Milo

AUGUST 17

Reading 229

CONCERN FOR OUTCASTS Luke 15

“Now the tax collectors and ‘sinners’ were all gathering around to hear Him. But the Pharisees and the teachers of the Law muttered, ’This Man welcomes sinners and eats with them’ “ (Luke 15:1–2).It’s not necessary to be like the people we associate with. That’s good, because we must spend time with people if we are to say, “I care.”

Overview

Criticism of Jesus’ association with the outcasts of Jewish society (15:1–2) was answered by three parables: the Story of the Lost Sheep (vv. 3–7), the Lost Coin (vv. 8–10), and the Lost Son (vv. 11–32).

Understanding the Text

“Tax collectors and ‘sinners’ ” Luke 15:1–2.

The tax collectors, who worked on commission and were notorious for overcharging, were automatically considered dishonest or immoral in first-century Jewish society. “Sinners” is placed in quote marks in the NIV to show that the evaluation was made by Pharisees, not by Jesus or Luke. The fact is that we are all “sinners.” But in the eyes of the Pharisees, the title belonged exclusively to those who were less rigorous than they in keeping the rituals of law. The very idea of having table fellowship (eating) with such persons horrified the Pharisees, for to eat with sinners would contaminate them. Yet throughout the Gospels “sinners”—including such real sinners as prostitutes—are constantly portrayed as “gathering around” Jesus! Somehow they felt comfortable with the holy Son of God. How do we explain that? Very simply. Jesus constantly showed that He cared. The outcasts of society were comfortable with Jesus, because instead of dislike and condemnation, they sensed love. The outcasts of society still need less of our judgmentalism, and more of our love. We need to remember that it was the outcasts who responded to Jesus, not the “respectable” Pharisees, and learn to express that nonjudgmental love that so attracted first-century social outcasts to Jesus. “The Pharisees and the teachers of the Law muttered” Luke 15:1–2. It’s impossible to leave these two pregnant verses without noting that anyone who feels comfortable with society’s outcasts, and spends time with them, will be muttered about by folk like the Pharisees and teachers of the Law. Two divergent views of people and of holiness come into conflict here. For Jesus, holiness was rooted in a dynamic, intimate fellowship with God. For the Pharisees, holiness was rooted in do’s and don’ts. Jesus’ kind of holiness was warm and attractive. The Pharisees’ kind of holiness was austere and judgmental. Jesus, freed by the nature of His holiness, reached out to others to share God’s love. The Pharisees, bound by the nature of their holiness, drew back from others in distaste, fearful of contamination. Today if you and I maintain that warm, intimate relationship with God that is the source of true holiness, we too can reach out lovingly to the outcasts of our society and be welcomed by them. But if our “holiness” is a front, a pretense maintained by desperately following a modern rule of do’s and don’ts, we too will fear and be repelled by the outcasts of society. What a test of the quality of our relationship with God! Are we more like Jesus in our contacts with outcasts? Or more like the Pharisees and first-century teachers of the Law? “And loses one of them” Luke 15:3–7. The three parables related in Luke 15 are each designed to reveal God’s attitude toward the outcasts of society. The Pharisees muttered when Jesus ate with tax collectors and “sinners.” But God rejoiced. These outcasts of society were precious to Him. And are still. One hundred sheep was a typical flock in the first century. When even 1 was lost, Jesus reminded His audience, the shepherd went in search of it. “Open country” was a relatively safe place to leave the 99, so there is no question of abandoning the many to seek the one. The impact of the story was felt as Jesus related the shepherd’s joy as he carried the lost sheep home. “In the same way” rejoicing echoes in heaven when one sinner repents! It’s important to note that Jesus’ purpose in associating so freely with sinners was redemptive. He was seeking God’s lost sheep. We can’t defend participating with sinners in their sin on the basis of Luke 15:1–2! But we need never apologize for associating with sinners with the redemptive intent that moved our Lord. “Suppose a woman has ten silver coins and loses one” Luke 15:8–10. Both the story of the 1 lost sheep and the 1 lost coin were drawn from first-century Jewish daily life. All were familiar with shepherds. All felt the impact of Christ’s story of the 10 coins. These were 10 dowry coins, given the woman when she married. The chances are that she wore them constantly on her headdress. Ten coins were a small dowry, yet were an important symbol to her. They showed that she had worth and value to her father, who had sacrificed to give them to her. And that she came into the marriage as a partner, bringing resources of her own. If she were ever divorced, or widowed, the 10 coins at least were hers, a symbol of her identity as a person. The 10 coins, then, were vitally important to her, and the loss of even 1 had far greater significance than the coin’s intrinsic worth might suggest. Again Jesus emphasized the intensity with which the woman searched, and her joy at finding the coin. Ecstatic with delight at finding the precious object, she hurried and told her friends. Again Jesus was affirming the importance of the outcast. Of little intrinsic worth, the coin was vitally important to the woman who lost it. In the same way, while human beings may discount the worth of the outcast, in God’s sight every individual is of infinite value. What a reminder to us to look at others with God’s eyes, not society’s. The mother on welfare, the teenage dropout, the convict behind bars, the jobless and homeless, the drunk sleeping in the doorway, are God’s lost coins. They have value to Him. “Quick! Bring the best robe and put it on him” Luke 15:11–27. The only possible rival to this parable for “best known of Jesus’ sayings” is the Story of the Good Samaritan. Probably the Story of the Prodigal Son would top most people’s list. It has so much to say. There’s the vivid picture of the younger son, who wanted to go out on his own with his (one third) share of the father’s estate. He left, made unwise and immoral choices, and found himself abandoned and starving. He realized what a mess he’d made of his life and decided to go home. Knowing he had no right to expect treatment as a son, he hoped to be treated as one of his father’s hired servants. In earlier stories Jesus stressed the joy in heaven over a sinner’s return. In this story we are invited to share the lost son’s joy, as his father rushed out to welcome him and shower him with evidence of his love. So is our welcome when we, like the lost son, come to our senses and appeal to God for mercy. We are treated like sons and showered with love. The “best robe” is none too good for God’s lost who have been found. Consider too the father. He gave his younger son freedom, and the resources to use that freedom. He knew the son would waste his inheritance, yet the father also knew that only through the free exercise of choice can the decision to return be made. And then the father waited. We can imagine him, each day glancing frequently toward the road his son must travel to return. We can imagine his anxiety. And yet the father waited. The lost son had to make the choice. And then one day the choice was made. While the boy was still a long way off, the father saw him, was filled with compassion, and “ran to his son, threw his arms around him and kissed him.” Oh, friend, you and I never need to fear turning to God, even after the most terrible of sins. We must make the choice. But as we make our first, penitent step back toward God He runs to us, and we can sense His loving, forgiving embrace. “The older brother became angry” Luke 15:28–32. And so we turn to the older brother, who like the Pharisees stood by and muttered angrily at the welcome given sinners. What gave the father and the lost son joy made the older brother resentful and angry. How long he had lived with his father. Yet how little he understood him, or shared his capacity for love. Perhaps this is the primary lesson you and I need to draw from this most famous of Jesus’ tales. Those who live with and in God must adopt His values, and be moved by His love—or lose salvation’s joy.

DEVOTIONAL

Which Lost Son?(Luke 15:11–32)

We all know the Story of the Prodigal Son. We know how foolish the younger brother was. And we wonder at the forgiving love of the father, who welcomed his lost son home even after all the boy had done. But the strange fact is, it is the older brother who had really lost his way! When the younger son left he was given the equivalent of one third of the estate, for the eldest son in Judaism received a double portion. While the younger tasted both the delights and the devastation of sin, the older son stayed home and worked the land with his father. “You are always with me” was the greatest gift the father could provide. But the older son had even more. While he complained, “All these years I’ve been slaving for you,” the father rightly pointed out, “Everything I have is yours.” The older son had enjoyed his father’s fellowship, and all the work he had done had only enhanced his own inheritance. And yet when the younger son returned, and the father welcomed him, the older son became bitter and angry. That bitterness and anger, that lack of love for his brother, tell us that it was really the older son and not the younger who had lost his way. It’s not that his actions were open to criticism, but because his heart was so far out of harmony with the heart of the father. He had never strayed from the path of morality. But he had never found the highway of forgiving love. He had worked for the father. But he had never valued his brother as the father had always valued him. The younger brother is an encouragement for nonbelievers, and for Christians who are deeply aware of their sin. But the older brother is a constant challenge to you and me. As hard as we work for the Lord, and as moral a life as we may lead, unless we have God’s heart for the outcast, we have truly lost our way.

Personal Application

God does not call us just to be good, but to be like Him.

Quotable

“Real love is the universal language—understood by all. You may have every accomplishment or give your body to be burned; but, if love is lacking, all this will profit you and the cause of Christ nothing.”—Henry Drummond

AUGUST 16

Reading 228

URGENT MATTERS Luke 13–14

“Make every effort to enter through the narrow door, because many, I tell you, will try to enter and will not be able to” (Luke 13:24).The choices that we make in our todays affect our tomorrows—and our forever.

Overview

Jesus warned, “Repent, or perish” (13:1–5). All deserve punishment (vv. 6–9), but Jesus showed that this is the day of God’s grace (vv. 10–17). Though Jesus’ kingdom may seem insignificant (vv. 18–21), it is vital to enter now (vv. 22–30). Christ’s warning rejected, He wept over Jerusalem (vv. 31–35). At a Pharisee’s dinner party Jesus healed (14:1–6), commented on guests’ and host’s behavior (vv. 7–14), and spoke of God’s eschatological kingdom (vv. 15–24). Later He spoke to the crowds about the cost of discipleship (vv. 25–35).

Understanding the Text

“Do you think that these Galileans were worse sinners?” Luke 13:1–5 It was common belief that those who were cut off in the prime of life had been guilty of some great sin. When someone asked about some Galileans who were killed by Pilate’s soldiers while coming to the temple to offer sacrifice, Jesus rejected the common view. In saying they were no more guilty than all others in Jerusalem, Jesus taught that all were worthy of death! It’s useless to compare ourselves with others and think, “I never do things like that.” All have sinned. Unless we repent, we will all perish. Here “repent” is used in its most basic meaning of a change of heart and mind. The listening crowd had to change its mind about Jesus, before it was too late. “Leave it alone for one more year” Luke 13:6–9. The parable emphasizes how close judgment had come, and how little time was left for repentance and change. If repentance did not come soon, the verdict would be, “Cut it down.” “On the Sabbath Jesus was teaching” Luke 13:10–17. Though all were guilty and deserved punishment, Christ’s healing of the crippled woman was an affirmation of grace. The indignation of the ruler of the synagogue shows how little understood grace was. And how little desired. The woman who experienced grace praised God. But the president of the synagogue rebuked Jesus for helping her! Many first-century rabbis held that it was valid to untie a farm animal to permit it to drink on the Sabbath, though the strict sect of the Essenes would not permit help to be given even to an injured animal. Christ’s contemptuous dismissal of the charge as hypocrisy shamed His opponents. But it delighted the crowds. How fascinating that no matter how the hypocrite postures and pretends, others see through him. Or us. “What is the kingdom of God like?” Luke 13:18–21 The details of Jesus’ sayings are irrelevant to His point, which is simply this: Jesus’ kingdom appeared insignificant to many onlookers. But ultimately Christ’s kingdom will dominate all. “Make every effort” Luke 13:22–30. Because Christ’s kingdom is the ultimate reality, entry becomes an urgent matter. Mere familiarity with Jesus will not do. One must know Him intimately, and be known the same way. A feast or banquet is a common prophetic image associated with the establishment of God’s future and final kingdom. That meaning, clearly defined in verses 28–30, is carried through the next chapter’s stories, which are set at or told about banquets. This was why repentance and faith in Jesus are such urgent matters. Individuals who failed to turn to Him will be shut out of the future kingdom, where “there will be weeping . . . and gnashing of teeth.” “Leave this place and go somewhere else” Luke 13:31–35. The Pharisees’ hypocritical warning symbolized the official rejection of Jesus by the religious leaders. No doubt if Herod had intended to imprison Jesus, these same men would have done all they could to keep Jesus there! Christ, rather than being angry, expressed anguish and sorrow over the city which must now face desolation and judgment. The house of Israel, having rejected Jesus, became an empty shell. It would remain a mere shell until that future day when God’s people acknowledge Christ, and are restored (vv. 34–35; cf. Rom. 11:25–32). “Is it lawful to heal on the Sabbath or not?” Luke 14:1–6 This is the fourth reference in Luke to the Sabbath issue, showing how serious it was in the conflict between Jesus and the religious elite (6:1–5, 9–11; 13:10–17). This time it took place at a meal in the home of a “prominent Pharisee.” The Greek term is archonton, “ruling,” and suggests he was a member of the Sanhedrin. While Christ seemed to bring the issue up, Luke noted that the man with dropsy had been seated “in front of Him.” And that all Jesus did was being “carefully watched.” Again, no compassion was shown for the sick man, who was simply a pawn to be used against the Lord. The rabbis had ruled that a person whose life was threatened might be taken to a doctor on the Sabbath, but one not suffering from a life-threatening disease should wait till the next day for treatment. Jesus healed the man anyway and then, arguing from the lesser to the greater, showed their hypocrisy. Any one of them would pull a son or an ox out of a hole on the Sabbath, even if their life was not in immediate danger. How then could they object to healing a man on God’s holy day? It must have been frustrating, to be an opponent of Jesus. Whenever they attempted to act against Him, they simply injured themselves! As long as we live in the spirit of Jesus, maintaining His compassion for others, any who criticize us will also expose only their own hardness of heart. “Do not take the place of honor” Luke 14:7–11. Still at the banquet, Jesus commented on the behavior of the guests, who competed with each other for “places of honor.” In the first century banquet seating arrangements reflected the social status of guests. The closer to the host (the “higher” the seat), the greater the honor done a guest. The scrambling for position Jesus observed reflected the heart attitude of the Pharisee’s guests. As Jesus pointed out, it was also foolish, as it exposed a person to the danger of embarrassment if asked to go down lower. You and I can afford to take the humblest of places here on earth. In time God Himself will say to us, “Move up to a better place.” “When you give a luncheon or dinner” Luke 14:12–14. Jesus also had advice for His host. Don’t use your dinners for social advantage, or to seek a quid pro quo. Invite the homeless and hungry when you want to share a meal. Let God repay you. The advice should not have been needed. Proverbs 19:17 says, “He who is kind to the poor lends to the Lord, and He will reward him for what he has done.” The social life of the religious, who scorned both the poor and those ignorant of the Law’s minutia, the am ha eretz, showed that they used religion as well as others for personal ends. How challenging it is to truly let God’s Word shape our lives. The most ordinary actions demand scrutiny. All we do reflects the values of this world—or of the next. “If anyone comes to Me” Luke 14:25–35. Later, on the road with the same crowds that the Pharisees and teachers of the Law tended to despise, Jesus spoke of discipleship. One of the most urgent issues we must decide is whether we will follow Christ wholly. What’s involved? A commitment to Jesus that places Him even above family (vv. 26–27). A conscious commitment, that looks ahead and counts the cost, and determines to carry discipleship through to completion (vv. 28–33). A continuing commitment, that once begun maintains its fervor, even as salt to be useful must retain its savor (vv. 34–35). Difficult? Certainly. But how wise we are to make that conscious, continuing commitment to Jesus Christ!

DEVOTIONAL

The Streets and Alleys (Luke 14:15–24)

Banquets in the ancient world were eagerly looked forward to. Life was difficult at best, and festive meals were a time to cast off cares, and enjoy. That’s probably why the Old Testament prophets frequently picture the establishment of God’s final kingdom as a great feast, overflowing with food and wine and shouts of joy. Here Jesus picked up the familiar Old Testament image, using it in a parable that every listener understood refers to the coming eschatological (future, and final!) kingdom of God on earth. The parable makes several points that His hearers would understand, but that might escape a modern reader. First of all, the refusal of the invited guests was shocking. It was an honor to be invited. And an obligation to come. Besides, who would ever think of passing up a “great banquet”? All who heard would have understood Jesus to accuse the religious leaders of refusing God because they were consumed with earthly affairs. A second impression would have been made by Jesus’ reference to “streets and alleys.” First-century Jewish cities were bisected by a few broad streets (where the Pharisees liked to come and preen). But they were also warrens of alleys, twisting and turning back to little courts opening out on the hovels occupied by the poor. In Jesus’ story, the host sent his servants everywhere, even to the obscure homes of the “poor, the crippled, the blind and the lame.” And when the banquet hall was still not filled, the servants were sent out, beyond the walls that kept outsiders from the city, to distant roads and country lanes, with a compelling invitation that would move even strangers to Israel’s God to respond. The parable, uniquely shaped to Jesus’ hearers, still speaks to us. It is still incomprehensible that many who hear God’s invitation are too caught up with the affairs of this life to heed. And it is still the glory of the Gospel that its message is for everyone, everywhere.

Personal Application

As servants of God, we are to probe the streets and alleys of our world for guests to God’s banquet at history’s end.

Quotable

“O merciful God, who hast made all men, and hatest nothing that Thou hast made, nor desirest the death of a sinner, but rather that he should be converted and live; have mercy upon all who know Thee not as Thou art revealed in the Gospel of Thy Son. Take from them all ignorance, hardness of heart, and contempt of Thy Word; and so fetch them home, blessed Lord, to Thy fold, that they may be made one flock under one Shepherd, Jesus Christ our Lord, who liveth and reigneth with Thee and the Holy Spirit, one God, world without end.” -Book of Common Prayer

AUGUST 15

Reading 227

ON TREASURES Luke 12

“Provide purses for yourselves that will not wear out, a treasure in heaven that will not be exhausted, where no thief comes near and no moth destroys. For where your treasure is there will your heart be also” (Luke 12:33–34).Our attitude toward material possessions is a good indicator of our spiritual depth.

Overview

Jesus warned against the hypocrisy of the Pharisees (12:1–12), and called on His hearers to be “rich toward God” (vv. 13–21). Knowing God as Father frees us from anxiety even over necessities (vv. 22–34), and enables us to concentrate on serving the Lord (vv. 35–48). People will be bitterly divided over Christ (vv. 49–53), yet every sign points to the fact that the day of decision has come (vv. 54–59).

Understanding the Text

“The yeast of the Pharisees, which is hypocrisy” Luke 12:1–3.

Luke 16:14 explains the connection between the Pharisees’ hypocrisy and the “treasures” theme of this chapter. There he identified this sanctimonious well-to-do group as men “who loved money.” Pious outwardly, the majority were not motivated by a love of God. Jesus’ next words serve as a healthy reminder for you and me. Whatever our true motives are, they cannot be hidden. No mask can survive the scrutiny of God. One day what we whisper when we think no one can overhear will be “shouted from the housetops.” How blessed we are when what we think, what we say in secret, and what we say in public, all reflect our deep love for the Lord. “The Son of man will also acknowledge . . . before the angels of God” Luke 12:4–9. These words also serve to introduce the theme of treasures—in two ways. As Jesus continued to minister, it became increasingly clear that the religious establishment was hostile to Him. John 9:22 tells us that they agreed to “put out of the synagogue” (excommunicate) anyone who acknowledged Jesus as the Christ. This was a terrible threat, implying first of all isolation from one’s family and the whole community, and second implying the threat of death. To “acknowledge [Jesus] before men,” then, might mean the loss of all worldly possessions and even of life itself. Yet Christ reminds us that the greatest of treasures is not life in this world, but life in the next! We must decide which world is most important to us—and commit. The wonderful thing is that choosing Jesus and the world to come does not mean that we lose out now! On the contrary, Jesus reminds us that those who treasure Him are treasured by God! The very hairs of our head are “all” numbered (v. 7). God will guard us in this world, even though all this world’s authorities be ranged against us. What a joy. To surrender what we cannot keep, to gain what we cannot lose. And to live the rest of our lives here on earth cherished and protected by God! “The Holy Spirit will teach you at that time what you should say” Luke 12:10–12. There’s a neat contrast here. The Pharisees, who had just accused Jesus of performing His miracles by Satan’s power, in so doing had spoken against and blasphemed the Holy Spirit (11:14–28). But Jesus’ followers are assured that in times of need they will speak by the Holy Spirit. In persecution, we have the direct support and guidance of the very Person who enabled Jesus to perform His miracles here on earth! “You fool! . . . Then who will get what you have prepared for yourself?” Luke 12:13–21 Jewish rabbis were often called on to serve as judges and settle disputes. So the person in the crowd who asked Jesus to “tell my brother to divide the inheritance with me” was not acting out of line. Jesus refused. He had not come to sit in judgment on such disputes, but to call us to judge our basic attitude toward earthly and heavenly treasures. The story of the rich farmer has been grist for many a sermon, but remains a pointed challenge to each of us. Why pile up wealth here on earth? Why work to gather more than you will ever need? Christ’s question, “Who will get what you have prepared for yourself?” recalls the words of Ecclesiastes 2:18–19: I hated all the things I had toiled for under the sun, because I must leave them to the one who comes after me. And who knows whether he will be a wise man or a fool? Yet he will have control over all the work into which I have poured my effort and skill under the sun. This too is meaningless. The rich farmer had ignored these words of the ancient wisdom writer, and he was a fool: an aphron, one who rejects the precepts of God as a basis for life. The familiar story still challenges us to reexamine our values. A recent survey of top business executives showed that over 70 percent would, if they had it to do over, abandon the “fast track” in favor of spending more time with their families. But no one has life to “do over.” Each of us makes value decisions that necessarily shape our lives. What Jesus invites us to remember is that those decisions shape life here—and in eternity. Only the fool rejects the precepts of God and bases his life on the pursuit of earthly treasure. “A treasure in heaven that will not be exhausted” Luke 12:22–34. The rich fool’s treasures contrast with the treasures of Jesus’ followers. The one is on earth. The other in heaven. The one can be exhausted as expenses drain what we save. The other keeps on growing as we add to it. The one brings anxiety, as security systems are installed against thieves, and accountants are hired to avoid taxes. The other frees from anxiety, for God Himself guarantees its safety. The one can’t be taken with us. The other can never be left behind, for like ourselves, it is eternal. But there’s one respect in which earthly and heavenly treasures are similar. If we pile up treasures on earth, our hearts will bond with the earthly. If we pile up treasures in heaven, our hearts will be drawn toward God. If your heart were a compass today, which way would it point? “Be dressed ready for service” Luke 12:35–48. Jesus continued to explore the impact of treasure on our way of life. If we are committed to Him, and have psychologically abandoned material goals, we will actively serve others—and be looking expectantly for Christ’s return. The return of Christ is a frequent theme in each of the Gospels. Jesus is not gone; He has temporarily withdrawn. The wise believer expects His return, and lives accordingly. “Fire on the earth” Luke 12:49–53. Jesus would soon suffer death (v. 50), and His resurrection would precipitate a personal crisis for each who heard Him. Each would be confronted with the utter necessity of a decision about who Jesus is—and that decision would divide families. Again the contrast is drawn between commitments on earth and in heaven. However painful it may be, whatever the cost, the wisest choice one can make is for Jesus. “How to interpret this present time” Luke 12:54–59. A person glances at the sky, and decides it’s a good time to plant, or a good time to set out in his boat for fishing. Every one of His listeners could recognize the signs that predicted weather in Galilee and Judea. Jesus called the crowd “hypocrites,” implying that those who heard Him were insincere in claiming not to be able to interpret the signs that indicated who Jesus is. They knew. And now, in God’s window of opportunity, each must make the critical decision and decide for “what is right”—before it is too late, and he or she must face God the Judge (vv. 58–59).

DEVOTIONAL

Radical Christianity (Luke 12:22–34)

Today those two words hardly seem comfortable, rubbing up against each other as they do here. “Radical” belongs with some weird group of students on a college campus. “Christianity” belongs with church bells, well-filled parking lots on Sunday morning, well-dressed women and respectable men sitting attentively in a pew. For most of us, Christianity isn’t radical at all. The trouble is, it’s supposed to be. And that’s what Jesus was pointing out here. Oh, He didn’t mean that each of us should sell everything and go live out of a backpack or in a commune. He did mean that Christians are to adopt a radical perspective on life—and to live by it. In this passage Jesus identified three aspects of the radical viewpoint that are to shape our lives. First, we’re not to live anxiously. Jesus pictured pagans as “running after” the necessities of life, panting in exhaustion as they wear themselves out trying to guarantee themselves food, clothing, and shelter. We, on the other hand, have a Heavenly Father, who knows our needs, and will supply them. This doesn’t mean we stop working. But it does mean we stop worrying. We don’t focus our energies on piling up possessions. And, in this world, that’s radical. Second, we’re to live with abandon. “Sell your possessions” can be taken literally, and some have made just this response to Jesus’ words. Even those who have not are still to abandon their possessions psychologically. We are not to care about mere things. They are not to get in the way of our readiness to respond to God or to others. And that’s radical. Third, we’re to live with compassion. We’re not just to “sell your possessions,” but also to “give to the poor.” Possessions aren’t to be burned, as though they had no worth. They are to be used to minister to people. In essence, we are to value others more than we value things. And that’s radical. As I write this, the most recent San Francisco earthquake has just taken place. And in Los Angeles, a twenty-year-old who won a red sports car in a radio station’s contest told the station, “Sell the car. And send the money to the folks who need it in San Francisco.” I don’t know if the young man is a Christian or not. But his act was certainly radical. And it sums up beautifully what Jesus says to you and me. Don’t become anxious about things, or spend your life accruing them. Abandon your possessions, breaking any hold they have on your life. And live with a deep concern for others. That’s radical. “Radical” and “Christianity.” Right where they belong. Together.

Personal Application

Only a fool is unwilling to live a radical Christian life.

Quotable

“In the year 1627, there was a wonderful outpouring of the Spirit in several parts of England as well as in Scotland and the north of Ireland. But riches and honor poured in upon them as well, and their hearts began to be estranged from God and started to cleave to this present world. As soon as persecution ceased, the Christians who were once poor and despised became invested with power, ease, and affluence. Riches and honor quickly produced the usual effects. Receiving the world, they quickly loved the world. They no longer panted after heaven, and lost all the life and power of religion.”—Charles Wesley

AUGUST 14

Reading 226

TEACHING ON PRAYER Luke 11

“So I say to you: Ask and it will be given to you; seek and you will find; knock and the door will be opened to you” (Luke 11:9).Luke emphasized both Jesus’ personal prayer life, and His teaching on how you and I should pray.

Overview

Jesus provided a model prayer (11:1–4). He taught confidence by contrast (vv. 5–8), by promise (vv. 9–10), and by reminder of God’s Fatherness (vv. 11–13). Later Christ refuted a charge that He was in league with Satan (vv. 14–28), and refused to provide a “miraculous sign” (vv. 29–32) for those who were purposely blind (vv. 33–36). Jesus concluded by confronting the Pharisees and experts in the Law with faults calling for their judgment (vv. 37–53).

Understanding the Text

“Jesus was praying in a certain place” Luke 11:1.

Luke frequently described Jesus at prayer (cf. 3:21; 6:12; 9:28). Now at last the disciples asked Jesus to teach them to pray. Christ’s example motivated His disciples. It’s the same in our homes too. Mom and Dad’s example is the most powerful tool available for motivating children toward godliness. If prayer is a natural and observed part of our lives, our children will learn to pray. If reading the Bible is a regular practice of ours, our boys and girls will be more likely to pick up the habit. There is no suggestion in this Gospel that Jesus urged His disciples to pray. His example was much more powerful than any exhortation He might have given. “Hallowed be Your name, Your kingdom come” Luke 11:2. The elements in this prayer are explored more thoroughly in the reading on Matthew 6 (see July 18, Reading 199). Here note that the first two “petitions” are not so much requests as worship. When we pray, it’s appropriate first of all to exalt God, praising Him for His holiness and the glory of His kingdom. In essence, prayer is talking to God, not necessarily asking Him for things. When we consider the greatness and love of our God, how appropriate if the first things we say to Him express our appreciation and praise. “Lead us not into temptation” Luke 11:4. God never tempts a believer to sin (James 1:13). Yet the Holy Spirit did specifically lead Jesus into the wilderness where He was tempted by Satan (Luke 4:1). Some people are uncomfortable with the notion of living by faith. They keep looking for tests, to prove to themselves that God is with them, that they are growing spiritually, that they are important, or for some other reason. Here Jesus teaches us to ask not to be led into temptation. God will at times permit us to undergo temptation. When He does, He will provide a way for us to escape without sin (1 Cor. 10:13). But it is both presumptuous and foolish for us to search out tests of our faith. “Ask and it will be given to you” Luke 11:9–13. Several specific teachings are combined here to give us great confidence in prayer (see DEVOTIONAL). God, the good Father, gives good gifts to His children—including the best gift of all, the Holy Spirit (v. 13). But note that we are told to “ask.” We are to bring our requests to God, expressing our dependence on Him. The Apostle Paul exhorted, “In everything, by prayer and petition, with thanksgiving, present your requests to God.” And he added this promise: “And the peace of God, which transcends all understanding, will guard your hearts and your minds in Christ Jesus” (Phil. 4:6–7). “When someone stronger attacks” Luke 11:14–26. Maybe the Pharisees had been watching wrestling on TV. If so they surely noted that most of the audience couldn’t see the obvious fact that the bouts were staged, and nearly every blow a sham. If folks are dumb enough to take a fake for real, maybe we can make them think that what’s real is a fake! Some reasoning like this must have led them to charge Jesus with being in league with Beelzebub (a common first-century name for Satan). Jesus blunted their attack simply and decisively and turned it around. He showed that since His work of casting out demons could not be with Satan’s cooperation, it must have been done with God’s. The Pharisees could only acknowledge that God’s kingdom was present in Christ—or side with the evil one. What’s most fascinating is Jesus’ final comment. He described an evil spirit that comes out (not “is driven out”) of a man. After wandering awhile, it returns—and brings “seven other spirits more wicked than itself, and they go in and live there.” Jesus had power over evil spirits. But ordinary human beings are portrayed as helpless before them. Such spirits leave and return as they wish, apparently without even so much as a “by your leave.” How good to know that in Christ we have one “stronger” than every evil force; one who “overpowers” them all (v. 22) and sets us permanently free. The wealthy might place olive-oil lamps on metal stands. In most homes, however, lamps burned in nitches along the wall or were set on pottery stands like this one. In Jesus’ illustration, the “eye” is a lamp in that through it the body receives light. If Jesus’ hearers were blind to the meaning of the works they had seen Him do, they were in darkness indeed! “You Pharisees” Luke 11:37–54. When eating at the home of a Pharisee, Jesus identified six common sins of the “religious” of His day that kept them from seeing the light. The Pharisees and experts in the Law that Jesus indicted were furious. Instead of examining themselves, they reacted defensively and attacked Him. Let’s not read these verses so we can pile up more ammunition against the first-century Pharisees. Let’s read them for criteria we can use in examining ourselves. If we do, we’ll find—and hopefully use a checklist like this: ______ Do I spend more time trying to look holy, or seeking to be holy? (vv. 39–41) ______ Do my priorities reflect God’s? (v. 42) ______ Do I treasure the approval of others, or the approval of God? (vv. 43–44) ______ Do I make living a Christian life harder for people by my expectations, or do I encourage and help them? (v. 46) ______ Do I resist the Word of God brought to me by His ministers, or am I open and teachable? (vv. 47–51) ______ Do I distort the Gospel for myself and others by a legalistic attitude and approach to Christian faith? (v. 52) If anyone should ever accuse you of one or more of these flaws, the way you react will be a good clue to your guilt or innocence.

DEVOTIONAL

Keep on Knocking?(Luke 11:1–10)

“Just keep on prayin’ and prayin’. After while, God’ll answer you if you keep on long enough.” I surely don’t want to discourage persistence in prayer. But the “God’ll hear you if you keep on long enough” school of thought definitely misunderstands something Jesus taught here in Luke 11, in the Parable of the Persistent Neighbor. In New Testament times, hospitality was an obligation of the host family and of the entire village. So when a guest arrived late at night, it was all right for the host to go next door and ask for extra loaves of bread. It was all right. But it wasn’t convenient. When the host in Jesus’ story pounded on his friend’s door late one night, it was a pain! It was common for the whole family to sleep together in a single room, often on a common mat unrolled on the floor. (Thus, “My children are with me in bed,” v. 7.) For the father to get up, and stumble over the whole family, possibly awakening them too, wasn’t convenient at all. But Jesus said that such a householder would get up anyway—if the neighbor made a pest of himself and kept on knocking. Now, this story isn’t intended to teach us persistence. In fact, it draws a series of contrasts between God and the best of neighbors. First, while the host and his neighbor had a duty of hospitality, the duty of a father (v. 2) to his children was far greater. Second, it’s not inconvenient for God to answer our prayers. He doesn’t have to wake from a sound sleep and stumble over dozing angels to groggily find us a few stale loaves of bread. And third, we don’t have to make pests of ourselves to force an irritated Deity to respond. Our Father loves us. He provides what we need, not because we bother Him, but because He cares. And so Jesus says to us today, “Ask and it will be given to you; seek and you will find; knock and the door will be opened to you.” When we understand who God is, and the nature of our relationship to Him, we can ask with confidence and with joy.

Personal Application

Don’t rely on your persistence. Rely on God’s pervasive love.

Quotable

No voice of prayer to Thee can rise, But swift as light Thy Love replies; Not always what we ask, indeed, But, O most Kind! what we most need. -H.M. Kimball

AUGUST 13

Reading 225

ON MISSION Luke 10

“After this the Lord appointed seventy-two others and sent them two by two ahead of Him to every town and place where He was about to go” (Luke 10:1).If we are to serve Jesus, we must have a sense of mission as well as a message.

Background

Two by two.

The Sanhedrin regularly sent pairs of representatives to Jewish communities throughout the Roman world. The messengers were typically rabbis or sages, whose mission was to communicate calendar dates set for the year’s annual religious festivals. They also frequently served as judges to settle disputes that arose between fellow Jews. One reason for sending such messengers out in pairs is found in Deuteronomy 17:6; 19:15. There had to be at least two witnesses to establish a fact in any court of Jewish law. Thus two witnesses to any official communication of the Sanhedrin were required. Jesus also sent out His disciples in pairs. But there were three witnesses to the testimony that they bore to Him. There were the two disciples—and the miraculous power that Jesus gave them to cast out demons in His name. God still provides supernatural witness to the authenticity of the Gospel. The Holy Spirit working in and through us confirms the truth to all who heed.

Overview

Jesus commissioned and empowered 72 (10:1–20), and praised God for His privilege of revealing the Father to men (vv. 21–24). He told the story of the Good Samaritan (vv. 25–37), and later rested at the Bethany home of Mary and Martha (vv. 38–42).

Understanding the Text

“Ask the Lord of the harvest, therefore, to send out workers” Luke 10:1–2. The goal of evangelism is multiplication. As the 72 ministered they were to pray not simply that those who heard would believe, but that they would become workers. The world remains a harvest field. And our goal is not simply to bring others to faith, but to bring them to maturity so they might win others too. “Do not take a purse or bag” Luke 10:3–5. These instructions are found in each Gospel’s report of sending out any disciples as special messengers. Jesus’ representatives called on others to depend on God. They had to demonstrate dependence on the Lord by their own lifestyle. The principle remains the same today. We must practice what we preach. Our lives witness to the reliability of our words. “The kingdom of God is near” Luke 10:8–16. “Good news, bad news” wasn’t invented by a modern comedian. We have a classic case of it here. What’s the good news? “The kingdom of God is near you” (v. 9). OK. What’s the bad news? “The kingdom of God is near” (v. 11). What makes the difference isn’t the message, but whether or not the messengers were welcomed. Those who gladly received Jesus’ messengers, and thus He Himself (v. 16), would have a place in Christ’s kingdom and know His joy. But those who rejected the messengers, and thus the King (v. 16), could expect only judgment. The other day Ted Turner, the builder of the cable TV empire that includes WTBS, CNN, and TNT, told an audience of cable system owners that he didn’t need anyone to die on a cross for him. Sure, he’d had a few women and done some other things, but if God wanted to send him to hell for that, he’d go. For Ted, the Gospel of Jesus is bad news. He’s heard the message that millions have welcomed with joy, and rejected it. He now faces a judgment that is all the more severe (vv. 13–15). We have an awesome responsibility to present the Gospel as clearly and lovingly as possible. For what is Good News to those who receive it is bad news indeed for those who scoff. “Rejoice that your names are written in heaven” Luke 10:17–20. What gives a person joy is a measure of their values, and of their spiritual maturity. I can understand why the 72 were excited about power over evil spirits. That must be exhilarating! But Jesus suggested it was not an appropriate cause for rejoicing. It’s like stuffing a pearl in your pocket and jumping up and down over an ordinary oyster shell. What Jesus suggested is that while we appreciate our gifts and achievements, if we want to know real joy, we should reach into our spiritual pockets and pull out the pearl of salvation. As we gaze at it, and realize our names are written in heaven, we will know joy indeed. “But he wanted to justify himself” Luke 10:25–29. Those “experts in the Law” we meet so frequently in Luke are rabbis, or sages, who devoted themselves to a study of the Old Testament and the massive body of interpretations which by this time had grown up around it. The master interpreter of Judaism who now approached Jesus made the typical mistake of members of his class. He asked, “What must I do to inherit eternal life?” When Jesus asked him his opinion, he rightly answered that Scripture calls us to love God supremely, and to love our neighbors as ourselves. These two requirements do sum up the religious and moral message of the Old Testament. But being “right” created a terrible problem. For Jesus then said, “Go and do it!” “Go and do it” are words that confront everyone with the impossibility of earning salvation. Many of the world’s religions have a high moral vision. But none provides believers with the ability they need to “go and do” the good that faith defines. In telling this expert in the Law of God to “go and do” what he knew to be right, Jesus forced him to face the fact of his own inadequacy, and invited him to look at the Scripture with new eyes. What every person must seek is not more rules to follow in a vain attempt to earn salvation, but a forgiving and loving God, who has made a way for confessed sinners to come to Him. “Only one thing is needed” Luke 10:38–42. People have speculated what the “one thing” in this story is. Was Jesus telling Martha, so flustered and upset as she rushed around preparing a meal for Christ and His disciples, that she was doing too much? “Just a casserole, Martha. Not a smorgasbord!” Perhaps. Certainly we need to stop at times and ask, are we doing so much that we haven’t time to sit at Christ’s feet and learn? Too busy for Jesus is too busy—whatever we’re about.

DEVOTIONAL

Who Is My Neighbor?(Luke 10:25–37)

Leviticus 19:18 says it: “Love your neighbor as yourself. I am the Lord.” The expert in Old Testament Law who came to Jesus was right when he plucked this command out of a lengthy list of specific commandments, and held it up as one of the Old Testament’s two foundational requirements for a righteous life. Despite his motive (Luke 10:29), the question the legal expert asked, “Who is my neighbor?” is a good one. Just who is it you and I are to love “as ourselves”? To answer, Jesus told of a man who was beaten and robbed on the 17-mile journey from Jerusalem to Jericho. Two fellow Jews, bound to the beaten man by race and religion, a priest and a Levite, saw him lying there—and left him! They were going away from Jerusalem, and by implication had just come from serving in the temple. They thus represented the “greatest” commandment, showing love for God. The fact that they were going away left them without excuse: if they had been going up to Jerusalem they might have claimed (wrongly) that worship of God had precedence. The Samaritan, on the other hand, had no ties to the Jews. In fact, a long racial and religious hostility marked their relationship (cf. Luke 9:51–56). Yet the Samaritan “took pity on” the man, helped him, and even paid for his care while he recovered! When asked, “Which . . . was a neighbor to the man?” the legal expert answered uncomfortably, “The one who had mercy.” And he was right. So then, who is our neighbor? What we learn from Christ’s story is that being a neigbor has nothing to do with how near we live to others, or how similar our religion or race. Being a neighbor depends simply on our humanity—and on need. Anyone you or I come in contact with who has a need is our neighbor. And to love our neighbor means to care enough to reach out, and help in any way we can.

Personal Application

“Jesus told him, ’Go and do likewise’ ” (10:37).

Quotable

“Because we cannot see Christ we cannot express our love to Him; but our neighbors we can always see, and we can do to them what, if we saw Him, we would like to do to Christ.”—Mother Teresa