry, and instead he filled his house with the poor, the crippled, the blind, and finally with anyone his servant met that would come. And the man declared that none of those who had originally been invited would be allowed to attend, should they change their mind.

It is not hard to figure out the meaning of the parable. The man giving the banquet represents God and the banquet represents the kingdom. Those invited first were God’s chosen people, and their excuses were the rejection of the Christ. And of course, the last group brought in represents the Gentiles – all who will come.

Did any of those who were “reclining at table” really understand this? Perhaps some did. It took Peter and the other apostles a while to truly get it (Acts 10, Acts 15:6-11), but God made sure that they did.

/Bob’s boy

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some images © V. Gilbert & Arlisle F. Beers

Apr 8 2014

The Chief Seats – (Luke 14)

Jesus told another parable beginning in verse while at the dinner at the Pharisee’s house. The scripture says that this parable of the wedding feast was prompted by the way He saw that the guests had chosen the “places of honor.” Some versions call these seats “the chief seats,” while others call them simply the “best seats.” We cannot be sure which these were, but a good assumption might be that the very best seats would be those closest to the host.

What Jesus makes the analogy to is being invited to a wedding feast and choosing one of those places of honor, only to get “bumped down” to a more lowly seat when someone “more distinguished” shows up. It would be better to choose the lowly seats, and then the host might move you to a better seat, bringing you honor instead of embarrassment. This is certainly sound advice, and would definitely make you seem less presumptuous and more polite anyway.

English: An etching by Jan Luyken illustrating Matthew 25:14-30 in the Bowyer Bible, Bolton, England. (Photo credit: Wikipedia)

But beyond the practical advice for everyday life that this parable involves, it resounds with the way that Jesus has taught all along. He tells them that “everyone who exalts himself will be humbled, and he who humbles himself will be exalted.” He taught this at the sermon on the mount. And he drives this point home to His apostles (Matthew 19:30, Matthew 20:16 , Luke 13:30). The teaching was very relevant for these Pharisees, many of whom had a high opinion of their own importance.

And of course, its relevance to us today is the same as in the passages just mentioned. It is the same mindset that is commanded to us in Matthew 6:3-4, when Jesus tells us to do good for others in secret, so that the right hand doesn’t know what the left is doing. Christians should not be about the business of making themselves feel important. Humbleness and humility are valued by God, and we will be rewarded by Him for the good that we do. That is enough.

/Bob’s boy

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some images © V. Gilbert & Arlisle F. Beers

Apr 7 2014

Against Man’s Will – (Luke 14)

It was on the Sabbath, and Jesus had gone to the house of a ruler of the Pharisees to dine. Verse 2 says that there was a man there who had “dropsy.” The condition that he had was probably edema, which can be caused from congestive heart failure, kidney, or liver failure. If it was pulmonary edema, it could have been severe enough for breathing to be an issue. At any rate, it seems the condition was obvious by his appearance and manner.

Deutsch: Christus im Hause des Pharisäers, Jacopo Tintoretto, Escorial (Photo credit: Wikipedia)

The last part of verse one says that the Pharisees were watching Jesus carefully even before the man was mentioned. This suggests that although the presence of other people at these dinners was not unusual, this man may have been brought there by the Pharisees in order to trap Jesus. Verse 3 appears to bear that out as well for it says that Jesus “responded” to the lawyers and Pharisees. He asked them if it was lawful to heal on the Sabbath or not. They remained silent at this question. That itself is noteworthy, because they certainly had plenty to say on the subject on other occasions.

Jesus healed the man, of course, and sent him on his way. When Jesus asked which of them would not pull their son or their ox out of a well on the Sabbath if they fell in, they had no answer. Of course, none of them would leave either until the next day. Someone they valued, or a valuable possession would be important enough to them to go against their “law.” But everyone is important to God, and He would not want the suffering of anyone to continue needlessly because of such a law. This itself was further proof that these rabbinical laws were not God’s will.

/Bob’s boy

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some images © V. Gilbert & Arlisle F. Beers

Apr 4 2014

A New Age – (1 Chronicles 23)

Jewish high priest wearing a hoshen, and Levites in ancient Judah. (Photo credit: Wikipedia)

In this chapter, David is reaching the end of his life, and he makes Solomon the king. He then brought all of the leaders of Israel together, including the Levites. Levites more than thirty years old were counted, and the total was 38,000. He designated an astounding 24,000 of these to “have charge of the work in the house of the Lord.” He assigned other duties for the rest, including 4,000 of them to offer praise to God with instruments. Verse 6 says that he “organized them in divisions corresponding to the sons of Levi: Gershon, Kohath, and Merari.”

David made the observation that with the temple being built, there would no longer be any need for the Levites to carry and assemble the tabernacle or any of the things needed for its service. “The Lord, the God if Israel” David said, had given rest to His people. As 1 Kings 4:25 tells us it did, Israel and Judah under Solomon was about to enter an long era of unprecedented peace, the likes of which would never occur again. David proclaimed that the Levites were to attend to, and assist, the sons of Aaron for the service of the house of the Lord.

/Bob’s boy

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some images © V. Gilbert & Arlisle F. Beers

Apr 3 2014

I Finish My Course – (Luke 13)

In verse 30, Jesus had just concluded speaking to the present crowd about the day of judgment and those who would enter into heaven – saying that “some are last who will be first, and some are first who will be last.” There will be many of great social standing, wealth, or popularity who will not make it. But there will also be many who are of meager means, or even socially shunned, that will come to be with the Lord.

Jesus and Nicodemus, Crijn Hendricksz, 1616–1645. (Photo credit: Wikipedia)

Then, we might be surprised to read that “in that very hour,” some Pharisees came urging Jesus to leave because Herod was planning to kill him. We are inclined to think of all Pharisees as being adversaries of Jesus. But it is estimated that the number of Pharisees in Israel at the time was in the thousands. Many of those became believers, as Nicodemus did (John 3:1-21, John 19:38-42). Jesus’ answer for them to give Herod included the statement that “the third day I finish my course” was obviously referring to his coming death and resurrection. It would be a statement that would have great meaning for them later.

Jesus then laments Jerusalem, calling it “the city that kills the prophets and stones those who are sent to it!” He says that He often would have gathered its people “as a hen gathers her brood under her wings.” God loved Israel for so long, and gave its people every chance to serve Him, but here they would reject him for the last time. The sadness for this fact, expressed by Jesus in verses 34-35 had to be very real and very deep.

/Bob’s boy

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some images © V. Gilbert & Arlisle F. Beers

Apr 2 2014

The Narrow Door – (Luke 13)

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

Jesus compares the kingdom of God first to a mustard seed. The mustard seed is not the smallest seed in the world, but it is very small and was probably the smallest used in Israel at the time. The mustard tree is probably more precisely a very large plant, growing up to heights of about nine feet, and that would make it very firmly rooted as well. The mustard condiment is made from grinding the seeds of the mustard tree. And so, this tree produces a lot of seeds.

The analogy is that His church, which would begin very small, would grow slowly into something world-wide. This is in stark contrast to what people were expecting. They expected it to come swiftly, like a large hammer driving a wedge that would conquer Israel’s foes.

Jesus then compares the kingdom to a little bit of leaven that is hidden in three measures of flour, and it becomes all leavened. There is some difference of opinion as to what is meant here by “three measures.” But some say that quantity would be enough to feed one hundred people, The meaning for us to consider it that a small group of righteous people can have a huge impact on the world.

Rajasthan 226 (Photo credit: pranav_seth)

In verse 23, someone asked Jesus if the number of people that will be saved will be few. Jesus did not directly answer that person, but spoke to those present, saying that many “will seek to enter and will not be able.” He makes the comparison to a master of a house who has shut the door, while others knock – wishing to be let in. This does not mean that many will strive to enter “through the narrow door” and not be able to. Many will wish to enter in once the door is closed (final judgment). Still others, sadly, will believe they can get in though the “broad door” – living their lives as the world entices them to live, rather than striving to please God.

It is a matter of the heart. We often tend to wonder how much sin and worldly pleasure we can get away with and still get through that door. Instead, we should wonder how much more we can learn about the Lord and what pleases him.

(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

___________________

some images © V. Gilbert & Arlisle F. Beers

Apr 1 2014

Stooped, But In His Image – (Luke 13)

In verse 10, Jesus was teaching in one of the synagogues again. This is the last of such occasions that Luke records, which some commentators have taken to mean that it was the last time He taught in one. Of course, that does not necessarily follow, and is actually unlikely. The woman there that had a “disabling spirit” had been stooped (bent over) for 18 years, and could not straighten herself.

It is easy to look at these instances and assume (as many do) that it was ignorance of medical and physical problems that caused such events to be attributed to demons. But Luke and the other gospel writers wrote about plenty of sick, blind, lame, and even paralyzed people that were not possessed by demons in that age. So they (and the Lord) clearly knew the difference. And Jesus said of the woman in verse 15 that she was one whom “Satan bound for eighteen years.” It was a phenomenon which we surmise that God allowed to happen beginning some time before jesus’ ministry began (how long before, we just do not know). It was subdued somewhat by Jesus and His disciples (Luke 10:17). It ended at the end of the apostolic age, along with the healing, prophesying, and other miraculous gifts of the age (1 Corinthians 13:8-13).

Oxen

The “ruler of the synagogue,” of course, was angry at Jesus for healing someone on the Sabbath. But instead of confronting Jesus about it, he told the people who were present that this “work” should be done on one of the other six days. These Pharisees with their laws that did not come from God would expect the best treatment for themselves from everyone all of the time. And as Jesus points out, any of them would unbind their ox or donkey and lead it to water on the Sabbath. By that analogy, He showed that they treated animals better than people who were sick or suffering.

Jesus shamed them (all those Pharisees who were present and agreed with the ruler), calling them hypocrites, and making the point even more relevant by denoting the woman as “a daughter of Abraham.” Did such a woman not deserve to be unbound as well? The others present evidently agreed with this reasoning, as verse 17 says that “all the people rejoiced at all the glorious things that were done by him.”

How often do those who are in need become “invisible” to us today, as we go about our busy lives with much “more important” things? The woman in this passage had been of no consequence to the Pharisees. But Jesus always saw those who were suffering or in need with compassion. Like all people, this woman was made in God’s image, and all of us are important to Him.

/Bob’s boy

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some images © V. Gilbert & Arlisle F. Beers

Mar 31 2014

The Vinedresser – (Luke 13)

Chapter 13 begins with the words “there were some present at that very time.” What that time refers to must have to do with chapter 12, obviously, since Luke did not write this gospel with chapter divisions. Luke does not write about events in strict chronological order. But in this case, it seems reasonable that the “very time” he refers to goes back to verse 1 of chapter 12. There, Jesus began to speak when “in the meantime, when so many thousands of the people had gathered together that they were trampling one another.”

HERODIAN KINGS of JUDAEA. Herod Archelaus. 4 BCE – 6 CE. Æ Prutah (17mm, 2.72 g, 9h). Jerusalem mint. HPWDOU, double cornucopiae / Galley left, EQNARCOU (retrograde) below. Meshorer 70; RPC I 4914; Hendin 503. Good VF, dark green patina with light earthen encrustation. (Photo credit: Wikipedia)

Some of the group of these people He was speaking to now told Him about some “Galileans whose blood Pilate had mingled with their sacrifices.” This incident is not mentioned anywhere else in scripture, and some commentators note that Josephus had not written about it either. We could hardly expect any historian from those times to have written about every time Roman soldiers killed any of the Jews.

Josephus does record an incident (Wars of the Jews, Book 2, Chapter 1) whereupon Herod Archelaus (brother of Herod Antipas) sent soldiers into the temple, and people were killed while they sacrificed. An estimated 3000 were killed. It is not much of a stretch to imagine that Pilate was capable of doing something similar at some point. Josephus also wrote that the Galileans were the most seditious of the Jews.

Model of the Pool of Siloam as it may have looked in the time of Jesus.

The second incident in verse 4 was brought up by Jesus himself. 18 people were killed when the “tower in Siloam” fell on them. This incident is, of course, not documented anywhere either. But some archaeologists believe they have found ruins where a second tower may have been built.

The point of both these citations, as Jesus explains, is that none of these people in either incident were killed because they were more sinful than anyone else. It was not an act of God, as people then especially tended to believe. But He tells them that they also will perish unless they repent. They knew the different type of perishing to which He was referring.

Jesus then tells them the parable of the barren fig tree in verses 6-9. The man in the parable who owned the vineyard is analogous to God. The fig tree represents the Jewish people. The vinedresser is Jesus. The three years of looking for fruit from the tree relate to the first three years of Jesus’ ministry. The lack of fruit parallels their rejection of Jesus. The vinedresser asks the owner to let him cultivate it for a year, and if it still bears no fruit, he can cut it down. As with all of His parables, those who did not wish to learn and understand would not do so. But some certainly did.

Doubtless, many would recall the parable when 70 A.D came around.

/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

Into the Streets and Lanes – (Luke 15)

/Bob’s boy

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Bearing One’s Cross – (Luke 14)

/Bob’s boy

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The Great Banquet – (Luke 14)

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The Chief Seats – (Luke 14)

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Against Man’s Will – (Luke 14)

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A New Age – (1 Chronicles 23)

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I Finish My Course – (Luke 13)

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The Narrow Door – (Luke 13)

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Stooped, But In His Image – (Luke 13)

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The Vinedresser – (Luke 13)

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