Milo

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

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

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