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.

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.

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.

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?

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.

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.

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.

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).

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.

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.

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.

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.

Luke chapter 11

vs 33

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

vs 34

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

vs 35

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

vs 36

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

vs 37

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

vs 38

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

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

vs 39

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

vs 40

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

vs 41

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

vs 42

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

vs 43

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

vs 44

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

Luke chapter 11

vs 23

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

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

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

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

vs 24

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

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

vs 25

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

vs 26

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

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

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

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

vs 27

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

vs 28

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

vs 29

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

vs 30

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

vs 31

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

vs 32

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

Strong picture, isn't it?

Luke chapter 11

vs 12

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

vs 13

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

vs 14

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

vs 15

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

vs 16

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

vs 17

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

vs 18

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

vs 19

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

vs 20

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

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

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

vs 21

Safer than if the house was empty, for sure.

vs 22

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

Luke chapter 11

vs 1

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

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

vs 2

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

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

vs 3

We thank him for his provision.

vs 4

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

vs 5-6

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

vs 7

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

vs 8

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

vs 9

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

vs 10

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

vs 11

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

Luke chapter 10

vs 33

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

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

vs 34-35

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

vs 36

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

vs 37

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

vs 38

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

vs 39

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

vs 40

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

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

vs 41-42

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

Luke chapter 10

vs 22

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

vs 23

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

vs 24

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

vs 25

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

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

vs 26

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

vs 27

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

vs 28

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

vs 29

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

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

vs 30

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

vs 31

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

vs 32

Same.

Luke chapter 10

vs 12

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

vs 13

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

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

vs 14

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

vs 15

Doesn't sound nice.

vs 16

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

vs 17

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

vs 18

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

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

vs 19

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

vs 20

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

vs 21

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

Luke chapter 10

vs 1

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

vs 2

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

vs 3

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

vs 4

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

vs 5

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

vs 6

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

vs 7

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

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

vs 8

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

vs 9

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

vs 10-11

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

Luke chapter 9

vs 51

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

vs 52

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

vs 53

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

vs 54

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

vs 55

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

vs 56

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

vs 57

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

vs 58

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

vs 59

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

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

vs 60

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

vs 61

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

vs 62

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

Luke chapter 9

vs 41

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

vs 42

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

vs 43

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

vs 44

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

vs 45

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

vs 46

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

vs 47

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

vs 48

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

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

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

vs 49

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

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

vs 50

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

Luke Chapter 9

vs 31

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

vs 32

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

vs 33

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

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

vs 34

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

vs 35

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

vs 36

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

vs 37

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

vs 38

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

vs 39

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

vs 40

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

Luke Chapter 9

vs 21

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

vs 22

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

vs 23

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

vs 24

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

vs 25

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

vs 26

And that would be truly shameful. And woeful.

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

vs 27

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

vs 28

The inner circle.

vs 29

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

vs 30

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

Luke chapter 9

vs 11

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

vs 12

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

vs 13

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

vs 14

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

vs 15

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

vs 16

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

vs 17

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

vs 18

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

vs 19

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

vs 20

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

Luke chapter 9

vs 1

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

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

vs 2

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

vs 3

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

vs 4

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

vs 5

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

vs 6

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

vs 7

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

vs 8

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

vs 9

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

vs 10

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

Luke chapter 8

vs 45

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

vs 46

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

vs 47

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

vs 48

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

vs 49

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

vs 50

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

vs 51

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

vs 52

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

vs 53

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

vs 54

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

vs 55

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

vs 56

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

Luke chapter 8

vs 34

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

vs 35

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

vs 36

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

vs 37

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

vs 38-39

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

vs 40

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

vs 41-42

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

vs 43

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

vs 44

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

Luke chapter 8

vs 23

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

vs 24

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

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

vs 25

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

vs 26

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

vs 27

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

vs 28

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

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

vs 29

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

vs 30

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

vs 31

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

vs 32

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

vs 33

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

Luke chapter 8

vs 12

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

vs 13

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

vs 14

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

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

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

vs 15

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

vs 16

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

vs 17

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

vs 18

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

vs 19

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

vs 20

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

vs 21

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

vs 22

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