Milo

AUGUST 22

Reading 234

ALIVE AGAIN Luke 24

“Did not the Christ have to suffer these things and then enter His glory?” (Luke 24:26)We share today the glory into which the resurrected Christ has entered.

Background

Resurrection.

The Gospels report several incidents where Jesus brought the dead back to life. This was not resurrection, but resuscitation. In resuscitation biological life is restored. But the individual remains mortal, and must experience biological death again. On the other hand resurrection is not a restoration of biological life. It is a transformation of the individual; a transmutation from mortality to immortality. The resurrected never again die, but live forever with the Lord. The resurrected are not subject to suffering or pain, or to the limitations that restrict mere men. Christ entered into the glory of the resurrected life when He burst triumphant from His tomb.

Overview

The first day of the week angels told awed women that Jesus had risen (24:1–8). Peter and John hurried to view the empty tomb (vv. 9–12). Jesus revealed Himself to two followers He met on the road to Emmaus (vv. 13–35). He met with all the disciples and “opened their minds” to the Scriptures (vv. 36–49) before being taken up into heaven (vv. 50–53).

Understanding the Text

“On the first day of the week” Luke 24:1.

From the very beginning of the church, Christians have held services on the first day of the week rather than the seventh. The Sabbath (Saturday) memorialized Creation and God’s rest. The first day (Sunday) celebrates the resurrection of Jesus, and our victory over sin in Him. Each Sunday as we worship let’s commit ourselves to live in the newness of life that Jesus brings. “Then they remembered” Luke 24:2–8. It was only when the women saw the angel and were reminded by him that Jesus had promised to rise again that they remembered. If they had remembered earlier, how differently they would have felt during the nights and days Jesus’ body lay in the grave. If they had remembered earlier, they would have come to the tomb with hope and expectation. When a loved one dies, those who are left behind always grieve. But if we remember the empty tomb—and what it promises to us—we will come to the graveside of our believing dead weeping tears that glisten with the promise of joy. Jesus arose. And so will we. Many believe that the first-century tomb shown here is similar to that in which Jesus lay. The track in which a massive stone rolled (24:2); the low cut door at which Peter stooped (v. 12); the tiny window through which dawn’s light fell on the empty graveclothes (v. 12); all fit the details of the Gospel account. And the Garden Tomb lies near a mount that some identify as Calvary. Whether or not this is like the actual tomb is unimportant. What is important is that Jesus arose! “You are witnesses of these things” Luke 24:36–49. Later Jesus appeared to the 11 disciples. Seeing His hands and His feet, hearing His familiar voice, every doubt was overcome, and His disciples believed. It was then, after faith had come, that they were able to understand the Scriptures. Verses that had been familiar suddenly were filled with a meaning they had not grasped before. And then Jesus said a strange thing. The disciples were to “be witnesses” to all the things the Scripture had predicted would happen. They were to confirm the Word of God by testifying to its truth! In one sense, of course, nothing you or I can say can confirm or detract from the Word of God. God’s Word is truth, whatever men say about it. Yet in another sense we do bear witness to its trustworthiness. The 11 Jesus chose would preach the prophecies, and then would say, “I saw them fulfilled.” Even as today you and I share the Gospel and say, “I know it’s true. I have seen God’s promises fulfilled in my own life. I have experienced God’s forgiveness, and seen Jesus Christ change me.”

DEVOTIONAL

Downcast Disciples (Luke 24:13–35)

That Resurrection morning, as two of Jesus’ disciples trudged along the dusty road to Emmaus, a town about seven miles from Jerusalem, their faces were downcast. Mournful and gloomy, they undoubtedly made dreary companions that Easter morn. Yet when Jesus joined them in the guise of a stranger, the two disciples revealed they had a host of Resurrection facts! They even told the friendly Stranger about the empty tomb. Yes, some of their company had talked with angels, who said Jesus had risen from the dead. Yes, two disciples had gone to the tomb, and found it empty. But they hadn’t seen Him. So as these disciples trudged along, their faces sad, their hearts burdened, mourning the triumph they thought a tragedy, Jesus traced the Old Testament passages which predicted the Messiah’s death and foretold His resurrection. And even then the two disciples couldn’t shake their gloom. Downcast disciples. Downcast disciples, walking along the road with Jesus by their side. Downcast disciples, mourning as though their God really were dead rather than with them, and triumphantly alive. If you think that this is strange, think for a moment about your own life. Have you forgotten what the two on the road to Emmaus didn’t know? Do you find that you have a downcast mood that slips up on all of us now and then. But when it does, that’s the time to remember the lesson of the road to Emmaus. Our feelings do not fit the facts! We’re not alone anymore. Jesus lives, and our resurrected Lord walks our road with us. When we focus our attention on Him, and realize how close beside us He is, that downcast mood will be replaced by joy.

Personal Application

Resurrection means the risen Christ is with you and me today.

Quotable

“The Lord who took on our life had to die to give us His divine life. But death could not keep Him, so He rose again on the third day. My deepest rejoicing is in the living Word of God assuring us of the victory of Jesus over death, for I know that the little Child who was born in Bethlehem had to suffer before I could be saved. I cannot therefore be grateful enough to Him. I pray that I daily may know Him more and more, that I do not harden my heart when He speaks to me, that when He clearly speaks to me, I may obey Him, and that above all I may adore Him as my God and Saviour. “If we love Him above everything else in life, He will give us power to master our problems, overcome our fears and rise above every temptation and every sin. And then we shall be granted a foretaste of life eternal even in this mortal life.”—Charles H. Malik

AUGUST 21

Reading 233

THE FINAL HOURS Luke 22–23

“With loud shouts they insistently demanded that He be crucified, and their shouts prevailed” (Luke 23:23).Carefully Luke, like each of the evangelists, traced Jesus’ final hours from betrayal to burial.

Overview

Judas agreed to betray Jesus for money (22:1–6). At the Last Supper Jesus spoke of a New Covenant in His blood (vv. 7–23), spoke again on greatness (vv. 24–30), and predicted Peter’s denial (vv. 31–38). Events now moved quickly. Jesus prayed (vv. 39–46), was arrested (vv. 47–53), disowned by Peter (vv. 54–62), and mocked by His guards (vv. 63–65). He was taken before Pilate and Herod (v. 66–23:16), condemned (vv. 17–25), crucified (vv. 26–43), died (vv. 44–49), and was buried (vv. 50–56).

Understanding the Text

“They were afraid of the people” Luke 22:1–6.

During major religious festivals Jerusalem overflowed with pilgrims. Excited and volatile during these times, both the Roman government and the Jewish leaders kept close watch, hoping to avoid a spontaneous riot. Luke pictured the religious leaders, desperate to get rid of Jesus, actively “looking for” some way to dispose of Him. When Judas appeared to bargain for money they were delighted: What they feared to do openly they would gladly do in secret! What a simple test this suggests for us to apply to our own lives. If afraid or ashamed to do anything openly—don’t do it at all! “Satan entered Judas, called Iscariot, one of the Twelve” Luke 22:1–6. The expression does not imply Satan entered against Judas’ will. Instead it suggests that Judas’ own openness to evil gave Satan an opportunity to work through him. If you have ever feared Satan’s power, this passage in Luke indicates how fallible the ruler of evil is. Satan inspired Jesus’ betrayal. He eagerly choreographed Christ’s steps to the cross. And all along Satan was ignorant of the fact that the cross would be the instrument of his own defeat! Satan is powerful, yes. But he is not a god. His struggle against God is destined for utter defeat, and God is able to transform the most evil acts along the way into instruments of His good. “This cup is the New Covenant in My blood” Luke 22:1–23. The term “covenant” is one of the most significant in Scripture. In Old Testament times a covenant was a binding legal agreement, whose nature was determined by the parties involved. Between two businessmen it was a contract. Between nations it was a treaty. Between ruler and people it was a constitution. But between God and human beings, the basic force of “covenant” is a commitment. God’s ancient covenant with Abraham is marked by His statement of what “I will” do. God’s temporary covenant with Israel established through Moses, the Law, specified what God would do if Israel obeyed—or disobeyed. The “New Covenant” Jesus spoke of at the Last Supper, instituted at His death and sealed by His own shed blood, is God’s commitment to forgive the sins of those who believe in His Son, and to transform their character from within (cf. Jer. 31:31–34; Heb. 10:16–18). As we read the chapters which trace Jesus’ last day, we need to remember that Christ went to the cross knowing what His death would mean for you and me. Jesus suffered willingly. And He Himself is our guarantee: He is Himself the divine commitment to forgive us, and to make us new. “Which of them was considered to be greatest?” Luke 22:24–30 Some, noting that Matthew’s Gospel placed this dispute at a different time and place, cry “discrepancy,” and so “prove” the Bible is not without error after all. Such folks have never had children. I don’t know how many dozens of times I’ve heard the same argument between Sarah and our Matthew. Or how many times Sarah has asked the same question, blithely forgetting or ignoring the answer she’s been given again and again. The necessary assumption underlying the cry of “discrepancy,” that any human being will talk about something important to him once, and only once, seems utterly amazing to me. So I’m not surprised that the disciples, still unaware of Jesus’ imminent death, went back to arguing about who would be greatest in Christ’s kingdom. And I’m not surprised that Jesus once again contrasted the “greatness” of secular rulers with that servanthood which makes a man great in the eyes of the Lord. A discrepancy in Scripture? No. A flaw in the disciples? Yes. And a flaw in us if, like the Twelve, we expend our energies in the pursuit of status—while a dying world cries out for help and hope. “I confer on you a kingdom” Luke 22:28–30. Luke now added something not found in Matthew. At the Last Supper Jesus added these words, and the promise that one day the 12 disciples would sit on thrones to judge Israel’s 12 tribes. There’s plenty of “greatness” ahead for us all. But that’s for history’s end, not for now. Today there’s servanthood. And the greater our willingness to serve, the greater our future reward will be. “That is enough” Luke 22:35–38. Earlier the Twelve and also 72 were sent out to minister, and told to take no money or extra clothing with them. Jesus mentioned this, and reminded His disciples that when they did go, they lacked nothing. He then seemed to revise His instructions. Most take this unexpected reversal either as sarcasm, or as a way of emphasizing the seriousness of the immediate crisis. Surely His saying, “Buy a sword,” suggests imminent danger. But when the disciples showed Him two blades, He said, “That is enough.” Today, two are still enough. They are enough to symbolize the dangers of this present world. Yet they are not enough to protect us from those dangers, any more than two swords in the hands of untrained disciples could protect Jesus from the approaching mob. It’s important for us to recognize the danger to be found in the world. But it is just as important, in our helplessness, to realize that we cannot rely on worldly means for our defense. “He touched the man’s ear and healed him” Luke 22:47–53. When the mob arrived, a disciple tried to use one of the two swords. He swung (wildly?) and succeeded in slicing off one man’s ear! Jesus, saying, “No more of this!” touched the man and restored his ear. At the very beginning of Jesus’ ministry He had said, “Love your enemies, and pray for those who persecute you” (Matt. 5:44). Now, about to go to the cross, He took love a step further. Even as your enemies seek to destroy you, make them whole. “The Lord turned and looked straight at Peter” Luke 22:54–62. Only Luke added this detail. It was not the crowing of the cock that made Peter realize what he had done in disowning Jesus. It was the fact that, as the cock crowed a third time, Peter glanced up and met Christ’s eye. Later Peter wrote an epistle that quotes Psalm 34:14: “For the eyes of the Lord are on the righteous” (1 Peter 3:12). The meaning is that God is watching over His own, eager to do them good. God watches us, as Christ looked at Peter, with love! The guilt Peter suddenly felt was not in Christ’s look, but reflected from Peter’s own eyes. Sin has a peculiar impact on us. It makes us look away from God, trying to forget that He always sees us. Thus sin keeps us away from the one Person we most need when we fail. Let’s learn two things from Peter’s experience. First, after doing wrong, look quickly to the Lord. The love you see in His eyes may move you too to weep bitterly. But in that process you will be healed. And second, look unceasingly to the Lord. If you never look away, the love in Christ’s eyes will keep you from sin. “Jesus, remember me when You come into Your kingdom” Luke 23:26–42. The thief on the cross is healthy corrective to the superficial treatment of Jesus by Pilate and Herod (see DEVOTIONAL). At first both thieves mocked Jesus. But in time one asked Jesus, “Remember me.” There’s no guarantee that facing death will bring a person to consider eternity. There were two thieves, but only one stopped his ridicule after a time. Only one said, “Remember me.” Still, that one thief reminds us that as long as life lasts, it’s not too late to appeal to God in Jesus’ name. And that because the longest life is but a brief moment compared with eternity, we must call on Jesus while we can. After all, He did die to save us. As the Crucifixion account reminds us, it’s a matter of Jesus’ death—and our eternal life. “Wrapped it in a linen cloth” Luke 23:50–56. Jesus died. He was buried. And there these chapters—but not His story (or history) end.

DEVOTIONAL

Hoping for a Miracle (Luke 22:66–23:25)

The trial of Jesus was a disappointment to everyone. Pilate kept on saying, “There’s no basis for a charge against this Man” (23:4). The Jewish leaders kept on desperately trying to find something that would move Pilate to order Christ’s execution (vv. 2, 5, 10, 14). The carefully recruited crowd got hoarse shouting out, “Crucify Him!” on cue. And poor Herod, who’d wanted to see Jesus for a long time, was upset because when Jesus was brought to him in chains, Christ wouldn’t perform a miracle for his entertainment! Barabbas, a convicted insurrectionist and murderer, was satisfied. He was released instead of Jesus and slipped away, never to be mentioned again. But I’m sorriest of all for poor, superficial Herod. I imagine he sulked for hours. All those months hoping to see a miracle, and then—nothing! What in the world would Herod talk about at his next dinner party? How he finally saw Jesus, and Jesus wouldn’t perform? Actually, Herod reminds me of a lot of Christians. One recent survey suggests that people shop for churches as for a commodity. They check out agencies. They ask about the preaching. They find out who goes to the church. They listen critically to the choir. Are there enough activities for children? For teens? Even then all too many come on Sunday and go away disappointed, because for some reason God or the preacher didn’t perform well that day. Like Herod, they came to be entertained. They came “hoping for a miracle,” and God wasn’t putting on a special performance for them that day. We can see clearly what was wrong with Herod’s attitude. The Son of God was about to go to the cross, and all that Herod cared about was being entertained! But can we see this flaw in ourselves? Have we ever stopped to think that church isn’t supposed to be entertaining? Church is to be a gathering place for a community of faith; a company of men and women who worship the crucified Saviour, and who commit themselves to minister to a lost and suffering mankind.

Personal Application

What you come to church for determines what you take away.

Quotable

“It’s hard to imagine—Paul having the gift of entertainment.—Barnabas being the minister of entertainment rather than the minister of encouragement.—Jesus selling tickets to the feeding of the 5,000.—Peter peddling his ’Feed My Sheep’ seminars. “Far too often, we’ve tried to bring ministry, music, and entertainment together, and in so doing we’ve lost the integrity and true meaning of the church. No one can honestly say they’ve been called by God to entertain.”—Glenn W. Harrell

AUGUST 20

Reading 232

LASTING LESSONS Luke 20–21

“He is not the God of the dead, but of the living, for to Him all are alive” (Luke 20:38).Jesus’ last days in Jerusalem occasioned some of His most important teaching, conveying lasting lessons.

Overview

Jesus rebuked His critics (20:1–8), and told a parable that exposed their motives (vv. 9–19). He turned aside their attempts to trap Him, and used them to teach responsibility (vv. 20–26) and resurrection (vv. 27–40). Christ silenced His opponents with a riddle that had an obvious but rejected answer (vv. 41–44) and then openly condemned them (vv. 45–47), praising a widow, one of the oppressed they exploited (21:1–4). A last lengthy dialogue focused on Christ’s return (vv. 5–38).

Understanding the Text

“By what authority You are doing these things” Luke 20:2.

The chief priests and teachers of the Law were members of the Sanhedrin, Judaism’s supreme religious and civil authority. How frustrated they must have been by Jesus, who bypassed them completely to teach, and performed miracles that proved He had been anointed by God. Authority was extremely significant in the religion of the first century. As today in rabbinic Judaism, the opinions of earlier rabbis were eagerly searched and quoted as authority for contemporary decisions. But “authority” in the language of the New Testament is freedom of action. The person with authority can speak or act without fear his or her will will be thwarted by another. Thus the irony in Jesus’ question. He asked these leaders, who claimed authority, to give their opinion of John the Baptist. And they refused! They had no freedom, no true authority, at all! Their freedom to speak was taken from them by fear of what Jesus might say in rebuttal, or how the people they claimed to lead would react. Today you and I have freedom in Christ. We are truly free to speak and act in accord with our convictions. We are free, because we trust God to guard us from those who might do us harm. Let’s claim the authority that Jesus’ critics surrendered, and always be ready to speak the truth in Jesus’ name. “May this never be!” Luke 20:9–19 It was clear to all who heard that the Parable of the Tenants, in which the dearly loved son of the owner was killed, was a veiled reference to the religious leaders and to Jesus Himself. At first glance the horrified reaction of the crowds seems to express the wish that the owner’s son should escape (v. 16). But a closer look at the sayings just before and after correct the impression. Jesus had warned that the furious father would appear and kill the wicked tenants, and give the vineyard to others. It was this that provoked the reaction, “May this never be!” How like each of us. No one wants to be held accountable for his or her actions. Our nine-year-old wants to mess up her room—but not be forced to clean it up. The pregnant teen wanted experimentation or sought popularity—but doesn’t want the baby. One of the most important things we can do for our children is to make sure they learn early that every choice has its consequences. “May this never be!” is a useless plea. “Give to Caesar what is Caesar’s” Luke 20:25. Throughout the last 2,000 years believer and unbeliever have paused in wonder over the profound simplicity of Jesus’ saying. We live in the world, but are not of it. Caesar can require worldly things from us, and we are to give them gladly. But nothing Caesar does can touch that which we owe to God: our love, our worship, and our concern for others for whom Jesus also died. “Even Moses showed that the dead rise” Luke 20:27–40. This is a fascinating passage for any who are uncertain about the integrity and full authority of Scripture. It’s popular with some scholars to assume that the books attributed to Moses are a much later fiction: the name of a mythical Jewish hero, Moses, was attached in the 600B.Cs to give the editors’ invention credibility. With scissors and paste many modern scholars romp through the Old Testament, cut up the Pentateuch and Prophets, and assign this verse to one supposed set of authors, and that to another. How different from the way Jesus viewed the Scriptures. According to Christ, it was Moses who spoke what is recorded in Exodus, and even a seemingly minor thing like the tense of a verb is authoritative. Do the dead really live again? They live now! The God of the Old Testament is the God of Abraham, Isaac, and Jacob, long after their biological deaths. On this issue of Scripture, I suspect it’s wiser to trust Jesus’ pronouncement than to trust the theories of the self-proclaimed wise men of our day. When we do so, we rejoice in the confidence that we too will live forever with Abraham’s and our God. “How then can He be his Son?” Luke 20:41–44 The Jewish people loved riddles and word games. But the religious leaders who had set themselves against Jesus positively hated one riddle Christ put to them. It wasn’t because they didn’t know the answer. The riddle was objectionable because they did know the answer! Simply put, the only way that David’s Descendant could be his Lord was if the expected Messiah were somehow God Himself. And this is one thing the leaders of Christ’s day could not and would not consider. Sometimes we’re like them when seeking God’s will. “Lord,” we say, “show me what You want”—when all along we know what God wants, and hope desperately He’ll change His mind. Let’s learn from the Pharisees how not to approach our own relationship with God. “Such men will be punished most severely” Luke 20:45–47. Each Gospel records something of Christ’s final evaluation of the ultra religious men who were His most severe critics. Matthew 23 focuses on their hypocrisy. Luke drew attention to their affront in putting on religious airs while secretly “devouring widows’ houses”—an expression which means taking financial advantage of those unable to defend themselves. Again we see the terrible corrupting power of a love for wealth and a preoccupation with appearances. Judgment for such persons is sure and severe. “She out of her poverty put in all” Luke 21:1–4. It’s not how much we give, but our willingness to surrender all. Undoubtedly Luke purposely placed the ragged, humble widow beside the posturing, well-dressed politicians whose pretentions Jesus had just exposed. Luke wanted us to see others as God sees them. He wants us to realize that the mighty are seldom high on God’s scale of values.

DEVOTIONAL

Do’s and Don’ts to Live By (Luke 21:5–36)

Ask a Christian to make up a list of “do’s and don’ts believers should live by” and you probably won’t get the Ten Commandments. In the little church I joined after I was converted, our list had things like “don’t smoke,” “don’t drink,” “don’t go to movies,” “do be at church Sunday evening as well as morning,” and a few other similar things. Our do’s and don’ts list didn’t keep us from loving the Lord and other people. And it didn’t keep us from some of the most meaningful prayer and worship I’ve ever experienced. In fact, looking back, I doubt that the list had any great impact on my life at all—except to make me a little uncomfortable when some sailor friend lit up a cigarette in my “Christian” car. A list of do’s and don’ts that can really make a difference is buried in Luke’s report of Jesus’ teaching on the future. Among teachings that apply directly to us are: • Don’t follow false leaders (v. 8). • Don’t be frightened when natural and other disasters befall (vv. 9–11). • Don’t be anxious if persecuted because of your Christian witness (vv. 12–16). And on the positive side: • Do persevere and maintain a firm stand when others turn against you (vv. 17–19). • Do take heart; full redemption will be yours when Jesus comes (vv. 25–28). • Do watch and pray, that you might live a life the Son of man will approve (vv. 34–36).

Personal Application

God’s do’s and don’ts belong at the top of our lists.

Quotable

“Have thy tools ready; God will find thee work.”—Charles Kingsley

AUGUST 19

Reading 231

PARABLES AND PEOPLE Luke 18–19

“Today salvation has come to this house, because this man too is a son of Abraham. For the Son of man came to seek and to save what was lost” (Luke 19:9–10).Luke’s vivid sketches of people and his dramatic retelling of Jesus’ parables leave a lasting impression.

Overview

Jesus contrasted an indifferent judge with God (18:1–8), and a proud Pharisee with a penitent sinner (vv. 9–14). He welcomed children (vv. 15–17) but discouraged a wealthy would-be follower (vv. 18–30). Jesus predicted His death (vv. 31–34), and illustrated its impact by restoring physical and spiritual sight (v. 35–19:10). The Parable of the Ten Minas taught delay of His earthly kingdom (vv. 11–27), but still the crowd saluted Him as Messiah as He approached Jerusalem (vv. 28–44). There, rather than proclaim a kingdom, Jesus purified the temple (vv. 45–48).

Understanding the Text

“Pray and not give up” Luke 18:1–8.

There are times when we become discouraged about prayer. We claim the promises of Luke 11; we ask, seek, and knock. But we find no answer, and no doors seem to open to us. The story of the unjust judge encourages us to keep on praying, and to keep expecting God to answer. Luke used a common literary device: contrast. The unjust judge just didn’t care about the widow, but finally gave in because she kept on bothering him. Delay may be within the will and purpose of God. But answers to our prayers are assured, not because we’re persistent, but because unlike the judge, God does care! Even in the most extreme situations, which move us to cry out to God day and night, we can be assured of justice, though it be delayed till Jesus comes. “I am not like all other men” Luke 18:9–14. This story is directed to all people everywhere who are “confident of their own righteousness and [look] down on everybody else” (v. 9). The Pharisee, who represented this group, thought his works were a ticket into God’s kingdom. In contrast the tax collector, a representative “sinner,” simply cried out for mercy. Self-justification is still a fantasy. Those who pray as the Pharisee did have their eyes fixed only on themselves and not God. Only by taking our place beside the despised first-century tax collector, acknowledging our sinfulness, and relying solely on God’s mercy, can we be justified before God. “Receive the kingdom of God like a little child” Luke 18:15–17. The incident is purposely sandwiched between stories of two adults who sought entrance into God’s kingdom, one by religious works and the other by good deeds. Here the significant aspect of little childness is dependence. No little child expects his own effort will provide him with even food or shelter. As a little child depends on his parents for everything, so we are to depend on God for entrance into His kingdom. “What is impossible with man is possible with God” Luke 18:18–30. The rich young ruler represents those who rely on morality and decency to gain eternal life. In the first century the rich, who had the resources to be benevolent, were thought to have the inside track on pleasing God by helping others! Jesus told the wealthy young man to abandon his wealth, and follow Him. This is not a universal command. It was given to a specific individual for a specific purpose: to help the young man see that he relied on his wealth rather than on God. It is this that makes it hard for “the rich to enter the kingdom of God.” A person with wealth comes to depend on it rather than on the Lord. As a young Christian I feared possessions. I wanted a car, but worried that if I had one it might become too important to me. Finally, when at age 23 I bought an old Nash Rambler for $500, I enjoyed it, but I learned with delight that it meant nothing to me at all! The Lord seldom requires we “leave all we have” to follow Him (v. 28). But each of us does well to psychologically abandon all our possessions, that we might rely on God and respond freely to His will. “Its meaning was hidden from them” Luke 18:31–34. Luke reported a number of sayings in which Jesus foreshadowed or specifically predicted His death (cf. 5:35; 12:50; 13:32; 17:25). He also often mentioned the disciples’ failure to grasp the meaning of this and other teachings, as do the other Gospel writers. Here Luke clearly implied that God Himself withheld understanding awaiting the right time. What a helpful reminder! Often those we teach or minister to, including our own children, seem unwilling to grasp and apply truths we know are vital. Despite all we say, they make unwise or foolish choices. While the reason may lie in their own willfulness, we must remember that it may simply be that it isn’t yet God’s time for them to understand. God often hides the meaning of what we teach until the time is right to reveal it. Let’s deal graciously and patiently with others, as Jesus did with His disciples. If they seem slow or reluctant, let’s consider the possibility that God has His own reasons for withholding understanding for a time. “Jesus, Son of David, have mercy on me” Luke 18:35–43. The disciples didn’t understand when Jesus spoke of His coming death. Yet the next incidents illustrate its meaning. Jesus healed a physically blind man who cried out for mercy (vv. 35–43), and then brought salvation to one who had been spiritually blind (19:1–10). Through His death Jesus would lay the foundation for the defeat of every force hostile to humankind. The healing of the beggar illustrates the way in which human beings lay hold on all that Jesus provides. Jesus told him, “Receive your sight; your faith has healed you” (18:42). We need only come to Jesus, confident that He is able to save. That faith is the channel through which God’s goodness flows. Note, however, that faith is the beginning of a new life, not simply the end of the old. The blind man received his sight, ending his years in darkness. And he “followed Jesus, praising God.” This is the essential nature of the new life faith launches. It is a life of following Jesus. And of praising God. “He was a chief tax collector and was wealthy” Luke 19:1–10. Many tax collectors in first-century Judea were simply employees. But “chief tax collectors” were major contractors, who guaranteed a certain sum to Rome or Herod—and were free to extort more as they could. Thus Zaccheus would have been considered a far greater sinner than, for example, Levi, who simply manned a highway tax station (5:27–30). Several of Luke’s themes are united in this story. Jesus reached out to and associated with sinners. His contact is redemptive, bringing both salvation and transformation. The renewal of Zaccheus is evidenced by his repentance, and his change of attitude toward wealth. Perhaps the most important lesson for you and me is reflected in the stunned look that must have covered Zaccheus’ face, as Christ looked up in the tree where he was perched and said, “Zaccheus, come down immediately.” The short tax collector had climbed a tree because he wanted to see Jesus. But he never imagined that Jesus would want to see him. How we need to take the initiative in seeking out folks others may hold in contempt. Jesus did come “to seek and to save what was lost.” Jesus is gone now. And He’s committed His treasure hunt into our hands! “To have himself appointed king and then to return” Luke 19:11–27. This parable is linked with the story of Zaccheus (v. 11). Salvation came “today,” but final judgment would be delayed. The story has a historical context. Would-be local rulers in Palestine had to go to Rome to be appointed by the emperor (v. 12). While the principle would be understood by Jesus’ listeners, it is not to be applied in interpreting the parable, which makes one major point. Jesus will return, and when He does a day of judgment will occur. His servants will then be evaluated on the basis of how they used the resources He provided. And His enemies will be destroyed. The story served as a clear warning to enthusiasts who had witnessed His healings and the transformation of Zaccheus. They were not to expect Jesus to set up an earthly kingdom at that time. The warning was ignored, and before Christ reached Jerusalem crowds gathered to acclaim Him Messiah and King (vv. 28–38). It’s important we do not forget His warning. Jesus will return, and each of us will give an account. If we have used our resources—of time, talent, and wealth—to promote God’s kingdom, there will be praise from our Lord, and a responsible role to fulfill in eternity. “Blessed is the king who comes” Luke 19:28–38. Zeal without knowledge. It’s not unusual, but it’s sad. Jesus had just warned that He was not yet coming as King: He had to return to heaven and be confirmed in that role by His Father (v. 12). So of course the crowds shouted all the louder, “Blessed is the King who comes!” The crowds were right. Jesus is King. But He was not yet coming as King. We may be zealous and enthusiastic. But unless we listen to God’s Word far more carefully than the crowds listened to Jesus, we will be as unaware of God’s present purposes in our lives. Herod the Great dedicated 40 years and untold wealth to beautify the Jerusalem temple. That temple was one of the wonders of the ancient world, and drew thousands of Gentile as well as Jewish visitors to Judea. Yet Christ’s anger that its courts had become a “den of robbers” reminds us that the true significance of any house of worship is not found in how it looks but in what happens there.

DEVOTIONAL

Dreams and Devastation(Luke 19:28–48)

As I write this, Jim Bakker is awaiting afternoon sentencing for fraud, for lying to the Christian public in order to bilk them of funds. In his defense, Jim told the jury about his vision—his dream of a playground for Christians, of Heritage, U.S.A. Whatever a person may think of Jim Bakker, I’m sure each of us would give him this. He had a dream. And he saw his dream lie, shattered, at his feet. The people who welcomed Jesus so enthusiastically on Palm Sunday had a dream too. They dreamed of Israel restored to its ancient glory under God’s Messiah, the promised Descendant of David. Their shouts, as Jesus rode slowly toward Jerusalem, revealed the dream that possessed them completely: “Blessed is the King who comes in the name of the Lord!” As they drew near the city the shouting, elated crowd must have envisioned its walls heightened and expanded, sure it was destined to become the center of a theocratic kingdom that would replace Rome as ruler of the world. But when Jesus saw the city, He wept. What Jesus saw was not towering new walls, but crumbled ruins. What Jesus heard was not the joy of misguided supporters entranced by their dreams, but the wailing and crying of the victims who would suffer there. And Jesus wept. The next thing Luke tells us is that Jesus entered the temple area. There He found those who were selling; who had turned God’s house from a house of prayer to a den where robbers lurked, eager to defraud the pilgrims who came to Jerusalem to worship. The dream was nothing. The reality was all. I think that the sequence of these events serves as a parable of our times. So many Christians have dreams. So many are so zealous to build empires to God’s glory; edifices they dream of proudly showing Jesus when He comes, saying (but humbly, of course), “See what we’ve done in Your name!” Yet one by one such dreams, like the walls of ancient Jerusalem, fall into ruin. We have zeal. But are the dreams that possess us given by God, or are they like the shouts of the Palm Sunday crowd who insisted on welcoming Jesus as King despite what He had told them? I suspect that what Jesus wants is revealed in His first action in Jerusalem. He cleansed the temple. He chased out the hucksters who had corrupted what was intended to be a house of prayer, and once again put worship first.

Personal Application

It is more important to cleanse our temple than to pursue our dreams.

Quotable

“It sounds terribly spiritual to say ‘God led me,’ but I am always suspicious of a person who implies that he has a personal pipeline to God. When no one else senses what the person suggests is the will of God, then we had better be careful. God has been blamed for the most outlandish things by people who have confused their own inverted pride with God’s will.”—Paul E. Little

AUGUST 18

Reading 230

WORLDLY WEALTH Luke 16–17

“No servant can serve two masters.

Either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve both God and Money” (Luke 16:13).Once again Jesus took up the topic of money and its relationship to the kingdom of God, and showed its relationship to faith.

Overview

A “shrewd” but dishonest manager used money to prepare for his future (16:1–12). Sneering Pharisees, who loved money, were told to repent and live the truth they claimed to honor (vv. 14–31). Jesus urged His disciples to guard against causing sin (17:1–4), and taught that His command required obedience rather than more “faith” (vv. 5–10). Those who have known Christ’s healing touch are to praise God (vv. 11–19) and look for His coming kingdom (vv. 20–23), though others are entranced by this world’s pleasures (vv. 24–37).

Understanding the Text

“The master commended the dishonest manager” Luke 16:1–13. Don’t suppose that Jesus implied a tribute to dishonesty. The compliment is focused on one thing only. The dishonest manager (“unjust steward” in older versions) had realized that money is to be used to prepare for his future. Jesus applied the story to us. We too are to view worldly wealth as nothing more than an instrument for gaining the true riches in heaven. “You cannot serve both God and Money” Luke 16:13. The saying focuses on our choices. A person who serves another does what his master chooses. In this life God and Money compete for our allegiance. If our choices are motivated by a desire for money, we will not serve God. If we serve God, our choices will not be motivated by a desire for money. The excuse that’s sometimes offered, “I want to make money so I can serve God,” is just that: an excuse, intended to mask the fact that love for money dominates our lives. Yes, a rich person can love God. But if he does, the way he or she uses the money possessed will reveal it. “The Pharisees . . . were sneering at Jesus” Luke 16:14–18. It’s best to take these puzzling verses, along with the story of the rich man and Lazarus, as Jesus’ response to the Pharisees. What do they mean? Jesus identified the Pharisees as money lovers (vv. 14–15). They were well-to-do as well as pious men. Christ accused them of seeking to “justify yourselves in the eyes of men” rather than God. Anyone who cares more about what others think of him or her than what God thinks shares in this condemnation. Jesus affirmed the primacy of Scripture, and of His kingdom. The kingdom, not money, and not the accolades of others, both of which the Pharisees loved, has permanence. The difficult phrase rendered “everyone is forcing his way into it” is better taken “and enthusiastic men lay hold of it.” Unlike the Pharisees, others were unwilling to settle for the tinsel of this tawdry world. The reason for the insertion of the verse on divorce here is uncertain (v. 18), though it may suggest some of the sneering Pharisees had divorced their wives to marry more attractive, younger women. “I am in agony in this fire” Luke 16:19–31. This pointed story underlines the failure of the Pharisees to truly believe the Scriptures in which they boasted. If they had believed, they would not have loved money, but the poor. They would not have built personal estates, but rather would have fed the hungry. Instead, like the rich man in the story, Jesus’ money-loving critics “dressed in purple and fine linen and lived in luxury every day” while beggars lay outside their gates. Many believe that this is not a parable but identifies actual people. In parables, people are identified as “servants,” or as a “sower” or “master” or “guest.” In no parable is any actor given a personal name, as Lazarus is here. Yet whether or not Lazarus and the rich man are real individuals, or merely representative, the story contains one of Scripture’s clearest pictures of the after-death experience. There is blessing for God’s own, and torment for those who refuse His grace. And between these two states lies an uncrossable gap. The choices we make during this life do fix our destiny. Those who wish can scoff at Jesus’ warnings of the corrupting influence of wealth. But many have pushed heaven away while grabbing greedily for this world’s worthless gold. “They will not be convinced even if someone rises from the dead” Luke 16:31. The teachers of the Law and Pharisees frequently demanded Jesus provide a “sign from heaven” to prove His messiahship (11:16; cf. Matt. 12:39; 16:4; Mark 8:11). Why didn’t He provide it? Part of the answer lies in Scripture’s emphasis on faith. We are to trust God and His Word to us. Yet part of the answer lies in unbelief. Whatever sign Jesus provided would not convince those determined not to believe. Even when Jesus did rise from the dead, His opponents refused to believe. If a person will not hear and respond to the Word of God, “to Moses and the Prophets,” they simply “will not be convinced.” It’s good for us to remember this when we share the Gospel with others. The Word of God is living and vital. It reaches human hearts, and those who are open to God respond. Those who do not believe will not believe, and would not even if we could perform miracles before them in our own day. So we witness without hesitation, confident that where the seed of the Word finds fertile soil, new life will sprout. “Things that cause people to sin” Luke 17:1–10. Again one of Jesus’ frequent teachings is found in a context different from that in which it appears in other Gospels. Here Christ shows us how we can help each other accept and live by values the Pharisees had rejected. We are to rebuke one another when one of us sins, but be quick to forgive when he or she repents. How is this relevant to our theme? Simply that each of us is to accept responsibility to care about one another’s walk with God. Other’s may stumble often, but in the community of faith each is to find forgiveness and support to live a godly life. The Apostles were right to see this as challenging and difficult. But Jesus leaves us no choice (see DEVOTIONAL). “Have pity on us” Luke 17:11–19. The healing of the lepers is a case study in attitude. Ten were healed of a dread disease that isolated them from all the pleasures of life in this world. They were cut off from loved ones. They were cut off from work. They were cut off from their homes, and even from the worship of God. But 10 lepers who appealed to Jesus were healed! And 9 of them couldn’t wait to return to the world from which they had been cut off. Only 1, a Samaritan, after showing himself to a priest and being confirmed as clean, returned to thank the Lord. We are in danger from the meshes of that love for money that ensnared the Pharisees. We are in danger, after being spiritually healed, of dashing back into the world, without acknowledging our debt to Jesus, and without putting praise first. Only by valuing God supremely can we be protected from the love of money and ease. “The kingdom of God is within you” Luke 17:20–21. It seems better to take Jesus’ reference to the invisible form of His kingdom as “among” rather than “within” the Pharisees who questioned Him. The kingdom was already present, in the person of the King. It was not present in pomp or glory. It was not present in power. All the emblems of worldly rule had been discarded. And the Pharisees, deceived by the phantoms they pursued, simply could not recognize the kingdom when it came. What a lesson for us. God’s kingdom is among us too. Christ is here, hidden but present in His church and in His people. Christ is here, in the needy and the oppressed. Christ is here, in the hopeless and the weak. Let’s never be deceived, as were the Pharisees, by worldly wealth, by buildings, or by pomp. God’s kingdom is among us, as Christ expresses His love in the ministry of His people to all. “As it was in the days of Noah” Luke 17:22–37. Christ’s kingdom is among us—and coming. What is hidden now will be revealed. But when Christ returns He will find the world as it was in the days of the Pharisees. As it was in Noah’s day. As it was when fire rained down on Sodom. As it was when San Francisco quaked. People are so caught up in eating and drinking, in marrying and being given in marriage—in the pleasures and pursuits of this world—that they cannot imagine that another world looms on the horizon, ready to break in on our reality and strip every illusion away. The Pharisees, despite their religion, did not really believe, and so came to use their religious zeal as a cloak for money love. Yet one day, when Jesus comes or when death overtakes, wealth will at last be put in true perspective. It can be used by the wise believer to prepare for a better eternity. And it can destroy the fool, who ignores the Word of God, and reaches for the cash.

DEVOTIONAL

When Faith Doesn’t Matter(Luke 17:1–10)

We Christians rightly put great emphasis on faith. So it’s just next door to heresy to insist that in some things, faith doesn’t matter. Not one little bit. Still, that is what Jesus is saying here in Luke 17. It’s like this. Jesus told His disciples to guard one another. When one sinned, another is to rebuke him. Then, if the sinning disciple repents, he’s to be forgiven (vv. 1–4). It seems simple enough, even though we don’t like confrontation. But Jesus went on to make it even more difficult. He said if a brother sins against you he’s to be forgiven. Even if he keeps on sinning against you, time and time again! That’s right. Even if it happens over and over again, daily. Each time the brother says, “I’m sorry,” he’s to be welcomed back. Even though by a sixth or seventh time even the most gullible of us would suspect he’s putting us on. At this point the dismayed disciples cried out, “Lord, increase our faith.” Lord, they’re saying, if You expect us to live this way, we’re going to need a whale of a lot more faith than we have now! Then Jesus used another illustration. He spoke of a slave (servant) and a master. Would a slave be praised for doing whatever duty the master assigned? Hardly. He’d only be doing what is expected of a slave. But why this story? Simply because Jesus, the disciples’ Lord and Master, commanded them to confront, to accept “I repent,” and to forgive. Responding to a command isn’t a matter of faith. It’s a matter of obedience. And so we have to examine our own lives carefully. How many times have we held back, wishing we had more faith so we could do something we knew God wanted us to do? How many times have we pleaded for more faith in our inadequacy? And how many times has the longing for more faith simply masked the fact that we have been unwilling to obey?

Personal Application

Don’t deceive yourself. Much in the Christian life is not a matter of faith. It’s a matter of obedience!

Quotable

“The accomplishment of the divine will is the sole end for which we are in the world.”—John Eudes