vs 7 – 14
These verses continue on from the last section, and it would appear that Jesus says this at the same dinner party where his host has just tried to trap him. As I said in my last blog (a fair while ago unfortunately!), Jesus manages to keep his temper, which is better than many of us may otherwise have done. More than that, though, He uses it as an opportunity for some teaching.
Notice how organic Jesus’ teaching is – He seems to have the perfect words for the situation (yet again!). At a dinner party, he neatly segues into a stealth anecdote on pride – with the concept that one should see others as being better than one’s self. In this way, rather than being humbled when your host demotes you, you can thrill at the joy when your host promotes you!
This is such good advice that it seems obvious. Yet when we apply it to similar situation in life, it can be difficult to do.
Let me illustrate. When you are driving along, it costs you nothing to let the other driver merge with you . . yet how often do we keep going selfishly on our own way?
It’s wired into us to be selfish. The atheist evangelist Richard Dawkins believes that it’s basically what our biology is supposed to do. Yet Jesus is calling us to be more than what our flesh wants to be.
He gives a good reason that goes beyond the spiritual here – think of the humiliation caused by demotion! – but the ultimate attitude Jesus wants is one of humility, and the reason He really wants is not because “I might get caught out,” but “It’s not right to see myself that way.”
Finally he gives some pointed advice to the host. “Next time, don’t just invite your rich friends and family, the type who could return the favour.”
Now, note that there was one person there that wasn’t a rich friend – the man with horrific arthritis that Jesus healed. On the Sabbath. But Jesus isn’t just talking about status – once again, it’s attitude that Jesus is interested in.
You see, the man may not have been rich or powerful, but he still had something the host wanted – and without that, he may well not have been invited.
It’s hard not to see this as a subtle but effective rebuke. “Next time don’t just invite people because they suit your purposes,” he could be saying. “Be genuine!”
24 October 2011
17 October 2011
Chapter 14a
vs 1 – 6
So Jesus is eating with a Pharisee. And this Pharisee JUST CONVENIENTLY HAPPENS to have another guest who JUST HAPPENS to have really bad swollen joints, and, golly gee, it’s the Sabbath Day. And a whole bunch of the Pharisee’s mates are here, presumably to yell “Gotcha!” when Jesus heals the man.
Haven’t we dealt with this issue enough in this book? I mean, really! It’s now been on the agenda three times. And three times Jesus has given the same rejoinder – if your animal fell down a hole on the Sabbath, you’d get him out. And really, isn’t a human worth more than that?
Jesus maintained His temper and healed the man.
I have to say I’d find that difficult. Because I don’t know about you, but this situation reeks of a setup.
Are you telling me that this guy just happened to be there on the Sabbath, when they’re already having trouble with Jesus healing people on the Sabbath? Somehow I can’t see this being a mistake.
And that kind of cynical behaviour is reprehensible. Totally reprehensible. In today’s legal terms it would be descrbed as “entrapment” – they were setting things up so Jesus would be likely to act.
This upsets me. They’re taking a person, a human being, as a tool to catch Jesus (God in human form, no less!). How dare they? And note that Jesus shows this man the compassion that the Pharisees will not display!
What can drive a person (who in all other respects is a good, gentle and religious man) to be so cruel?
We don’t really know; but experience tells us that people who are losing their power tend to get difficult; and this is perhaps why, in coming chapters, the plots against Jesus will intensify. The Pharisees and teachers of the Law don’t like Jesus changing things, so . . .they go against Him.
A showdown is coming.
So Jesus is eating with a Pharisee. And this Pharisee JUST CONVENIENTLY HAPPENS to have another guest who JUST HAPPENS to have really bad swollen joints, and, golly gee, it’s the Sabbath Day. And a whole bunch of the Pharisee’s mates are here, presumably to yell “Gotcha!” when Jesus heals the man.
Haven’t we dealt with this issue enough in this book? I mean, really! It’s now been on the agenda three times. And three times Jesus has given the same rejoinder – if your animal fell down a hole on the Sabbath, you’d get him out. And really, isn’t a human worth more than that?
Jesus maintained His temper and healed the man.
I have to say I’d find that difficult. Because I don’t know about you, but this situation reeks of a setup.
Are you telling me that this guy just happened to be there on the Sabbath, when they’re already having trouble with Jesus healing people on the Sabbath? Somehow I can’t see this being a mistake.
And that kind of cynical behaviour is reprehensible. Totally reprehensible. In today’s legal terms it would be descrbed as “entrapment” – they were setting things up so Jesus would be likely to act.
This upsets me. They’re taking a person, a human being, as a tool to catch Jesus (God in human form, no less!). How dare they? And note that Jesus shows this man the compassion that the Pharisees will not display!
What can drive a person (who in all other respects is a good, gentle and religious man) to be so cruel?
We don’t really know; but experience tells us that people who are losing their power tend to get difficult; and this is perhaps why, in coming chapters, the plots against Jesus will intensify. The Pharisees and teachers of the Law don’t like Jesus changing things, so . . .they go against Him.
A showdown is coming.
16 October 2011
Chapter 13: 18-35
vs 18 – 35
In the business of scripting movies, they talk about scenes that have “exposition” and scenes that have “narrative”. This is very much a narrative scene – it outlines the next phase of Jesus’ ministry, in Jerusalem. But along the way there’s still a lot happening.
Jesus starts with a couple of kingdom parables. The images Jesus selects for these – a mustard seed, some yeast – suggest that Jesus was simply using things that they saw along the way as sources of metaphors. And they’re good metaphors at that – describing the way the Kingdom grows (like a mustard seed, from small seed to large plant) and the way that the Kingdom penetrates the world (like yeast).
In the middle of all of this we see Jesus visited by some Pharisees – remember, some were on His side! – who warm him that Herod is going to try to kill Him.
Perhaps it’s because Jesus is too busy to worry. Or maybe it’s because He knows that His end isn’t coming up just yet, and He knew that He was invulnerable until the Plan was complete. Either way, Herod doesn’t impress Him. In fact, Jesus even tells Herod right where he’s going to be for the next three days – almost daring Him to try something.
But Jesus isn’t full of bravado. In fact He’s deeply moved.
Alone of the people in His group, Jesus is able to tell what is coming soon, and this leads to His lament for Jerusalem.
The accusation He tearfully declares to Jerusalem are surrounding the big mega theme for the last few chapters – hypocrisy. Jesus sums up the point nicely – “I wish”. Jesus wishes there was some way He could “call” Jerusalem and have it respond.
Alas that would not be; at least not now. Jesus knows He’s going to face at least part of the next few days totally alone.
In the business of scripting movies, they talk about scenes that have “exposition” and scenes that have “narrative”. This is very much a narrative scene – it outlines the next phase of Jesus’ ministry, in Jerusalem. But along the way there’s still a lot happening.
Jesus starts with a couple of kingdom parables. The images Jesus selects for these – a mustard seed, some yeast – suggest that Jesus was simply using things that they saw along the way as sources of metaphors. And they’re good metaphors at that – describing the way the Kingdom grows (like a mustard seed, from small seed to large plant) and the way that the Kingdom penetrates the world (like yeast).
In the middle of all of this we see Jesus visited by some Pharisees – remember, some were on His side! – who warm him that Herod is going to try to kill Him.
Perhaps it’s because Jesus is too busy to worry. Or maybe it’s because He knows that His end isn’t coming up just yet, and He knew that He was invulnerable until the Plan was complete. Either way, Herod doesn’t impress Him. In fact, Jesus even tells Herod right where he’s going to be for the next three days – almost daring Him to try something.
But Jesus isn’t full of bravado. In fact He’s deeply moved.
Alone of the people in His group, Jesus is able to tell what is coming soon, and this leads to His lament for Jerusalem.
The accusation He tearfully declares to Jerusalem are surrounding the big mega theme for the last few chapters – hypocrisy. Jesus sums up the point nicely – “I wish”. Jesus wishes there was some way He could “call” Jerusalem and have it respond.
Alas that would not be; at least not now. Jesus knows He’s going to face at least part of the next few days totally alone.
14 October 2011
Chapter 13b
The Sabbath seems to have been a big issue for the Pharisees.
Several times over the last few chapters, Jesus has been challenged for working on the Sabbath. This is the SECOND time that he’s upset people by healing in a synagogue on the Sabbath.
The woman was affected by arthritis. I have seen people with bad arthritis, and it’s a distressing sight. The passage says that she “couldn’t straighten up at all”. Poor woman. She’d have been hard to watch.
I’ve read this dozens of times and it hasn’t affected me much; it was just what Jesus does. You know, heals people, that sort of thing.
But this time I have imagined the woman. Bent so much she was doubled over. Face set in a permanent grimace as she walked. I can even hear the little sighs of pain with every step. All in all, I can just imagine being there; I wonder if I might have tapped Jesus on the shoulder, pointed to her and asked “can you do something for her?”
Then again, I can be pretty hard-hearted. Maybe I’d have said nothing.
Jesus, however, was obviously affected. So much so that he couldn’t just stand idly by when there was something he could do!
So he lays hands on her, heals her; for the first time in years, the woman is standing up straight, and giving Glory to God.
What reaction do we hear from the Pharisees? Did they celebrate with her? Did they say “It’s wonderful what you’ve done for her”?
No, they just say “You should have healed her another day. This is the SABBATH. Remember? Do no work! And healing counts as work!”
This is where I get angry, and Jesus did too – remember that anger isn’t wrong when it’s a reaction to some wrongdoing that you see, and that is exactly what is happening here. A woman has been given her life back by Jesus, and yet they’re more concerned about what rules he’s broken. When it comes to the PERSON, they couldn’t give a tinker’s cuss!
I think this can be an issue for us too. It’s possible for us to have very little compassion, whilst following the letter of the law. For example – if a guy came in to church who confessed to being gay, how would we react? Would we be more concerned with demonstrating Christ’s love and compassion? Or would we be more concerned with whether the rules have been followed?
Now, there are things that are right and wrong, and we are correct to be concerned with those things. But Jesus came to seek and save the lost. Surely these are the lost that Jesus was talking about!
7
Several times over the last few chapters, Jesus has been challenged for working on the Sabbath. This is the SECOND time that he’s upset people by healing in a synagogue on the Sabbath.
The woman was affected by arthritis. I have seen people with bad arthritis, and it’s a distressing sight. The passage says that she “couldn’t straighten up at all”. Poor woman. She’d have been hard to watch.
I’ve read this dozens of times and it hasn’t affected me much; it was just what Jesus does. You know, heals people, that sort of thing.
But this time I have imagined the woman. Bent so much she was doubled over. Face set in a permanent grimace as she walked. I can even hear the little sighs of pain with every step. All in all, I can just imagine being there; I wonder if I might have tapped Jesus on the shoulder, pointed to her and asked “can you do something for her?”
Then again, I can be pretty hard-hearted. Maybe I’d have said nothing.
Jesus, however, was obviously affected. So much so that he couldn’t just stand idly by when there was something he could do!
So he lays hands on her, heals her; for the first time in years, the woman is standing up straight, and giving Glory to God.
What reaction do we hear from the Pharisees? Did they celebrate with her? Did they say “It’s wonderful what you’ve done for her”?
No, they just say “You should have healed her another day. This is the SABBATH. Remember? Do no work! And healing counts as work!”
This is where I get angry, and Jesus did too – remember that anger isn’t wrong when it’s a reaction to some wrongdoing that you see, and that is exactly what is happening here. A woman has been given her life back by Jesus, and yet they’re more concerned about what rules he’s broken. When it comes to the PERSON, they couldn’t give a tinker’s cuss!
I think this can be an issue for us too. It’s possible for us to have very little compassion, whilst following the letter of the law. For example – if a guy came in to church who confessed to being gay, how would we react? Would we be more concerned with demonstrating Christ’s love and compassion? Or would we be more concerned with whether the rules have been followed?
Now, there are things that are right and wrong, and we are correct to be concerned with those things. But Jesus came to seek and save the lost. Surely these are the lost that Jesus was talking about!
7
11 October 2011
Chapter 13a
vs 1 - 9
Just the other day I was having a discussion with a friend, an atheist. We were going over that well-worn territory “Either God is not all-powerful or He is not good”.
It’s a tired argument, but it doesn’t stop some people from trotting it out now and again. But here in Luke 13:1 – 9, Jesus makes a comment about just that.
Word has just reached Jesus and the Disciples about the latest atrocity committed by the Romans – Pilate has had a group of jews murdered as they sacrificed, their blood profaning the altar in as deep a way as can be imagined.
What is interesting here is that the disciples immediately seem to have begun speculating on what these people did to be so treated. And like my atheist friend, everything is seen in terms of God’s judgement. The attitude is similar to that seen in this cartoon:
The problem is that it assumes that everything that happens in this world must take place according to a program, a list of events that God has pre-ordained. That is what it means for God to be all-powerful, right?
Maybe. But then again, maybe not.
The paradox of predestination is that God’s ultimate aim was for people who would love Him. And for this to mean anything, those people need to have free will (after all, what good is love from something that is only following its program?).
But freedom is a risk, and what God is risking is that some people will abuse their freedom.
I can remember a youth group game which made this point quite graphically – half of a group of kids were handed rolled-up newspapers, and were told to form a circle around the other half, and they were given ten seconds to use their newspapers. Naturally, they used the newspapers to beat the living tar out of the other kids. Nobody told them to do that – they could have used the newspapers any way they liked! – but abuse was the natural reaction.
Humans do that. We’re selfish and violent, and it’s in our nature to ignore God and to hurt each other.
Jesus, typically, cuts through all the bull and keeps things very simple – Bad stuff happens. It’s not a judgement, it’s just stuff that’s part of living in a sinful world. And also typically Jesus, He sees through to the heart of the matter and points out that, just like all other bad things that happen, this should be seen by the people as a call to repentance.
He finishes with the parable of the tree – the tree has failed to bear fruit, and the owner wants it cut down – but the gardener says that he’ll give it one more year, and give it the absolute best treatment. Then if it still fails to bear fruit it will be cut down.
We are that tree, and we need to recognize that God’s patience will not last forever. We have a limited time to respond to Him.
Just the other day I was having a discussion with a friend, an atheist. We were going over that well-worn territory “Either God is not all-powerful or He is not good”.
It’s a tired argument, but it doesn’t stop some people from trotting it out now and again. But here in Luke 13:1 – 9, Jesus makes a comment about just that.
Word has just reached Jesus and the Disciples about the latest atrocity committed by the Romans – Pilate has had a group of jews murdered as they sacrificed, their blood profaning the altar in as deep a way as can be imagined.
What is interesting here is that the disciples immediately seem to have begun speculating on what these people did to be so treated. And like my atheist friend, everything is seen in terms of God’s judgement. The attitude is similar to that seen in this cartoon:
The problem is that it assumes that everything that happens in this world must take place according to a program, a list of events that God has pre-ordained. That is what it means for God to be all-powerful, right?
Maybe. But then again, maybe not.
The paradox of predestination is that God’s ultimate aim was for people who would love Him. And for this to mean anything, those people need to have free will (after all, what good is love from something that is only following its program?).
But freedom is a risk, and what God is risking is that some people will abuse their freedom.
I can remember a youth group game which made this point quite graphically – half of a group of kids were handed rolled-up newspapers, and were told to form a circle around the other half, and they were given ten seconds to use their newspapers. Naturally, they used the newspapers to beat the living tar out of the other kids. Nobody told them to do that – they could have used the newspapers any way they liked! – but abuse was the natural reaction.
Humans do that. We’re selfish and violent, and it’s in our nature to ignore God and to hurt each other.
Jesus, typically, cuts through all the bull and keeps things very simple – Bad stuff happens. It’s not a judgement, it’s just stuff that’s part of living in a sinful world. And also typically Jesus, He sees through to the heart of the matter and points out that, just like all other bad things that happen, this should be seen by the people as a call to repentance.
He finishes with the parable of the tree – the tree has failed to bear fruit, and the owner wants it cut down – but the gardener says that he’ll give it one more year, and give it the absolute best treatment. Then if it still fails to bear fruit it will be cut down.
We are that tree, and we need to recognize that God’s patience will not last forever. We have a limited time to respond to Him.
10 October 2011
Chapter 12e
vs 49 - 59
So we have this image of Jesus. I remember a song from Sunday School (actually, it’s sufficiently long ago that I can remember singing it but no more than the first line!) – “Gentle Jesus, meek and mild.”
Yeah, well, this “Gentle Jesus” is being so meek and mild that he describes what he has come to do as “to turn three against two, and two against three . . father against son, and son against father. . .”
Why is it someone who is so well known for being the good guy is saying something so seemingly harsh?
Well, it’s pretty simple. Jesus us making no bones about it; this world is completely and utterly broken, and He’s here to fix it. Not to fluff around. Sorry if that offends you but sometimes the truth does. Don’t like it? Get over it.
Let’s make it clear. It’s not like He delights in that sort of conflict. Far from it. In fact in some places in the Bible Jesus is in fact the influence who settles a conflict. But Jesus is above all else realistic, and if others might be fooled into thinking that everyone is going to hear Jesus’ message, slap their palm to their head and say “Of course! You’re right!”, Jesus is not. He knows that his message will be very unpopular in some quarters, and He’s telling His disciples to be ready.
This leads to one of those awkward questions – If we’re not facing opposition, could that mean we’re not doing anything useful for God?
So we have this image of Jesus. I remember a song from Sunday School (actually, it’s sufficiently long ago that I can remember singing it but no more than the first line!) – “Gentle Jesus, meek and mild.”
Yeah, well, this “Gentle Jesus” is being so meek and mild that he describes what he has come to do as “to turn three against two, and two against three . . father against son, and son against father. . .”
Why is it someone who is so well known for being the good guy is saying something so seemingly harsh?
Well, it’s pretty simple. Jesus us making no bones about it; this world is completely and utterly broken, and He’s here to fix it. Not to fluff around. Sorry if that offends you but sometimes the truth does. Don’t like it? Get over it.
Let’s make it clear. It’s not like He delights in that sort of conflict. Far from it. In fact in some places in the Bible Jesus is in fact the influence who settles a conflict. But Jesus is above all else realistic, and if others might be fooled into thinking that everyone is going to hear Jesus’ message, slap their palm to their head and say “Of course! You’re right!”, Jesus is not. He knows that his message will be very unpopular in some quarters, and He’s telling His disciples to be ready.
This leads to one of those awkward questions – If we’re not facing opposition, could that mean we’re not doing anything useful for God?
09 October 2011
Chapter 12d
vs 35 – 48
Many of my atheist friends find the concept of Jesus’ second coming one of the hardest parts of the Gospel to swallow – perhaps even harder than the concept of the very resurrection itself!
The idea that there is an end coming – within this age, perhaps even today! – is simply ridiculous to people who don’t understand Christ. Yet it is a keystone of the concept of the Gospel.
The idea that we don’t have forever, that one day Jesus will return (this time in Glory) is critical for several reasons.
1) It is a motivator. In the parable we read in Luke tonight, there are servants who are ready for the Master’s return. They continue to do his work and keep the house shipshape until he arrives. And when he gets back, the master does what is amazing within this culture – he waits on THEM and allows them to share the party!
In the same way, we can be motivated by knowledge of the Master’s return. We should be working to prepare, because we don’t know when He will be back. And we know that when He returns, we will share in our Master’s joy.
2) It is a comfort. Sometimes life gets hard, and keeping on with our work as Christians can get really burdensome. It’s good to know that this work doesn’t continue forever, and that there is an end.
3) It is a warning. As for the servants in the parable who DIDN’T pay heed to the warning of the Master’s return, well, it didn’t go well with them! And in the same way, we should pay heed lest we find ourselves goofing off when the Master gets back.
Many of my atheist friends find the concept of Jesus’ second coming one of the hardest parts of the Gospel to swallow – perhaps even harder than the concept of the very resurrection itself!
The idea that there is an end coming – within this age, perhaps even today! – is simply ridiculous to people who don’t understand Christ. Yet it is a keystone of the concept of the Gospel.
The idea that we don’t have forever, that one day Jesus will return (this time in Glory) is critical for several reasons.
1) It is a motivator. In the parable we read in Luke tonight, there are servants who are ready for the Master’s return. They continue to do his work and keep the house shipshape until he arrives. And when he gets back, the master does what is amazing within this culture – he waits on THEM and allows them to share the party!
In the same way, we can be motivated by knowledge of the Master’s return. We should be working to prepare, because we don’t know when He will be back. And we know that when He returns, we will share in our Master’s joy.
2) It is a comfort. Sometimes life gets hard, and keeping on with our work as Christians can get really burdensome. It’s good to know that this work doesn’t continue forever, and that there is an end.
3) It is a warning. As for the servants in the parable who DIDN’T pay heed to the warning of the Master’s return, well, it didn’t go well with them! And in the same way, we should pay heed lest we find ourselves goofing off when the Master gets back.
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