Milo

AUGUST 12

Reading 224

JESUS, THE CHRIST Luke 9″

‘But what about you?’ He asked. ‘Who do you say that I am?’ ” (Luke 9:20)In each Gospel, Peter’s confession of Jesus as the Christ serves as a turning point. It is at this point that Jesus began to speak of His Cross.

Overview

Jesus intensified His impact by sending His disciples out to teach and heal (9:1–6), stirring more speculation about who He might be (vv. 7–9). Jesus fed 5,000 (vv. 10–17), and after Peter’s confession that Jesus is the Christ (vv. 18–20), He spoke of His death (vv. 21–22) and the cost of discipleship (vv. 23–27). Eight days later Jesus was transfigured (vv. 28–36), drove out an evil spirit (vv. 37–45), and discussed greatness (vv. 46–50). On the way to Jerusalem He was unwelcome in Samaria (vv. 51–56), and He warned of difficulties to be faced by any who follow Him (vv. 57–62).

Understanding the Text

“He gave them power and authority” Luke 9:1–6. Miraculous powers were needed for healing. But authority was needed to cast out demons. As we see later in the same chapter, this authority was not retained by the disciples (v. 40). The power and authority were given to enable the disciples to perform the specific mission. You and I can be confident that if we are called to any ministry or service, God will provide the strength and gifts we need to carry it out. We shouldn’t expect to possess unusual gifts constantly, any more than the disciples were given power as a permanent possession. If we did possess special permanent powers, we would almost surely begin to think it was because of some special trait of our own. No, God keeps us humble, so we will depend on Him. When He calls us, obedience is an act of faith, not self-confidence. Then, as we serve, and only as we serve, we discover that Christ has provided just the powers and authority we need to accomplish the appointed task. “Who, then, is this?” Luke 9:7–9 The question that the intensified activity of Jesus and His disciples raised in Herod’s mind was undoubtedly echoed everywhere. In reporting it, Luke was preparing his readers to answer this question for themselves—and preparing them for the answer that Peter would shortly provide. I’m often surprised when I realize how much “witnessing” focuses on, “What church do you go to?” or “What do you believe about the Bible?” or even “What’s your stand on abortion?” There is only one question that our witnessing should be designed to raise. We are to point others to Jesus, and raise the question on which each person’s eternal destiny depends: “Who then is this?” “You give them something to eat” Luke 9:10–17. The fact that each of the four Gospels tells of the feeding of the 5,000 suggests that it is important. And that we should look carefully in each Gospel account. For now, though, note that when the disciples lamely suggested the crowd should disperse and try to find food, Christ put the responsibility back on the Twelve! “You give them something to eat.” What we may not have thought about is the fact that, in the end, the disciples did give the crowds food! They distributed the food that Jesus miraculously provided. In this, the story is surely for us. We too are called by Jesus to meet the needs of others. Often we realize that we simply don’t have the resources. Yet Jesus’ words, “You give them something to eat,” call us to our responsibility. Happily, the fact that Jesus miraculously provided food for the crowd reminds us that Christ still provides all that He asks us to share. What a relief this is for us! We may be responsible to distribute. But Jesus remains responsible to provide the resources. “The Christ of God” Luke 9:18–20. Earlier Jesus had identified Himself as the Messiah, by His acts (cf. 7:21–23) and references to Himself as “Son of man.” This is the first time, however, a disciple had referred to Jesus as the Messiah (cf. 2:11, 26; 3:15; 4:41). It’s a healthy reminder for us. If men who had at this time spent years with Jesus, had heard His teaching, and witnessed His miracles, took so long to recognize Him, why should we expect friends or loved ones to become Christians after just a few hearings of the Gospel? Often saving faith grows on a person over time. We can nurture the growth of faith through consistent, loving witness by word and life. We can also pull up a sprouting seed by pressing for a decision too soon. “Take up his cross daily” Luke 9:23. There’s a lot of misunderstanding about the Christian’s cross. One Christian mentioned his anger to a minister, and shrugged that “it’s just the cross I have to bear.” The preacher told him (kindly), “No. It may be the cross your wife has to bear, but for you it’s just sin.” The Christian’s cross isn’t suffering, either. It is simply that, as Calvary’s cross was God’s will for Jesus, so our “cross” is whatever God’s will for us is each day. That will may involve pain, but often involves joy. There may be tears, but our cross also carries shouts and singing. The one thing that we can be sure of, however, is that our cross calls us to daily choose God’s will in preference to our own, and thus demands the most significant kind of self-denial. “Whoever loses his life for Me will save it” Luke 9:24. The Greek word translated “life” is psyche, best understood here to refer to the essential person himself. The saying seems obscure until we think about it. Satan is a good reverse example of what Jesus taught. The Old Testament pictures him as Lucifer, the “light bearer,” a great and beauteous angel. But one day he made a choice, and determined to defy God’s will and exalt his own. In that choice he denied the beautiful self he was, and became the doomed and despicable enemy of God and humanity. You and I, warped as we have been by sin, are given the choice of holding on to the old self, or by complete commitment to God, experiencing a transformation that will make us loving, beautiful, and new. If we choose to reject the will of God, and hang onto the old self, we lose. But if we choose to reject our old self, and do the will of God, we win. And our prize is the new self Jesus will help us become. “Call fire down?” Luke 9:51–55 Can Jesus really provide us with a new self? The disciples were angry when a Samaritan village refused overnight hospitality to Jesus because He was traveling toward Jerusalem. James and John were so upset they asked Jesus, “Do You want us to call fire down from heaven to destroy them?” What, John? John, the apostle whose letters and Gospel constantly emphasize love? Oh, yes. The old John. But never the new. This self of fire and destruction is the self John lost. The self of light and love is the self John found in following Jesus. You and I can find our new self too by following Jesus Christ.

DEVOTIONAL

It’s OK, Really (Luke 9:28–36)

I know the Transfiguration was a unique and holy event. And I might be accused of trivializing it. But, after all, Luke wrote it down. “He did not know what he was saying,” Luke wrote of words that Peter blurted out. And our text, rightly, even encloses this aside in parentheses. Luke wasn’t putting Peter down here. Really, he was being kind. He was letting us know that the foolish thing Peter said when excited and exhilarated at seeing Christ’s glory was not to be criticized. Yes, Peter blurted out the first thing that came to mind. He said it, and then probably felt utterly foolish. And though the historian in Luke was compelled to record this detail, he reported no rebuke by Christ, and he said in effect, “It’s all right. Peter just didn’t know what he was saying.” I remember as a new Christian a time we were counting members at church, and fell 1 short of the quorum needed to conduct business. I blurted out, “Hey! Where 2 or 3 are gathered in Jesus’ name, He’s there. So He makes our 50!” As soon as I said it I felt pretty foolish. But nobody laughed. It was almost as if I could feel Luke’s warm, caring remark flow from understanding hearts, and release me. “It’s all right. He didn’t know what he was saying.” And no one ever mentioned that incident to me. Not one. I suspect that sometimes in the practice of our faith we become a little insensitive to people. Not Luke. Even when describing one of the New Testament’s most amazing and significant events, Luke had time to think of Peter’s feelings and to make sure that no one might later accuse him of spiritual insensitivity. Yes, Peter said a foolish thing. We all do at times. How blessed we are when others let us babble, and then overlook our mistakes. And how wise we are, when we hear another blurt out some foolish thing, to remind ourselves that it’s all right. To just say to ourselves that, like Peter, “He did not know what he was saying.” And then never even think of the incident again.

Personal Application

The words, “He did not know what he was saying” are often salve for two hurts: the other person’s, and our own.

Quotable

“Keep a fair-sized cemetery in your backyard, in which to bury the faults of your friends.”—Henry Ward Beecher

AUGUST 11

Reading 223

JESUS’ POWER Luke 7–8

“Her many sins have been forgiven—for she loved much. But he who has been forgiven little loves little” (Luke 7:47).Christ’s miracles showed His power over every natural and supernatural force, and frequently, the importance of faith.

Overview

Jesus healed a believing centurion’s servant (7:1–10) and raised a widow’s son (vv. 11–17). Jesus identified John as a prophet—and Himself as “Son of man” (vv. 18–35). He stunned a Pharisee by accepting the touch of, and forgiving, a sinful woman (vv. 36–50). “After this” Jesus began to teach in parables (8:1–15) and riddles (vv. 16–18). He continued to demonstrate His power, calming a storm (vv. 22–25), casting out a demon (vv. 26–39) and healing a chronically ill woman (vv. 40–48). He capped these miracles by raising a dead girl (vv. 49–56).

Understanding the Text

“Such great faith” Luke 7:1–10. “Faith” is a thread that runs through both of Luke’s writings: this Gospel, and the Book of Acts. Here Luke introduced a Gentile, a centurion, who demonstrated “great faith” by expressing the conviction that Jesus was able to heal his critically ill servant by simply speaking a word—from a distance! The centurion also showed great sensitivity. In saying he was “not worthy” to have Jesus enter his house, he showed a concern for Christ’s reputation. The religious leaders would have been sure to criticize Christ if He had entered a Gentile’s home! May God give us similar gifts: great faith—and a deep concern that all we do contributes to the reputation of our Lord. These career officers who led “hundreds” in the Roman army are presented in a positive light in the New Testament (cf. Acts 10–11). These well-trained, responsible, and intelligent men were often entrusted with special duties and sent on a variety of empire affairs. Several are mentioned in the New Testament as “God-fearers,” Gentiles who worshiped God but did not convert to Judaism. In Luke’s writings the believing centurions represent all Gentiles who come to trust in Jesus. “He went up and touched the coffin” Luke 7:11–17. The use of “coffin” is an example of the niv’s tendency to seek modern equivalents for biblical terms. The Greek word indicates an open, stretcher-like bier, on which the dead were carried. Christ’s compassion for the widow who had lost her only son moved Him to help her. In doing so He touched the bier. This act would make the ordinary Jew “unclean,” and unable to approach God at the temple. It did not affect Jesus, for immediately He called on God, and the dead returned to life! The dynamic power of life that infused Jesus could not be dampened by mere ritual rules. Jesus’ act convinced the onlookers that Christ was a Prophet. It undoubtedly reminded the crowd of Elijah, who had also brought a woman’s only son back to life. You and I now recognize Jesus as even more than a prophet. His touch is still able to make the dead live, and cleanse the unclean. We experience His life-giving power as we trust Him each day. “Report to John what you have seen and heard” Luke 7:18–23. Even John seemed to have expected Jesus to set up an earthly kingdom. To settle his doubts, he sent his followers to put the question to Jesus directly: “Are You the One?” Jesus listed specific healing works John’s followers had seen, because the Old Testament declared that in the Messianic Age just such works would be performed! Isaiah 35 says, “Your God will come,” and while the passage speaks of divine retribution, it also says, “Then will the eyes of the blind be opened and the ears of the deaf unstopped. Then will the lame leap like a deer, and the tongue of the dumb shout for joy” (vv. 4–6; cf. 61:1–2). The evidence of Christ’s works alone was sufficient to identify Him as the Messiah: as Israel’s God, come at long last! The answer surely was enough for John. He would set aside his preconceived ideas about how God must work, and simply trust. The other day our Florida lottery reached 22 million dollars. “I’m praying about a ticket,” a friend said. “God surely would want one of His own to have that money. Only a Christian could use it wisely.” It seems logical, all right. Yet it’s an idea of how God must work that is based on human reasoning. Like John of old, you and I must be willing to set aside all preconceived ideas. We have evidence of God’s love in the Cross. Now we are to simply trust that what He chooses to do is what’s best. By the way. No lottery win for my friend. Yet. “Like children . . . calling out to each other” Luke 7:24–35. Jesus identified John as a great prophet. While the sinful of society recognized him, and responded to his message, the “Pharisees and experts in the Law” had rejected John—and God’s purpose for them! Why? Jesus illustrates from the familiar scene of children, playing in the streets. They play “wedding” (v. 32b) and they play “funeral” (v. 32c). And they complain when other’s won’t play their game. And that, Jesus said, is what the religious leaders had done. They’d been playing games, and they whined because neither John, that gaunt and austere wilderness man, nor Jesus, a social, friendly Teacher, played their games with them! “If you won’t play our way,” Jesus pictured them saying, and we can clearly see the pout on petulant, childish faces, “we won’t play at all. So there!” But Jesus wasn’t playing games. And if you and I are to have a meaningful relationship with Him, we can’t play games either! In Jesus, our God has come. And we must now be fully committed to Him. “She began to wet His feet with her tears” Luke 7:36–50. Don’t think the woman was forgiven after she wet Jesus’ feet with her tears. Oh, no. She was forgiven before. That was an act of love; an expression of gratitude. Her “many sins” had been purged, and her tears were tears of joy. Jesus’ later comments were explanation to Simon the Pharisee, and confirmation to the woman (vv. 48, 50). It’s the same in our lives. Faith and forgiveness precede both joy and service. “A farmer went out to sow his seed” Luke 8:1–15. This familiar parable is told in Matthew and Mark as well. In each telling the focus is on either the seed, or the ground on which it fell. Sometimes you and I focus on the farmer-ourselves, as sowers of God’s Word. We are essential. But results depend most of all on the inherent power of the Good News, and on the nature of the soil on which it falls. So you and I can sow freely. In its brief mention of the farmer, this parable helps set to rest such fears as “I don’t know enough yet,” or “I may say something wrong.”All we need to do is scatter the seed. God will work in those who hear, according to their willingness to respond, to produce the crop. “Your daughter is dead” Luke 8:26–56. These verses report how Jesus dealt with what must be considered “hopeless cases.” The demon-possessed man had been chained “many times” but had always broken loose (v. 29). The woman who touched Jesus had been “subject to bleeding” for a dozen years, and “no one could heal her” (v. 43). And the daughter of Jairus was dead: all hope was gone, and friends advised, “Don’t bother the Teacher any more” (v. 49). Yet Jesus cast out the demon, restored the health of the woman, and raised the little girl from the dead! Strung together, as these stories are by Luke, they remind us of a wonderful truth. There are no “hopeless cases” with the Lord. And there are no “hopeless people” either. The power of Jesus Christ is great enough to meet every need, and to transform any sinner as well.

DEVOTIONAL

Don’t Talk to Yourself (Luke 7:36–50)

G.K. Chesterton has pointed out that in every field except religion, people tend to come to an agreement. Scientists the world over agree on atomic structure. Nutritionists agree on what’s best to eat. Common rules are developed for accounting, and all nations agree that the use of steroids in the Olympics is not right or fair. But there’s no agreement on religion! And this despite thousands and thousands of years of searching and discussion. Luke’s report of a dinner Jesus had at a Pharisee’s house helps us see why. A woman known to be a sinner—most likely a local prostitute—slipped into the dining room and began to anoint Jesus’ feet, weeping as she did. The Pharisee observed what was happening and reasoned it out (“said to himself”). He was logical too. (1) A prophet would know she was a sinner. (2) A prophet wouldn’t let a sinner touch him. (3) Ergo, Jesus was no prophet! (v. 39) The only trouble was, the Pharisee was totally wrong in one of his premises. Jesus did know she was a sinner. But He knew she was a forgiven sinner, and that her love and tears flowed from faith in Him. When Jesus explained, even the Pharisee had to grudgingly admit that a person who has been forgiven “much” will love more than a person who has been forgiven (what he considered!) little (vv. 41–43). Jesus then confirmed the message the woman had already heard: “Your sins are forgiven,” and again, “Your faith has saved you” (vv. 48–50). What’s wrong with human efforts to construct religions? As with the Pharisee, each effort is merely “saying to oneself.” The religious make statements that seem logical, but are faulty in one or more of the premises involved. Only when God speaks through Jesus can the truth be discerned. The only religious truth we can possibly have must come from God by revelation, for it can never be discovered by people who talk only with themselves. So don’t be disturbed when people have different beliefs and ideas about God than you do. Put your confidence in the Word of God. Let the others talk to themselves all they want. You talk—and listen—to God.

Personal Application

Have confidence in what God says, not in what other people think.

Quotable

“When you have read the Bible, you will know it is the Word of God, because you will have found in it the key to your own heart, your own happiness and your own duty.”—Woodrow Wilson

AUGUST 10

Reading 222

JESUS’ TEACHINGS Luke 6

“I tell you who hear Me: Love your enemies, do good to those who hate you,bless those who curse you, pray for those who mistreat you” (Luke 6:27–28).Jesus’ “teaching on the plain” (v. 17) is a typical sermon of Christ from His Galilean ministry.

Overview

Luke summarized Jesus’ Sabbath conflict with the Pharisees (6:1–11) and listed the Twelve Christ chose as Apostles (vv. 12–16). He also summed up common elements in Christ’s preaching: His lists of blessings and woes (vv. 17–26), His call to love enemies (vv. 27–36), His prohibition of judging (vv. 37–42), His demand for evidence of righteousness (vv. 43–45), and His call to put His teachings into practice (vv. 46–49).

Understanding the Text

“What is unlawful on the Sabbath?” Luke 6:1–2 Each Gospel records Sabbath controversy between Jesus and the Pharisees. This focused on the multiplied rules of Sabbath observance that the rabbis had piled on during the preceding centuries. Sabbath controversies served as test cases, in that here the approach of rabbinic Judaism to the Scriptures was most clearly seen. It is important to keep in mind that neither Jesus nor His disciples actually broke a biblical law, though the disciples did violate a rabbinical ruling. In the Sabbath controversies Christ exercised His right as Lord to define authoritatively what the Sabbath was for—and not for. Essentially Christ taught (1) the Sabbath was instituted for man’s benefit (cf. Mark 2:27) and therefore helpful deeds are permitted (Luke 6:9); (2) that Jesus Himself is Lord of the Sabbath (v. 5); and (3) that as God works on the Sabbath it is lawful for the Son to work also (John 5:17). Human interpretations of Scripture must always be carefully scrutinized—particularly when they are in the form of rules and restrictions! Luke frequently pictured Jesus in a synagogue on the Sabbath (4:16, 33; 6:6). Even small communities had synagogues, which served as houses of study as well as of worship. Archeologists have excavated this first-century synagogue, whose foundation was found underneath a fourth-century synagogue in Capernaum. The drawing shows the plans of the discovered synagogue, which is most probably the very Capernaum synagogue in which Jesus taught! “Spent the night praying to God” Luke 6:12–16. Luke has described some of the pressures on Jesus. He was surrounded by milling crowds in search of healing. He was the center of controversy. And He had to make a critical decision, choosing 12 from among the many who followed Him to be “designated Apostles.” When the pressures are greatest and the decisions most significant, the best way to spend time is in prayer. “He . . . stood on a level place” Luke 6:17–20. This summary of Jesus’ teaching has been called the “sermon on the plain” in contrast to Matthew’s “Sermon on the Mount” (Matt. 5–7). Luke may be describing the same event, but not necessarily. Most likely he reported standard features in the “keynote address” Christ likely repeated often when presenting His kingdom. The features we find here surely are basic elements in Christ’s present kingdom, and foundational to our life as citizens in it. Jesus’ focus on His disciples (v. 20) makes it clear this sermon is for us. “Blessed are you” Luke 6:20–23. The blessing Jesus referred to is the unique joy experienced only by those who participate in His kingdom. Note that Jesus used the present tense here: “Blessed are you.” Out of what others call deprivation flows the unique joy of experiencing God’s living presence. We who look beyond the material world not only have great reward in heaven, but even as we suffer we “rejoice in that day and leap for joy.” What a mistake to assume that joy and blessing depend on our bank balance, or well-stocked closets. Joy and blessing flow out of relationship with the Lord, and are dependent only on our closeness to Him. “Woe to you who are rich” Luke 6:24–26. The woes stand in direct contrast to the blessings. The misery Luke associated with wealth is not rooted in riches themselves, but in the impact of riches on the individual. The wealthy are tempted to seek satisfaction in the things they can buy now, rather than giving priority to the world to come, and tend to ignore spiritual realities. And the wealthy seem to consider what others think of them more important than what God thinks. James 2:6–7 seems to assume, as Luke here may, that anyone in the first century who was wealthy had gained his or her riches at the expense of someone else. Whatever their source, Christ clearly taught that riches are deceitful. Rich or poor, we must learn to depend solely on the Lord. “Love your enemies, do good to those who hate you” Luke 6:27–36. Sociologists call the pattern Jesus criticized the “norm of reciprocity.” In any culture, people will tend to keep the social books balanced. If you invite the Joneses over for dinner, they’ll feel they owe you an invitation. If you loan Mrs. Smith chocolate chips, she’s likely to bring you a few of the cookies she makes. Jesus didn’t criticize this norm. He simply observed that even sinners live by it, so it is nothing special when we show love to those who love us. And He called us to live by the standard set, not by others in our society, but by God. Since God does good and loving things even for those who hate Him, we who are God’s children and citizens in His kingdom are to do likewise. We are not to live by the norm of reciprocity, but the norm of redemption. “Do not judge” Luke 6:37–42. There is a great difference between using our ability to distinguish (judge) between right and wrong and what Jesus is speaking of here. Luke carefully ruled out any misunderstanding by using parallel repetition, common in Hebrew poetry and wisdom literature. We are to be morally discerning—but we may not use that discernment to condemn others. If we must be critical, let’s turn a critical eye on our own behavior—and correct it! “Each tree is recognized by its own fruit” Luke 6:43–45. Jesus’ teaching here is no commission for you and me to become “fruit inspectors.” It is, however, the statement of a principle that holds true in the spiritual realm as well as in nature. The fruit of a fig tree is figs. The fruit of a good heart is loving words and godly deeds. Some take these words to be directed against the Pharisees, who stressed rigid obedience to hosts of man—devised as well as biblical regulations. Certainly Jesus’ saying discounts the ritual in which they took such pride, and exalts ordinary goodness. Even more important, however, Jesus’ words remind us that the quality of our life depends on our hearts. If your heart and mine overflow with love for God and a desire to please Him, our lives will be filled with an obvious and overflowing goodness. That’s why Augustine could say, correctly, “Love God and do what you please.” Augustine saw that if a person truly loves God, what that person wants will be to please God! “Who comes to Me and hears My words and puts them into practice” Luke 6:46–49. There is no better foundation on which you and I can build our lives. We have come to Him. Now let us listen to His words—and go put them into practice. If we do, we will stand firm whatever the storms life may hold.

DEVOTIONAL

The Measure You Use (Luke 6:27–42)

Jesus’ call to love enemies frightens us at first. If we love our enemies, surely they’ll take advantage of us! If we love our enemies, we’ll be more vulnerable to attack. At first Jesus seemed to ignore this rather obvious objection. He simply reminded us that God is a lover of enemies, and that as God’s children now we are expected to act as He does. Never mind the practicalities. Just do what is right. But then Jesus went on to remind us that doing what is right is practical as well! “Give,” He says, “and it will be given to you. . . . For with the measure you use, it will be measured to you” (vv. 37–38). You can break patterns of hostility and animosity! You can use the innate principle of reciprocity which God has planted in human nature by breaking the pattern of blow for blow, of pain given for pain received. You can initiate a new pattern by returning love for hate, good for evil, and in so doing establish the measure by which, in time, it will be measured back to you. After all, didn’t God do the same thing? We human beings were “enemies in our mind by wicked works” (see Col. 1:21). And God broke the pattern by one bold act of love, sending His Son to suffer and die for our sins. As we respond to that love, accepting the salvation Christ brings, our whole attitude toward God has changed, and we now love and want to please Him. God too has received in measure as He has given. Oh, I know. It doesn’t always work. Some who know of Christ remain as hostile to God as before. And, sometimes, the people we treat lovingly continue to do us harm. But the principle remains valid and true, whatever the individual exception. There is a way to break patterns of hostility in relationships. And that way is to take the initiative and begin, now, to give love where there is hate, compassion where there is hostility, and devotion where there is antagonism. When we do, we live out our calling as God’s children. And we initiate transforming change.

Personal Application

The larger the measure of love you use, the greater the possibility of receiving love in return.

Quotable

“It is possible to have compassion without love, and it is possible to have kindness without love; but it is impossible for one who has put on love to be unkind and without compassion, for love itself is not just an accessory garment. Love is the complete garment that has all the others built into it, so that love is a total way of life.”—Ray Anderson

AUGUST 9

Reading 221

A HEALING MINISTRY Luke 4–5

“The people brought to Jesus all who had various kinds of sickness, and laying His hands on each one, He healed them” (Luke 4:40).In describing the beginning of Jesus’ ministry, Luke focuses our attention on Christ’s healing and forgiving power. What Jesus did as well as what He said shows Him to be the Son of God.

Overview

After being tempted by Satan (4:1–13) Jesus began a ministry in Galilee (vv. 14–15). Jesus chose Nazareth to identify Himself as the Messiah (vv. 16–21), where He was angrily rejected (vv. 22–30). Moving on, Jesus drove out evil spirits (vv. 31–37) and healed (vv. 38–44). He also called His first disciples, typified by Peter (5:1–11). Jesus proved He has the power to forgive sins (vv. 12–26) and transform character (vv. 27–32), yet His hearers asked only trivial questions (vv. 33–39).

Understanding the Text

“Jesus, full of the Holy Spirit . . . was led by the Spirit” Luke 4:1. These chapters too emphasize the ministry of the Holy Spirit in Jesus’ life on earth. The Spirit led Christ into the desert to be tempted (v. 1). Jesus began His ministry in the power of the Spirit (vv. 14–15), and announced that the Spirit of the Lord was on Him to preach the Good News and proclaim the year of the Lord’s favor. All that Jesus did was infused with the dynamic of God’s Spirit. But there is something else to note. We realize that the Spirit enables us to serve the Lord. But we seldom think of Him leading us into trying times. Here Luke reminds us that the Spirit may even lead us into temptation! When life brings difficulties and challenges, let’s not doubt the Spirit’s leading—or His power to make us victorious. “He was tempted by the devil” Luke 4:2–13. Reading 197 (Matt. 4) discusses the specific temptations Jesus overcame. Here we need to distinguish between three types of temptation. (1) When Satan tempts, he lures a person into doing evil. Satan was successful in tempting Adam and Eve (Gen. 3), but failed completely in his attempt to tempt Christ. (2) When we tempt God (cf. Deut. 6:16), we act contrary to faith and demand He prove Himself to us. (3) When God places us in a difficult situation, He does so to test us—in order that we might pass the test rather than fail it! James 1:13 assures us that “God cannot be tempted by evil, nor does He tempt anyone.” God has given us His Spirit in order that we, like Jesus, may be victorious whenever we are tempted to sin. “He went up to Nazareth” Luke 4:14–21. Jesus chose the synagogue at Nazareth to publicly announce Himself as Israel’s expected Messiah. He did this by reading part of a well-known messianic passage from Isaiah. Both what Jesus read and what He left out are important. He focused on the Spirit’s empowering to preach the Good News, especially announcing to the poor, the prisoner, the blind, and the oppressed—all who had no hope except for hope in God—that the moment of God’s favor had arrived. The coming of Jesus meant, and still means, there is hope for the hopeless. What Jesus left out was a phrase found in the original Isaiah text: “the day of vengeance of our God.” Christ’s first coming was to pour out God’s favor on humankind. Only at His second coming will vengeance and wrath overflow. In this announcement Jesus set the agenda for the church as well. We are called to announce the grace of God today—and to display it as Jesus did, in acts of love and kindness. “All the people in the synagogue were furious when they heard this” Luke 4:20–29. Why did Jesus’ neighbors react as they did? The phrase “spoke well of Him” is probably an inaccurate interpretation of emaryroun auto, “bore Him witness.” The people were already disturbed, first that a neighbor’s Son should dare to make such a claim (v. 22), and second that Jesus had left out the day of vengenance to speak only of grace (e.g., “gracious words”). When Christ went on to suggest that His message would prove a blessing to Gentiles (vv. 25–27) and not be reserved for Israel alone, the people became furious enough to try to kill Him (v. 29). Jesus had disappointed their fondest hopes, and rejected their claim to exclusive possession of the divine favor. The Jews wanted a Messiah to throw off the Roman yoke and exalt their nation. They did not want a Messiah who would merely heal and forgive sins. The thought that they would not be favored above the hated Gentiles drove the crowd wild. Let’s be warned by the reaction of Jesus’ neighbors. We must be careful to come to God without conditions or expectations. We cannot dictate to Him what He will do. And we must realize that God’s love is universal. While we are special to Him, others are just as special as we. It takes true humility to relate to God in this age of grace. We must be humble in relation to the Lord, seeking only to do His will. And we must be humble in relation to others, and willing to put them first. “A demon, an evil spirit” Luke 4:31–37. Luke, a physician, makes a careful distinction between normal sicknesses and demon possession. There is no “superstitious belief that all sickness is caused by the demonic” in Luke’s Gospel! What there is reminds us that Jesus is all-powerful. “With authority and power He [still] gives orders to evil spirits and they come out.” “When the sun was setting” Luke 4:38–44. The people waited until sunset, because it was considered unlawful to carry a burden on the Sabbath (cf. v. 38), even though the burden might be a sick person. Jesus, however, had healed Peter’s mother-in-law on the Sabbath Day. You and I never have to wait to bring our burdens or needs to Christ. “Go away from me, Lord; I am a sinful man” Luke 5:1–11. One of Luke’s literary techniques was to tell his story through vignettes of individuals. Here he portrayed Christ’s call of His disciples by focusing on Peter, the chief disciple. The story is rich in psychological insight. Jesus acted in a way that Peter saw as miraculous. Even though what Jesus did was for Peter’s benefit, Peter was suddenly stricken with a sense of guilt, and begged Jesus to go away. Like Adam and Eve in the Garden, Peter’s first reaction when he became aware he was in the presence of the Lord was one of flight. Jesus, however, was not put off. He had come to find sinners just like Peter—and to transform them into “fishers of men.” Some non-Christians, but not all, will feel much like Peter, uncomfortable at the thought of being in God’s presence. It’s up to us to reassure them. Jesus isn’t worried about being contaminated by sinners. He came to save sinners, and has the spiritual power required to make even the most wicked good. “Who had come from every village of Galilee and . . . were sitting there” Luke 5:17–26. Luke made it clear that the “Pharisees and teachers of the Law” present were an official delegation, come to check on the young Preacher and Teacher of Galilee. In the first century a person could be recognized as a teacher of the Law—a rabbi, or sage—only after going through a lengthy period of training under an acknowledged master. Jesus had no such training, and so a skeptical ecclesiastical commission came down to observe Him. Jesus could sense their condemnation when He forgave the paralytic’s sin. He then announced He would heal the paralytic to prove that He had the power to forgive sin. If He failed, God had not heard Him, and His announcement of forgiveness was meaningless. But an actual healing would show that God was working through Him, and confirm His claim to be able to forgive. Ecclesiastical commissions still have a tendency to stand in judgment on the working of the Holy Spirit through people who have no “official” recognition. Many a woman today with significant spiritual gifts is unable to exercise them in the church. But the key to effective ministry remains the same—God’s gifts, and His calling. And evidence of God’s call is still seen in the transforming results of an individual’s ministry to others. “Yours go on eating and drinking” Luke 5:33–39. I remain amazed at the mentality of people who can witness wonderful works performed by God and then argue about the insignificant. Good heavens! Jesus was casting out demons! He was healing the sick! He was claiming, and proving, His ability to forgive sins! And some folks asked Him a question about fasting! Jesus’ answer, basically, was this. Get rid of the old categories in which you’ve thought about religion and relationship with God. You must not try to fit what I say and do into your old ways of thinking, but you must put My “new wine” into “new wineskins.” How much we need to be open to what Jesus is doing in our world, and what He teaches in His Word. Our best theology cannot contain God’s thoughts or purposes. If we become rigid in our thinking about God, we will fall into the trap of those who ignored Jesus’ wonders to wonder about what might better have been ignored.

DEVOTIONAL

That Three-Letter Word (Luke 5)

Most parents tend to watch out for four-letter words. But today many adults have at least as strong a dislike for a three-letter word: sin. It’s certainly gone out of style today, and anyone who talks about it is likely to be accused of trying to “impose his (or her) morality on others.” According to folks like Norman Lear and his People for the American Way, talking about sin is the biggest sin of all! Actually, the Bible doesn’t treat “sin” as such an awful word at all. In fact, sin is one thing Scripture is quite confident God is able to deal with. Why avoid it then, if it’s really no longer a threat? Luke 5 contains progressive stories about sin. Verses 1–11 tell how Peter came to realize that Jesus was truly Lord (note v. 5, and then v. 8), and that when He did Peter was suddenly aware he was a sinful man. He begged Jesus to leave, but Christ wouldn’t go. Instead Jesus held out the prospect of a new life to Peter: “from now on you will catch men.” Jesus isn’t repelled by our sin either. He knows that He has power to change us, and to change our lives. Verses 17–26 show us how Jesus deals with our sins. He forgives them. As He broke the power of the paralysis that kept the man immovable on his mat, so His forgiveness breaks the bonds that paralyze our ability to do good. And verses 27–32 demonstrate just that power. For Levi, the tax collector and social outcast, was none other than Matthew, the disciple who wrote the Gospel that bears his name (cf. Matt. 9:9). Christ not only calls sinners to repentance, but those who do repent He transforms into servants of God. So don’t be put off by that word “sin,” and don’t apologize for it. Sin is still a reality that every human being needs to face. The good news we have to share is that sin isn’t a problem . . . for God. In Jesus there is forgiveness and renewal.

Personal Application

Call a sin a sin to bless others, not to curse them.

Quotable

“Who does not know what it is to rise up from a fault—perceived, confessed, and forgiven—with an almost joyous sense of new energy, strength, and will to persevere?”—H.L. Sidney Lear

AUGUST 8

Reading 220

JESUS AND JOHN Luke 2–3

“John answered them all, ’I baptize you with water. But One more powerful than I will come, the thongs of whose sandals I am not worthy to untie’ “ (Luke 3:16).Luke’s written history draws attention to the special signs associated with Jesus’ birth and His announcement by John. Truly, Luke is telling us, Jesus is the Son of man and the Son of God.

Overview

Luke dated Jesus’ birth (2:1–7), and told of another angelic visitation (vv. 8–20). When presented at the temple, the Infant Jesus was identified as the Messiah by Simeon (vv. 21–32) and the Prophetess Anna (vv. 33–40). At age 12 Jesus visited the temple and called it “My Father’s house” (vv. 41–52). Luke then dated and described John’s ministry (3:1–20), reported Jesus’ baptism (vv. 21–22) and gave Jesus’ genealogy (vv. 23–38).

Understanding the Text

“Everyone went to his own town to register” Luke 2:1–7. Luke was careful to pinpoint the date. But the passage of time has caused the reference points to be lost today, and the specific time of Christ’s birth and the census continues to be debated. There is no doubt, however, that Roman practice required citizens of provinces to be enrolled in one’s original home. Why is this important? Micah had predicted the Christ would be born in Bethlehem. God used a census, called for by a pagan Roman emperor, to arrange for Mary and Joseph to travel to Bethlehem at just the right time. How wonderful our God is. He so shapes history that the decree of Augustus became a means of accomplishing His own divine decree. There is no circumstance beyond the power of our God to control—or to overcome. “There was no room for them” Luke 2:7. This poignant phrase has touched Christians ever since Luke penned it. It may not have been an “inn” that turned the couple away: the Greek word is also used of guest rooms in private homes. As the crowds returned to Bethlehem for the registration, space was finally found for Mary in what tradition says was a cave used to stable animals. There, we’re told, the Christ was born. Contemplating the humble surroundings and the audience of animals, one hymn writer penned: Thou didst leave Thy throne and Thy kingly crown, When Thou camest to earth for me. But in Bethlehem’s home there was found no room For Thy holy nativity. O come to my heart, Lord Jesus; There is room in my heart for Thee.-Emily E.S. Elliott “Good news of great joy that will be for all the people” Luke 2:8–18. A great company of angels appeared to shepherds in fields near Bethlehem, praising God. The meaning of their words, once translated: “Peace on earth to men of good will,” is better captured in the eQ¸: “Peace to men on whom His favor rests.” Rather than limit the promise of joy to men of good will, the angelic shout proclaims a grace of God that is Good News and the promise of joy to all! In Christ the Saviour, man’s deepest need is met. Through Christ, God’s favor is poured out on all who will but believe. “But Mary treasured up all these things and pondered them in her heart” Luke 2:19. Despite all Mary had been shown, she could hardly grasp the full implication of her calling to be Jesus’ mother. The Greek text draws a fascinating comparison. While shepherds and people who heard their report were amazed and excited, Mary in contrast (“but”) chose to hold these things in mind and meditate on them. Mary’s course is the better one. Some of us respond with great, immediate emotion to almost any message. But the feelings quickly wear off, and with them our interest in the message disappears. Mary did not overreact to the amazing events. She chose to think about them, meditating on them for a long time. It’s true that God touches our emotions as well as our minds. But, like Mary’s, our faith must be rooted in contemplation of what God has done and its meaning for us, not in feelings primarily—or alone. “Moved by the Spirit” Luke 2:21–40. Luke related two more incidents that serve to demonstrate Jesus’ identity. On the 40th day after His birth Jesus’ mother came to the temple to offer the sacrifice required of the poor for purification after childbirth (v. 24; cf. Lev. 12:8). There the Holy Spirit caused two aged saints to identify Jesus as the promised Messiah. While the incidents serve as historical evidence, they surely had special meaning to Joseph and Mary. Very shortly after this, Matthew tells us, the couple was forced to take the Baby Jesus and flee the country. How much the memory of every unusual word about their Child would serve to encourage Joseph and Mary then. Many of God’s most unusual works are performed more for the comfort of His own than for some great theological purpose. Here God comforted four: Simeon and Anna near the end of their lives; Joseph and Mary at the beginning of a difficult period in theirs. The very personal purposes seen here encourage us to expect the Lord to meet our needs as well. “I had to be in My Father’s house” Luke 2:41–52. At age 12, when custom dictated a boy became responsible to the Law, Jesus’ parents took Him to the temple at Passover. We might focus on Jesus’ conversation with the sages who, during festival periods, taught publicly in the temple courts. Most significant, however, is Luke’s mention of Jesus’ attitude toward God. The “theantropic person,” a name theologians give to the bonding of Deity and humanity in Jesus, remains a great mystery. The incarnate Christ clearly did not exercise all of His attributes as Deity. As Luke says, He “grew in wisdom” as well as in stature. Yet there seems no question that Jesus was conscious at an early age of His unique relationship with God His Father. Yet at all times Jesus lived His life as a godly human being, even as a Child being “obedient to” His parents. We will never unravel the mystery, or be able to isolate God from man in Jesus. And frequently, as here, we will be reminded by Luke of the mystery as well as history of our faith. “As He was praying, heaven was opened” Luke 3:21–22. Luke is the only one of the Gospel writers to tell us that Jesus was praying as He was baptized and as the Spirit descended from heaven. Only Luke tells us Christ also prayed before choosing the Twelve (6:12) and on the Mount of Transfiguration (9:29). Other instances of Jesus praying are found in 5:16; 9:18; and 11:1. Jesus did live His life on earth as a human being, but as a perfect Man. Christ’s reliance on prayer reminds us how much we need to communicate constantly with our Heavenly Father. “The son, so it was thought, of Joseph” Luke 3:23–37. The phrase “about thirty” in that culture is an approximate number. Christ may have been in His mid-30s when He began to minister. But while age was dealt with loosely, genealogy in ancient Israel was a serious issue, and records were meticulously kept. Luke would have had access to records that contained the data found in this chapter. Luke’s genealogy differed from the genealogy in Matthew. The places where the lines diverge have been explained by assuming Matthew traced the legal line through Joseph, while Luke traced the actual line of Jesus through Mary. Other explanations of the differences have also been suggested. We do not have enough information to know which explanation is the actual source of the variance. What is most significant, however, is that while Luke made it clear that Joseph was only assumed to be Jesus’ father (v. 23), Luke traces His ancestry not to David or Abraham but to Adam. Luke wants us to understand that Jesus was a true human being; one of us, as well as the Son of God.

DEVOTIONAL

Kill to Make Alive (Luke 3:1–20)

John was not a smooth, comfortable preacher. He was blunt, confrontive. He pulled no punches, and preached a message of coming wrath. He was one of those “sin” preachers that folks today seem to find so distasteful. John’s warning not to rely on descent from Abraham (v. 8) struck at a root of first-century Jewish faith. As the chosen people, the seed of Abraham, and possessors of God’s Law, many felt their standing with God was secure. John attacked this favored doctrine, and demanded repentance matched by moral reform. Perhaps it’s surprising, but people often hunger for just this kind of preaching. Deep down everyone senses he is not what he could or should be. There’s a sense of relief when pretenses are stripped away, and we’re forced not only to face our need—but are given hope that we may somehow become better than we are. It’s this that kept crowds coming to hear John, and wondering in their hearts if John might be the Christ. And it’s this that makes modern John—like messages of repentance and “unquenchable fire” messages of “good news” too (vv. 17–18). The Bible’s “condemning” word about sin isn’t condemning at all! In demanding that we face our guilt, Scripture brings rather than annihilates hope. Only when we face guilt do we seek forgiveness, and find the new life in the Jesus that John preached. So while you and I rightly major on the grace of God when sharing Jesus with others, it’s not wrong now and then to stand, like John, and fearlessly rebuke both sin and sinner. The word that condemns is at times the door of hope.

Personal Application

Let God guide you when to share the Good News in the guise of bad.

Quotable

“Ministers who can preach the Gospel of Jesus in our kind of civilization without making anyone uncomfortable deserve an automobile for the difficult feat. And they need one to compensate them for the lack of spiritual vitality which makes performance of the feat possible.”—Reinhold Niebuhr