Luke 10

Posted on March 16, 2012 by Jason

Reading for Friday, March 16: Luke 10

Luke 10 begins with Jesus commissioning 72 of His followers to move out for a time of healing and evangelism. We have probably heard His refrain many times in our lives: “The harvest is plentiful, but the laborers are few,” (v2). But have we heard what Jesus says next? “Therefore pray earnestly to the Lord of the harvest to send out laborers into his harvest.” Jesus isn’t just bemoaning the condition of the world; He is calling His followers to prayerful, God-directed action to stem the tide of evil, wickedness, and sin.

Jesus instructs these 72 evangelists to preach the nearness of the Kingdom of God (v9). But He also issues fair warning that not everyone will be receptive to this Message. He tells His disciples not to concern themselves with this; judgment is reserved for those who reject God’s Gospel. These evangelists are responsible only for sharing the Good News. “God’s Kingdom is here!”

The second half of the chapter gives us two demonstrations of what it means to receive / reject this Kingdom. In the first teaching, Jesus is approached by an adversary, a lawyer seeking to test Him. The lawyer asks about the path to eternal life; Jesus puts the question back to Him; and the lawyer answers with Deut. 6 — Judaism’s Greatest Command — and the importance of loving one’s neighbor. Jesus agrees and seems ready to move on…until the man asks, “And who is my neighbor?” The question is intended to set parameters, establish limits. “And just how far do I need to go with this whole ‘love others’ thing?” This prompts one of Jesus’ greatest teachings, a teaching we refer to as “The Parable of the Good Samaritan”. But it could just as easily be called “The Parable of the Hypocritical Priest and the Spineless Levite”. In Jesus’ story, the preachers and religious leaders are the villains; the unchurched, irreligious Samaritan is the good guy. On what basis? On the grounds that his actions demonstrated true love for his fellow man, irrespective of creed, ethnicity, politics or social class. To receive God’s Kingdom is to love without parameters. A rejection of the limitless love of God inevitably leads to questions like the one the lawyer asks, questions of restriction that aim to finitize the infinite.

In like manner, the story of Mary and Martha recorded here demonstrates one who has received the Kingdom as the “one thing” (v42) that truly matters. This is a contrast to Martha, who is unable to receive what Jesus has in store for her because of her distractions (v40), her “many things” (v41). To receive the Kingdom is to reject the siren song of “many things” for the solace of the one true reality that will endure into eternity.

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Luke 9: The Cost of Discipleship

Posted on March 15, 2012 by Jason

Reading for Thursday, March 15: Luke 9

Luke 9 is really a pivot point in Luke’s Gospel. We find Jesus doing many of the same things Luke has already recorded: teaching, healing, casting out demons, performing miracles. But we also find Jesus resolutely turning His face toward Jerusalem (v53). Jesus reveals to His disciples God’s ultimate plan of redemption: “The Son of Man must suffer many things and be rejected by the elders and chief priests and scribes, and be killed, and on the third day be raised,” (v22). And he says it again: “Let these words sink into your ears: The Son of Man is about to be delivered into the hands of men,” (v44). The remainder of Luke’s Gospel will focus on Jesus’ journey toward Jerusalem and, ultimately, His death and resurrection.

Along the way, Jesus is going to give us some of His most profound teaching on the nature of discipleship. Look at what Jesus has to say about what it means to follow Him:

In vv1-6, He commissions His followers to preach the Gospel of the Kingdom of God. Following Jesus necessarily entails a life of proclamation.

In vv18-20, Peter confesses Jesus as Christ, God’s Messiah. Following Jesus necessarily entails a life of confession, both in word and deed.

In vv23-26, Jesus calls His followers to take up their own crosses. Following Jesus necessarily entails daily, willful recognition of the call to self-sacrificial living.

In v43, the crowds are astonished at the majestic power of God at work before them. Following Jesus leads to a life of wonder and awe.

In vv46-48, Jesus acknowledges the lowly position of a child, teaching them, “Whoever receives this child in my name receives me,” (v48). Following Jesus requires a posture of humility to receive the least over against self-advancing appeals to the greatest.

In vv51-56, Jesus and his disciples are rejected by a village of Samaritans. Following Jesus means responding to rejection in love rather than hate.

And finally, in vv57-62, Jesus offers some “hard sayings” on the cost of discipleship. Following Jesus is to pledge ultimate allegiance to Him, committing oneself to His way no matter the cost.

Sandwiched in between these episodes is the glorious Transfiguration account of vv28-36, culminating in God’s declaration: “This is my Son, my Chosen One; listen to him!” (v35). Following Jesus is the ultimate recognition of God’s willful interaction in human history, the fulfillment of every promise of the Law and the Prophets.

Following Jesus is a life of listening to Him, accepting His lordship, recognizing Christ as the defining center of history and, moreover, the defining point of our lives.

This is what it means to follow Jesus.

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Good Habits = Long Term Results

Posted on March 14, 2012 by Jason

This year has been a year of learning discipline for me. Let me explain.

At our church, I started a year-long study of the New Testament called “Mayfair Project 3:45”. The idea is simple: it takes, on average, about three minutes, forty-five seconds to read a chapter of the New Testament. Rather than setting out to read the entire Bible cover-to-cover in a year’s time, we decided to try to read more slowly, favoring quality over quantity. When you think about it, what real benefit is there in reading through the entire Bible in a year? Now, don’t get me wrong: I know plenty of people who do this and these individuals are no doubt blessed by reading through God’s Word in this way. But what I’m getting at is this: isn’t it a bit arbitrary to read the entire Bible in a 12-month span? Why not 24 months? Or 36? Or 72? What’s the rush? Coupled with the fact that most people’s fervor wanes somewhere around Leviticus 5 and…you get the point.

So instead, we decided to read more slowly, beginning in the New Testament. Most people I know can find four minutes to read their Bibles every day. So we set up a reading plan that breaks up the New Testament by chapter and the idea is that we read one chapter each week day (Mon-Fri) and by the end of the year, we’ll have completed the entire New Testament.

And so far, this has been a very rewarding experience. I’ve set up a Facebook page (aptly titled “Mayfair Project 3:45”) where I post a few reflections from that day’s reading. Other people are free to read along, share their own comments, insights, questions, etc. There’s a synergy that comes from reading God’s Word in community. But there is also a rich blessing of discipline that many of us have discovered: training ourselves to read the text each morning or evening and spend time reflecting on what we’ve read.

All of this has led me to reflect on the importance of discipline in our lives. As Christ’s disciples, we discipline ourselves by consuming His teaching and seeking to apply it to our lives. We’re seeing connections in God’s Word that we’ve never noticed before. Slowly, over time, all of this is starting to come together for many of us. Disciplined exposure to God’s Word is making us better Christ-followers.

And you can extrapolate this to other areas of our lives as well. The discipline of prayer is something I hope to discuss more in the coming months, both on this blog as well as on our Facebook page. (Feel free to join us if you’d like. No exclusivity.) For the first time in my life, I’m enjoying the benefits of physical discipline as it pertains to my diet and exercise. In the last year, I’ve lost over 30 pounds by watching what I eat and exercising routinely. Over time, these habits have contributed to a greater sense of health, both physically and spiritually.

I know we normally reserve the language of “resolution” for New Year’s, but I want to encourage you today to consider some healthy habits, for both your body and your soul. Good habits lead to long term results. Whether you’re an athlete, a coach, a teacher, a business professional, a minister, an administrator, or something else, we could all use a little discipline in these undisciplined times.

May God’s blessings rest upon you. And may your habits of mind, body, and soul reflect the goodness of our great God.

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Luke 8

Posted on March 14, 2012 by Jason

Reading for Wednesday, March 14: Luke 8

The theme of this great chapter is the power of the Word of God for those who believe.

Luke records one of Jesus’ most well-known parables, the teaching of the sower and the seeds. As Jesus explains to His disciples, the seed represents the Word of God. People receive this Word differently; some receive it only to fall away, others never fully hear the Word because of the circumstances of life. “As for the good soil, they are those who, hearing the word, hold it fast in an honest and good heart, and bear fruit with patience,” (v15). The Word’s power is demonstrated most fully in patient hearts that are “honest and good”. There’s a teaching here for those of us who are journeying with the Lord to be patient, trusting in His power to sustain in times when we wish it would bear fruit immediately. As with most situations in life, the patient path is the prudent path. The same holds true as we walk with Jesus. Our part to play is to patiently allow his Word to illuminate our path (vv16-18), echoing Ps. 119.105: “Your word is a lamp to my feet and a light to my path.”

The next episode was surely heartbreaking for Mary: she and her children approach Jesus, only to find the multitudes surrounding Him. As they attempt to draw near to Him, Jesus uses this an opportunity to exhort the crowd to greater faithfulness: “My mother and my brothers are those who hear the word of God and do it,” (v21). James apparently takes this to heart, for he later echoes the teaching of his Brother: “Be doers of the word, and not hearers only,” (James 1.22).

And the further episodes in this chapter continue this thread: Jesus calms the storm by speaking peace into turbulence; Jesus heals the Gerasene demoniac through the power of His Word; the impaired woman is healed by reaching out to Jesus in faith, yet she receives confirmation of this blessing by Jesus’ spoken words, “Daughter, your faith has made you well; go in peace,” (v48); and finally, Jairus’ daughter is miraculously reanimated through the glorious demonstration of Christ’s command, “Child, arise,” (v54). In each of these encounters, it is the Word of God that leads to healing, restoration, and new life. In the case of the previously demon-possessed man, Jesus sends him back home with a new declaration: “Return to your home, and declare how much God has done for you,” (v39). No doubt Jairus’ daughter and the bleeding woman also become ambassadors for Christ, living emblems to the power of God’s Word at work in our lives.

And, of course, the same is true for us as well. When we receive God’s Word, we respond in like manner: with hearts full of joy and thanksgiving, moving forward to declare to others the power of this One who has brought us new life, both now and into eternity.

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Luke 7

Posted on March 13, 2012 by Jason

Reading for Tuesday, March 13: Luke 7

This chapter has several key episodes: Jesus’ healing the centurion’s servant; raising a widow’s son; forgiving a sinful woman in the home of a Pharisee. But each of these episodes involves an “outsider” of sorts: a poor widow, a non-Hebrew centurion, a publicly recognized sinner — all of whom stand outside the “in crowd” of power players in Jewish life. Contrast this with Simon’s judgment of both Jesus and the sinful woman in his home. As we’ve mentioned several times, the Gospel of Luke is the Gospel for the underdog, the displaced, the outsider. In this Gospel, Jesus preaches an overt message of acceptance and forgiveness for these overlooked outcasts. The composite view is instructive: faith in Jesus (as demonstrated by the centurion) and humility of spirit (as demonstrated by the sinful woman) unleash the transformative power of the Kingdom of God (as experienced by the widow in Nain). Jesus ushers this Kingdom into reality, God’s domain come near: “God has visited his people!” (v16)

But all of this doesn’t look much like Messiah-ship, at least not to the people of Jesus’ day, particularly John the Baptist. Listen to the unmet expectation in John’s question: “Are you the one who is to come, or shall we look for another?” (v19). John apparently struggled with all of this. Maybe he expected Jesus to come with guns blazing and trumpet blaring. Maybe John couldn’t understand why Jesus would traffic with such Gentile riffraff. Maybe he thought the Kingdom would have already come in fullness by now. Whatever the case, he sends disciples to ask Jesus about His identity. The response Jesus gives is consistent with the message He preached in Nazareth, recorded in Luke 4, quoting from Isaiah 61. Jesus tells John’s disciples to go back and tell the Baptizer what they’ve witnessed: “the blind receive their sight, the lame walk, lepers are cleansed, and the deaf hear, the dead are raised up, the poor have good news preached to them,” (v22). On the basis of these things, John should have his answer.

This chapter is a reminder that Jesus usually defies our expectations of Him. The militaristic expectations of Messiah in Jesus’ day were pervasive. But Jesus defies these expectations, preaching a Kingdom of love and mercy and obedience to God’s Word. Rather than heaping condemnation on these “outsiders”, Jesus warmly receives them and takes aim at the establishment that would improperly label God’s image-bearers as anything less than fully human. And in our own time, we struggle with our own expectations of Jesus — expecting our prayers to be answered a particular way, expecting Him to dislike the same people groups we disapprove of, expecting Him to move and work in ways that comply with my limited perspective and understanding. And yet, Jesus continues to defy those expectations, remaining God’s faithful Messiah and transforming my understanding of His true mission. The message of the Gospel is that you can’t put God in a box. (Literally. As we’ll see, they tried killing Him and putting Him in a tomb, to no avail.) All of this leads us to the point of humility where we ask, just as His tablemates in Luke 7 asked, “Who is this?” (v49).

This, as we’ll see, is the most important question of our lives.

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Luke 6

Posted on March 12, 2012 by Jason

Reading for Monday, March 12: Luke 6

Chapter 6 opens with Jesus in conflict with the Pharisees over Sabbath-keeping. It’s often easy to paint the Pharisees as strict legalists, the Torah watchdogs who want to murder Jesus for His less strict interpretations of Jewish custom. But it’s really not that simple. For the most part, the Pharisees were well intentioned. They simply wanted to obey God’s Word. Where they got a little sideways was in their over-the-top effort to ensure obedience. As it pertains to the Sabbath, it is said that the Pharisees of Jesus’ day had determined 39 different types of work — things that COULD NOT be done on the Sabbath. Jesus, as “Lord of the Sabbath”, doesn’t play by the same rules. THIS is the root of the problem for the Pharisees as it pertains to Jesus. For Jesus, the Sabbath was originally intended as a reprieve for an oppressed people fleeing Egyptian slavery. In that spirit, the Sabbath is intended to give life; in Pharisaical interpretation, the Sabbath was life-draining.

Once again, Luke gives us insight into the interior spiritual life of Jesus. Prior to the selection of the Twelve, Jesus spends an evening in prayer with the Father (6.12). This time alone with God seems to fuel Jesus, propelling Him forward in His ministry. And the crowds are drawn to Him, “for power came out from him and healed them all,” (6.19).

Luke records “The Sermon on the Plain”, the name for the teaching that follows 6.17, “And he came down with them and stood on a level place…”. These teachings, although similar to Matthew’s Sermon on the Mount, are distinct in several places. In these Beatitudes, Jesus speaks a word of blessing on “the poor” (contrasting with “poor in spirit” in Matthew). With His opening blessings and woes, Jesus speaks of a reversal of fortunes. In the Kingdom of God, the poor and the hungry and the weeping will find security and provision and comfort. And many who are now rich and full and jovial will be brought low in God’s power.

The ethical content of God’s Kingdom is easily summarized in 6.31, “And as you wish that others would do to you, do so to them.” Self-giving love (agape) is the hallmark of God’s Kingdom. Those who would claim to follow Christ must heed His example of nonviolent love and mercy. Rather than retaliating, the Christian seeks to do good to those who hate, turning the other cheek when stricken, giving when asked, blessing when cursed, praying when abused. This is possible because we take the Lord at His word: “For with the measure you use it will be measured back to you,” (6.38). Cognizant of our need for the Lord’s forgiveness, we seek to forgive others.

This is the kind of fruit we should bear. Jesus underscores the importance of obedience to His call: “Why do you call me ‘Lord, Lord,’ and not do what I tell you?” Through obedience, we build our lives on the solid foundation of God’s promises — the only place worth standing in the end.

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Luke 5

Posted on March 9, 2012 by Jason

Reading for Friday, March 9: Luke 5

In chapter 5, we find the ministry of Jesus growing as people begin to catch wind of His teaching and His miraculous ability to heal. As people continue to come to Jesus, we see Him taking the time to cultivate His relationship with God. “But he would withdraw to desolate places and pray,” (v16). Prayer seems to be the fuel that propels Jesus forward in His ministry and, more importantly, through His life. And prayer holds the key to our own spiritual formation. Whether He’s being tempted in the wilderness or surrounded by people singing His praises and seeking His healing, Jesus is fed by Scripture and fueled by prayer. This is our template for spiritual formation.

Jesus calls disciples to Him with the most challenging words in all Scripture: “Follow me.” Following Jesus is certainly not for the faint of heart. As Jesus will teach elsewhere, those who would take up their cross and follow Him should first count the cost. For these fishermen, they leave behind their livelihood and their economic security to follow Jesus — leaving their boats on the shore (v11), even on the heels of the economic boon of this tremendous catch. This is a time for reinvestment in the business! A time to diversify and expand! And yet these men forsake it all to follow this Teacher. The same holds true for Levi, who leaves behind his former life, his former friends, his former identity as a swindler and a thief to join the ranks of the pious. Even these lepers and paralytics are representations of the new life God’s Kingdom brings. This is the kind of work Jesus brings to our lives.

And we sit back and make the same confession we find in v26: “And amazement seized them all, and they glorified God and were filled with awe, saying, “We have seen extraordinary things today.”

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Luke 4

Posted on March 9, 2012 by Jason

Reading for Thursday, March 8: Luke 4

Once again, I have to apologize for posting so late. All I can say is that this week finally caught up to me…I fell asleep last night at 8:30! Haven’t done that since elementary school!

In Luke 4, the identity and mission of Jesus are under the microscope. Following his baptism (at which point the Spirit descends upon Jesus like a dove), Jesus is directed by the same Spirit into the wilderness for a period of temptation with His identity at stake. Satan says “If you are the Son of God…”; another plausible translation is “Since you are the Son of God.” I think this is the best way to translate this verse; I think Satan already knows Jesus is the Messiah — what’s at stake is the kind of Messiah Jesus is going to be. Rather than reducing His Messiahship to wonder-working, miracle-producing, or shortcuts to power, Jesus emerges as God’s faithful Messiah, battle-tested and obedient.

Following the temptation, Jesus returns to Galilee to begin his ministry “in the power of the Spirit” (v14). Luke is going to emphasize the Spirit’s presence in the ministry of Jesus and, throughout the book of Acts, in the ministry of His followers. Jesus returns to Nazareth and teaches in the synagogue. No doubt he is surrounded by loved ones and family members, people who are excited that their small little village has finally produced someone of note.

But Jesus offends them with a radical teaching. He unrolls the scroll to Isaiah 61 and reads a prophetic proclamation:
“The Spirit of the Lord is upon me,
because he has anointed me
to proclaim good news to the poor.
He has sent me to proclaim liberty to the captives
and recovering of sight to the blind,
to set at liberty those who are oppressed,
to proclaim the year of the Lord’s favor.”
(Luke 4:18-19 ESV)

Following the reading, Jesus sits and makes a bold proclamation: “Today this Scripture has been fulfilled in your hearing.” But this isn’t what offends the church-goers in Nazareth. In fact, this is cause for celebration! This sort of thing puts Nazareth on the map, spiritually speaking! “We finally have our own homegrown prophet!” The problem with this sort of thought pattern is that it reduces the mission of Jesus to tribalism, to playing favorites, to a “what can you do for us — and only us?” mentality. “We heard about all you did in Capernaum. We can’t wait to see what blessings you have in store for your hometown fans!”

But Jesus offends them with His response. He pulls out two Sunday school stories to make a not-so-subtle point: just as the ministries of Elijah and Elisha’s ministries extended to those outside of the house of Israel, so too will the ministry of Jesus reach out to non-Jews. This enrages the crowd, to the point that they are willing to kill Jesus. But He moves through the crowd and leaves, aware that His time has not yet come.

Luke closes the chapter with another synagogue story to parallel the Nazareth encounter. In this episode, the demons are able to recognize Jesus’ identity: “I know who you are — the Holy One of God,” (v34). Yet, even His own hometown people are unable to discern what has been right in front of them all along. “Aren’t you Joseph’s son?” they ask.

It’s a sobering thought to realize that demons have more faith than we do sometimes.

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Luke 3

Posted on March 7, 2012 by Jason

Reading for Wednesday, March 7: Luke 3

This chapter focuses in on the ministry of John the Baptist. John’s central message: “Bear fruits in keeping with repentance,” (v8). Luke associates John’s ministry with the fulfillment of Isaiah 40, “the voice of one crying in the wilderness.”

The repentance John calls Israel to is a ministry of compassion and social justice. “Whoever has two tunics is to share with him who has none, and whoever has food is to do likewise,” (v11); to the tax collectors, “collect no more than you are authorized to do,” (v13); to the soldiers, “do not extort money from anyone by threats or by false accusation, and be content with your wages,” (v14). This is what repentance looks like: love for others grounded firmly in love for God.

To repent is to change direction, to turn. Luke’s Gospel, more than any other, links repentance with forgiveness. Luke stresses God’s gracious acceptance of the sinner; however, Luke also emphasizes repentance as a core element in the teaching of Jesus. As we’ll see in our study of Acts, the early church continues to preach repentance as well (Acts 2.38; 3.19-20).

Luke gives us an interesting little detail with regard to the baptism of Jesus: he says that Jesus was praying immediately after his baptism as the Spirit descended upon him. Luke is going to underscore the importance of prayer at every point in Jesus’ life: at his baptism, before he chose his disciples, at the great confession, at the transfiguration, Gethsemane, and on the cross). Of course, this is a thread that he’ll carry over in Vol. II, as we’ll see next in our study. “What regularly happens in Luke-Acts when Jesus and his followers pray is that God reveals his will and gives courage and comfort.” (Mark Black, “Luke: The College Press NIV Commentary Series). Jesus, now anointed with the Spirit, is prepared to move forward in his ministry as God’s Messiah. This sets the stage for everything that follows in Luke’s Gospel.

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Luke 2

Posted on March 6, 2012 by Jason

Reading for Tuesday, March 6: Luke 2

I apologize again for posting this so late today. The past few days have been filled with a lot of pain for a lot of people I know. But I’m thankful for the opportunity to finish out this day with God’s Word here in Luke 2.

Luke says that the birth of Jesus in Bethlehem occurs under the decree of Caesar Augustus (2.1), but we know better, don’t we? All of this takes place under the sovereignty of God. Caesars may come and go, but this King, born in Bethlehem, reigns forever!

2.7, Jesus is laid in a manger, because there was no room for them in the inn. Some scholars have pointed out that a better translation for inn might be “guest room”, based on ancient Greek usage. They speculate that Joseph would’ve traveled back to his hometown and attempted to stay with his family for census purposes. He arrives to find that there is no room for him and his pregnant wife. Perhaps another family member has already claimed the guest room; perhaps Mary was so close to labor that the family didn’t want to risk ritual defilement by having her in the home; perhaps they simply didn’t approve of Joseph and Mary’s apparently illicit pre-marital relationship. Whatever the case, there is no room for them.

From the very beginning, Jesus is a displaced person. He will say in chapter 4 that a prophet is without honor in his hometown. He will say in chapter 9 that the Son of Man has no place to lay his head. The crowd will turn on him during Passion Week, choosing to receive the criminal Barrabas in his stead. And even today, millions willingly reject Him as Lord and Savior, refusing to invite Christ into their hearts.

But Luke points out that this is a displaced Messiah for displaced persons. The first to hear of this glorious birth? A group of lowly shepherds, tending their flocks. There are no magi in Luke’s story; no resplendent gifts lavished upon the child. Only low class workers paying tribute to a king born in a cave.

There are many other things we could say about this chapter, but one final comment: note how the key players in the story demonstrate faithfulness to God here in the beginning. Mary and Joseph wait for her time of purification to end before journeying to the Temple. They can only afford a pauper’s sacrifice (turtledoves / pigeons), yet they faithfully honor God’s Command. Simeon has faithfully waited to see God’s Messiah and honors God for fulfilling his promise. Anna, faithfully worships in the Temple each day, before finally laying eyes on God’s Son. And Mary and Joseph are faithful to God’s message to them, even to the point of naming the chosen child “Jesus”.

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