Bible 101 - Luke 17-19

Presented May 15, 2006 by Phyllis Gilbert

Review: Jesus continues to teach, heal, and minister to hundreds, while at the same time confronting his critics and preparing his disciples. He does all this even as he presses on to Jerusalem for the fulfillment of the Messiah's purpose: redemption of mankind by his death on a cross. We've seen that much of his teaching is in parables because they allow him to speak at various levels to a crowd of true believers, hostile critics, and those who are just there to hear what he has to say before they decide. As noted earlier, 39 parables of Jesus are recorded in the synoptic gospels with 27 of them in Luke. We begin with two tonight.

Luke 17: In this chapter, Jesus is on the road again, but while he's moving on toward Jerusalem, he continues to teach. He talks first about sin as inevitable in life; we know sin came into the world when Adam and Eve fell victim to the devil's temptation. All human beings born since are born into a condition of sin. And it is because we are in a condition that separates us from God that Jesus came. But notice that Jesus says "things that cause people to sin are bound to come." James explains it this way: "Each one is tempted when by his own evil desire he is dragged away and enticed. Then after desire has conceived, it gives birth to sin, and sin, when it is full grown, gives birth to death" (James 1:14-15). God doesn't tempt us; we know from the Garden, that the tempter is Satan. But Jesus warns his disciples not to be the instrument of Satan and cause someone to sin; "Watch yourselves," he says. And Jesus says we are to forgive. No matter how many times someone sins against us, we are to forgive if he/she repents. God will forgive US when we repent; he forgives us over and over again. How much more willing must we be to forgive others considering how weak we are and how generous God's forgiveness is.

Luke 17:6: Notice the disciples' response to this teaching about sin and forgiveness: "Lord, increase our faith." We need faith, but Jesus says, even a small amount of faith can be put to use, and it will grow. Peter explains in II Peter 1:3-11, that God has given us all we need for "life and godliness" if we'll just put our faith and knowledge of God to work. God expects us to participate in this life of holiness, a process of knowing God better and better, and growing in faith. In the parable in this chapter, Jesus tells his disciples that servants do what they are expected to do, and to do so without thanks or pats on the back. Just so, Jesus says, we are God's servants. We are expected to act on the faith we have to do his work. And to labor on no matter how weary we become, or how unacknowledged our work is. After all, in the final analysis, God gets the glory.

Luke 17:11: Ten lepers come as close to Jesus as they can and beg him to heal them. He tells them to go and show themselves to the priest; they go, and on the way, were healed. One of the ten turned back to thank Jesus - and notice, he was a Samaritan. Often the person who amazes Jesus in Israel is not an Israelite but a gentile, and here is another example. This lone man praises God and lets Jesus know how grateful he is. Jesus wonders out loud why the other nine left without thanking God for their restoration, their cleansing. And we are left wondering, too. But if we're honest, we have to admit that we take much of what God gives us daily without gratitude.

Luke 17:20: the rest of this chapter concerns teaching on the kingdom of God. Jesus has been saying "the kingdom of God has arrived" but the Pharisees want to know when it will come. Their idea is of an earthly political kingdom - a successor to David on the throne that now Romans and Roman appointees occupy. Jesus answers that no one can observe signs of the kingdom as men observe signs in the sky; "the kingdom of God is within you," he says. The kingdom of God Jesus refers to is spiritual at the present time; when Jesus is Lord of our lives and reigns over our lives, we are part of his kingdom. However, at the end times, he will reign as a literal king on this earth, and the kingdom will reach its ultimate fulfillment: God's people in God's place under God's rule. But Jesus warns the disciples that many false prophets and messiahs will come, and many will predict the second coming of Jesus at such and such a place and time. But Jesus says "don't believe them." When the Son of Man, that is the Messiah, returns to earth, EVERYONE will know it. It will not be a secret. He tells them that life on earth will be as it was in the days of Noah. In Gen. 6:7, God said "The Lord saw how great man's wickedness on the earth had become, and that every inclination of the thoughts of his heart was only evil all the time." And that's when God decided to begin over again, causing the flood to destroy all of mankind except for Noah's family. How close are we to those conditions now? Jesus adds that in Noah's day, people refused to listen to Noah's warnings and continue to go about their eating and drinking; they did the same in Lot's day. But in both cases, God's destruction came, and Jesus says, it will come again to those who do not listen to him and accept God's gift of salvation. Jesus gives more warnings at the close of this chapter, all of them adding up to "watch and be prepared."

Luke 18: Recall that in ch. 11, the disciples asked Jesus to teach them to pray as John had taught his disciples. Jesus gave them what we know as The Lord's Prayer. He added that it was important to keep asking and asking with belief. Here he reiterates that principle of persistence with a parable about a widow and a judge. The judge "neither feared God nor cared about men," so we know from the start that he's a hard-hearted man, and that few pleas for mercy reach him. A widow in his town kept going to him asking for justice against an unknown adversary. The widows in Jesus time were particularly vulnerable; if they had sons to help them, they at least had a home and support. But in this case, it's implied that she's her own advocate, and therefore, alone. She presses the judge constantly; in this she is brave. The judge finally says to himself, "even though I don't fear God or care about men, yet because this widow keeps bothering me, I will see that she gets justice so that she won't eventually wear me out with her coming." So for the wrong reasons, this judge does what is right. Jesus tells us God will do what is right for the right reasons. We can expect that God will hear and answer, so we are to pray and keep praying.

Luke 18:9: Now Jesus directs a parable right at the Pharisees, telling of two men who went to the Temple to pray. One was a Pharisee (righteous in his own eyes) and a tax collector (a man who knew he was in need of God's forgiveness). The Pharisee loudly prayed, thanking God that he was not like other men whom he named: robbers, evildoers, adulterers and tax collectors. No, says the man, I tithe and fast. The tax collector, by contrast, shows grief by beating his breast, shows humility by bowing his head, and quietly, he shows repentance, throwing himself on God's mercy, asking forgiveness. Jesus makes it clear that the first man's prayer was heard only by the crowd in the Temple court whereas God heard and answered the penitent man's prayer. He adds that "the humble will be exalted and the exalted humbled," or as Matthew tells us, "the first shall be last and the last first" (Matt. 20:16). Jesus is not condemning public prayers; what he is condemning is self-righteous piety, hypocrisy, loudly voiced for the crowds to say "how great a man he is." Better to make God our audience.

Luke 18:15: Many parents brought children to Jesus, asking him to bless them. The disciples wanted to discourage this, thinking Jesus had more important things to do than indulge parents and children. But Jesus says "let the children come to me for the Kingdom of God belongs to such as these." The trusting child has no agenda; the child's faith in his parents' goodness is absolute. He has no reason to think that his needs will not be met. We are to imitate such trust in God.

Luke 18:18: Jesus is asked a question: "Good teacher, what must I do to inherit eternal life?" First Jesus replies "only God is good." And then he reminds the man of the commandments not to kill, steal, lie or commit adultery. The questioner says "I've kept all these since I was a boy." And Jesus sees that he willingly abides by those commands that govern relationships with other people, but that he's made money his god. He knows this because he tells him to sell all he has and give it to the poor. In other words, "don't trust in riches; trust in God." The man walks away from Jesus sadly because he was quite wealthy. Is Jesus condemning rich people? No; he's only condemning the man's lack of faith in God. We're told earlier in the gospel that wealthy women helped support Jesus and his disciples. Money in and of itself is not bad; it's our use of it and our dependence on it and not on God that gets in the way of our faith. Jesus consistently has made clear that our faith must rest in God alone, not in things. Jesus tells his disciples it's hard for a rich man to be saved, and they are flabbergasted. They believe that wealth means blessing and God's approval. Jesus says "not so. If you misplace your trust, you'll be left on the outside looking in." The story of Lazarus the beggar comes to mind, and also that of the disciples who meet Jesus and say they'll follow him once they've taken care of family or business affairs. Jesus says "put the kingdom first; lay up treasure in heaven." The disciples assure Jesus they've left everything for him, and he tells them they'll receive their reward now and in the age to come.

Luke 18:31: For the third time, Jesus tells the disciples what's ahead in Jerusalem and none of it is good: Jesus will be betrayed, beaten, crucified and on the third day, rise again. But once more, they do not understand what he's telling them. "Its meaning was hidden from them." I wonder, if I'd been one of the 12, if I'd have understood. I would have rejected it as unthinkable; the Messiah was to rule and reign, not be crucified. And what does "rising again" mean?

Luke 18:35: This chapter concludes with the healing of a blind man. Jesus is close to Jericho, a city 17 miles from Jerusalem. A man is near the road, begging, and when he hears that Jesus is passing by, he shouts "Jesus, Son of David, have mercy on me." We know a couple of things about this blind man: first, he's not deaf. He can hear and has probably developed acute hearing, and thus has picked up information about Jesus from previous travelers. When he's told "Jesus of Nazareth is here," he's ready. Second, he's not mute. He shouts in such a way that people tell him to "hush," but he continues. Remember the parable of the persistent widow, or Jesus teachings about prayer that continues to seek, knock and ask? The man persists. And Jesus says "bring him to me." The man is helped up, guided to Jesus, and Jesus asks him "What do you want me to do for you?" We might think this is obvious, Jesus wants to hear his request in his own words. The man say: "Lord I want to see," and Jesus speaks the words of healing. "Immediately he received his sight and followed Jesus, praising God." There is physical sight and spiritual sight; he was given both.

Luke 19: This chapter begins Jesus' last week before the crucifixion. In it, we relive his triumphal entry into Jerusalem and see him driving out the men who had turned the temple courts into a downtown mall rather than a place of prayer and worship. But first we meet Zacchaeus. As the last chapter ended with a miracle - a blind man is given his sight, so this chapter begins with another blind man being given sight, this time spiritual sight. Zacchaeus is a tax collector, a man like Levi/Matthew who was considered a sinner by the Pharisees and a collaborator by everyone else. He worked for the Romans. Jesus, however, has associated with people like Zacchaeus since his first day of ministry. And it's clear that the folks whom the rest of society might have crossed the street to avoid flocked to Jesus, were welcomed by Jesus, and knew, down deep, that Jesus loved them. Zacchaeus has heard about Jesus and so when Jesus came into Jericho, Zacchaeus took this opportunity to see the man who'd stirred up the whole country. As a short guy, Zacchaeus had to find a place where he could see Jesus over the crowds, so he climbed a sycamore tree. Jesus spotted him and calling him by name, said "come down; I'm going to be at your house today." Imagine hearing Jesus speaking such words to you! Zacchaeus didn't hesitate; he scrambled down and led Jesus to his home. Meanwhile the crowds were muttering the same refrain Jesus had heard for three years: "he eats with sinners; doesn't he know what kind of man he's going to visit?" Jesus DID know, and that was why he'd chosen Zacchaeus. Remember he'd said to the Pharisees that he'd come to call sinners to repentance, not those who thought they were beyond the need of repentance. Zacchaeus got the message and told Jesus he'd repay anyone he'd cheated, and he'd give half his possession to the poor and needy. Jesus said "today salvation has come to this home." Was Zacchaeus given salvation because of his works of charity? No; it was because he'd changed his attitude about money and possessions; he was trusting in God. He got the message the rich young ruler did not understand; God comes first. Jesus concludes his visit with Zacchaeus by saying "The Son of Man came to seek and save that which was lost." We saw that illustrated in the three "lost" parables of Luke 15.

Luke 19:11: Now Jesus tells them a parable about a man going to another country to be appointed king just as the Herod family had gone to Rome and come back to Galilee and other parts of Israel as its rulers. Before leaving on his journey, he gave each of 10 of his servants a mina, or about three-months wages. He told them to invest the money, "put it to work until I come back." Now this man wasn't well liked and the people did not want him as king; they sent word to the foreign authority but he was made king anyway. When he returned, he called the servants in, and one by one they reported what they'd done. The first had earned 10 more minas for the one given him; another had earned five. Each of these servants was given responsibility for cities - 10 for the first and 5 for the second. The king told each one that being trustworthy in small matters equipped them for greater responsibilities. Finally a servant came with the mina in a napkin - he'd hidden it away. The king was angry, asking why he hadn't at least put it in the bank to earn interest, and then he took the mina from him to give to the man with 10 minas.

Luke 19:11: Luke prefaces this parable by saying that Jesus knew that the people thought he'd enter Jerusalem as a conquering military Messiah, not the suffering servant Messiah whose conquest would be on a cross. Jesus has been unpopular with many of the Jewish political and religious leaders; they don't want him as king. But he will leave them, and return in the future when both they and we shall see him as king. In the meantime, all of us have been given gifts to be used in his service until he returns. Paul talks about these gifts in I Corinthians 12:4-10: "There are different kinds of gifts, but the same Spirit. There are different kinds of service, but the same Lord. There are different kinds of working, but the same God works all of them in all men. Now to each one the manifestation of the Spirit is given for the common good. To one there is given through the Spirit the message of wisdom, to another the message of knowledge by means of the same Spirit, to another faith, to another gifts of healing. . . . . " and he continues to list prophecy, speaking in tongues, interpretation of tongues and other miraculous powers. In Ephesians 4, he names roles in the church to which people are called and for which the Spirit gives gifts: teaching, preaching, prophets, evangelists, pastors, apostles "to prepare God's people for works of service so that the body of Christ may be built up until we all reach unity in the faith and in the knowledge of the Son of God and become mature attaining to the whole measure of the fullness of Christ" (4:12-13).

Luke 19:26-27: Jesus concludes his parable with a warning and judgment. "To everyone who has, more will be given, but as for the one who has nothing, even what he has will be taken away. But those enemies of mine who did not want me to be king over them - bring them here and kill them in front of me." We are not given gifts to squander or sit on them, but to use them in God's work and for his purposes. Who are the enemies of Jesus, the king? Here's an interpretation I found clear: "We may be horrified by the fierceness of the conclusion, but beneath the grim imagery is an equally grim fact, that the coming of Jesus to the world puts every man to the test compels every man to a decision. And that decision is no light matter. It is a matter of life and death." (Tyndale New Testament Commentary, Luke's Gospel, 1974). Surely in the context of Jesus' parable, his contemporary critics, the religious leaders who arrested and tried him, were the "enemies." But today, those who ignore the gospel stand in the same position and their punishment will be as severe.

Luke 19:28: Now Jesus gets close to Jerusalem and before entering, he asks two disciples to go into the next village (probably Bethphage) and find a colt, untie it, and take it back to Jesus. They find the colt and when questioned about their appropriating it, they tell the owners "The Lord has need of it," and they're given the colt. Taking it to him, they throw their cloaks on the colt and put Jesus on it for a ride into Jerusalem over palm branches and to the accompaniment of cheers. People are ripe for a Messiah's arrival; they shout until they are hoarse "Blessed is he who comes in the name of the Lord," and "Peace in heaven and glory in the highest." The cheering crowds are talking of Jesus' miracles, and many in the crowd were healed and are thanking God. But the Pharisees don't like the din; they tell Jesus to rebuke the disciples. Jesus tells them "the stones will cry out" if the people are silent. Jesus is coming to this city of the prophets, the city of David, the city where he will be crucified, but today he is a hero to the people. In all the tumult, however, Jesus is sad and weeps over the city. He weeps for all the opportunities they and their ancestors squandered, and for all their continued blindness. He says "open your eyes" but they are preoccupied with a vision of a king on the throne the Romans now hold, and cannot see him as a Savior of mankind.

Luke 19:45: He enters the temple area and sees merchants and money changers there. It's the week of Passover and the city is crowded with pilgrims who've come to offer Passover lambs as a sacrifice. The courts of the Temple were filled with sheep pens and men with money boxes exchanging the coin of the realm for the Temple shekel. Jesus understands the practicality of having to buy a lamb for the sacrifice once a family reached Jerusalem. But he is outraged at those who would take advantage of such pilgrims by charging high prices for the service. He over turns their tables saying "this is a house of prayer not a den of robbers," and the merchants got the message. Again, he questions motives: they were not selling lambs as a service, but in order to extort a high profit.

Luke 19:47: He went back to the Temple each day in that week, and the chief priests look for a way to kill him: "Yet they could not find any way to do it because all the people hung on his words." If this most Jewish of cities riots over a Messiah, the Romans will clamp down hard on the leaders and the people. The Sadducees, the ruling Temple class, will pay for allowing things to get out of hand; they don't want this, so they search for a less public way to condemn Jesus. They will find it.

Next week: More of Jesus' last week.

Homework for those who want to go deeper:

Let's close in prayer.