Sunday, July 22, 2007
Friday, July 20, 2007
Luke chapter 15
vs 11
Note that this parable is a continuation of the previous sentiments. We had a lost sheep and a lost coin, before.
vs 12
This is a bit rude - he's not even dead yet, and the boy is basically saying "Father, the most valuable thing you are to me is an inheritance waiting to happen". Probably worth noting that it's the younger son - the older one, being the heir, is probably more responsible.
vs 13
People really do this. Some people just have no idea of saving for times of need. Then their industry bottoms out or something, and they're suddenly poor.
vs 14
As I said.
vs 15
This is the lowest and crappiest job for a jew ever. Not only is he in some far off land, working for a gentile, but he's feeding the gentile's pigs - and pigs are unclean for jews!
vs 16
He was so hungry, he wanted to eat what he was feeding the pigs. But there was a famine, and he couldn't even get that.
vs 17
Suddenly he realises that his father's servants are better off than he is.
vs 18-19
He is aware of the destruction he has wrought to the relationship, and so he is not going back to get a hug and make it all better. He is assuming the position of a servant, not a son. This is a picture of true repentance - pleading for acceptance at any level, and recognising that he was in the wrong.
vs 20
What the son did not realise was the love of a father regardless of the pain and anguish that his children bring him.
[Next Luke Post]
Note that this parable is a continuation of the previous sentiments. We had a lost sheep and a lost coin, before.
vs 12
This is a bit rude - he's not even dead yet, and the boy is basically saying "Father, the most valuable thing you are to me is an inheritance waiting to happen". Probably worth noting that it's the younger son - the older one, being the heir, is probably more responsible.
vs 13
People really do this. Some people just have no idea of saving for times of need. Then their industry bottoms out or something, and they're suddenly poor.
vs 14
As I said.
vs 15
This is the lowest and crappiest job for a jew ever. Not only is he in some far off land, working for a gentile, but he's feeding the gentile's pigs - and pigs are unclean for jews!
vs 16
He was so hungry, he wanted to eat what he was feeding the pigs. But there was a famine, and he couldn't even get that.
vs 17
Suddenly he realises that his father's servants are better off than he is.
vs 18-19
He is aware of the destruction he has wrought to the relationship, and so he is not going back to get a hug and make it all better. He is assuming the position of a servant, not a son. This is a picture of true repentance - pleading for acceptance at any level, and recognising that he was in the wrong.
vs 20
What the son did not realise was the love of a father regardless of the pain and anguish that his children bring him.
[Next Luke Post]
Thursday, July 19, 2007
Luke chapter 15
vs 1
I'm glad my job doesn't get lumped in with the 'sinner' category. Probably would if I were a politician. "Ohh, do you know Ben? He's a 'politician', if you know what I mean."
vs 2
The problem the Pharisees had was that they thought holiness was fragile. They thought that if you were a holy person, and you had a sinner in your house, that your holiness would somehow fade or fracture. Jesus can't therefore be a holy man of God, because he is always hanging out with sinners.
vs 3
Jesus, of course, just does his parable thing.
vs 4
After all, you've got a pretty good chance the other 99 will stay put. But 1 sheep more or less represents 1% of your wealth. That's a lot.
vs 5-6
When you regain that 1%, you're pretty happy about it. So you throw a party. Jesus hasn't said anything out of the ordinary here.
vs 7
So now Jesus relates it to life - Jesus explains his parable. Now, is Jesus saying here that the Pharisees and Teachers of the Law are righteous? I don't think so. I think he is indicating that righteous people exist, but I don't think he's necessarily pointing to the Pharisees for them. The Pharisees might point at themselves, but that's not the same thing.
Another interesting point, one made clear in the evangelism seminar I'm doing at the moment - people who think they 'do not need to repent' will not be interested in repentance. They probably won't listen.
vs 8
This time, the person is losing 10% of their wealth.
vs 9
When she finds it, her reaction is the same.
vs 10
Why did Jesus repeat this idea with two parables? Perhaps one for the country folk with sheep, one for the city folk with coins? Perhaps it's just so important, he wanted to make a clear point.
Perhaps Luke thought these parables were alike, and stuck them together for effect, even though Jesus used them at to completely different chronological times. It's a possibility.
I'm glad my job doesn't get lumped in with the 'sinner' category. Probably would if I were a politician. "Ohh, do you know Ben? He's a 'politician', if you know what I mean."
vs 2
The problem the Pharisees had was that they thought holiness was fragile. They thought that if you were a holy person, and you had a sinner in your house, that your holiness would somehow fade or fracture. Jesus can't therefore be a holy man of God, because he is always hanging out with sinners.
vs 3
Jesus, of course, just does his parable thing.
vs 4
After all, you've got a pretty good chance the other 99 will stay put. But 1 sheep more or less represents 1% of your wealth. That's a lot.
vs 5-6
When you regain that 1%, you're pretty happy about it. So you throw a party. Jesus hasn't said anything out of the ordinary here.
vs 7
So now Jesus relates it to life - Jesus explains his parable. Now, is Jesus saying here that the Pharisees and Teachers of the Law are righteous? I don't think so. I think he is indicating that righteous people exist, but I don't think he's necessarily pointing to the Pharisees for them. The Pharisees might point at themselves, but that's not the same thing.
Another interesting point, one made clear in the evangelism seminar I'm doing at the moment - people who think they 'do not need to repent' will not be interested in repentance. They probably won't listen.
vs 8
This time, the person is losing 10% of their wealth.
vs 9
When she finds it, her reaction is the same.
vs 10
Why did Jesus repeat this idea with two parables? Perhaps one for the country folk with sheep, one for the city folk with coins? Perhaps it's just so important, he wanted to make a clear point.
Perhaps Luke thought these parables were alike, and stuck them together for effect, even though Jesus used them at to completely different chronological times. It's a possibility.
Wednesday, July 18, 2007
Luke chapter 14
vs 22
It must have been a big banquet, for all these poor and blind and lame people to all fit, and yet still have so much room. Apparently, this guy had heaps of people he thought were friends, but didn't end up wanting to eat his food!
vs 23
The guy holding the feast is absolutely keen on not seeing any of his food go to waste. The people who are now coming into the banquet are complete strangers, anyone who was walking the roads! That's the complete opposite of who was coming originally - his close friends.
vs 24
This is an important verse. It illustrates this complete turnaround that is intimated in the previous verse. Now those who were originally invited are actively spoken against - they won't be eating. Instead, those who were complete unknowns will be the beneficiaries.
So what was the point of this whole story? Remember back before - this story was in response to the guy saying "Blessed is he who eats at the feast in the Kingdom of God".
So Jesus is saying "When the crunch time comes, make sure you cash in your invitation to that feast up in heaven - otherwise, God will find someone to fill your seat. But it's not because God doesn't want to waste food - it's because he wants to show love. And if you don't want it (like Israel ended up basically turning their back on God's Saviour) then he'll go out and find people who do want it, who weren't originally invited (gentiles).
vs 25
So now, this verse shows us again there's a separation between the last story and a new story. This one is to a big crowd of people.
vs 26
Oooh, I remember preaching on this. Never been a huge problem for me, as my family contact isn't so close. I wouldn't say I hate my family, but if I needed to to be a Christian, it wouldn't be a big deal.
But of course, most people love their families, and so this is a bit of a shock to people. But we've got to remember what family meant to people back then. Sure, they loved them - but family was also a social security network - they were a safety net for you if things went bad.
Jesus is comparing hating your family to hating your own life. He doesn't want us to punish ourselves and hate ourselves. But he wants complete and total devotion. Notice the context - it's all about who can and who can't be Jesus disciple!
vs 27
"Carrying your cross" means being prepared to go and die on it too. If you aren't prepared to follow Jesus to the very end, even if it means someone nails you to a big bit of wood, then you aren't ready to follow Jesus. And people say being a Christian is easy!
vs 28
Of course you would.
vs 29-30
I'm sure they would say even worse than that! The point is, that if you plan to do something, but then wimp out half way because you didn't find out what was required of you first, then you look foolish.
vs 31
2:1 odds in a battle aren't good odds. My understanding of this verse is that the king doing the counting is the one being attacked - this then shows the difference between the tower example (you want something, so you see if you can afford it) and the king and his army example (you don't have a choice, so you try and do the best you can with what you've got).
vs 32
If you think you can't win the battle, you do what you can to make peace - because otherwise 20,000 soldiers will come and wipe the floor with you. Kings would give up huge ransoms of gold and treasure, even give up whole towns of people - just to save themselves from an invading army.
vs 33
Jesus is saying the same thing. If you want to be a Christian, it's got to be the first thing in your life. Not family, not your house, not even your own life comes first. Jesus is the master, and you give all those things to him.
vs 34
I must admit, I've always thought this was a weird way of putting it. It really only makes sense when you understand how salt came to the people of the ANE - in dirt. you had to roll it in your fingers to separate the dirt from the salt, apparently, to end up with salt that is, well, salty. When the salt loses its saltiness, therefore, it really becomes dirt.
vs 35
If it is just dirt, I wonder why it's not fit for the manure pile (or the soil for that matter)? Anyway, in the context of being a disciple, Jesus must be saying "What it is about being a disciple of mine, don't lose that intrinsic thing - if you do, how will you ever get it back?"
It must have been a big banquet, for all these poor and blind and lame people to all fit, and yet still have so much room. Apparently, this guy had heaps of people he thought were friends, but didn't end up wanting to eat his food!
vs 23
The guy holding the feast is absolutely keen on not seeing any of his food go to waste. The people who are now coming into the banquet are complete strangers, anyone who was walking the roads! That's the complete opposite of who was coming originally - his close friends.
vs 24
This is an important verse. It illustrates this complete turnaround that is intimated in the previous verse. Now those who were originally invited are actively spoken against - they won't be eating. Instead, those who were complete unknowns will be the beneficiaries.
So what was the point of this whole story? Remember back before - this story was in response to the guy saying "Blessed is he who eats at the feast in the Kingdom of God".
So Jesus is saying "When the crunch time comes, make sure you cash in your invitation to that feast up in heaven - otherwise, God will find someone to fill your seat. But it's not because God doesn't want to waste food - it's because he wants to show love. And if you don't want it (like Israel ended up basically turning their back on God's Saviour) then he'll go out and find people who do want it, who weren't originally invited (gentiles).
vs 25
So now, this verse shows us again there's a separation between the last story and a new story. This one is to a big crowd of people.
vs 26
Oooh, I remember preaching on this. Never been a huge problem for me, as my family contact isn't so close. I wouldn't say I hate my family, but if I needed to to be a Christian, it wouldn't be a big deal.
But of course, most people love their families, and so this is a bit of a shock to people. But we've got to remember what family meant to people back then. Sure, they loved them - but family was also a social security network - they were a safety net for you if things went bad.
Jesus is comparing hating your family to hating your own life. He doesn't want us to punish ourselves and hate ourselves. But he wants complete and total devotion. Notice the context - it's all about who can and who can't be Jesus disciple!
vs 27
"Carrying your cross" means being prepared to go and die on it too. If you aren't prepared to follow Jesus to the very end, even if it means someone nails you to a big bit of wood, then you aren't ready to follow Jesus. And people say being a Christian is easy!
vs 28
Of course you would.
vs 29-30
I'm sure they would say even worse than that! The point is, that if you plan to do something, but then wimp out half way because you didn't find out what was required of you first, then you look foolish.
vs 31
2:1 odds in a battle aren't good odds. My understanding of this verse is that the king doing the counting is the one being attacked - this then shows the difference between the tower example (you want something, so you see if you can afford it) and the king and his army example (you don't have a choice, so you try and do the best you can with what you've got).
vs 32
If you think you can't win the battle, you do what you can to make peace - because otherwise 20,000 soldiers will come and wipe the floor with you. Kings would give up huge ransoms of gold and treasure, even give up whole towns of people - just to save themselves from an invading army.
vs 33
Jesus is saying the same thing. If you want to be a Christian, it's got to be the first thing in your life. Not family, not your house, not even your own life comes first. Jesus is the master, and you give all those things to him.
vs 34
I must admit, I've always thought this was a weird way of putting it. It really only makes sense when you understand how salt came to the people of the ANE - in dirt. you had to roll it in your fingers to separate the dirt from the salt, apparently, to end up with salt that is, well, salty. When the salt loses its saltiness, therefore, it really becomes dirt.
vs 35
If it is just dirt, I wonder why it's not fit for the manure pile (or the soil for that matter)? Anyway, in the context of being a disciple, Jesus must be saying "What it is about being a disciple of mine, don't lose that intrinsic thing - if you do, how will you ever get it back?"
Tuesday, July 17, 2007
Luke chapter 14
vs 12
Jesus has more to say, though, and this time he aims his comments at the host of the meal.
When Jesus says "Don't invite friends or family" he is using hyperbole. I certainly don't think Jesus was saying "I am the Lord your God - I command that thou shalt not feed friends nor family"!
What he's saying is that if you do that, they're likely to repay the favour some time, and then you're square. What have you gained? Only what you put in.
vs 13
This guest list doesn't look quite so high-brow, or even as comfortable and fun as the other one. Why would you invite these losers to your feast?
vs 14
You do it because you will be blessed! And even if the host isn't focussed on a reward of blessing and righteousness at the resurrection, that certainly seems to be where Jesus' focus is. Focusing on eternal and spiritual rewards over temporal and relational awards.
vs 15
It's funny how people come out with these little gems in the presence of Jesus. Luke seems to pick up on them particularly. It's almost like people want to say something smart in front of Jesus, and have it ratified by him as a holy one of God. This person says something which, I think, most people would agree with. If you're eating at the feast in the Kingdom, you're pretty blessed.
vs 16
And notice that Jesus doesn't just say something else - that his words aren't just a collected series of statements about feasting. This is in reply to that comment, or that idea, and building up on the previous point made at this same dinner.
Who was it? Doesn't matter. Big meal, lots of people.
vs 17
As you do. Remember - no TV, no sitcoms, no WoW, so a feast was a big deal, and you'd want to hear about it when it's ready. You'd put heaps of effort into setting it up, and then your servants would go out at just the right time to get people to come and eat. And when they're told, you'd expect them to drop whatever they're doing (which could be done at any time) and come eat, which can only be done now.
vs 18
I mean, come on! Is the field going to be that different after the feast?
vs 19
It's just a yoke of oxen! This is the ANE equivalent of "I just bought a new ride-on mower, and I'd rather take it for a spin than come to dinner.
vs 20
Now in our culture, we'd probably say "Ahh, so they're on their honeymoon or something, so that's fair enough". But even then, we don't give people a super wide berth just because they're married, and in the ANE, even less so. Marriage was just a fact of life - and so it's just as much an excuse as "I have a new field" or "I have a new ride-on mower".
vs 21
The food is already there. It's paid for. It's laid out. It's ready to eat. You can't get a refund. And yet all the people you wanted to party with have made up lame excuses! No wonder the guy is angry! So, rather than see it wasted, he gets his servants to go out and get whoever will actually come. Remember, this whole story is in the context of the comment "Blessed is the man who will eat at the feast in the kingdom of God".
Jesus has more to say, though, and this time he aims his comments at the host of the meal.
When Jesus says "Don't invite friends or family" he is using hyperbole. I certainly don't think Jesus was saying "I am the Lord your God - I command that thou shalt not feed friends nor family"!
What he's saying is that if you do that, they're likely to repay the favour some time, and then you're square. What have you gained? Only what you put in.
vs 13
This guest list doesn't look quite so high-brow, or even as comfortable and fun as the other one. Why would you invite these losers to your feast?
vs 14
You do it because you will be blessed! And even if the host isn't focussed on a reward of blessing and righteousness at the resurrection, that certainly seems to be where Jesus' focus is. Focusing on eternal and spiritual rewards over temporal and relational awards.
vs 15
It's funny how people come out with these little gems in the presence of Jesus. Luke seems to pick up on them particularly. It's almost like people want to say something smart in front of Jesus, and have it ratified by him as a holy one of God. This person says something which, I think, most people would agree with. If you're eating at the feast in the Kingdom, you're pretty blessed.
vs 16
And notice that Jesus doesn't just say something else - that his words aren't just a collected series of statements about feasting. This is in reply to that comment, or that idea, and building up on the previous point made at this same dinner.
Who was it? Doesn't matter. Big meal, lots of people.
vs 17
As you do. Remember - no TV, no sitcoms, no WoW, so a feast was a big deal, and you'd want to hear about it when it's ready. You'd put heaps of effort into setting it up, and then your servants would go out at just the right time to get people to come and eat. And when they're told, you'd expect them to drop whatever they're doing (which could be done at any time) and come eat, which can only be done now.
vs 18
I mean, come on! Is the field going to be that different after the feast?
vs 19
It's just a yoke of oxen! This is the ANE equivalent of "I just bought a new ride-on mower, and I'd rather take it for a spin than come to dinner.
vs 20
Now in our culture, we'd probably say "Ahh, so they're on their honeymoon or something, so that's fair enough". But even then, we don't give people a super wide berth just because they're married, and in the ANE, even less so. Marriage was just a fact of life - and so it's just as much an excuse as "I have a new field" or "I have a new ride-on mower".
vs 21
The food is already there. It's paid for. It's laid out. It's ready to eat. You can't get a refund. And yet all the people you wanted to party with have made up lame excuses! No wonder the guy is angry! So, rather than see it wasted, he gets his servants to go out and get whoever will actually come. Remember, this whole story is in the context of the comment "Blessed is the man who will eat at the feast in the kingdom of God".
Monday, July 16, 2007
Luke chapter 14
vs 1
I have a feeling that Jesus was always being carefully watched, but moreso today because it was the Sabbath.
vs 2
I'm not sure what dropsy is - regardless, I think it's interesting that all 3 of the translations I use translate it as 'dropsy'. The word, hudropikos, is given the definition dropsy. It took me 4 dictionary definitions to actually understand what it means. Wordnet says "swelling from excessive accumulation of watery fluid in cells, tissues, or serous cavities ". Which sounds horrible.
vs 3
They were, after all, watching him because it was the sabbath.
vs 4
I would love to know what happened - did the water go sploosh out of him, or just disappear, or what? Anyway, since the Pharisees say nothing, he just does what he was going to do and is done with it.
And I might make a quick, somewhat tangential point here - that if someone does something, and you don't tell them that you think it's wrong, then they're just going to keep on doing it. In fact, the Pharisees were absolutely sinister in this regard - they wanted him to do things so they could charge him and murder him.
vs 5
Interesting that some translations have 'donkey' for 'son', which makes the point of even more value - that they would save their livestock if it were in their power on the sabbath, but they are upset that Jesus would heal on the sabbath even though he does have the power.
vs 6
Of course, what are they going to say? They've worked themselves into a tizz about it now, and they're just building up their rage so that when they do their unspeakable act, they have the courage and energy to go through with it.
vs 7
Jesus has a parable for everything. The placing of little reserve cards at a wedding reception today is just as much a cultural more as getting the proper place around a triclinium was back then.
vs 8-9
I guess we as people have this idea of self-importance - we like to know where we fit in society, and we think about that in terms of how many people we have below us. The problem then comes, of course, when people who are higher than us enter the scene and we are forced to take notice - usually because we have to be put in our place.
vs 10
Jesus offers an alternative to the jostling that took place (and still takes place) around table settings. Rather than thinking yourself from the top down, and then getting bustled and shuffled down, put yourself at the bottom, and let the people in charge exalt you. Note Jesus' reason for this - it is for your own honour! I think there's two points - one is that you don't need a fancy place at the table to show that you're honoured - if you are honourable, you will be honoured. But also, that Jesus has no problem with those who deserve honour being honoured! And in fact, thinks that it is better for people to honour those who deserve it, than for those who deserve it to go and seek it out for themselves.
vs 11
And here's the quick summary statement of the whole parable. Of course, not every parable has such a statement, which is a shame, because it makes it a whole lot easier to understand.
I have a feeling that Jesus was always being carefully watched, but moreso today because it was the Sabbath.
vs 2
I'm not sure what dropsy is - regardless, I think it's interesting that all 3 of the translations I use translate it as 'dropsy'. The word, hudropikos, is given the definition dropsy. It took me 4 dictionary definitions to actually understand what it means. Wordnet says "swelling from excessive accumulation of watery fluid in cells, tissues, or serous cavities ". Which sounds horrible.
vs 3
They were, after all, watching him because it was the sabbath.
vs 4
I would love to know what happened - did the water go sploosh out of him, or just disappear, or what? Anyway, since the Pharisees say nothing, he just does what he was going to do and is done with it.
And I might make a quick, somewhat tangential point here - that if someone does something, and you don't tell them that you think it's wrong, then they're just going to keep on doing it. In fact, the Pharisees were absolutely sinister in this regard - they wanted him to do things so they could charge him and murder him.
vs 5
Interesting that some translations have 'donkey' for 'son', which makes the point of even more value - that they would save their livestock if it were in their power on the sabbath, but they are upset that Jesus would heal on the sabbath even though he does have the power.
vs 6
Of course, what are they going to say? They've worked themselves into a tizz about it now, and they're just building up their rage so that when they do their unspeakable act, they have the courage and energy to go through with it.
vs 7
Jesus has a parable for everything. The placing of little reserve cards at a wedding reception today is just as much a cultural more as getting the proper place around a triclinium was back then.
vs 8-9
I guess we as people have this idea of self-importance - we like to know where we fit in society, and we think about that in terms of how many people we have below us. The problem then comes, of course, when people who are higher than us enter the scene and we are forced to take notice - usually because we have to be put in our place.
vs 10
Jesus offers an alternative to the jostling that took place (and still takes place) around table settings. Rather than thinking yourself from the top down, and then getting bustled and shuffled down, put yourself at the bottom, and let the people in charge exalt you. Note Jesus' reason for this - it is for your own honour! I think there's two points - one is that you don't need a fancy place at the table to show that you're honoured - if you are honourable, you will be honoured. But also, that Jesus has no problem with those who deserve honour being honoured! And in fact, thinks that it is better for people to honour those who deserve it, than for those who deserve it to go and seek it out for themselves.
vs 11
And here's the quick summary statement of the whole parable. Of course, not every parable has such a statement, which is a shame, because it makes it a whole lot easier to understand.
Saturday, July 14, 2007
Luke chapter 13
vs 33
This certainly makes it sound like Jesus' goal after two days was to get to Jerusalem, where all the prophets died.
Just a very interesting little historical addendum here - there is a great deal of debate over whether Jonah died in Jerusalem or in Nineveh. If you take Jesus' words literally, then you would have to say he died in Jerusalem.
vs 34
Jesus here, speaking in a very prophetic style (that is, he sounds like one of the prophets of old), talks about the desire of God to gather his chosen children to himself. It's interesting - we did a quick study of the 12 minor prophets at college yesterday, and our lecturer said that the simplest message that they all share is "God is here for you". And yet Israel never really gets that message into their thick heads. They were too busy stoning the messengers.
vs 35
That is, that their house does not stand - it will not continue forever. Just as when God promised David that a king from his line would rule forever, now God is saying that the house of Israel lies barren.
Now, here is a very important question - is Jesus saying that the prophetic tradition ends with him? That not another prophet will be seen until Jesus returns? Which, of course, may very well be too late for all those still making up their mind whether to stone him or not.
This certainly makes it sound like Jesus' goal after two days was to get to Jerusalem, where all the prophets died.
Just a very interesting little historical addendum here - there is a great deal of debate over whether Jonah died in Jerusalem or in Nineveh. If you take Jesus' words literally, then you would have to say he died in Jerusalem.
vs 34
Jesus here, speaking in a very prophetic style (that is, he sounds like one of the prophets of old), talks about the desire of God to gather his chosen children to himself. It's interesting - we did a quick study of the 12 minor prophets at college yesterday, and our lecturer said that the simplest message that they all share is "God is here for you". And yet Israel never really gets that message into their thick heads. They were too busy stoning the messengers.
vs 35
That is, that their house does not stand - it will not continue forever. Just as when God promised David that a king from his line would rule forever, now God is saying that the house of Israel lies barren.
Now, here is a very important question - is Jesus saying that the prophetic tradition ends with him? That not another prophet will be seen until Jesus returns? Which, of course, may very well be too late for all those still making up their mind whether to stone him or not.
Friday, July 13, 2007
Luke Chapter 13
vs 25
The door is not open forever. Eventually, time will end for those people who took their sweet time thinking about whether they really wanted to obey God or not. God is very patient and merciful and gracious, but eventually there is going to be a time where the door shuts.
vs 26
And the people will plead with God that they had some sort of relationship with him, that in their own way they sought him out.
vs 27
But God is not a friend from a party. He is God. He is the master of the house. It's his house! And if he says that you've got to come in the door a certain way, you can't argue with him or try and match it with how you'd like the entrance to the house to be. It's his way, or the highway.
vs 28
Those men of faith will watch you thrown out of heaven. And there will not be a sadder time for any human than that time. True eternal separation from God is just the pits.
vs 29
But not everyone is in that negative situation. In fact, people you never expected - from the four corners of the world, will be filing in politely like Englshmen to take their place in heaven. They might not even know who Abraham, Isaac and Jacob are. Which is what stings even more - when you knew about God so easily and readily, but chose to ignore him anyway.
vs 30
In this case, I am thinking, that this might almost be a reference to the coming of gentiles into the kingdom! The Jews - first with the knowledge of God, first in the old covenant, are now going to be the last, because of their stubbornness. But the gentiles - the last to hear, the last to believe, the last to even have opportunity, are the ones to be first, because of their faith despite these obstacles.
vs 31
Doesn't sound like a message you'd get from your enemies, does it? Were they lying to him, or were there some Pharisees that actually respected him? I think the latter. Not all Pharisees were evil.
vs 32
It seems odd that these might be a reference to the three days of death of Christ. Perhaps it is. To think that Christ's goal is death, after all, is a bit of a misnomer - because surely his goal is resurrection! And I guess it could be read that the other days of death are for the healing of all (but the casting out of demons?). Either that, or Jesus is only 3 days from Jerusalem. Which is a lot less exciting and theological, but it does fit with the situation.
The door is not open forever. Eventually, time will end for those people who took their sweet time thinking about whether they really wanted to obey God or not. God is very patient and merciful and gracious, but eventually there is going to be a time where the door shuts.
vs 26
And the people will plead with God that they had some sort of relationship with him, that in their own way they sought him out.
vs 27
But God is not a friend from a party. He is God. He is the master of the house. It's his house! And if he says that you've got to come in the door a certain way, you can't argue with him or try and match it with how you'd like the entrance to the house to be. It's his way, or the highway.
vs 28
Those men of faith will watch you thrown out of heaven. And there will not be a sadder time for any human than that time. True eternal separation from God is just the pits.
vs 29
But not everyone is in that negative situation. In fact, people you never expected - from the four corners of the world, will be filing in politely like Englshmen to take their place in heaven. They might not even know who Abraham, Isaac and Jacob are. Which is what stings even more - when you knew about God so easily and readily, but chose to ignore him anyway.
vs 30
In this case, I am thinking, that this might almost be a reference to the coming of gentiles into the kingdom! The Jews - first with the knowledge of God, first in the old covenant, are now going to be the last, because of their stubbornness. But the gentiles - the last to hear, the last to believe, the last to even have opportunity, are the ones to be first, because of their faith despite these obstacles.
vs 31
Doesn't sound like a message you'd get from your enemies, does it? Were they lying to him, or were there some Pharisees that actually respected him? I think the latter. Not all Pharisees were evil.
vs 32
It seems odd that these might be a reference to the three days of death of Christ. Perhaps it is. To think that Christ's goal is death, after all, is a bit of a misnomer - because surely his goal is resurrection! And I guess it could be read that the other days of death are for the healing of all (but the casting out of demons?). Either that, or Jesus is only 3 days from Jerusalem. Which is a lot less exciting and theological, but it does fit with the situation.
Thursday, July 12, 2007
Luke chapter 13
vs 13
Now see, there's a cultural thing for you right there. How many people, when healed, praise God as a matter of course? That is not a natural thing to do in our culture.
vs 14
When you say it like that, it sounds so reasonable. 85.7% of the time you can come and be healed! Why do you choose our one holy day to come and do these things?
Of course, it's not true, is it? I mean, Jesus was out healing probably every day, but it's easier to find him on the Sabbath (you know he'll be in a synagogue somewhere), plus if it's a more holy day, then surely God is more likely to great things on it! I'm not saying that's true - only that it's a natural assumption to make. Besides, there never seems to be a lack of sick people wanting to be healed, so you've got to assume that 6 days of healing a week wasn't enough.
vs 15
That is, don't you stop your livestock dying of thirst on the Sabbath?
vs 16
So it's ok to stop a donkey from being thirsty on the Sabbath, but it's a sin to heal a crippled woman on that same Sabbath. The fact of the matter is that these people are hypocrites, and that is far worse than their actual obedience of the Law as they see it. Rather than correct their mistaken beliefs, Jesus picks on the worse problem - hypocrisy.
vs 17
Of course they were, and of course they did! When someone points out you're a hypocrite, especially that you're putting the life of a donkey ahead of the life of a woman, you feel like an idiot. No wonder they wanted to kill him.
And if there's someone who can heal your mum who's been in pain and suffering for 18 years, then you're going to think he's the best.
vs 18
I'm sure you'll find something, Jesus.
vs 19
Remember, the kingdom of God isn't just like a mustard seed. That would be boring as anything. It is like the whole picture. So it's like a seed that grows into a big tree.
Remember, now, that you don't need to go and dissect this parable. What are the branches? What are the leaves? What do the birds of the air represent? Are these the same birds of the air from the parable of the sower?
It's just a tree. What happens when you plant a mustard seed? It becomes a tree. It's little thing becomes big thing. No need for allegory.
vs 20
And again, surely you'll think of something Jesus!
vs 21
Now you will notice that Jesus in other places compares the Pharisees to yeast as well. So in both of these parables, the kingdom of God could be full of evil things - birds of the air and yeast! Oh no!
Obviously they aren't linked. Parables are allowed to exist on their own. The Kingdom of God, again, is like a little thing, this time which affects a whole batch - like yeast in dough. It's like a balloon, and something bad happens! The effects of the kingdom of God existing are like the effects of yeast in dough - it doesn't take much to make the effect, because it is part and parcel of the whole mixture.
vs 22
We're still on this "onward to Jerusalem" run. And Jesus is still teaching all the way.
vs 23
Weird verse numbering. He said to them - look to the next verse!
But it's an interesting question. And it's a question that shows a more individual streak in the thoughts of these perhaps more hellenistic jews. I mean, originally the idea was 'you can trace your blood back to a patriarch, you're in'. But increasingly, even as the Old Testament unfolded, that was seen to be less important. Now, these people want to know how many of the Jews are actually going to make the cut in the end.
vs 24
Jesus makes it plain that the way is narrow, and that it's not easy to get in. He doesn't say "God will see you right", he says "Make every effort". A focus we too easily forget. You've got to want to get in that door enough that you're prepared to listen to what God has to sayabout getting through it.
I mean, everyone wants to walk through the door that says "Heaven" on it. Wanting it isn't enough. You've got to want it enough that you're prepared to know how it opens.
Why is Jacob a member of the patriarchs? Because he wanted the blessing of God so much that he cheated his brother out of it. How much do we really want heaven?
Now see, there's a cultural thing for you right there. How many people, when healed, praise God as a matter of course? That is not a natural thing to do in our culture.
vs 14
When you say it like that, it sounds so reasonable. 85.7% of the time you can come and be healed! Why do you choose our one holy day to come and do these things?
Of course, it's not true, is it? I mean, Jesus was out healing probably every day, but it's easier to find him on the Sabbath (you know he'll be in a synagogue somewhere), plus if it's a more holy day, then surely God is more likely to great things on it! I'm not saying that's true - only that it's a natural assumption to make. Besides, there never seems to be a lack of sick people wanting to be healed, so you've got to assume that 6 days of healing a week wasn't enough.
vs 15
That is, don't you stop your livestock dying of thirst on the Sabbath?
vs 16
So it's ok to stop a donkey from being thirsty on the Sabbath, but it's a sin to heal a crippled woman on that same Sabbath. The fact of the matter is that these people are hypocrites, and that is far worse than their actual obedience of the Law as they see it. Rather than correct their mistaken beliefs, Jesus picks on the worse problem - hypocrisy.
vs 17
Of course they were, and of course they did! When someone points out you're a hypocrite, especially that you're putting the life of a donkey ahead of the life of a woman, you feel like an idiot. No wonder they wanted to kill him.
And if there's someone who can heal your mum who's been in pain and suffering for 18 years, then you're going to think he's the best.
vs 18
I'm sure you'll find something, Jesus.
vs 19
Remember, the kingdom of God isn't just like a mustard seed. That would be boring as anything. It is like the whole picture. So it's like a seed that grows into a big tree.
Remember, now, that you don't need to go and dissect this parable. What are the branches? What are the leaves? What do the birds of the air represent? Are these the same birds of the air from the parable of the sower?
It's just a tree. What happens when you plant a mustard seed? It becomes a tree. It's little thing becomes big thing. No need for allegory.
vs 20
And again, surely you'll think of something Jesus!
vs 21
Now you will notice that Jesus in other places compares the Pharisees to yeast as well. So in both of these parables, the kingdom of God could be full of evil things - birds of the air and yeast! Oh no!
Obviously they aren't linked. Parables are allowed to exist on their own. The Kingdom of God, again, is like a little thing, this time which affects a whole batch - like yeast in dough. It's like a balloon, and something bad happens! The effects of the kingdom of God existing are like the effects of yeast in dough - it doesn't take much to make the effect, because it is part and parcel of the whole mixture.
vs 22
We're still on this "onward to Jerusalem" run. And Jesus is still teaching all the way.
vs 23
Weird verse numbering. He said to them - look to the next verse!
But it's an interesting question. And it's a question that shows a more individual streak in the thoughts of these perhaps more hellenistic jews. I mean, originally the idea was 'you can trace your blood back to a patriarch, you're in'. But increasingly, even as the Old Testament unfolded, that was seen to be less important. Now, these people want to know how many of the Jews are actually going to make the cut in the end.
vs 24
Jesus makes it plain that the way is narrow, and that it's not easy to get in. He doesn't say "God will see you right", he says "Make every effort". A focus we too easily forget. You've got to want to get in that door enough that you're prepared to listen to what God has to sayabout getting through it.
I mean, everyone wants to walk through the door that says "Heaven" on it. Wanting it isn't enough. You've got to want it enough that you're prepared to know how it opens.
Why is Jacob a member of the patriarchs? Because he wanted the blessing of God so much that he cheated his brother out of it. How much do we really want heaven?
Wednesday, July 11, 2007
Luke chapter 13
vs 1
In other words, Pilate killed them while they were doing their sacrifices. If you read Josephus, you will see that Pilate sent real mixed messages to the Jews - one day he would bow to their demands to remove idols from their beloved Jerusalem, and the next day he'd kill a thousand of them for asking the same thing.
vs 2
So Jesus poses the question - were these people the subject of such suffering and death because it was some sort of punishment for their sin?
vs 3
No, Jesus answers vehemently. But note that he did call them sinners. Not any worse than a 'normal sinner', but still sinners. And they still died. So it wasn't their death that was special, but the fact that they died shows that they were sinners. And all sinners must repent, or they too will perish (of course all people will die, Jesus isn't saying that if the Galileans had reptended that they would have lived forever - although he might be saying that if they'd repented to him, he wouldn't have killed them).
vs 4
Perhaps guilty of not following OH&S standards.
vs 5
If you just read these last 5 verses literally, you could be well tempted to think that Jesus is promising some sort of immortality serum. And yes, in a way he is. But he's not promising that you won't have to die first. But you wouldn't know it just from that passage.
vs 6
Time for another parable. A fig tree without fruit. You assume the guy was looking in season.
vs 7
Very economically efficient with the soil, this man. But also angry that he hasn't got any tasty figs.
vs 8
But his servant offers, instead of butchering it with an axe, to take extra special care of it, to show it special attention, and to give it every good chance to bear fruit.
vs 9
And then, only then, make the decision. This parable isn't about the owner being impatient or hot-headed. He has waited for 3 years for this tree to give fruit. His servant is not just asking to give the tree a fair chance - it's had that. He's asking to give it an extra-special chance. To give it above and beyond normal treatment, and see if that makes any difference. If Jesus came to cause division, he came to do it by giving us an extra-special chance to bear fruit, and to then divide the fruit bearing trees from the fruitless trees. And, of course, the fruitless trees are not going to be happy with the fruit bearing trees.
vs 10
As you do on a sabbath.
vs 11
Erk, that sounds horrible. For Luke being a doctor, I might point out that he certainly attributes a lot of these illnesses to spirits.
vs 12
And for her, it was more than an illness - it was a prison sentence. 18 years of that condition must have been truly terrible. It must have limited her freedom to do a lot of things. But now she is set free. Jesus always chooses his words well.
In other words, Pilate killed them while they were doing their sacrifices. If you read Josephus, you will see that Pilate sent real mixed messages to the Jews - one day he would bow to their demands to remove idols from their beloved Jerusalem, and the next day he'd kill a thousand of them for asking the same thing.
vs 2
So Jesus poses the question - were these people the subject of such suffering and death because it was some sort of punishment for their sin?
vs 3
No, Jesus answers vehemently. But note that he did call them sinners. Not any worse than a 'normal sinner', but still sinners. And they still died. So it wasn't their death that was special, but the fact that they died shows that they were sinners. And all sinners must repent, or they too will perish (of course all people will die, Jesus isn't saying that if the Galileans had reptended that they would have lived forever - although he might be saying that if they'd repented to him, he wouldn't have killed them).
vs 4
Perhaps guilty of not following OH&S standards.
vs 5
If you just read these last 5 verses literally, you could be well tempted to think that Jesus is promising some sort of immortality serum. And yes, in a way he is. But he's not promising that you won't have to die first. But you wouldn't know it just from that passage.
vs 6
Time for another parable. A fig tree without fruit. You assume the guy was looking in season.
vs 7
Very economically efficient with the soil, this man. But also angry that he hasn't got any tasty figs.
vs 8
But his servant offers, instead of butchering it with an axe, to take extra special care of it, to show it special attention, and to give it every good chance to bear fruit.
vs 9
And then, only then, make the decision. This parable isn't about the owner being impatient or hot-headed. He has waited for 3 years for this tree to give fruit. His servant is not just asking to give the tree a fair chance - it's had that. He's asking to give it an extra-special chance. To give it above and beyond normal treatment, and see if that makes any difference. If Jesus came to cause division, he came to do it by giving us an extra-special chance to bear fruit, and to then divide the fruit bearing trees from the fruitless trees. And, of course, the fruitless trees are not going to be happy with the fruit bearing trees.
vs 10
As you do on a sabbath.
vs 11
Erk, that sounds horrible. For Luke being a doctor, I might point out that he certainly attributes a lot of these illnesses to spirits.
vs 12
And for her, it was more than an illness - it was a prison sentence. 18 years of that condition must have been truly terrible. It must have limited her freedom to do a lot of things. But now she is set free. Jesus always chooses his words well.
Tuesday, July 10, 2007
Luke Chapter 12
vs 51
Don't read this the wrong way - Jesus isn't saying that his ultimate goal on earth is to create war and division. But his ultimate goal is not harmony and peace between people either. He has come to bring peace from God to people, and that will essentially divide people up between those who get it, and those who don't.
vs 52
This truth will even split up families. There is no harsher way of saying this in that culture. Jesus may as well have said that this truth would split your top half from your bottom half, because the family unit in those times was as indivisible as your own body. Yes, you could excise people from it, but then you would not have 3 against 2. You would have all against one.
vs 53
And even to the point of splitting a son from his father and a daughter from her mother, so great will the division Jesus brings be! It's little wonder that Jesus calls the church of God a family, because you are likely not to have one after becoming a Christian. It's a real shame, though, that we fall into this trap of putting our blood families before God, because the church family really is more important. And we also have to remember that we need to be supportive for that very reason - because their families often won't be as supportive, or will be supportive at the cost of compromising your faith.
vs 54
Well, I don't normally, but I assume they did. To put a modern spin on it, "When you hear the Bureau of Meteorology say that it's going to rain, you think there's a good 50% chance they're right."
vs 55
When you look at the calendar and it says "summer", you know it's going to be hot.
vs 56
And because of the simple ability to listen to a weather report and look at a calendar, we are now all hypocrites. Possibly not because we get it wrong sometimes, but more likely because we care more about the weather than we do about the prevailing spiritual times in which we live. Of course, this isn't directed directly at us (since 'the times' Jesus is talking about is when the Son of God is walking the earth, and even talking to them right there), but in another way they do apply to us, because we live in the last days, and we should know better too. So, how about every time someone starts a conversation with you at morning tea after church that is about the weather (this will happen this Sunday, I guarantee it), quote Luke 12:54-56 at them.
vs 57
Well, isn't that what the people of the time of Judges did, and aren't they reviled for it? Oh, wait, you just mean in this specific picture you're about to paint verbally for us. This is one of those verses that, quoted on its own, would go completely out of context.
vs 58-59
I think the assumption in this picture is that you've done something wrong. You're going to get punished for it. So before that happens, even as you are on your way to judgement, plead with the person who is against you, beg for mercy, try your hardest to reconcile your differences. Because if you don't, then you will suffer the full penalty of the law - imprisonment and a hefty fine. In the Kingdom of God, of course, this instead means eternal punishment. So we should strive, since it is the last days, to be reconciled to God, or to suffer in Hell. That's what you get to judge for yourself.
But see, we live in an age where people say "Oh, I'm going to bank on the chance that hell doesn't exist, or that it's not so bad". But Jesus has just said that you're a hypocrite if you can't see the spiritual situation, if you can't read the spiritual weather patterns. If you did read them, it would be as plain to you as if you really were in the docks, with the handcuffs, and the judge was about to walk into the room. When the reality of that moment hits you, then you see that your only hope is to plead with the person who is accusing you, and hope that they can be merciful, and even gracious. You would do it if you really were arrested, I'll bet. You wouldn't say "I'm going to bank on the chance that the prosecution has made a mistake in their procedures, and I will be freed on a legal technicality". Because if you did, you know you'd be very likely going to share a cell with a huge angry guy who killed his brother for looking at him funny, and practices his stabbing every evening.
Don't read this the wrong way - Jesus isn't saying that his ultimate goal on earth is to create war and division. But his ultimate goal is not harmony and peace between people either. He has come to bring peace from God to people, and that will essentially divide people up between those who get it, and those who don't.
vs 52
This truth will even split up families. There is no harsher way of saying this in that culture. Jesus may as well have said that this truth would split your top half from your bottom half, because the family unit in those times was as indivisible as your own body. Yes, you could excise people from it, but then you would not have 3 against 2. You would have all against one.
vs 53
And even to the point of splitting a son from his father and a daughter from her mother, so great will the division Jesus brings be! It's little wonder that Jesus calls the church of God a family, because you are likely not to have one after becoming a Christian. It's a real shame, though, that we fall into this trap of putting our blood families before God, because the church family really is more important. And we also have to remember that we need to be supportive for that very reason - because their families often won't be as supportive, or will be supportive at the cost of compromising your faith.
vs 54
Well, I don't normally, but I assume they did. To put a modern spin on it, "When you hear the Bureau of Meteorology say that it's going to rain, you think there's a good 50% chance they're right."
vs 55
When you look at the calendar and it says "summer", you know it's going to be hot.
vs 56
And because of the simple ability to listen to a weather report and look at a calendar, we are now all hypocrites. Possibly not because we get it wrong sometimes, but more likely because we care more about the weather than we do about the prevailing spiritual times in which we live. Of course, this isn't directed directly at us (since 'the times' Jesus is talking about is when the Son of God is walking the earth, and even talking to them right there), but in another way they do apply to us, because we live in the last days, and we should know better too. So, how about every time someone starts a conversation with you at morning tea after church that is about the weather (this will happen this Sunday, I guarantee it), quote Luke 12:54-56 at them.
vs 57
Well, isn't that what the people of the time of Judges did, and aren't they reviled for it? Oh, wait, you just mean in this specific picture you're about to paint verbally for us. This is one of those verses that, quoted on its own, would go completely out of context.
vs 58-59
I think the assumption in this picture is that you've done something wrong. You're going to get punished for it. So before that happens, even as you are on your way to judgement, plead with the person who is against you, beg for mercy, try your hardest to reconcile your differences. Because if you don't, then you will suffer the full penalty of the law - imprisonment and a hefty fine. In the Kingdom of God, of course, this instead means eternal punishment. So we should strive, since it is the last days, to be reconciled to God, or to suffer in Hell. That's what you get to judge for yourself.
But see, we live in an age where people say "Oh, I'm going to bank on the chance that hell doesn't exist, or that it's not so bad". But Jesus has just said that you're a hypocrite if you can't see the spiritual situation, if you can't read the spiritual weather patterns. If you did read them, it would be as plain to you as if you really were in the docks, with the handcuffs, and the judge was about to walk into the room. When the reality of that moment hits you, then you see that your only hope is to plead with the person who is accusing you, and hope that they can be merciful, and even gracious. You would do it if you really were arrested, I'll bet. You wouldn't say "I'm going to bank on the chance that the prosecution has made a mistake in their procedures, and I will be freed on a legal technicality". Because if you did, you know you'd be very likely going to share a cell with a huge angry guy who killed his brother for looking at him funny, and practices his stabbing every evening.
Monday, July 09, 2007
Luke chapter 12
vs 41
I'm not sure what to make of this question - I would assume it makes it clear that everyone was present to hear it. But it seems like such an artificial question - almost like an editorial question for the purposes of being able to give an answer. I don't think it is, though - Jesus' answer would have stood well at the end of that passage without Peter's question.
vs 42
Jesus just keeps talking, but it does answer Jesus' question. He goes on to say that if this is the case - that the master is going to come home at an hour that isn't expected, then it is all the more important who he puts in charge of his servants while he's gone.
vs 43
These servants, who lead the other servants, will do well if they do their job properly.
vs 44
Showing a gift of leadership and responsibility is the key to promotion, which makes sense.
vs 45
In other words, he mistreats those he was put in charge of, because a) he's a prick and b) he wants their food perhaps?
vs 46
To be honest, I don't know what happens if you cut up a servant (I'm pretty sure the word is slave, anyway). Slaves are property, but they are also people. I think this might be some hyperbole, some cross-over into the heavenly realm. I mean, the "assign him a place with the unbelievers" makes that obvious - what regular master would do that?
vs 47
Just doing nothing, without the evilness of beating your fellow servants and eating and drinking their food and drink, is still enough to get you beaten. Now that I am sure slaves got all the time. But so did children, and wives for that matter. Not saying it's right, just that it is culturally contextual.
vd 48
So it is interesting that, while ignorance is not a defence, it does mean that you get punished less severely. Apart from setting up a system of merciful justice, what does this mean in the heavenly realms? Is Jesus saying that those who hear the gospel but ignore it are beaten savagely? But those who don't know it and ignore it are beaten lightly? I don't think so. The context is of servants. A servant knows their master. So I think he's talking about people who claim to be servants of God. If they know what God wants, and don't do it, the beating will be severe. If they don't know what God wants and do wrong, then their beating will be less severe, almost disciplinary, a teaching lesson. Finally, as we read before, if they go around doing obvious evil, he'll chop them up and assign them a place with unbelievers.
And then Jesus makes a second point - that those who have more will have more demanded, an those who are entrusted with more will be asked for more. It's not just physical stuff, either - in this example Jesus gives, he is talking about leadership, not stuff.
vs 49
Eep!
vs 50
Yes, I can imagine. And fair enough too, as it is going to be quite a baptism. I might just point out that Jesus has several baptisms - the water one by John, the spirit one (straight after John, although you can argue he always had the holy spirit and that the dove was just for show), and a baptism of fire, if you like, when he gets baptised in the cup of God's wrath. Those people who say there is only one baptism once for all, I think, can chill out a bit.
I'm not sure what to make of this question - I would assume it makes it clear that everyone was present to hear it. But it seems like such an artificial question - almost like an editorial question for the purposes of being able to give an answer. I don't think it is, though - Jesus' answer would have stood well at the end of that passage without Peter's question.
vs 42
Jesus just keeps talking, but it does answer Jesus' question. He goes on to say that if this is the case - that the master is going to come home at an hour that isn't expected, then it is all the more important who he puts in charge of his servants while he's gone.
vs 43
These servants, who lead the other servants, will do well if they do their job properly.
vs 44
Showing a gift of leadership and responsibility is the key to promotion, which makes sense.
vs 45
In other words, he mistreats those he was put in charge of, because a) he's a prick and b) he wants their food perhaps?
vs 46
To be honest, I don't know what happens if you cut up a servant (I'm pretty sure the word is slave, anyway). Slaves are property, but they are also people. I think this might be some hyperbole, some cross-over into the heavenly realm. I mean, the "assign him a place with the unbelievers" makes that obvious - what regular master would do that?
vs 47
Just doing nothing, without the evilness of beating your fellow servants and eating and drinking their food and drink, is still enough to get you beaten. Now that I am sure slaves got all the time. But so did children, and wives for that matter. Not saying it's right, just that it is culturally contextual.
vd 48
So it is interesting that, while ignorance is not a defence, it does mean that you get punished less severely. Apart from setting up a system of merciful justice, what does this mean in the heavenly realms? Is Jesus saying that those who hear the gospel but ignore it are beaten savagely? But those who don't know it and ignore it are beaten lightly? I don't think so. The context is of servants. A servant knows their master. So I think he's talking about people who claim to be servants of God. If they know what God wants, and don't do it, the beating will be severe. If they don't know what God wants and do wrong, then their beating will be less severe, almost disciplinary, a teaching lesson. Finally, as we read before, if they go around doing obvious evil, he'll chop them up and assign them a place with unbelievers.
And then Jesus makes a second point - that those who have more will have more demanded, an those who are entrusted with more will be asked for more. It's not just physical stuff, either - in this example Jesus gives, he is talking about leadership, not stuff.
vs 49
Eep!
vs 50
Yes, I can imagine. And fair enough too, as it is going to be quite a baptism. I might just point out that Jesus has several baptisms - the water one by John, the spirit one (straight after John, although you can argue he always had the holy spirit and that the dove was just for show), and a baptism of fire, if you like, when he gets baptised in the cup of God's wrath. Those people who say there is only one baptism once for all, I think, can chill out a bit.
Sunday, July 08, 2007
Luke 12
vs 32
There is something we don't need to fear because of God's willingness for us to have the kingdom. Is it perhaps that we don't need to fear material need? That seems in context.
vs 33
Yep, that sounds about right. If we have inherited the eternal, then the temporal seems to be less valuable all of a sudden. And if there is a way of building up an eternal treasure, then we should invest in it with temporal means. It's always people who buy shares in the future that get rich. If we follow what Jesus says, we're buying shares in an eternal future.
vs 34
Never a truer saying has been uttered. And increasingly so when you are feeling a pinch. There is no substitute for heaven, and you either have heaven in mind, or earth in mind when you do something.
vs 35-36
A very interesting parable, or at least simile, here. While the idea of servants is a bit beyond us, I am sure anyone who has watched (or read) Jeeves and Wooster would get the idea. The whole point of being the kind of person who has a wealth of servants is that they, well, serve you. They wait on you hand and foot.
So when you get home, you don't expect them to be sleeping, no matter how late it is - you expect them to be ready to look after you. Fully dressed, lights on, door open.
vs 37
Now this, this is a funny picture. And it is not a picture of reality. In fact, when you read a lot of the parables (possibly even the majority) they depart from reality at some point, in that what happens in them would not have been the normal experience of people in these things. Most of the parables have a twist. Just like this one - the master dresses in servant's clothes and serves his servants! That would not happen - just imagine if Wooster tried to serve Jeeves! Hilarity would ensue.
But the thing we have to decide is whether Jesus' hyperbole was designed to cause a couple of laughs and to get the point across - "the master will be happy", or whether Jesus is painting a picture of the kingdom of heaven - "the master is also a servant". Second one sounds more kingdomly, doesn't it? Doesn't stop it from being funny, though.
vs 38
This guy is coming home from a wedding, and so he could be really, really late. Remember, too, that travelling way back then in the middle of the night was dangerous - there was little portable light around, there was not street lighting, and thieves and muggers were about. So the servants could think "Ahh, it's the second watch now, he won't bother coming home - he'll pass out at the wedding feast and we'll see him in the morning".
vs 39
And now the parable changes tac. Jesus is no stranger to mixed metaphors, like a sheep with a limp. His idea of watchfulness shows both the good side (the master will be happy) but also the necessity for it - you have to be watchful all the time, otherwise you won't be aware when things are happening.
vs 40
Oh, by the way, Jesus is the thief, not Satan or anything like that. This shows the sometimes necessary limitations we have to put on parables! Not every parable is like the parable of the sower! We don't need to read into every little bit of the illustration. Jesus is the thief because, like a thief, he comes at an hour we do not expect. Not because he is going to spiritually steal our stereo. Not because it's ok to steal things. Not because Jesus was a thief. It's an analogy, and analogies always break down. So does this one - he's a thief because he's stealthy, that's all. Just like in 2nd edition D&D - all sneaky, quiet, light-fingered classes are called thieves (except Kender handlers). By the time they got to 3rd edition, they had to start calling them rogues, because they realised that not every thief character actually had the ability to steal stuff (and that stealing stuff doesn't really come into D&D all that much. Not in most hack & slash dungeon bashes anyway).
vs 32
There is something we don't need to fear because of God's willingness for us to have the kingdom. Is it perhaps that we don't need to fear material need? That seems in context.
vs 33
Yep, that sounds about right. If we have inherited the eternal, then the temporal seems to be less valuable all of a sudden. And if there is a way of building up an eternal treasure, then we should invest in it with temporal means. It's always people who buy shares in the future that get rich. If we follow what Jesus says, we're buying shares in an eternal future.
vs 34
Never a truer saying has been uttered. And increasingly so when you are feeling a pinch. There is no substitute for heaven, and you either have heaven in mind, or earth in mind when you do something.
vs 35-36
A very interesting parable, or at least simile, here. While the idea of servants is a bit beyond us, I am sure anyone who has watched (or read) Jeeves and Wooster would get the idea. The whole point of being the kind of person who has a wealth of servants is that they, well, serve you. They wait on you hand and foot.
So when you get home, you don't expect them to be sleeping, no matter how late it is - you expect them to be ready to look after you. Fully dressed, lights on, door open.
vs 37
Now this, this is a funny picture. And it is not a picture of reality. In fact, when you read a lot of the parables (possibly even the majority) they depart from reality at some point, in that what happens in them would not have been the normal experience of people in these things. Most of the parables have a twist. Just like this one - the master dresses in servant's clothes and serves his servants! That would not happen - just imagine if Wooster tried to serve Jeeves! Hilarity would ensue.
But the thing we have to decide is whether Jesus' hyperbole was designed to cause a couple of laughs and to get the point across - "the master will be happy", or whether Jesus is painting a picture of the kingdom of heaven - "the master is also a servant". Second one sounds more kingdomly, doesn't it? Doesn't stop it from being funny, though.
vs 38
This guy is coming home from a wedding, and so he could be really, really late. Remember, too, that travelling way back then in the middle of the night was dangerous - there was little portable light around, there was not street lighting, and thieves and muggers were about. So the servants could think "Ahh, it's the second watch now, he won't bother coming home - he'll pass out at the wedding feast and we'll see him in the morning".
vs 39
And now the parable changes tac. Jesus is no stranger to mixed metaphors, like a sheep with a limp. His idea of watchfulness shows both the good side (the master will be happy) but also the necessity for it - you have to be watchful all the time, otherwise you won't be aware when things are happening.
vs 40
Oh, by the way, Jesus is the thief, not Satan or anything like that. This shows the sometimes necessary limitations we have to put on parables! Not every parable is like the parable of the sower! We don't need to read into every little bit of the illustration. Jesus is the thief because, like a thief, he comes at an hour we do not expect. Not because he is going to spiritually steal our stereo. Not because it's ok to steal things. Not because Jesus was a thief. It's an analogy, and analogies always break down. So does this one - he's a thief because he's stealthy, that's all. Just like in 2nd edition D&D - all sneaky, quiet, light-fingered classes are called thieves (except Kender handlers). By the time they got to 3rd edition, they had to start calling them rogues, because they realised that not every thief character actually had the ability to steal stuff (and that stealing stuff doesn't really come into D&D all that much. Not in most hack & slash dungeon bashes anyway).
Saturday, July 07, 2007
Luke chapter 12
vs 22
Although this is a good verse in and of itself (and the whole passage too), we must remember it is linked with a 'therefore' to the previous passage. We would most normally attribute this passage to being about poor people. But in fact, linked with the previous passage, it has far more meaning to those who are well off! I'm not necessarily saying that rich people worry more about this stuff than poor people (although I could understand how that could work). What I am saying though is that Jesus directly links these two passages. This passage is, if you like, the application of the previous parable.
vs 23
Note the importance of the body! It is important, although the clothes are less so. The bodyi s a far too important piece of equipment theologically to be discarded as quickly as we sometimes do.
vs 24
Especially ravens.
I must say, not everyone finds this argument particulary compelling. Yes, I've never seen a starving raven. But they eat garbage.
vs 25
You can actually lose hours by worrying. Although this one short passage shows us that worry and concern are not the same thing. If you are concerned about something (like the safety of a bridge), and so are cautious and diligent, you could indeed add many hours to your life. But once you've made the decision to walk over the bridge, worrying about whether it falls down or not isn't helpful.
vs 26
Interesting concept - why worry about how something's going to turn out if you can't control it anyway. Humanity's answer to this is simple - control it! We have taken control of so many things in the past few thousand years in the hope of taking worry out of our lives. Does it work? Not especially. The existance of the FAA does not, to my knowledge, make people who worry about air travel worry less.
vs 27
Lillies don't actually do much of anything. And I'm sure Solomon looked very nice in his get up. We are now exploring the second half of this idea - we've done eat, now we do wear.
vs 28
The idea being that we are built for an existance which extends beyond a season of a field. The 'little faith' jibe there, remember is aimed at his disciples - that's who he is speaking to. Must've been hard following Jesus around for years getting regularly reprimanded for having little faith.
vs 29
"Set your heart" seems an excessively complicated way of saying "seek". The idea of it being don't live for these things. They are nice, but they're not worth making the be all and end all of your existence. So don't be a foodie, and don't be a dedicated follower of fashion.
vs 30
I love this little dig at the pagans. Jesus has a few. Don't be a pagan or do what the pagans do. That would be nasty. Just remember that next time you're thinking of buying a pair of new jeans - pagans do that! No, I'm kidding. Jeans are fine. It's the attitude that Jesus is bemoaning. After all pagans eat - are we not to?
vs 31
This passage ends with an exhortation to focus on the kingdom, instead of on food and clothes. This is what really separates disciples from pagans - it's not what you wear or what you eat, but that you focus more on God's kingdom than you do on the dreary day to day stuff. Even focussing on "once in a lifetime" stuff is still dreary and day to day compared with Kingdom stuff. I'm not saying we can't go base jumping or buy a house - just that these things shouldn't consume us. The Kingdom should.
Although this is a good verse in and of itself (and the whole passage too), we must remember it is linked with a 'therefore' to the previous passage. We would most normally attribute this passage to being about poor people. But in fact, linked with the previous passage, it has far more meaning to those who are well off! I'm not necessarily saying that rich people worry more about this stuff than poor people (although I could understand how that could work). What I am saying though is that Jesus directly links these two passages. This passage is, if you like, the application of the previous parable.
vs 23
Note the importance of the body! It is important, although the clothes are less so. The bodyi s a far too important piece of equipment theologically to be discarded as quickly as we sometimes do.
vs 24
Especially ravens.
I must say, not everyone finds this argument particulary compelling. Yes, I've never seen a starving raven. But they eat garbage.
vs 25
You can actually lose hours by worrying. Although this one short passage shows us that worry and concern are not the same thing. If you are concerned about something (like the safety of a bridge), and so are cautious and diligent, you could indeed add many hours to your life. But once you've made the decision to walk over the bridge, worrying about whether it falls down or not isn't helpful.
vs 26
Interesting concept - why worry about how something's going to turn out if you can't control it anyway. Humanity's answer to this is simple - control it! We have taken control of so many things in the past few thousand years in the hope of taking worry out of our lives. Does it work? Not especially. The existance of the FAA does not, to my knowledge, make people who worry about air travel worry less.
vs 27
Lillies don't actually do much of anything. And I'm sure Solomon looked very nice in his get up. We are now exploring the second half of this idea - we've done eat, now we do wear.
vs 28
The idea being that we are built for an existance which extends beyond a season of a field. The 'little faith' jibe there, remember is aimed at his disciples - that's who he is speaking to. Must've been hard following Jesus around for years getting regularly reprimanded for having little faith.
vs 29
"Set your heart" seems an excessively complicated way of saying "seek". The idea of it being don't live for these things. They are nice, but they're not worth making the be all and end all of your existence. So don't be a foodie, and don't be a dedicated follower of fashion.
vs 30
I love this little dig at the pagans. Jesus has a few. Don't be a pagan or do what the pagans do. That would be nasty. Just remember that next time you're thinking of buying a pair of new jeans - pagans do that! No, I'm kidding. Jeans are fine. It's the attitude that Jesus is bemoaning. After all pagans eat - are we not to?
vs 31
This passage ends with an exhortation to focus on the kingdom, instead of on food and clothes. This is what really separates disciples from pagans - it's not what you wear or what you eat, but that you focus more on God's kingdom than you do on the dreary day to day stuff. Even focussing on "once in a lifetime" stuff is still dreary and day to day compared with Kingdom stuff. I'm not saying we can't go base jumping or buy a house - just that these things shouldn't consume us. The Kingdom should.
Friday, July 06, 2007
Luke chapter 12
vs 11
So you will have to defend yourselves against these people. The whole idea of being persecuted by your own religious authorities must have sucked total ass. Especially when your beliefs are a fulfilment of theirs. It's not like you were an apostate. So Jesus tells them that yes, this will happen, but don't worry about it. He'll take care of it.
vs 12
He will take care of it by having the Holy Spirit tell you what to say at the time. He won't zap them, or beam you up to heaven, you may end up dying horribly, but you will have defended your faith and Christ effectively.
vs 13
It is possible that an heir would deny part of the inheritance to his brothers. It is also possible that the father told him to. This is why we have rule of law. Even today, legal problems surrounding wills and inheritance are enormous.
vs 14
Notice here - Jesus isn't saying he isn't a judge - just not a judge between them. He will judge them both, judge us all, just not between each other. Especially in this petty way.
vs 15
You would think that this message was written directly into the 21st century western world! But no, it was in fact spoken to people who lived a good 1700 years before Adam Smith's Wealth of Nations. Capitalism didn't inspire or create greed. It might grease the wheels, or be greased by greed, but people have been greedy forever before that.
vs 16
Nice.
vs 17
Oh no! Crops may as well be money in these times. And if you can't store them, they're useless. The ability to store crops, interestingly, is one of those basic necessities for civil improvement. If a people group has never gotten above the stone age, I'll bet that they have no way of storing food.
vs 18
Sounds like a worthwhile investment strategy. Gotta spend money to make money and all that.
vs 19
In fact, it's not just an investment - it's a superannuation! It's a retirement nest egg. He looks forward to a comfy life.
vs 20
But oh no! He doesn't get even a day to enjoy his good crops, because he dies. Gets hit by the proverbial bus. Now his kids get it, of course.
vs 21
I had to throw this verse in to finish that parable. There will always be rich people. Jesus isn't saying "This is how it will be for rich people. Suck it Kerry Packer!". Instead, he is saying "This is how it will be for rich people who don't also have a rich relationship with God. Suck it, Kerry Packer!" A rich person, Christian or not, god-fearing or not, is still going to die and leave all his stuff to sons. But he won't have that shock of not getting to enjoy his retirement nest-egg, because he was building up a better one: in heaven.
So you will have to defend yourselves against these people. The whole idea of being persecuted by your own religious authorities must have sucked total ass. Especially when your beliefs are a fulfilment of theirs. It's not like you were an apostate. So Jesus tells them that yes, this will happen, but don't worry about it. He'll take care of it.
vs 12
He will take care of it by having the Holy Spirit tell you what to say at the time. He won't zap them, or beam you up to heaven, you may end up dying horribly, but you will have defended your faith and Christ effectively.
vs 13
It is possible that an heir would deny part of the inheritance to his brothers. It is also possible that the father told him to. This is why we have rule of law. Even today, legal problems surrounding wills and inheritance are enormous.
vs 14
Notice here - Jesus isn't saying he isn't a judge - just not a judge between them. He will judge them both, judge us all, just not between each other. Especially in this petty way.
vs 15
You would think that this message was written directly into the 21st century western world! But no, it was in fact spoken to people who lived a good 1700 years before Adam Smith's Wealth of Nations. Capitalism didn't inspire or create greed. It might grease the wheels, or be greased by greed, but people have been greedy forever before that.
vs 16
Nice.
vs 17
Oh no! Crops may as well be money in these times. And if you can't store them, they're useless. The ability to store crops, interestingly, is one of those basic necessities for civil improvement. If a people group has never gotten above the stone age, I'll bet that they have no way of storing food.
vs 18
Sounds like a worthwhile investment strategy. Gotta spend money to make money and all that.
vs 19
In fact, it's not just an investment - it's a superannuation! It's a retirement nest egg. He looks forward to a comfy life.
vs 20
But oh no! He doesn't get even a day to enjoy his good crops, because he dies. Gets hit by the proverbial bus. Now his kids get it, of course.
vs 21
I had to throw this verse in to finish that parable. There will always be rich people. Jesus isn't saying "This is how it will be for rich people. Suck it Kerry Packer!". Instead, he is saying "This is how it will be for rich people who don't also have a rich relationship with God. Suck it, Kerry Packer!" A rich person, Christian or not, god-fearing or not, is still going to die and leave all his stuff to sons. But he won't have that shock of not getting to enjoy his retirement nest-egg, because he was building up a better one: in heaven.
Wednesday, July 04, 2007
Luke Chapter 12
vs 1
The crowds were big. Trampling big.
But Jesus started with his disciples, warning them about the hypocrisy of the Pharisees. Yeast, of course, was meant to be cleaned out of the house completely during the Passover. Jesus could be saying this is their yeast, which they should be cleaning out.
vs 2
Which is a darn scary thought for some of us.
vs 3
You know how embarrassed you'd be if someone pointed out that you didn't wash your hands after going to the bathroom? All those things you say or think (or d0) when no one else is watching, it will all be revealed in the light of truth. You can begin to see why the human race is not really as enamoured to truth as it likes to think it is. Who is the popular man - the one who tells the truth, or the one who provides convenience?
vs 4
To fear someone who can kill your body is to have a one sided understanding of the world. Interestingly, usually Christians are happy to talk about dying for Christ, but if you mention slow, agonising torture, or the debilitation of sickness or disability, a lot of them will still freak out. Well, I say fear not the hamburger that can take your cholesterol levels up, but after that can do no more!
vs 5
Now there's something worth fearing - because hell isn't a Sunday drive. Well, for some of us, it may very well be an eternal Sunday drive. "Are we there yet?" *shudder*
vs 6
I assume the sparrows were for sacrificing or perhaps eating. They eat sparrows in France, apparently. And snails and frog's legs, though, so they're already weird. The point being that they are basically worthless, and yet God's overarching power and authority and care extends to them.
vs 7
The numbering of hairs on head is nothing more than a level of intimacy God has with us. Don't think you're not allowed to cut your hair, or that somehow hair is more holy, or that it needs to be covered or uncovered, based on this verse (yes, I've heard them all). Going bald isn't a sin (I haven't heard that, yet). The point is that we are better than sparrows. Well, better is perhaps not the right term, but we are worth more. To who? To God. And God's got all the power to decide what's valuable, and he's chosen us.
vs 8
Why do people need acknowledgement before the angels of God? Why not just God himself? It's little questions like that which make me happy I do these studies. I'm guessing that it's a picture of some holy court or somesuch, and the angels are around to hear it? I don't know if there's a more direct or practical link... I mean, it's not like the angels choose whether we get into heaven or not. Perhaps it just is showing an amount of respect for the position that angels hold over humanity? I'm thinking I will stick with the "turn of phrase" argument which suggests that God is the main focus, but isn't worded in such a way for some weird reason.
vs 9
Same again here, but with disowning. Of course, the acknolwedgement and disowning entirely surrounds Jesus. It is incredible, when talking about theology or spirituality, how much of what we believe and know comes back directly to Jesus. Jesus is the most compelling evidence for God, the assurance of our salvation (perhaps tied with the Holy Spirit here), the defeat of our sins, the love of God, the grace of God, the provision of God, the character of God in general, the plans and purposes of God, the list just goes on and on. Try it sometime - next time you're discussing Christianity with someone, just link everything to Jesus as fast as you can.
vs 10
Hmm, I was hoping to quickly finish this verse and go get dressed. I guess not. The 'unpardonable sin against the Holy Spirit' is not, in my opinion, actually unpardonable. If there were a sin which, once committed, prevented you from being forgiven, it would cut out a huge swathe of humanity, and Christianity included. There are two kinds of obedience - one off obedience (baptism), and continual obedience (being humble). I don't think there's a kind of one off disobedience which, once committed, marks you forever as unforgiven.
So what is Jesus saying, then, if not that? I think he's saying that those who blaspheme (synonyms are revile, malign, slander, dishonour, abuse, speak against - that is, these are other words that are translated from the same Greek word) the Holy Spirit are never going to be saved, because as long as you deny the work of the Holy Spirit, you simply cannot accept salvation.
Now, wait just a minute, Ben! Are you saying that if people deny the work of Christ, then they can still be saved? Because Jesus' juxtaposition is that if people speak a word against the Son of Man, they will be forgiven. I think this is the concept that makes a lot of people want to make this a once-for-all sin: so if you speak against Jesus, but then you change your mind and are saved, you can be forgiven for it. But if you were to revile the Holy Spirit, even once, then you can't go to heaven. If that's true, then I think every Evangelical Christian who spoke out against the charismatic and pentecostal movement is as spiritually dead as fried chicken.
But back to Christ being spoken against. I think the crux of the matter here is that, if you reject Christ but accept the Holy Spirit, then you will necessarily have to accept the Holy Spirit's conviction and testimony about Jesus as God. Just as lots of people happily accept Jesus as a great teacher or prophet or role model, but not as Lord, so those people have rejected not Jesus, who they think is great, but the Holy Spirit, who testifies to him as Saviour and God. As long as you are denying that truth, then yes, you'll never be saved. But if you stop denying it, I think you will be saved.
The crowds were big. Trampling big.
But Jesus started with his disciples, warning them about the hypocrisy of the Pharisees. Yeast, of course, was meant to be cleaned out of the house completely during the Passover. Jesus could be saying this is their yeast, which they should be cleaning out.
vs 2
Which is a darn scary thought for some of us.
vs 3
You know how embarrassed you'd be if someone pointed out that you didn't wash your hands after going to the bathroom? All those things you say or think (or d0) when no one else is watching, it will all be revealed in the light of truth. You can begin to see why the human race is not really as enamoured to truth as it likes to think it is. Who is the popular man - the one who tells the truth, or the one who provides convenience?
vs 4
To fear someone who can kill your body is to have a one sided understanding of the world. Interestingly, usually Christians are happy to talk about dying for Christ, but if you mention slow, agonising torture, or the debilitation of sickness or disability, a lot of them will still freak out. Well, I say fear not the hamburger that can take your cholesterol levels up, but after that can do no more!
vs 5
Now there's something worth fearing - because hell isn't a Sunday drive. Well, for some of us, it may very well be an eternal Sunday drive. "Are we there yet?" *shudder*
vs 6
I assume the sparrows were for sacrificing or perhaps eating. They eat sparrows in France, apparently. And snails and frog's legs, though, so they're already weird. The point being that they are basically worthless, and yet God's overarching power and authority and care extends to them.
vs 7
The numbering of hairs on head is nothing more than a level of intimacy God has with us. Don't think you're not allowed to cut your hair, or that somehow hair is more holy, or that it needs to be covered or uncovered, based on this verse (yes, I've heard them all). Going bald isn't a sin (I haven't heard that, yet). The point is that we are better than sparrows. Well, better is perhaps not the right term, but we are worth more. To who? To God. And God's got all the power to decide what's valuable, and he's chosen us.
vs 8
Why do people need acknowledgement before the angels of God? Why not just God himself? It's little questions like that which make me happy I do these studies. I'm guessing that it's a picture of some holy court or somesuch, and the angels are around to hear it? I don't know if there's a more direct or practical link... I mean, it's not like the angels choose whether we get into heaven or not. Perhaps it just is showing an amount of respect for the position that angels hold over humanity? I'm thinking I will stick with the "turn of phrase" argument which suggests that God is the main focus, but isn't worded in such a way for some weird reason.
vs 9
Same again here, but with disowning. Of course, the acknolwedgement and disowning entirely surrounds Jesus. It is incredible, when talking about theology or spirituality, how much of what we believe and know comes back directly to Jesus. Jesus is the most compelling evidence for God, the assurance of our salvation (perhaps tied with the Holy Spirit here), the defeat of our sins, the love of God, the grace of God, the provision of God, the character of God in general, the plans and purposes of God, the list just goes on and on. Try it sometime - next time you're discussing Christianity with someone, just link everything to Jesus as fast as you can.
vs 10
Hmm, I was hoping to quickly finish this verse and go get dressed. I guess not. The 'unpardonable sin against the Holy Spirit' is not, in my opinion, actually unpardonable. If there were a sin which, once committed, prevented you from being forgiven, it would cut out a huge swathe of humanity, and Christianity included. There are two kinds of obedience - one off obedience (baptism), and continual obedience (being humble). I don't think there's a kind of one off disobedience which, once committed, marks you forever as unforgiven.
So what is Jesus saying, then, if not that? I think he's saying that those who blaspheme (synonyms are revile, malign, slander, dishonour, abuse, speak against - that is, these are other words that are translated from the same Greek word) the Holy Spirit are never going to be saved, because as long as you deny the work of the Holy Spirit, you simply cannot accept salvation.
Now, wait just a minute, Ben! Are you saying that if people deny the work of Christ, then they can still be saved? Because Jesus' juxtaposition is that if people speak a word against the Son of Man, they will be forgiven. I think this is the concept that makes a lot of people want to make this a once-for-all sin: so if you speak against Jesus, but then you change your mind and are saved, you can be forgiven for it. But if you were to revile the Holy Spirit, even once, then you can't go to heaven. If that's true, then I think every Evangelical Christian who spoke out against the charismatic and pentecostal movement is as spiritually dead as fried chicken.
But back to Christ being spoken against. I think the crux of the matter here is that, if you reject Christ but accept the Holy Spirit, then you will necessarily have to accept the Holy Spirit's conviction and testimony about Jesus as God. Just as lots of people happily accept Jesus as a great teacher or prophet or role model, but not as Lord, so those people have rejected not Jesus, who they think is great, but the Holy Spirit, who testifies to him as Saviour and God. As long as you are denying that truth, then yes, you'll never be saved. But if you stop denying it, I think you will be saved.
Monday, July 02, 2007
Luke Chapter 11
vs 45
The Teachers of the law feel like they're getting some subtle punches against them too, so one of them speaks out, in the hope I guess that Jesus will say "My apologies! It's only the Pharisees that are stupid."
vs 46
Well, you ask for it, you got it. Jesus clarifies that the Teachers of the Law specifically are to be insulted for loading people up with rituals and ordinances that are unecessary, and not trying to help them keep them at all.
vs 47
I have a feeling that these tombs are like little (or big?) shrines of remembrance for the prophets. Which is ironic because yes, Israel killed most of them.
vs 48
So Jesus interprets their building of tombs for the prophets as an acceptance of their killing by their forefathers. That's a bit rough, but I guess if we wanted to commemorate someone's life (rather than death) we'd build them a statue.
vs 49
I don't know quite where God said that, but I'll take it as read that he did. And if God said it, I'll take it as read that it was wise too.
vs 50
Ack! That's probably a lot of prophets, and might seem unfair, especially as Israel surely didn't kill them all.
vs 51
Abel!? He was a prophet? Didn't say much. But regardless, it does seem unfair that the murdering by Cain gets lumped on the Teachers of the Law, and the whole generation! It seems on the face of it a harsh thing, but when you read the next verse, then you realise what it means.
vs 52
The killing of prophets is the same as the hindering of knowledge - you are stopping God's message from getting to people. If the Teachers of the Law aren't letting people get the message, then they may as well have killed everyone from Abel to Zechariah (I wonder if those are the first and last letters of the Hebrew alphabet?).
You know that later in the NT it says that teachers will be judged doubly harshly. I wonder if our modern teachers who stuff up (me included) will get blamed with killing the prophets too?
vs 53-54
It's on for young and old now, and Jesus really threw down the gauntlet too. I mean, what do you expect when you stand up and say "Woe to you, because you suck and are fools and don't even get me started on the murderers over there"? Of course, the only person who really has a right to say things like this is a servant of God like a prophet or something (messiah counts), and Jesus, having pointed out the history of the prophets and their demises and who caused them, has really nailed his own coffin shut.
The Teachers of the law feel like they're getting some subtle punches against them too, so one of them speaks out, in the hope I guess that Jesus will say "My apologies! It's only the Pharisees that are stupid."
vs 46
Well, you ask for it, you got it. Jesus clarifies that the Teachers of the Law specifically are to be insulted for loading people up with rituals and ordinances that are unecessary, and not trying to help them keep them at all.
vs 47
I have a feeling that these tombs are like little (or big?) shrines of remembrance for the prophets. Which is ironic because yes, Israel killed most of them.
vs 48
So Jesus interprets their building of tombs for the prophets as an acceptance of their killing by their forefathers. That's a bit rough, but I guess if we wanted to commemorate someone's life (rather than death) we'd build them a statue.
vs 49
I don't know quite where God said that, but I'll take it as read that he did. And if God said it, I'll take it as read that it was wise too.
vs 50
Ack! That's probably a lot of prophets, and might seem unfair, especially as Israel surely didn't kill them all.
vs 51
Abel!? He was a prophet? Didn't say much. But regardless, it does seem unfair that the murdering by Cain gets lumped on the Teachers of the Law, and the whole generation! It seems on the face of it a harsh thing, but when you read the next verse, then you realise what it means.
vs 52
The killing of prophets is the same as the hindering of knowledge - you are stopping God's message from getting to people. If the Teachers of the Law aren't letting people get the message, then they may as well have killed everyone from Abel to Zechariah (I wonder if those are the first and last letters of the Hebrew alphabet?).
You know that later in the NT it says that teachers will be judged doubly harshly. I wonder if our modern teachers who stuff up (me included) will get blamed with killing the prophets too?
vs 53-54
It's on for young and old now, and Jesus really threw down the gauntlet too. I mean, what do you expect when you stand up and say "Woe to you, because you suck and are fools and don't even get me started on the murderers over there"? Of course, the only person who really has a right to say things like this is a servant of God like a prophet or something (messiah counts), and Jesus, having pointed out the history of the prophets and their demises and who caused them, has really nailed his own coffin shut.
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