Luke chapter 11

vs 33

Fairly obvious statement. Unless you're trying to hide something, you don't put lights under bowls or under your bed.

vs 34

So according to Jesus, everything starts with the eye. It will either keep you good, or it will start you on a path to darkness.

vs 35

How can light be darkness? Oddly worded, but you get the idea - have light in you, not darkness. The idea being that you'll either have one or the other.

vs 36

Light is obviously good, and darkness bad. Beyond that, there's not a lot we can say about the particularities of what Jesus means. I think this passage is more about the eyes than it is about defining the light.

vs 37

Jesus is a really accepting guy. I don't know how many of us would accept invitations to go to all and sundry's houses, especially if some of them are just going to question us all night.

vs 38

I mean, he even gets stared at for not washing his hands.

Now I will point out here that ceremonial cleansing is NOT a hygiene issue. It's about symbolic cleanness before God. My personal opinion about 'added benefits' such as it also being clean to do so is that it's totally garbage. This whole idea of trying to match modern scientific discoveries with ancient cultural practices in an attempt to show how great God is in looking after his people is to me a sad play to convince ourselves of the necessity of science, rather than the greatness of God. You don't need science to prove God. Science hates the spiritual. Remember that. It's useful for inventing microwaves and fuel injection. Use it to build a better mousetrap, not to prove how great God is.

vs 39

So they purify their cups and dishes, but not themselves. Ha! Considering the picture I just gave you of science being stupid - consider this! They clean their cups and dishes, but not to make them clean, only to make them holy. They themselves seek to do ritual cleansing to make themselves holy, but they don't actually clean up their act and continue on with wickedness.

vs 40

And doesn't he care as much about the inside as the outside? Doesn't he care about the inside more? No serious reading of the OT can leave you in doubt that God cares about the attitude of the heart more than the necessity of sacrifice. Or any sort of ritual.

vs 41

I'm not quite sure what Jesus is saying here - whether they should be giving their food to the poor, or giving themselves to the poor. I think both make sense.

vs 42

Jesus says that both were important, but the one they left out is a pretty obvious indictment. I mean, does God really need your mint?

vs 43

So they are also self important. When really, they should be putting other people before themselves.

vs 44

Que? That one's a little much for me. I'm open for ideas.

Luke chapter 11

vs 23

Here we find Jesus saying the bookend to his statement about the man blasting demons in his name. "He who is not against me is for me" and now "He who is not for me is against me".

There's no point looking at these clauses too logically, because you will realise what you thought immediately - on the surface, they are contradictory.

But both of these statements are made in context, and you can't separate them from that context. The first one was made in the context of a man driving out demons in Jesus' name, so He who is not against me (but is doing my work in my name) is for me. This one is in the context of people charging Jesus with using the power of Satan to do what he does, and therefore He who is not for me (who I have proved is of God, not of Satan) is against me.

Jesus also points out that he's on the winning team. If you don't join with him, you will end up scattered.

vs 24

These next couple of verses completely whack out demonology for me. It's not often Jesus starts talking about the whys and wherefores of demons, and this next story is not about demons for the sake of demons.

The whole idea that demons float around sort of bored for a while is really strange. Someone asked me once "Why doesn't Jesus just kill the demons instead of letting them loose to go harass other people?" Good question, no answer, move along.

vs 25

So when it goes back to the person who's had the demon cast out of them, it finds them very comfy and ready to move into. What stops it from moving straight back in when it gets sent out? We don't get told.

vs 26

And so in the end, according to Jesus, the person who had the demon cast out is worse off than when they just had one demon! So why get demons cast out if it only gets worse?

I have heard many people say that the idea here is that you should become a Christian, and the Holy Spirit will fill the gap where demons go, and therefore you will not have them return. That just seems so out of context for the statement. I have problems with that. It sounds reasonable, but Jesus hasn't mentioned the Holy Spirit anywhere. Were people just supposed to assume that they would receive the Holy Spirit? That is not really a valid assumption for your average Jew to make - only kings and prophets received the Holy Spirit.

Another thing - does that mean that when you've got the Holy Spirit, your 'inner house' is not kept clean and put in order? Is the Holy Spirit some kind of dirty university student?

So what does it mean? I don't know, which is a shame, becuase it makes that seem like the best option. I guess Jesus has been talking just before about joining the winning team, and he could be saying that if you don't join Jesus' team, then demons are always going to be a problem for you, whereas if you are on his team, then his power over demons will protect you. The difference is subtle, I guess, and perhaps with our mightly systematic theology we can draw the Holy Spirit bow, but I remain unconvinced.

vs 27

Fair enough. I mean, how can it not be a good thing to have your son be the Son of God, right? Pretty good thing to have in the family.

vs 28

But Jesus is on a role, and so he corrects her by replying that obeying God's word is more important than having spiffy children. Even for women. More important even than childbearing, perhaps?

vs 29

Seems an odd reaction to the increase in crowds. I think they are mutually exclusive - we find in another gospel that Jesus answers this as a question to people asking for a sign.

vs 30

Jesus doesn't explain as fully what he means by the sign of Jonah, but the obvious one is the residence in a fish for a while. The meaning of the sign is obvious - it is a sign of God's judgement, and just as Nineveh received it and repented, so should people when they see Jesus' sign.

vs 31

It is something that hasn't as yet happened with Jesus - the nature of his teaching has not reached to the far corners of the earth in these few short years, and so there hasn't been a huge influx of people to come and hear his words, even if they are better than Solomon's. Obviously Jesus needs better publicity.

vs 32

So Jesus is greater than Jonah and Solomon. Pretty big call. The idea of the people of old standing up in judgement of a current generation is a great picture. It would be like the trade unionists of old standing up in judgement of a callous and careless generation which voted in a government that would sweepingly destroy all the workers' rights that they fought and died for. It would be the soldiers of world war 2 rising up to judge a generation that funded a muslim regime who want nothing more than to gas the Jews and destroy our pluralism and freedom.

Strong picture, isn't it?

Luke chapter 11

vs 12

Scorpion egg perhaps? Not what Jesus meant, I think. Also, I have a feeling at least some scorpions birth their young live. Ewwww.

vs 13

Interesting that Jesus assumes the evil of humanity - almost as if we are by our natures evil! And yet that doesn't mean humans are all evil all the time! It just means we have an evil streak that doesn't go away.We are still able to do good things, like giving to our children. But of course, God is by his nature good - so when he does the same by giving us the Holy Spirit, how much more awesome is it going to be!

vs 14

The language seems to suggest that the demon was mute. Sucks to be a demon that can't speak! Anyway, apparently the guy who had it couldn't speak either, and so when Jesus ixnayed the demon, he could speak again, and everyone was amazed. Certainly faster than speech therapy.

vs 15

Which sounds smart when you say it, but in the end doesn't make sense. However, it's not a complete whitewash here. They do have an argument - after all, the antichrist will apparently do miracles and stuff too - will he heal? Raise people from the dead? Drive out demons? Wouldn't it be easy for the antichrist to make an impact by telling demons "Oi, get scarce, and they'll think I'm the Christ!"

vs 16

Because, you know, healing mute people isn't really good enough. Nor is anything else he's done so far, apparently.

vs 17

Now, here's the rub - if this is the case, then what Jesus is saying is that "If I am using the power of Satan to drive out Stan's minions, then that means Satan's kingdom is going to fall over and die." But it is! So now what?

vs 18

I think the point is that if Satan's strongholds are that weak and lame that he goes around knocking them down himself, then why does Satan still seem to have such a strong hold on humanity? Surely everyone would be much less tempted? Surely he would have dried up and blown away by now?

vs 19

Oooh, burn! It's not a fabulous argument, because they could turn around and say "We do it by God, you do it by demons". Instead, Jesus may well be saying "Go and ask your people who drive out demons, because they're the experts - and they will tell you the demons are just as driven out when I do it as when they do it."

vs 20

And here's the answer to those asking for a sign - I am driving out demons! I can do it to any demon you bring in front of me! Smackdown!

So they're being forced to make a decision - if they believe he's driving out demons by Satan's power, then they need to work out a way of determining that with assurity. Otherwise, it is entirely probable that he is usshering in the Kingdom, and they should therefore listen to him.

Remember, this argument did not convince the teachers of the Law! It might have convinced others.

vs 21

Safer than if the house was empty, for sure.

vs 22

And then the strongman says, "Oh, snap!" Because strong men are beaten by stronger men. Everyone knows that.

Luke chapter 11

vs 1

It's entirely possible that this disciple was a disciple of John the baptist's, so that is why he's asking. Just goes to show you that John the baptist's ministry extended past dunking people.

And so the disciples want to know how to pray. Jesus seems to do plenty of it, can they get a slice of the action?

vs 2

Luke records this prayer in mega-short format, compared to its more verbose listing in Matthew. But it's obviously recogniseable. I'm not sure how quickly it was adopted as a liturgical prayer, but we have to remember that Judaism was a religion of structured prayer, and the culture is very much built around structured prayer.

It's interesting to look at what's left: We call God our Abba, we want his name to be holy, we want his kingdom to come.

vs 3

We thank him for his provision.

vs 4

We pray for forgiveness, because we promise to be forgiving, and we pray not to be led into temptation by God.

vs 5-6

I love this parable, because it is so true to life. It encapsulates reality so well, and is so easily translated into modern times.

vs 7

Which is your first response when you get woken up at midnight. Just because they are your friend, doesn't mean that they can't be bothersome.

vs 8

And yet it is the bothering that gets you out of bed to help, not the friendship. Jesus calls it boldness. NASB says persistance, which is a word I much prefer, because it is more easily definable. Annoyingness.

vs 9

The moral of the story is that you should ask God for stuff, because he will give it to you. You may have to be persistant (although probably not because God is asleep, but because he rewards persistance) but God is more than a friend, he is a father. Which of course changes the giving relationship, too. Fathers don't give their children cigarettes.

vs 10

But if you ask, seek or knock, then you will find that God provides.

vs 11

Here's an interesting point - he calls them fathers. Most of them probably were. I mean, they gravitated to a guy who's about 30, so you'd think that a lot of them would be dads. And he is building up the point I made earlier - God is not just your friend, he's your dad.

Luke chapter 10

vs 33

Because the story was spoken to Jews, Jesus doesn't need to say it, but for us, it would be helpful to read "A Jew went for a walk". Just as helpful would be "A Samaritan, (who were enemies of the Jews) took pity on him". Thankfully for us, since Jesus had recently travelled through Samaria, we can remember that relations there were rather cool.

So this is a bit of an unexpected turn in Jesus' story.

vs 34-35

This is a picture of complete and total mercy on the guy - the Samaritan is obviously doing everything in his power to make sure this guy is all right.

vs 36

Jesus doesn't really give a choice, does he? I mean, what are you going to say?

vs 37

The answer is obvious, but the application is hard. This parable exemplifies Jesus' teaching about loving your enemies - showing that this is the proper interpretation of the Law.

vs 38

We know these two from another story. So it's interesting to get this perspective as well.

vs 39

Her sister, Mary, sits at Jesus' feet (quite a humble position) and listens to everything he says.

vs 40

Martha, playing the good hostess, is busy getting all those things ready which you must do to receive guests, which is a lot, especially in a culture where hospitality is so expected.

Remember, Jesus could have had 12 disciples with him too, or even more! And women did all the work in the house, too, so with Mary listening to Jesus, Martha was on her own. This frustrated her a bit, and she complained to Jesus.

vs 41-42

It's always this way, isn't it? I mean, we think that doing all this stuff, providing things, is really an excellent way of looking after someone. And it is! But Jesus isn't just a person. He's God. Just the disciples learned that he can feed 5000, Martha needs to know that he's only here for a short while, and that the best thing you could do for him is to listen.

Luke chapter 10

vs 22

Jesus is making a statement here about his relationship with God. Obviously when he says "no one knows who the son is except the father", he is not saying it literally, because Peter, James, and John at least were at the mountain for transfiguration. So in the same way, it's not as if no one knows who God is at all (or even knows God as father), but rather that the relationship between God and Jesus is unique. Well, somewhat unique. Jesus does say, after all, that he can reveal the Father to people.

vs 23

We certainly all think that! How many of us wish we could be there and see all this stuff happening? But Jesus confirms it - they are especially blessed. Of course they are. But it's not for the reason we think. See, we think that, if by somehow seeing Jesus in the flesh, it would have some special effect on our faith or something.

vs 24

But Jesus instead says that they are blessed because they are seeing the culmination of all the promises, covenants and visions that God had given to kings and prophets over the years.

vs 25

Ok, we're obviously in a new section, when it says something like "on one occasion". That also makes us question the chronology. It could be that Luke is putting this story here because it fits thematically.

As many people have pointed out, this question, no matter who asks it, is incongruous - you don't do anything to inherit something. Unless you're Jacob.

vs 26

The guy's a teacher of the Law, after all.

vs 27

His answer is, interestingly, the two laws that Jesus would sum up the Law with in another gospel.

vs 28

Jesus praises his answer, and tells him if you do those things, eternal life will be yours.

vs 29

It's hard to follow a Law if you don't know what exactly it pertains to. So this guy might have just been asking for clarification. However, Luke tells us why he asked - he wanted to justify himself.

What does that mean? That he wanted to justify his asking of the question? More likely, it sounds like he wanted to hear that "do this" fitted with what he did. So instead of asking "So, do I fit that?" he asks "So who is my neighbour?"

vs 30

Someone showed pictures of part of the road that goes from Jerusalem to Jericho at church a few weeks ago (they'd been on one of those Bibleland tours). It was funny - it started an argument about the person walking down it, and how lonely it would have been etc. It's just a story! The guy did not exist! It's a parable! Far out, do you argue where the vineyard was in Jesus' other parable? Or where the field is for the parable of the Sower?

vs 31

Ritual cleanless is the reason - if the guy is dead, then the priest has to go through a complicated series of washings and being unable to do his work for up to a week.

vs 32

Same.

Luke chapter 10

vs 12

More bearable? Really? Or just as unbearable? I mean, Sodom was pretty bad. I think Jesus is using some hyperbole here.

vs 13

Now, I believe that these places Jesus is naming are places he has visited himself. And as such, the witness there (of the Messiah himself) is pretty damning if you haven't taken heed of it.

But the villages where the 72 go, Jesus is sending them instead. Now, I think Jesus might end up there, but possibly not if they were denied access in the first place.

vs 14

Tyre and Sidon were not exactly towns full of righteous people and worship. So in comparing these towns to Tyre and Sidon, he is basically calling them a bunch of degenerates. Saying it will be worse for those towns than for Tyre and Sidon! Ouch.

vs 15

Doesn't sound nice.

vs 16

So now we see how Jesus sees the whole thing. In the past, the prophets were speaking the word of God. Jesus sees these people just as much as representatives of him.

vs 17

Wow, exciting! These are exciting times, to be sure. Again we see a reporting back stage, after they have gone and done their thing.

vs 18

What, just now? This isn't one of those funny dubbed GI Joe cartoons from Youtube - what Jesus is saying has relevance. The fact that the 72 have power over demons either heralds the fall of Satan's power, or is a witness to his fall having happened already.

So, did Jesus see Satan fall "like lightning" from heaven? Or did he see Satan fall "like lightning from heaven"?

vs 19

Christians do actually die from snake bites and scorpion stings every year. And harm certainly comes to Christians. So what does this mean? Are the snakes and scorpions symbolic of demonic forces, which are unable to hurt Christians? I'd still say Christians get hurt by demons sometimes, even if that is what this verse means. Which I don't think it does.

vs 20

Jesus still wants them to focus on the most important thing - that there is a heavenly rest awaiting them. Spiritual power is good, but fleeting as much as any sort of power.

vs 21

The success of his 72 disciples makes Jesus very joyful, and he praises God. His praise for God is for his secretiveness! Jesus is glad that the truths about God are not available to the wise and learned, as if through careful study they can only be unlocked. That would suck if you weren't smart. Instead, even "little children" (again, it is used in an almost derogatory way, this time calling them simple or stupid) can understand it. Which should mean that anyone can, but of course smart people can tend to complicate things and get them wrong.

Luke chapter 10

vs 1

So this would include places in Samaria, probably? Hard to say. Regardless, it's a lot of people. 36 teams. You get the idea that this all happened in one day, when you read it so fast. But obviously this took a fair while. Weeks, perhaps longer?

vs 2

It's weird, the first thing he tells the people he's sending out to do is pray that God will send people out. I guess this shows that Jesus wants them all to rely on God for everything, even the provision of the work being done.

vs 3

You get the idea that lambs among wolves wouldn't last long. As much as it describes the world, it also describes how the 72 are meant to be. Jesus could have said "I am sending you out as hunters among wolves, go kick some ass", but he didn't.

vs 4

The not taking stuff is similar to the 12 being sent out. But the not greeting anyone along the road? What's with that? I'm guessing that it means "focus on the job I'm giving you, so go do that, don't get distracted along the way".

vs 5

I can't say I do that, but then, I don't think I need to. I'm not one of the 72. That doesn't mean that this attitude isn't a good model. It does mean we shouldn't take it too far.

vs 6

What now? Makes it sound like some sort of transferrable thing is going on here. It sounds like your peace leaves you when it infects this other person, which is weird. But you get it back if they don't get it?

vs 7

Now it just so happens that the culture of the time necessitated that strangers to the village were welcomed with hospitality. Why didn't Jesus want his people moving around? Wouldn't they meet more people that way? Well, apparently it doesn't matter - Jesus gave them instructions to be a blessing to one house.

Their work is worthwhile, whatever it is they are doing - they are worthy of the wages of a hospitable stay. Remember, no TV - roving speakers were accepted and could make a living if they had something worth listening to.

vs 8

And the same thing goes for a whole town. Take what you're given.

vs 9

Here is their job description. So do they really only tell the sick people the message? That seems to be how it's worded, doesn't it? Well, that's what they were told to do, so they do that. Seems a little odd, but hey, I guess you'll get plenty of attention that way.

vs 10-11

Remember, Jesus was just not-welcomed into a town in Samaria. Sucks to be that town. But it's the same for these people - you don't hang around if they don't want you - you go to somewhere that they do want you.

Luke chapter 9

vs 51

As far as Luke is concerned, Jesus knows what's coming, and is probably not dead keen to go have it happen. Luke offers editorial comment here - he says Jesus was 'resolute' when he set out for Jerusalem. Important.

vs 52

He had to travel through Samaritan territory to get to Jerusalem. Well, he probably didn't have to, but he was going to.

vs 53

Remember, Samaritans worship at a mountain, not Jerusalem, so it is not a happy place for them.

vs 54

Now remember, the Samaritans were an enemy of Israel, and they were heretics, so James and John are not just asking God to kill a bunch of innocents here. And they are actively preventing Jesus from doing his ministry. And also, as some manuscripts say, they may have thought they could replicate Elijah's miracle (perhaps to show their faith in God?).

vs 55

No words recorded, just a rebuke. *Smack* Quiet, peon!

vs 56

Much simpler solution, that doesn't require fire from heaven. Again, see the pattern of "If you're not welcome, just go somewhere else".

vs 57

Now as he approaches Jerusalem, we get another Luke-type bunch of discourses to fill in the journey time. The first guy pledges he will follow Christ.

vs 58

My reading of this reply is that Jesus is saying it so that the guy realises what he's in for. There's no comfy house they're walking towards. The Messiah is poor. Following hm means not knowing where you will spend the night. I don't know if the guy decided to keep following or not.

vs 59

The second guy also would follow Jesus (he's approached first though), but now's not a good time for him. Can Jesus come back in a few weeks, once he's taken care of business?

Let me point out that burying your father isn't a bad thing. Neither's being a fisherman, but Peter, James and John didn't ask if they could retire first before they go follow Jesus.

vs 60

Jesus is unrelenting. Don't go and do that perfectly reasonable thing you were going to do. Anyone can do that. While you're doing that, who's preaching the gospel? You think anyone can do that? Do you see non-Christians out there getting people ready for the Kingdom of God?

vs 61

This guy just wants to say goodbye to his family. Which at first sounds reasonable. But wait, why is he leaving them behind? Can't they come too? Perhaps they need to look after the house, and the fields. In which case, it sounds like he's got some other things on his mind too.

vs 62

This is bloody challenging. I have thought a few times about how non-Christians get all the breaks, how immoral people have it easy. Well, firstly, it's bollocks. But that's not the point being made here. The point here is that if you are thinking of jumping the fence and joining the other team, then perhaps following Jesus isn't for you. Ouch.

Luke chapter 9

vs 41

Fairly strong thing to say! I mean, did he say that to every person who asked for healing? No, it was because the disciples couldn't get it to go. Is he suggesting the problem might be partially on the father's behalf for lack of faith? Or on the disciples' side for not doing it right (or lack of faith).

vs 42

So the demon showed itself, but Jesus sent it packing. No more difficult than any other.

vs 43

Of course, it doesn't get old, seeing someone do miracles. They are always exciting. But even while everyone's going "Ooooh, Arrr" Jesus is already filling in his disciples on the problem.

vs 44

This seems to come a bit out of left field. Especially for the inner circle, who just say Jesus glorified and heard God's voice about him.

vs 45

Little wonder. I mean, what a time to talk about his betrayal. Again, we see a hiding of this idea from the disciples, a specific attempt to do something they would not understand at the time. However, it is reavealed to them later, so I don't think this is a good foundation for the idea that prophecies in Revelation weren't meant to be understood by the people who read them, they were meant to be for the last generation aka alway us.

vs 46

What a thing to argue about, especially when your master has said he's going to be betrayed. That would be what I wanted to talk about. But they were afraid. So instead they want to measure each other.

vs 47

Because, of course, children are always available for illustrative purposes.

vs 48

Please note the use of the child for this illustration. It is not as an innocent. Or as simple. The reason he uses a child is because it is the least important person he could find on hand for his illustration. That's because children, like women in those days, were not highly valued. Once they become productive, they are more valuable.

So Jesus says those who accept the least important, they also accept the greatest (Jesus). So if you are the least, then you will also be the greatest.

This makes me rethink the other gospels, which talk about accepting the kingdom like a little child - does it mean accepting the kingdom like you would accept a little child, rather than accepting it as if you were a little child?

vs 49

And this, coming just after they couldn't drive out a demon in Jesus' name? Why would they try them to stop this guy! This story is so weird that it boggles my mind. I mean, why would you want to have a monopoly on helping people? And yet the disciples seemed to want just that.

But perhaps I'm being too harsh. Perhaps they thought they were protecting Jesus' name if they stopped unknown people from using it.

vs 50

This is not a salvation conversation. Jesus isn't saying that if you don't hate Jesus, you must therefore love him and you'll go to heaven or anything like that. No, he's saying that people who aren't actively working against you are indeed working for you, even by doing nothing. Doing nothing is permissive action - you are allowing something to happen. This guy was actively on the same side - bowing to Jesus' authority and using it to drive out demons!

Luke Chapter 9

vs 31

Interesting topic of conversation. I'd never noticed that before. I guess it is the thing on their minds, the fulfillment of the covenant.

vs 32

It is supposedly one of the most awe-inspiring visions of all time, the three most powerful religious figures in Yahwism, and the disciples were sleepy. This occurence is the turning point of the gospel, where Jesus is realised for who he is with heavenly approval, and the disciples were sleepy. You just can't please some people.

vs 33

They were about to leave, so you have to assume that Peter wanted them to stay, hence the offer to build shelters.

Obviously, having just woken up, he was at a bit of a loss to know what to say or do.

vs 34

When it says they entered the cloud, I think it was more the cloud surrounding them from the context, but hey, it'll do.

vs 35

Son of God. Also chosen by God (could you perhaps say anointed? A la Christ?). So listen to him. God doesn't want to have to get on the loudspeaker every time someone's being a fool. Him saying listen once should be enough.

vs 36

At the time. Later, they would tell the other disciples, who would write it in gospel records.

vs 37

No wonder the guys were tired, they were up there a whole day! And then, no sooner do they get down the mountain, but the flesh is pressed against them again.

vs 38

Only children, so very important. Do they have any idea that Jesus is God's 'only child'? The reader is certainly meant to understand how valuable an only son is to the father asking for its healing.

vs 39

Sounds like epilepsy, doesn't it? Or at least some sort of mental malfunction. And yet they call it a spirit, and Jesus doesn't deny them that diagnosis. So, does that mean it was a spirit? Possibly. Does it mean that it was epilepsy, but that they didn't know? Could be - you then have to argue about the omniscience of Jesus, which I'm not going to do here. Does it mean that it was a mental problem, but that Jesus doesn't bother to try and explain medical terminology to the guy, and just agrees that it's bad? Could be. It's a hard one, because Jesus uses this boy's healing as an example later on.

vs 40

What he uses it to exemplify has to do with this fact - that they, despite the powers given them, could not make it go away.

Luke Chapter 9

vs 21

Why? The question of the 'messianic secret' is not a simple one. Is the reason Jesus tells demons to be quiet the same reason he tells the disciples to remain silent? Or is it to do with the reason he speaks in parables? Is it because he didn't want people using the term "messiah" or "christ", because he has his own terminology (Son of Man) which he was shaping and injecting meaning into?

vs 22

Here he is, injecting some more meaning into that term, by showing what the future of the messiah is going to be. We are at a key stage here - Jesus has openly admitted who he is (don't let anyone tell you he hasn't) and is pointing the disciples towards the inevitable end of his ministry. I don't think it really matters how clear and open Jesus is about it either - this topic of death and resurrection is not a simple one to understand, even when you know what he's talking about.

vs 23

Now we've heard this story a million times, so perhaps we miss that Jesus hasn't actually said he is going to be crucified yet! So when Jesus says this, it is a little less obvious in meaning. Don't get me wrong though - the main meaning was there, because everyone knew the kind of people who were crucified, and the idea of carrying your cross is obviously going to mean something about suffering. At the time, though, it could be that they didn't realise that even Jesus would carry his cross.

vs 24

Following Jesus is for life, not just for Christmas. You can't sit on a cross for a few hours and think you've done your time.

vs 25

Good question, what good is it? The question puts into sharp relief, though, what Jesus is asking. He is asking us to put aside our ambitions to have the whole world, or any part of it.

vs 26

And that would be truly shameful. And woeful.

Interesting that the idea of Jesus returning in power and glory is already here. We have in these last couple of verses a complete view of the Christian life - focussed on Christ and his death and resurrection, the Christian's need to exemplify Christ, the return of Christ. Good summary, anyway.

vs 27

What a problematic verse! I mean, some people read it as being in the context of the transfiguration, which does some some problems. But the previous verse does tend to suggest that Jesus is saying that there will be only one generation before his return. Which obviously isn't true. Shows how problematic it can be to read things in the "plain reading of the text".

vs 28

The inner circle.

vs 29

This is what we call the transfiguration. What doeas it really mean? I think it means they saw him glorified. Which apparently means shiny. I'm sure it would have been a brilliant sight, and the meaning of it was not lost on them, especially after Peter had just confessed that Jesus was Christ.

vs 30

Moses epitomising the Law, and Elijah being the representative of the prophets. Which still irks me, because he wasn't really anything special. Except that it's possible he killed 850 priests on his own in one day. Biggest mass murder ever?

Luke chapter 9

vs 11

Although Jesus may have wanted time alone, his main purpose in coming was to teach about the Kingdom of God. So he did that when the people came. There would always be time for Jesus to teach the disciples privately - they could go up a mountain or something for that. But he was merciful and loving, so when people came and wanted to hear, he didn't turn them away.

vs 12

Bethsaida's tourist bureau wasn't happy with the Twelve's discription of their town. But you assume that the crowd was big enough that a little village would get gutted trying to feed them all.

vs 13

What did Jesus want them to do? Did he give this command only for them to say "We can't?" If they had said "Ok, we've only got a few loaves and a couple of fish, but we'll share" would God have still done the miracle? Or did he want them to say "We can't, but you can, because you're Jesus, so get to work"?

vs 14

This is just so many people. I mean, feeding 50 people would be a big enough miracle with that little food, but this is incredible. I guess getting them to sit in groups was part of being able to see how many there was. It might also be about as big as a meal can get before you stop having a sense of fellowship.

vs 15

Did they even know what was going on? What did the disciples say to get the people to sit down? Grub's up?

vs 16

Just think about the amount of work there would be involved in this. It's not a ten minute job. This verse probably describes hours of serving. I mean, think of the biggest wedding reception you've ever been to, and how long it took to get all the meals out to all the people. How many serving staff was there, probably 12? I've never been to a reception of 5000 people (or more!), but I imagine it would take a long, long time.

vs 17

Even the cleanup would take a while. This verse also tells us that it was a multiplication miracle, rather than just being a supression of hunger miracle.

vs 18

So "in private" is a subjective term, because the disciples were with him.

vs 19

No one says the Christ, interestingly. If others did say it, then I guess Peter's confession wouldn't be so striking. So does that mean this is how it happened, or this is how it was recorded for greatest effect? I mean, in an age where people were desparate for a savior, are you telling me that no one really considered that Jesus was the Messiah?I personally find that hard to believe. It is possible, though, that the disciples gave that answer - because they wanted to be separate from the rest of the people, so they left their own answer for themselves.

vs 20

And there it is, Peter's answer which we all say "Aha!" to. It's still a big call, because Jesus hasn't really said it himself. He might turn around and say "No, I'm not the Christ, I'm just a prophet!" and then they'd all be embarrassed. So Peter is really nailing his colours to the mast here.

Luke chapter 9

vs 1

Now, the question is whether Jesus gave them this authority forever, or just for this trip, and if it was forever, is this a promise to all Christians for all time, or just to the Twelve?

We seem to take a lot of promises to the Twelve as our own (Matt 28-18-20 and Acts 1:8 seem to be prevalant) but as good conservative evangelicals we shy away from the idea that this promise might be for us too.

vs 2

The two are linked, at least in this trip. They are to do both, and one heralds the other. I am healing you of your illnesses, so as to get your attention and show you that I have something important to say.

vs 3

Basically, don't be a boy scout. This is another command that we don't take on as permanent for all time. We let missionaries take suitcases full of clothes with them. There aren't that many itinerant evangelists around these days, but I'll bet those who do still do it have stuff they take with them.

vs 4

Which, if you don't get a great reception, may not be long anyway.

vs 5

I would rather not even take the dust from your town away with me on my feet. Considering the feet were considered dirty, you can see the negartive connotation that this puts on the place they were in.

vs 6

And they did what Jesus said, apparently. They preached and healed.

vs 7

Which, if it were true, Herod has a right to call for brown trousers time, since he was the one who killed John in the first place.

vs 8

Whatever is going on, it does not spell peace and safety for Herod. All of these things could cause religious, and therefore cultural stimulation, which might get people more upset about the Roman occupation, and therefore he might well have some sort of uprising on his hands.

vs 9

Herod simply didn't believe that it was John the baptist, because he'd had him beheaded and served on a silver platter. But he knew obviously something was going on, so he wanted to find out what it was.

vs 10

You could almost miss it because of the bold headings which announce what's going to happen next, but the Herod story was really there to put some literary distance between Jesus sending out the Twelve and them coming back and reporting what happened. This verse almost deserves a little section of its own. The Twelve report back. Not much is made of it, but it gives completion to the earlier story of them being sent out, and paves the way for the next section.

Luke chapter 8

vs 45

Everyone denied it, in the way that crowds do things as one person - they mutter and mumble, and shake their heads, lots of them feeling guilty as if they had done it, one person who has actually done it wondering if they can hide.

vs 46

It wasn't just people touching him - someone tried to use his power. And it worked, because the power went out of him.

vs 47

Well, the cat's out of the bag. Not only does she have to admit to it in front of Jesus, but also in front of all this crowd of people. She has to tell the whole story, too! So her plan to go unnoticed didn't work at all.

vs 48

Jesus assures her that her faith has healed her, rather than the mystic powers of his robe. He calls her a comfortable, affectionate, familial name. And he sends her off in peace.

vs 49

Not a happy ending for everyone. While Jesus was faffing around with nameless woman, the mighty Jairus' daughter was dying. Now she's dead. His mates tell him to stop bothering Jesus - no matter how good a prophet he is, he's not going to bring a child back to life. Only Elijah could do something like that. Yes, there is precedent.

vs 50

Jesus won't have a bar of that attitude. Hadn't he just told the woman, in front of everyone, that her faith had been what healed her? I mean sure, Jesus still had to be there. Faith alone isn't enough. But Jesus still has a measure. And he's applying it the same way to the woman and to Jairus.

vs 51

It wasn't really the disciple's business, I guess, but they get let in because their master wants them there, and if he's going to bring your little girl back to life, you give him some room to move. He obviously thought it was important for them to see, and for the parents, but not for anyone else.

vs 52

I guess he stuck his head out the door to do that. While the practice of wailing and mourning in the middle east can strike us as moving, I think when you see it constantly you just get bored of it.

vs 53

Let us never think that ancient people were so dumb that they couldn't tell if someone was dead. There might be something to that, especially in the Elijah story (is that CPR Elijah is using?) but Jesus doesn't do anything to the girl except ask her to get up, so even if she wasn't dead, she certainly wasn't just sleeping.

vs 54

If you've ever tried this on a dead person, or indeed on someone whose illness makes you think they are dead, you will find it probably doesn't work.

vs 55

When Jesus does it, though, it does work. This is no less miraculous than someone being healed by touching his cloak. Explain that one medically.

vs 56

So she was alive, but no one outside that room was to know how it happened. That way, everyone will attribute it to a miracle from God, I guess. And not come dragging their corpses to Jesus.

Luke chapter 8

vs 34

Something tells me that their reports were not glowing, and probably included several iterations of "bloody pigs in the lake!"

vs 35

It's got a lot to do with context. I mean, the people went out to see what was happening, because they'd heard reports. But those reports were negative, so they were expecting to see something scary. They see someone cured of a huge demon infestation, and do they cheer? No, they are afraid. Where did he get his clothes? I assume Jesus and the posse gave them to him.

vs 36

I assume "those people" are the pig tenders. And I'm sure they called it as they saw it, very much including the vital part about the pigs.

vs 37

This fear which was instilled at the behest of some people who lost their pigs is really a shame. A massive miracle has taken place, and everyone can't get past "If this Jesus fellow hangs around, what livestock will I lose?"

vs 38-39

Thankfully, the story does not end on a sad note. While the ex-demon possessed man doesn't get to go with Jesus, he does what he's told and spreads the word of what God (or Jesus, interesting switch of phrase) has done for him. So the place Jesus himself could not reach because of their fear, is instead reached by a guy whose previous skills included breaking chains and living naked in tombs. Next time you think of an evangelist or missionary, think of this guy, and that will show you how normal they are.

vs 40

Now Jesus returns back to the less scared side of the lake, and they're all keen to see him. He hasn't killed any livestock over there yet.

vs 41-42

Poor Jairus. Ruler of the synagogue, probably a nice guy, I'm sure he loved God, but his daughter is dying. We don't know if he was pro-Jesus or anti-Jesus, but at the moment hes' no-choice-Jesus. And Jesus goes with him, but has to get through the crowd first.

vs 43

People make a lot about Luke's apparent lack of mention of the doctors who couldn't help her but took all her money. Perhaps Luke is protecting his fellow leech-mongers. There is an alternate manuscript, of course, but it's entirely possible that the addition of the doctors bit was a scribal error, some young scribe who got too excited after scribing the whole of Matthew 100 times or something.

vs 44

Now, this shouldn't be surprising to us, because a few stories ago Jesus healed a servant from out on the street. So Jesus obviously has long-distance powers. And for her, touching his cloak would be sufficient. But Jesus, as far as we know, didn't go around healing people silently. He wanted to use this ministry to make a point about who he was, to link it to his teaching, to effect the people's lives more deeply. So she's not going to get away with it.

Luke chapter 8

vs 23

The squall was so great, in fact, that Jesus stayed asleep. I'm not doubting the might of the storm. Jesus probably needed the sleep anyway.

vs 24

I wonder if they were under orders "Do not wake the Messiah!". They were obviously freaked out, though. Drowning sucks. And many people point out that several of the apostles were fisherman, so it had to be a really big and nasty storm. Of course, this might just also mean that they knew how dangerous any storm could be to their cruddy little fishing boats.

So he gets up and calms everything down. Be cool, and it was cool. This mighty act was recorded in all of one sentence.

vs 25

Where is their faith indeed? Their comments show that they don't even really understand who he is, and they didn't expect this kind of ability to be posessed by him.

vs 26

I have no idea of the name of the place, but apparently it's across the lake from Galilee.

vs 27

The fate of the mentally ill or demon possessed was not exactly flowers and candy. Not that it's fabulous nowm, either, but at least we don't force people to live in tombs and we certainly don't let them run around naked. Not exactly the welcoming committee I'd send out for the Messiah.

vs 28

Now, as I said earlier, I don't know how much you can trust the words of demons, and how much they are trying to cause him trouble. I mean, did Jesus really torture demons? Did he commit extraordinary rendition - removing them from their home inside a person and putting them into a pig where he can then kill them?

Of course, we don't like talking about demons as if they were people. Torture does seem pretty wrong, though. I'd rather assume the demon is lying about that than assume that God can commit holy torture.

vs 29

We now get a little flashback into the guy's life. I am assuming that Jesus and the disciples didn't chain him down, anyway. And I would call the tombs a pretty solitary place.

vs 30

So when it says Jesus asked "him", you assume he's talking to the demon? Or had the guy renamed himself legion because of the crappy life he had foisted on him? Anyway, a legion is a lot. Even if not taken literally, we can assume he means there's lots of demons.

vs 31

Now I've always imagined that Satan and demons live in the abyss, and that they come out of there to cause trouble. This verse would make me assume that the abyss is not where they live, or if it is, they don't like it there.

vs 32

So the demons go into pigs. Obviously not first choice, because after all, what sort of evil mischief can you cause in a pig?

vs 33

So the demons, I assume, then go to the abyss anyway? Or do they now float around looking for someone else to bother? Don't rightly know. The point being that the guy who had them doesn't have them now, and so he must be happy.

Luke chapter 8

vs 12

I've got to say the Calvinist position is pretty strong here - it reflects both God's sovereignty over salvation and also his power over the devil. Of course, that's not how it's worded. The way it is worded, though, is not a way any Christians would be comfortable, I think. Regardless of our feelings on free will, the power of Satan needs to be limited. And therefore, as this sentence stands, it can't be that simple. Sufficed to say that the devil has is part, God has his part - the only thing not to be mentioned in this seed is the hearer, interestingly.

vs 13

This one (and the rest) is all about the hearer and their response. Instantly positive, soon finished. An alarmingly good insight into human nature. One is the fickleness of humanity - it is these people who are at present listening to Jesus, and who will be crying "Crucify him!" before 3 years is up. Not that I'm saying we should never change our minds, but that we should do it for the right reasons, not just because someone's bigger than you. The other is our ability to get super keen on something in the short term, and then to burn out. I'm a regular at this - I get super keen over something like a game, then I get disillusioned with it, and I quit it. I honestly don't know if there's a cure for that part of the human condition.

vs 14

This seed really brings up a powerful question - is this kind of person saved? It's something we worry about a lot, partially with justification, and this verse does not help. We all know the kind of person it is - the kind who makes a commitment to Christ, and would probably call themselves a Christian too, but they are basically ineffectual, and it's almost impossible to tell them apart from a non-Christian. Their words might be Christian, but their actions seem all the same as the world. Protestants, especially evangelicals, are the first to cry "Justification by faith in Christ alone!" Good on them. Pity the Bible is not keen to paint such a simple picture as that. I agree that justification comes through faith. Where does maturity come from? And does maturity equal salvation?

Instead of answering this question, though (it's probably better answered in James or Romans), here's a related question for you - are we as a church too focussed on questions of lowest-common-denominator salvation? Are we too keen to pump the numbers? Are we too spiritually minded? Are we as a church as focussed on building mature, fruitful Christians as we are on spreading the gospel in the first place? Here's a simple test - if your church had 10 people confess faith in Christ next Sunday, how prepared would you be to (explain baptism to them, baptise them)*, start them off on a program of discipleship which would allow them to grow in Christian maturity? In fact, how well is your church looking after its current members in that way?

The * was for baptism, which always gets on my goat, because the same people who don't kiss me at the door of church see it as a once-for-all eternal command and insist that all believers must be baptised, but allow them to wait 1, 2, 5+ years before getting baptised. The Bible seems to indicate that when someone believes, they want to get baptised immediately. You know why? Because culturally it meant more to them than it does to us. I'm not against baptism, I just think we have a kooky attitude towards it.

vs 15

There's a bit of flattery for this seed, noble and pure of heart, shucks. Because, honestly, how many of us who accepted Christ can say thatwe have a noble and pure heart? Put perhaps Jesus could be seen as saying that, the more noble and pure your heart, the bigger your crop will be.

vs 16

Light is for shining. Interesting that this section comes straight after the section on maturity equalling crop yield, because that is not otherwise an interpretation you'd necessarily make from the parable of the sower's interpretation on its own (except, of course, that a bigger crop creates more seeds, but I don't believe that's the point of the parable per se).

vs 17

More directly relevant to the lampstand parable is this verse. It is about all things coming to light, being revealed, in the end. Not how we normally think about this parable. We usually think about it as being about reaching people with the gospel, rather than about the gospel exposing the crappy parts of the world.

vs 18

You want a confusing passage? Here's one for you. I think you have to read it in terms of the first bit, about listening and understanding. Those who are listening already will hear even more. Those who are switched off won't even get what's being talked about.

vs 19

Which means not only was the crowd large, but not all of them were really all that considerate.

vs 20

Someone was nice enough to inform Jesus of what was happening. Family is very important, especially in this culture, so you'd think he would want to know. And everyone would assume that he would treat them with special privilege, because that is what everyone had always done, and still does. Nepotism rules the third world.

vs 21

So when Jesus makes this statement, it is all the more culturally grating on the people of his time. Now it doesn't say what happened next - did he then say "But ok, let them come through the crowd so I can hug my mum?" It would seem a little out of keeping with his words, wouldn't it?"

vs 22

And now, Jesus is off on his next adventure - by boat. Which is of course a mistake, because boats are evil. Stay tuned.

Luke chapter 8

vs 1

Jesus continues on his tour, going from place to place. Notice that the focus of what he's doing is preaching the gospel of the kingdom.

vs 2

We also get to see that, along with the 12, there was a bunch of women with him. Unlike the twelve, who were called, these women were following as a result of the healing of exorcisms they received.

vs 3

It says who they are, so I won't repeat it, although notice that Suzanna is named but without qualification, so obviously she was fairly well known in Christian circles. Probably a leader. Oh no! Probably even an apostle. Blasphemy!

What these women were doing at the time, according to Luke, was funding Jesus and the twelve on their trip. I'm sure you could rely on hospitality for a fair bit of looking after, but when there's 13 guys as well as the women travelling around, they're going to need looking after.

vs 4

So this wasn't a one off parable, it got repeated. I guess you could read this as meaning that it was at the one time when people from towns were coming to him - I think, though, that it sounds more like every town he went to, when the people came out to him, he'd tell this parable. Anyway, he told this parable.

vs 5-8

I won't really bother going into this. Sufficed to say that this guy's method of seed-sowing is the generous method. When you're poor and don't have much seed, you plant it a whole lot more carefully. So this is a liberal sowing of seed. I'll also point out that Jesus wants people to hear this parable, and says so.

vs 9

Good on them for asking. Imagine all the crazy crap we'd have come up with if he didn't tell us.

vs 10

Jesus answer is quite odd. Why would he want people not to understand? Well, he does want people to understand. I mean, he doesn't hide it from the disciples. So you can assume he's not just being difficult. So what's the difference between his disciples (not just the twelve, remember) and other people? Well, the difference would seem to be that they're not really seeking to learn about the kingdom of God from Jesus. So he doesn't teach them about it. Those who want to learn, learn. Those who just want to hear a talk for entertainment value (and yes, there were heaps - what else was there to do back then?) got their farmyard story. And they too got to hear about the kingdom of God, but in such a way that they weren't going to understand unless they asked.

vs 11

And so now, the parable. The seed is the word of God. Not the Bible. Certainly not the New Testament. Certainly Jesus. Certainly the gospel. And I don't mean the "Jesus died for your sins so believe in him and go to heaven with God". That's not the gospel, that's a bunch of meaningless magic words. The gospel of the time of Jesus was a summary of the OT, plus the words of Jesus. It's a big message. It's a complex message. It explains to us God (his existance, character, nature, purpose), everything else (it's creation, purpose, history), God's relationship with everything else (especially people), the reality of sin and its consequences, truths about the spiritual realm, and then possibly salvation at the end, and some eschatology. That's a fairly concise summary, which is probably still incomplete.

Anyway, that's the seed.

Luke chapter 8

Luke chapter 7

vs 41

So this is the story Jesus is telling to Simon.

I've got to say, both amounts of money are pretty large. I mean, 1 denarius represents a day's wages. I wouldn't want to owe someone 50 days wages, let alone nearly 2 years wages.

vs 42

I don't know, this always seemed like a trick question. I mean, how do you measure love? What quantifies it? The amount of money someone gives you, or debt they cancel for you? I mean, it is a great example for the purpose of what Jesus uses it for (forgiveness of sin) but the whole idea of quantifying love still makes me feel uneasy.

vs 43

Perhaps Simon felt a bit odd about it to. I never noticed he said "I suppose" before. I think it's fair to take not of the wording, too. Remember, when these books, all the biblical books were written, space on parchment was at a premium. It wasn't cheap. And so every word was thought over fairly carefully. That "I suppose" isn't there for no reason. It is meant to give us an insight, however small, into the attitude of Simon.

Jesus tells him he's made the right judgment. What other answer could you give?

vs 44

The true love of hospitality is what she is showing. But instead of simply quietly bringing in a bowl and washing his feet that way, the woman is so overwhelmed that she has made the very act an incredibly powerful symbol, through the use of her tears and her own hair.

vs 45

It was normal to be greeted with a kiss. As I said, I don't know quite what the culture's attitude was towards a woman kissing a man, but her kissing of his feet, while odd, is fairly safely not sexual I would think. In fact, the feet, while unclean, are also generally seen as the vehicle which brings prophets where they go, and so they're important. And the idea of submission is obvious too.

vs 46

Oil on the head was another hospitality measure. Remember, no showers, so it made you smell nice.

vs 47

I don't think you can read the 'for' as a because clause - that is, Jesus isn't saying that her much love brought her much forgiveness. Instead, he is simply saying that her much love is an indicator of the amount of sin which has been forgiven for her. Whereas those who are forgiven little only love a little.

vs 48

Powerful words. And completely and totally inutterable by a Jew, because it is blasphemy to say that you can forgive sins. They're against God primarily, not people.

vs 49

And the other guests are shocked, but don't try and throw bread baskets at him. It could be that his teaching on this subject, even the short bit of it we get here, is so profound, that they were all in awe of the authority of his teaching. Notice they don't grumble like the other Pharisees for the crippled man. Instead, they question in awe how Jesus gets such authority.

vs 50

And Jesus next words are just as shocking, although they need a bit more thought. While I do not want to say that Judaism was a works-based religion (if you followed it closely, it wouldn't be, anyway), it certainly did have a works element which many saw as just as vital to the relational element. And that works element was discriminatory towards sinners, especially unclean women. So for Jesus to say that this woman's faith, exclusive of the work of the temple, has saved her and put her relationship with God right, then that is a mammoth change.

Luke chapter 7

vs 31

Jesus now feels like making some social commentary. So he does.

vs 32

Note the two divergent types of music that are being played, and yet the response is the same - no response. You'd think someone would either want to dance for joy or mourn. But there is, in fact, a huge majority of middle-roaders who are plain apathetic and don't want to do either. They want pop music, which is baby-baby-basically meaningless.

vs 33-34

So it is with John the Baptist and with Christ. One sings the song of mourning, and people don't want to hear it. One sings the song of joy, and they don't want to hear it either. And so the attractive song is not the one which tells you you're a sinner, and it's not the one that offers you entrance into the kingdom of God for the biggest party ever. No, the song that hits number 1 on the charts and gets played on all the radio stations is "just don't care too much one way or the other".

vs 35

Does does Jesus mean that wisdom is proven by all who follow it, or by all the "children of wisdom" being wise thoughts and decisions that work? Not sure. I think the second one is more likely, because like I say, most people prefer apathy fm.

vs 36

Pharisee, tax collector, Jesus wasn't picky. Food was free.

vs 37-38

You get the feeling that this was not a daily occurrence. It's a lot of tears, not to mention washing feet with hair. Washing someone's feet was normal enough, but this was not the typical way of doing it. Someone kissing your feet probably wasn't entirely appropriate either.

vs 39

How you can tell just by looking at someone that they are a sinner is quite novel. But we can assume she was known in the town. And yet again, people have to learn that they shouldn't talk to themselves in front of Jesus.

vs 40

And now he's going to get a talking to. I don't think, from his response, that he knew what was coming. It's gonig to be a sort of disciplinary parable.

Luke chapter 7

vs 21

Come on, what do you want? Heaven to crack open and angels to fly out handing out candy?

vs 22

Just because Jesus isn't raising an army or preaching against Rome, doesn't mean he's not the Messiah. And he is making the kingdom of God break into this world in amazing ways.

vs 23

The NIV confuses me no end here, because the greek (followed more closely by the NASB) is about offense, rather than falling away. I think the reading "Blessed is he who does not take offense at Me" (NASB) is preferable (although I don't like the capitals for pronouns. Silly.) So the idea is that we shouldn't be offended at Jesus just because he doesn't messiah the way we'd expect the messiah to messiah.

vs 24

I don't know what the reed thing means. I'm sure we can try and come up with a bunch of meanings, but Jesus may have simply been saying "some thing that you can see out in the desert by the river"?

vs 25

As opposed to going out wearing camel hair and living in the desert. I might point out that Jesus' clothes, while we're not told how nice they are, were worth enough to be divided by the soldiers.

vs 26

More than a prophet is a very interesting idea. What made John more than a prophet?

vs 27

So John was not just a prophet, but a fulfillment of prophecy. I don't know how many other prophets were. To an extent, all were (because a prophetic tradition is promised in the OT) but I don't think any were as announced as strongly as John the Baptist.

vs 28

Yes, John was going to heaven, for sure he was. I think Jesus is in fact saying that anyone who gets to heaven is more worthy of glory than John on earth. And in fact, of course, Jesus comes from heaven, so he kicks ass all over John.

vs 29

John's baptism was such a big deal, such an event, I can't think of a spiritual link with our modern time. We're just to pluralistic - we can't expect to see this sort of response anymore, not in the west, I don't think.

vs 30

Notice the language here - very strong! The tax collectors and others who were baptised by John accepted Jesus' words. After all, it was only encouraging an action they'd already taken. But the Pharisees, who weren't fans of John (although at one point sent a delegation to him to find out if he was the Messiah!) not only rejected John's minsitry, but rejected "God's purpose for themselves". Snap! Of course, God is still going to use them for his own purposes, but they're not going to like the eternal bad opinion people have of them.

Luke chapter 7

vs 11

You know, that place called Nain?

vs 12

That is about the saddest thing that can happen in this culture. You're already a widow, so you've got no husband to support you. Now your son is dead, and he was the heir to that family. So not only has her pride and joy died, but with it any hope of her living a normal life.

vs 13

If you read this completely dispassionately, then it sounds almost lame. But Luke doesn't write it that way. Jesus sees the scene, knows the situation, and his heart is really affected. He says the words not of a messiah to his disciple - these are the words a child says to his mum. Or that a parent says to their child. Simple comfort.

vs 14

He calls him a young man, so we could assume he was of age. Not sure. Of age is still only 13 or so, so it's not like he'd lived a full life if he was that young. Anyway, the important thing is not the age, but the fact that Jesus, in his loving kindness, seeks to give the widow a second chance at life by bringing her boy back from the dead. I might also point out that, as far as I know, their coffins weren't made of wood - either these guys were carrying a matt of beir of some sort, or they were carrying a stone ossuary, in which case good on them for standing still while Jesus does his thing!

vs 15

The story ends with an unexpected result. Let me say that yes, we aren't told exactly what the child died of, and so he could have swooned. But people back then weren't stupid. You didn't bury someone who was still breathing. Regardless, it's still a miracle for the widow, because she now does not have to go through life poor and alone.

vs 16

Obviously the people around thought it was pretty cool too.

vs 17

And things like this wouldn't stay home for long. It makes you wonder, actually - how many people brought their dead to Jesus hoping he could bring them back? I don't think anywhere it is recorded that anyone ever brought a dead person to Jesus. Usually they're sick, and die before he gets there. But it would be interesting if people did, because someone coming back to life is fairly unbelievable.

vs 18-19

When it says John's disciples told him, were they following Jesus? Or did they just hear the stories and tell John? Anyway, John isn't sure that this guy Jesus is the Messiah! Remember, he baptised him, heard the voice of God, saw the spirit descend on him, and yet he still isn't sure. Could it be that Jesus isn't turning out to be the messiah John the baptist had hoped for? A military leader, perhaps?

vs 20

And so, as you would expect, his disciples do go and ask Jesus. Good for them, they did what they were told.

Luke chapter 7

vs 1

Luke's divided up a funny way, with Jesus walking around a bit, then stopping and giving teaching discourses, then moving on. So now that he's finished his sermon on the mount plain, he goes to Capernaum.

vs 2

Imagine that, someone in a city is sick.

vs 3

The servant's boss, a centurion, is doing everything right. He doesn't go and speak to Jesus directly - he knows it would be better if he sent the Jewish leaders to deal with a Jewish prophet.

vs 4

Now he did this advisedly - if the Jews hated him, I'm sure he wouldn't have sent them. But their earnestness shows that they aren't just following his orders because he's the head of the occupying army in the town. They actually think he deserves for his servant to be healed.

vs 5

Even though he's not a Jew, he seems fond of Judaism. This could be their way of describing a God-fearer - a gentile who loves God but doesn't go the whole hog and become a proselyte. It doesn't necessarily need to be so - I mean, he could have built the synagogue there just as a show of good faith to the town and people. Regardless, though, he's obviously a good bloke.

vs 6

Jesus doesn't question them, he goes along with them. But it's not long before a second delegation, this time friends (Jewish friends? That would be novel for a centurion) come and say that the centurion doesn't feel he is worthy of having Jesus under his roof. I'm sure he also knows full well that a Jew going into a gentile's house would make him unclean.

vs 7

So he sent the leaders, not because he thought they'd make a good impression, but because he thought that they would be worthy to meet with a prophet the likes of Jesus. Remember, this guy has never met Jesus - only heard stories.

And so he asks that, rather than coming into his house, Jesus simply use his powerful words to do the trick.

vs 8

And the centurion gives his reason why - because he has faith that Jesus speaks with authority, and therefore also acts with authority. He's never even met him, yet thinks this is true.

vs 9

It takes a bit to amaze Jesus. Pehaps it's the greek heritage of Rome that allows this centurion to think logically about the situation. I dont know. But whatever it is, this man is praised for understanding Jesus better than any Jew. Because it certainly isn't a dumb faith - it is a very reasoned and considered faith.

vs 10

And things worked just as the centurion assumed they would. I mean, the story wouldn't be nearly so great if it ended with the servant not getting healed.

Luke chapter 6

vs 41

I flowery way of saying "Don't be hypocritical".

vs 42

Specifically about making criticisms, even useful, helpful ones, about someone else's situation before trying to correct your own situation. Not that it doesn't say don't try to help people! And in fact, if I were to say to most people "help yourself, then help someone else" they would say that is selfish. But that is exactly what Jesus says here. We must rid outselves of hypocrisy before we can help others.

vs 43

This begins a mini-discourse about a person's moral standing being obvious from their words. It's something we shy away from, because we don't like judging people (because Jesus says don't judge). And yet we pray regularly for discernment, which is basically good judgement. So I think we need to make a distinction between judgement and good judgement. I think this is the good kind.

Anyhow, Jesus is making this statement by talking about fruit.

vs 44

"Each tree produced fruit according to its kind". Very biblical, Jesus!

vs 45

The language here again is quite poetic, but the message is clear - that people have either good or evil stored up in their heart, and whatever overflows out of their heart comes out their mouth. So hence you can tell.

What do you do with that information? Apparently, you don't judge people.

vs 46

Good question! Why do we do that? I think we at least have the cop out that we don't have Jesus right in front of us. Of course, we've got the Holy Spirit inside us, so that's, if anything, even more confronting.

vs 47

Of course, what he means is he will tell another parable.

vs 48

Built on firm foundations. Now, what does this mean? It doesn't mean people who put their faith in Christ have strong houses. Does it mean that the man who builds his faith on Jesus and does what he says, his faith will not be shaken? I don't think so, actually. I mean, everyone's faith gets shaken occasionally. Why don't we look at what happens to the other guy's house first.

vs 49

Unless he built a houseboat.

Ok, so one person's house gets destroyed by a flood, and the other doesn't. One hears Jesus' words and ignores them, the other does what he says, that is, believes and acts. Like I said, I have trouble thinking that it's the person's faith - One stands firm in his faith, the other's faith gets destroyed? Again, I don't want to be too allegorical, but I think there's something in the picture of a flood. I'm thinking judgement of God. I think what Jesus is saying is that if you want to survive the judgement of the end times, don't just call him "Lord, Lord", but do what he says too. Then your place in heaven is assured in the times of coming wrath. If not, well, you're not going to be so lucky. That's what I think anyway.

Luke chapter 6

vs 31

I think what I said yesterday applies here too. This is more golden-ruley. Jesus is going to unpack this.

vs 32

So Jesus is very much almost using "what you would have someone do to you" as a synonym for love.

vs 33

So basically, a community of loving and good-doing people helping each other is not the community that Jesus envisages. It must be outward focused, or else it is not godly. It is just like sinners.

vs 34

Lending for business purposes is just that - business. Lending a mate $20 is just that - lending to a mate. But helping someone out who may never give it back is something completely different. Even take the simple example of picking up a person who has run out of petrol and money at the same time. You spot then $20, and you don't expect to get that money back. If they did ever track you down, great! But they're just a person who needs help. And if you were ever in that position, you would want someone to do the same.

vs 35

Notice the reason why! We must love our enemies, because God loves his enemies, which is really all of us. And they are ungrateful. They are wicked. They give nothing back. God doesn't want us to be like a really good person. He wants us to be like him.

vs 36

So this extends to God's love, his goodness, and his mercy. Our love, goodness and mercy should all be reflections of God.

vs 37

Hard, hard lessons. I will point out that these are not exactly being like God - who judges and condemns. But then, who can judge God, or condemn him? But we can be, so instead we should just take his word and not do those things.

Notice also the order - it is not "you have been forgiven, so forgive". It is "forgive, and you will be forgiven".

vs 38

That's a generous measure that is being described, rather than a stingy measure. So if we are generous (as is described earlier) then we will be given to generously.

vs 39

The answer of course, is yes they will. Because blind men are drawn to pits.

vs 40

So the teacher retains his honourable role, but the student should be able to attain to be like his teacher. Hence the teacher leads the student, instead of the student leading the student blindly. Does this being in the Bible put a death nail into post-modern relativism? Oh God I hope so.

Luke Chapter 6

vs 21

When you think about it, the idea of these people being those who are hungry, and those who may have been mourning, is not too hard to believe. People who have everything don't generally see a need for anything. But people who have needs, and see someone who offers to fill them, they are more likely to listen.

vs 22

Now this may have already been happening to some degree because of the attitude of the Pharisees and others. Just look at how they treated the man born blind then healed when he said he was a disciple of Jesus (that's in John). They were pretty angry.

But of course, this promise would fully come to fruit later, when Jesus was gone. As far as we no, none of Jesus' disciples were systematically persecuted until after the resurrection.

vs 23

Those that will be persecuted are really blessed. Everyone knew about the prophets and how they had been treated. But now Jesus is offering your average Joe a link directly with their glory. The implication, I think, is that if you're treated like the prophets on earth, you will be rewarded like the prophets in heaven. Of course, that probably means you'll need to be discharging some prophetic duties, as well.

vs 24

Why woe? Isn't riches and stuff a blessing? In fact, weren't such things promised as blessings in the land to those who did God's will? Deuteronomy seems to make that clear.

But these people are being promised more than that. They are being promised something lasting, something eternal. Your milk and honey aren't really aren't going to be that valuable after you're gone.

vs 25

It's not that rich people get punished. It's more that the rich people are the ones who aren't listening. Because they're sorted out for the time being, they think that's a good way to be. Eggs in one basket and all that.

vs 26

There is actually nothing wrong with people speaking well of you. Unless they are speaking well of you because of the reason they spoke well of the false prophets - that is, because you tickle people's ears with what they want to hear.

And man, if this does not happen all the time in the Christian church! I don't know if I've said this before, but I was absolutely shocked to hear someone whom I respect and admire for their godliness and devotion to Christ, someone whom I thought was an open-minded and progressive scholarly Christian, say that they "only listen to Christian scholars who promote the views they already hold". Ok, those weren't their exact words (obviously) but that was their meaning. What's the point of listening to someone speak if they are only going to say things you already agree with? Frustrating, especially when you devalue someone because they don't hold your views on a specific issue.

vs 27

This is not the golden rule, actually. People talk about all religions sharing the golden rule of not hurting other people, or treating them like you want to be treated. But they're not really all the same. I think the closest one to this is Bill & Ted's "Be excellent to each other". It's not just about mutual tolerance. As usual, Christianity takes things one step further, beyond reasonableness. Party on, dudes!

vs 28

This whole thing, of course, is completely idealistic. I think that is the difference. Of course, in our actions we always get more pragmatic. Sure, I would like my enemy to be my bestest buddy. But pragmatically, I just want him/her to leave me alone. And so that becomes good enough. But that isn't what Jesus is saying here. Love is a hell of a lot harder than tolerance. And blessing and praying for enemies is probably one of the most difficult things to do. That and treating them like not-enemies.

vs 29

Interesting wording here. Don't stop him taking your tunic does not mean "just hand it over to him". People are still responsible for the bad things they do. You don't ram your cheek into people's fists when they hit you once.

vs 30

Lots of people have said lots of things about how to read this verse and verses like it. Some say you just simply follow it. Some say that these demands must be weighed up in consideration with stewardship and other principles. Others say they are impossible, and are meant to highlight the inability of humanity to meet the requirements of the Law.

From its own context, it sounds like Jesus expects the first one. Except it's not simple.

Luke chapter 6

vs 11

Yes, healing someone of a debilitating injury is obviously worth hurting them for. It's incredible the lunacy of it all. And yet, this lunacy is worldwide. There's a heartwrenching article in the latest Serving Together about a very similar situation. Human life, health, safety and happiness is all well and good, but even those things must fit into their cultural context, or people get upset.

Jesus, of course, says "screw that, people need healing".

vs 12

As you do. I mean, we all do that all the time, don't we?

vs 13

Obviously, Jesus has a plan. And so he's calling out his best and brightest (or at least the ones he knows will do whatever it is he has planned for them) to be his inner circle. His cabinet. His head mooks. The ones that get their own individual special weapons.

vs 14-16

Simon Peter (wields a rock). Andrew (bo staff). James (nunchuku). John (katana). Phillip (screwdriver). Bart (who knows anything about this guy?). Matthew (guitar). Thomas (sai, to complete the ninja turtle crossover). The other James (throwing knives). Another Simon (AK-47). Judas (camera) and the other Judas, who always wears black.

Do you get the idea that this list is meant to meant to be able to remembered?

vs 17

So, notice that Jesus has a large crowd of disciples - not just the twelve head mooks. And also note that a bunch of other people are here. Always good to know who the audience is. Notice where they are from too - not just Jews, but all the way from Lebanon.

vs 18

Notice that the people hadn't just come to get their ills healed - they were actually also interested in hearing what he had to say. I mean, if someone comes and heals all these problems, wouldn't you want to know what he thinks about why they do it?

And look, he did heal some people.

vs 19

And others tried to get their hands on him to get healed too.

vs 20

And now he starts a famous discourse. Notice that it is aimed at his disciples primarily. So, we assume that many of them were poor. Interesting thought, isn't it? Don't often think about what Jesus' big group of disciples is like demographically. The Sermon on the mount (or level place) might tell us a lot about that.