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Week #5 Luke 13:1-17:10 <\/strong><\/p>\n We have reached the heart of the Gospel of Luke. At the end of this section, the disciples cry out, \u201cLord, \u2018increase our faith\u2019\u201d (17:5).<\/p>\n Luke continues to center his focus on the disciples. The issue remains what is required for entrance into the kingdom. He continues to call the nation to repent (5).<\/p>\n Jesus\u2019 healing of a woman on the Sabbath (10-17) highlights the contrast between Jesus and the religious leaders. They are angered because there are \u201csix days in which work should be done\u201d (14). For Jesus, the Sabbath was intended to be a day for justice (it gives the laborer a day off: 15-17). For Jesus, the healing of the woman on the Sabbath exemplifies what the Sabbath is for: a day for release from work, captivity, and bondage. Thus, the new Sabbath was already breaking in!<\/p>\n This raises the question as to how many will be saved? (23). Jesus explains that many \u201cwill come\u201d from all directions (29-30) and will recline at the table (29) and enjoy the great reversal.<\/p>\n Some Pharisees warn Jesus of Herod\u2019s desire to kill Jesus (31).[1]<\/a> Jesus, however, must suffer and He must do so in Jerusalem (33).<\/p>\n The chapter ends with Jesus\u2019 lament over the fate of Jerusalem (34).<\/p>\n Questions to ponder\/discuss: <\/strong><\/p>\n Note: the Sabbath is not a day for rules delineating what we can and cannot do. It is a day of rest from labor (so that the workers may not be oppressed) and to do justice.<\/p>\n If you are a laborer, enjoy the day! Sure, going to church and worship is important. But rest and enjoy the day.<\/p>\n If you are an owner, give your people rest and take a day off also. The thought that you must work to keep the business going fails to recognize that God is sovereign over your business, and He wants you to rest and worship.<\/p>\n Luke 14:1-24 takes place at a meal at the house of a Pharisee (1). There are two important social considerations to recall in order to understand this passage well.<\/p>\n First, one\u2019s social status, which was based on how a person was perceived by others, was a vital concern. Thus, where a person sat during a meal advertised to everyone where they were on the social ladder. The host would be sure that invitations to such meals were only issued to those who would preserve their social status. Thus, invitations to the poor were a waste. After all, they could not reciprocate and therefore had to decline the invitation. And, if they attended, they would bring the host shame and not honor.<\/p>\n Secondly, the practice of reciprocity was assumed. In this system, gifts were never free.<\/p>\n Jesus uses this occasion to speak against both these practices\u2014because they exclude the poor. He says to the guests, \u201crecline at the last place\u201d (10). We tend to think of this as an act of humility. Doing so, of course, means that the focus of our actions is still on ourselves. I suspect that Jesus meant it as a means of honoring others. If we take the lowest seat, then someone else gains in honor. I suggest the fact that we will be rewarded by \u201cmoving up\u201d occurs in God\u2019s eternal banquet. Thus, it is not about moving down now so I can gain honor now, but moving down now, so someone else can gain honor now. For this, we will be honored in eternity.<\/p>\n Then, He says to the host: invite the \u201cpoor, the crippled, the lame, the blind\u201d (13). And even though they can\u2019t repay you (12, 14), you will be repaid at \u201cthe resurrection of the righteous\u201d (14). This supports that the previous honor occurs in the eschaton too!<\/p>\n The parable that follows illustrates Jesus\u2019 teaching. God too is hosting a banquet. Many, however, will make excuses as to why they cannot come. Their excuses all place possessions and family before the kingdom of God.<\/p>\n This leads to Jesus\u2019 affirmation that we must \u201chate\u201d our father and mother or we cannot be His disciple (26). It is critical to note that \u201chate\u201d was a figure of speech so that what Jesus was saying is that one must love Him so much it is as though one hated their father and mother.<\/p>\n In addition, one must \u201cgive up all their own possessions\u201d (33) or they cannot be His disciple.<\/p>\n Questions to ponder\/discuss: <\/strong><\/p>\n This chapter contains three of Jesus\u2019 most famous parables. The chapter begins with Jesus modeling the love and counter-cultural ethic that He has been commanding all along. He is eating with the poor and the marginalized\u2014which Luke titles, \u201ctax-gatherers[2]<\/a> and the sinners\u201d (1).<\/p>\n The Pharisees and Scribes begin to \u201cgrumble\u201d (2). The word \u201cgrumble\u201d is the same word used in Num 14:36 to depict the ungrateful Israelites who proved unworthy of inheriting the land of promise. Thus, the key to the parables is that they serve as Jesus\u2019 response to the Pharisees and Scribes\u2019 complaint: \u201cThis man receives sinners and eats with them\u201d (2).<\/p>\n All 3 parables have in common a main character that loses something (3, 8, 24), which is then restored, and they celebrate (6, 9, 24). The parables build on each other in that 1 out of 100 sheep is lost; then 1 out of 10 coins is lost; and finally, 1 out of 2 sons is lost.<\/p>\n Contrary to many popular perceptions, the parables are fundamentally about God. They explain why He is eating with the wrong sorts of people. The answer is \u201cwe had to be merry and rejoice, for this brother of yours was dead and has begun to live, and was lost and has been found\u201d (32).<\/p>\n Note: the parables do not suggest that the Pharisees have to remain on the outside. The Parable of the Lost Son, in fact, ends without an answer as to whether the older brother decides to join the banquet.<\/p>\n Questions to ponder\/discuss: <\/strong><\/p>\n Note that 16:1 continues the speech of 15:1-32. The only difference is that Jesus now turns to address His disciples. He continues, however, to speak in parables.<\/p>\n The Parable of the Corrupt Manager is perhaps one of the most difficult parables in the Bible. The difficulty derives from the fact that we consider Jesus\/God to be the Master. But then the master \u201cpraised the unrighteous manager\u201d (16:8). How could this be? The parable makes sense only when we recognize the Greco-Roman system of patronage resides front and center in the parable.<\/p>\n In the parable, the manager realizes that he has been caught and that he will be relieved of his duties. This leaves him 2 options: he can beg\u2014which he is too proud to do; or he can become a day laborer\u2014which is work he is not cut out for and likely does not want to try. So, he comes up with a 3rd<\/sup> option.<\/p>\n While still employed, he forgives the debts of two of his master\u2019s debtors\u2014which he was authorized to do. The result is that the two debtors are now indebted to him. Thus, the moment he is fired is the moment when he will go to them for repayment: i.e., they will provide him with a job and housing, etc. Brilliant move. This is something that would have been perceived as \u201cshrewd\u201d (8).<\/p>\n In the parable, the master doesn\u2019t praise the man\u2019s crookedness, he praises the man\u2019s shrewdness. To which Jesus says\u2014in effect\u2014go be shrewd with money like this man was but do so by giving favor to the poor. And even though they can\u2019t pay you back now, they will receive you into their eternal homes!<\/p>\n Questions to ponder\/discuss: <\/strong><\/p>\n The Parable of the Rich Man and Lazarus continues Jesus\u2019 speech that began in 15:1-2, if not earlier (14:1). This speech is directed at the \u201cPharisees, who were lovers of money\u201d (16:14).<\/p>\n The moral to the story in this parable is that the rich and poor experience the end-times reversal that Jesus spoke about in 6:20-24. The \u201crich man\u201d serves as an example of someone who was a lover of money and made poor use of his possessions. The \u201cpoor man\u201d represents those who are in need and are asking (6:30).<\/p>\n The contrast between the two cannot be any starker. The rich man is well clothed in purple and fine linen (19), while Lazarus was covered in sores (20). The rich man eats banquets every day (19), while Lazarus longed to eat what fell from the table (21). The rich man\u2019s home was an estate with gates (20), while Lazarus has no home but lays at his gates (20).<\/p>\n Yet, in the eschaton (the end) their roles will be reversed (22-23). Lazarus, in fact, is sitting at the banquet table at the right hand of Abraham (22)\u2014the place of highest honor. Note the rich man has not been transformed. He still thinks that Lazarus should come and do him favors (24, 27). In the end, the welcome that Lazarus receives is like what Jesus was offering (16:22).<\/p>\n The section does not end until 17:10. Note that 17:1 indicates that Jesus simply turns and addresses the disciples again. The disciples are beginning to understand. And what they understand is that they need more faith (17:5).<\/p>\n Questions to ponder\/discuss: <\/strong><\/p>\n NB: our goal is to keep these posts free of charge. I do not intend to ever hide them behind a paywall. I can only do this if those of you who have been blessed by them and can afford to give ($5, $10, $25, or more\/month) do so. You can give a tax-deductible contribution by following this link<\/span><\/a>.<\/b><\/p>\n Please share this post and let others know about determinetruth.<\/p>\n If you wish to view this blog on your smartphone through the Determinetruth app <\/b>simply download the \u201ctithe.ly<\/span><\/a> church\u201d app on your smartphone and insert \u201cdeterminetruth\u201d as the church name you wish to follow. Once it is loaded, simply click on the \u201cblog\u201d icon and they will automatically load.\u00a0<\/span><\/p>\n If you would like to have Rob speak at your church or organization in person or via zoom, please let us know by filling out the contact info on the Contact me<\/span><\/a> tab on this site.<\/p>\n \u00a0<\/p>\n\u00a0<\/strong>Monday: Read Luke 13:1-35 <\/strong><\/h2>\n
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Tuesday: Read Luke 14:1-35<\/strong><\/h2>\n
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Wednesday: Read Luke 15:1-32<\/strong><\/h2>\n
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Thursday: Read Luke 16:1-18<\/strong><\/h2>\n
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Friday: Read Luke 16:19-17:10 <\/strong><\/h2>\n
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