Beautiful and Productive

Hello everyone.

Today's post is from my exegesis from Luke 8:4-15. Over the years, you have probably heard numerous Bible discussions or lessons on the topic, as it is Luke's telling of the Parable of the Sower (although you probably heard lessons on Matthew's version of it.)  We know that Jesus drew big crowds wherever he went, and he often spoke to the crowds in parables.  Most of his listeners did not get to hear the explanation of this parable. Jesus explained the meaning of the parable only to his disciples.  We, however, are fortunate, as the parable and its meaning were written down for us.

Living in an agricultural society, Jesus listeners would immediately be able to picture the story of a farmer scattering seed, but for some in the crowd, this parable, without its explanation, is just a nice story about a farmer and some seeds.  While the meaning of some Jesus' parables is obvious, the meaning of this one only becomes clear when you understand that the seed in the story represents the word of God.

Afterwards, the disciples ask Jesus the meaning of the parable and he tells them, informing them that they will be clued in the mysteries of the kingdom of God, secrets that most of the crowd would not be let in on. Here is what he says in verse 10: “it has been given to you to know the mysteries of the kingdom of God, but to them, I speak in parables, so that,  They see without seeing, and hear without understanding.”

So why would Jesus say this?  It seems that Jesus states that he was not sharing with the crowds the mysteries of the kingdom of God, so that they could see or understand. That doesn't seem very Jesus-like.  So is going then? 

This statement from Jesus alludes to Isaiah 6:9-11. It says, “Go and tell these people, ‘Be ever hearing, but never understanding; be ever seeing, but never perceiving.  Make the heart of this people calloused, make their ears dull and close their eyes. Otherwise they might see with their eyes, hear with their ears, understand with their hearts, and turn and be healed.”  According to Darrell Bock, Jesus was speaking to an obstinate nation that was facing judgment, just as Isaiah had been. But, the opportunity for repentance and reconciliation was always there. Instead, his listeners should take what Jesus says and reflect on it, learn from it and put it into practice. (Bock, 727.)

So how does Jesus explain the parable.  Again, the key to understanding the parable is knowing that the seed represents the word of God. Each soil represents a different kind of heart:

• The path is the hard heart and the word of God is never received. Those hearts along the path hear the word, but it stops there.  There is no response to it. 
• The rocky soil is the heart that is shallow and the word of God cannot develop deep roots and quickly withers and dies. Luke, attributes the death of the plant to its inability to get moisture. This heart runs away from God when things become difficult. 
• The thorny soil is the heart that is distracted by the worries of life and is rendered unfruitful.That person’s faith is still alive, it is choked however, and left unable to bear any real fruit. 
• The good soil is free from the hardness, shallowness and distractedness of the other three and receives the word and bears much fruit. 

The thorny soil is important to talk about, because it is likely the one that we can most easily identify with.  Weeds can grow up and dominate a fruit-bearing plant, sucking the moisture and nutrients out of the soil, making it very difficult for the plant to get enough nutrients to produce fruit, even though the plant itself still lives. Likewise, it is very easy to get pulled into all of the concerns of this life.  The good soil, the one we all want to be, is not focused on all of these distractions, but is focised on God and is intent on producing the Spirit’s fruit. 

As for the good soil. It is described in the Greek with these two words. Καλῇ (kalay) and ἀγαθῇ (agathay).  Both are words that are often translated as ‘good.’ Jesus uses both of these words to describe the hearts of the good soil. The Greek-English Lexicon of the New Testament offers these words in definition of Καλῇ: beautiful, handsome, fine, good, noble, praiseworthy.  It offers these words for ἀγαθῇ: useful, beneficial, productive, good. 

I translated Jesus' description of the good soil in verse 15, like this: "But the seeds that were in the good soil, those are the ones who have hearts that are beautiful and productive, who hear the word, hold on to it, and by perseverance, produce much fruit." 

What does a person with a beautiful and productive heart do when they hear the word? They obey it and they persevere. Perseverance is key here.  Fruit-bearing is not easy. Generally, when you plant a seed, you don't have fruit the next day.  It takes time and work. So, for you beautiful-hearted people out there, Stay beautiful, and don't give up, because if you persevere, you will have an abundant harvest. Jesus said. 

Tom 

      Darrell Bock, Luke: Volume 1: 1:1-9:50, Grand Rapids, Michigan, Baker Academics, 1994. 

They Traveled with Jesus

Hello everyone.

I have finished sharing my exegesis through Luke 7, and today will start on Luke 8.  I'm covering only three verses, and it will be a short of some of Jesus' travelling companions. Here is my translation of the three verses:

 1 Shortly after this, Jesus traveled through the towns and villages preaching and declaring the good news of the kingdom of God. The Twelve were with him. 2 There were also certain women that had been healed of evil spirits and diseases: Mary, who was called Magdalene, from whom he had cast out seven demons, 3 Joanna, the wife of Chuza, the official in charge of Herod’s household, Susanna and several others, who were ministering to them out of their own possessions.

We see in verse 1 that Jesus was travelling around the Galilean countryside, doing what Jesus did: preaching, teaching and healing. A band of disciples traveled with him. That group obviously included the Twelve. But we see in verse 2 that the group was more than that, and included women.

Luke mentions three women specifically: Mary Magdalene, Joanna and Susanna, but also says that there were several others. It mentions that these women were meeting the needs of these men out of their money. Think about it, Jesus used to be a carpenter, but wasn’t doing that any more. Peter, Andrew, James and John had a fishing business that they weren’t doing any more. Who was paying for all of this? Well, it appears that a group of women were at least in part helping to foot the bill. Mary Magdalene, and others who had benefited directly, perhaps through exorcism or healing, from Jesus’ ministry.

Darrell Bock says that traveling as an itinerant rabbi was not uncommon in Jesus time. Neither was receiving support from women. What was uncommon was that the women were traveling along with the rabbi. (Bock, 713.) In Jesus, we see a teacher who didn't always hold with the social conventions of his time, and he elevated women to a much higher place than the society around him.

Who were these women, who gave out of their own means to support Jersus and his ministry? We see great diversity here. Mary Magdalene was on one end of the spectrum, a woman who had been rescued from demon possession. Infact, Jesus had cast seven demons out of her. Joanna was at the other end of the spectrum, the wife of a prominent official in Herod’s court. The scope of Jesus’ ministry is all people, regardless of gender or station.

It is no coincidence that in Luke 24:10, Mary Magdelene and Joanna are in that group of women that find the empty tomb and announce it to the Apostles. Two very different women, with very different life stories, are brought together through Jesus and get to share in this great news of the Resurrection.

Tom

If this Man were a Prophet...

Hello everyone.  Today I will look at Luke 7:37-50.  You probably remember it as the story of the sinful woman who wet Jesus' feet with her tears and dried them with her hair. The story begins with an invitation. Jesus was kind to all, so when one of them, a Pharisee named Simon, invites him over to his house for dinner, Jesus goes. We see that Jesus makes himself available to all kinds of people. It is unclear whether the Pharisee had some alterior motive in inviting Jesus.  Did he seek a greater understanding?  Was it part of a plot to entrap Jesus? The text doesn’t really say.

It was customary in the Ancient Near East for a festive banquet to recline, lying on one’s side, with the body and feet angling away from the table. (Bock, 694.) So Jesus is reclining at Simon's table. News of Jesus at the Simon’s house traveled fast around town, apparently, as other people started showing up.  A notable party-crasher was a woman from the town, who apparently had quite a bad reputation around the town. Luke does not give much of a description for the woman, beyond that she was from the town and that she was a sinner.

Based on Simon’s response, we can conclude that the woman’s appearance at his house requires tremendous courage.  Clearly, she was not wanted there. The woman came into the house and knelt behind Jesus as he reclined at the table.  She wept enough to wet Jesus’ feet, then dryed them with her hair. She then kissed his feet and poured an expensive perfume on them.  Darrell Bock points out that undoing her hair and using it to wipe his feet was an act that some would think immodest. (Bock, 696.)

I have to say that if something like this happened to me, I would be quite embarrassed by it.  A woman that I don’t know is crying profusely at my feet. Jesus however, does seem at all embarrassed by it.  I think that is because Jesus is not thinking about himself, but her. I notice that Jesus also doesn’t seek to embarrass Simon either, but gently instructs him. 

Simon, recognizes the woman and knows her reputation. Certainly thinking himself above her, thinks to himself, ““If this man were a prophet, then he would know what kind of woman this is touching him, that she is sinful.” Jesus’ acceptance of the woman’s actions led Simon, a Pharisee, to question Jesus’ credentials as a prophet. In Simon’s eyes, Jesus should have rejected this action, but he didn't.  Jesus was not there to judge sinners, but rahter to be a friend to sinners. 

Simon has questioned whether Jesus is a prophet or not, but Jesus proves himself to be a prophet on more than one level:

• Jesus knows all about the woman.  He knows all about her reputation and understands the genuine sorrow that she feels because of her sin. 
• He also knows what Simon is thinking.  He also knows Simon’s heart, and what he is thinking about Jesus and the woman. 
• Jesus understands that Simon is a sinner too, although Simon does not think of himself that way, nor is that his reputation. 

So, Jesus teaches a lesson to Simon.  He tells a parable of two debtors.  One owes ten times what the other owes, but the moneylender forgives both of them their debts.  Jesus asks which will love the moneylender more.  Simon gives the obvious answer; that the one who was forgiven more will love him more.  Forgiving debts is somewhat out of character for a moneylender since that is their business. Such an action would be rather unexpected.So, if we truly inderstand this parable, we see that God is willing to forgive us and is gracious beyond all reasonable expectation. 

The parallels of the parable are obvious.  The moneylender is God.  The debts are our sin. The greater debtor is the greater sinner, in this case, the woman.  The lesser debtor is the lesser sinner, in this case, the Pharisee, Simon.  Bock says, "the dominant feature in the account is the forgiving of the debt that generates the responses.” (Bock, 700.) The woman’s reputation would indicate that she was the greater offender of the two.  So it makes sense that when forgiven, she would be the one that is more grateful. But,since Simon and the woman are both sinners, Simon should show some gratitude as well. 

After his parable, Jesus shows the stark contrast between Simon and the woman: 

• Simon did not give Jesus water for his feet. She wet and washed his feet with her tears. 
• Simon did not give Jesus the customary kiss.  She has repeatedly kissed his feet. 
• Simon did not anoint Jesus with oil. She anointed Jesus' feet with perfume. 

What Simon failed to do for Jesus, the woman has done for his feet. The woman was showing her gratitude to Jesus, even though she had not been forgiven yet.  The woman, although the greater sinner, is closer to God’s grace than Simon. She recognizes her need for help.  Simon sees very little need for it.  Jesus recognizes and rewards her humility. Jesus, appreciative of her heart and her actions, gives her forgiveness of her sins.  

Jesus tells his audience at the table, that “those who love little are forgiven little.”  This implies that those who give much love are forgiven much.  This fits very well with what Jesus has just taught in chapter 6.  The measure that you use will be measured to you.  Love much, be forgiven much.  Love only a little, be forgiven, only a little. As we grow in our understanding of our own sinfulness, we will grow in our understanding of the love God has shown us.  

Jesus grants the woman forgiveness of her sins.  Her humility and passion for Jesus brought her great gain. And Jesus continues to show himself to be a prophet and so much more. 

Tom 

Greater than John

Hello everyone.

In my last post, I looked at the evidence that Jesus provided to John's disciples that he was indeed the one that they had been waiting for.  In today's post we will see what Jesus had to say about John after John's disciples return to him. This is in Luke 7:24-35. 

After John’s messengers leave, Jesus addresses the crowd speaking about John, asking the crowd about who John was and what was it about him that drew people out into the wilderness to hear his message. 

He asked, "Was it a reed blown about by the wind?"  No, John was not some spineless wimp that could be blown around by more powerful forces.  John was a man of deep conviction, who was not afraid to say challenging things to the Pharisees and even Herod.  Who would travel any distance to listen to a man of little or no conviction?

Then Jesus asked, "Was it a man in fancy clothes?"  Again, No. We know from Mark 1:6 that John was not a fancy dresser.  According to Mark, John wore clothing made of camel hair, with a leather belt.  Not fancy. Fancy clothing is meant for palaces, not the wilderness.  

Jesus is making it clear that people came to John because of the power of his message.  It was a message worth leaving home and traveling out into the wilderness. They went to John because they recognized that he was a prophet. Jesus verifies that John was indeed a prophet.  In fact, he says in verse 26, that John even more than a prophet, declaring him to be the messenger prophesied about in Malachi 3:1. Jesus quotes from Malachi, and declares in verse 28 that John was the greatest person yet born. 

Then Jesus makes an interesting statement.  John is the greatest to ever be born, but everyone in the kingdom will be greater than John, greater than the greatest person ever born. How can that be? Possibly it is that John is part of the old order of things, and we have yet to see the establishment of God’s kingdom on Earth.  We will see that later, in Acts 2.  Jesus says that even the μικρότερος (microteros) in the kingdom of God is greater than John.  In my own translation, I translated that word as ‘least significant person.’  The point is, that being a part of the Kingdom of God brings greatness.  All in God’s kingdom are greater than all who came before it. 

When Jesus said this about John, the crowd response was divided.  Those who had listened to John and were baptized by him, were encouraged and declared the righteous of God.  That number included tax collectors and undoubtedly others ‘sinners.’ 

The group that was not encouraged by this were the Pharisees and the experts in the law, because they had not listened to John, nor been baptized by him.  John had come with a message of repentance.  Some heeded the message, saw their need to repent, while others saw no need to repent and sat in judgment of John and then later on Jesus. An interesting note in verse 30.  It says that the Pharisees had rejected God’s purpose for themselves.  God had sent John.  They rejected his message.  Then God sent Jesus and they rejected his message, too.  God had a plan and a purpose for them, but they continually ignored God’s overtures toward their purpose. 

Jesus makes a comparison of the current generation of people with children in the marketplace.  The children call out to each other, complaining that the others would not dance for their song or weep for the funeral dirge.  Jesus compares this to their response to both John and himself.  They were not going to be pleased, no matter what.  John came fasting, and they considered him to be possessed by demons.  Jesus came doing the opposite and they didn’t like his message either.  Of course, the message was the same, even though the messenger came with different approaches. They were not going to listen to what God had to say to them and therefore missed God’s purpose in their lives.  The flipside of this parable is this:  The complaining one could be the Pharisees.  They complained that John, and then Jesus, did not follow their desires, blaming God’s messengers for not listening to them. 

This section closes in verse 35.  After his parable, Jesus says, "Wisdom is proven correct by her children." Wisdom’s children then become those who listen to John and Jesus.  They are ones who end up justified. 

What does all of this mean? No matter how insigificant we might feel sometimes, we can be great, even greater than John, if we listen to the prompting of Jesus and fulfill the purpose that he has for our lives. 

Tom  

Look at the Evidence

Hello everyone. 

Today, I will continue looking at Luke 7, going over verses 18-23.  In verse 19, after hearing reports of what Jesus was doing, he sends two of his disciples to question Jesus as to whether he was the Messiah or not.  

There are differing ideas about why John did this. The one that seems likeliest to me is that John, while sitting in prison (Matt. 11:2), was having doubts about Jesus, for if he was the Messiah, why was John being left to languish in prison. After all, wasn't the Messiah coming to set the captive free?

If this is the case, I can understand where John is coming from. He has lived his whole life for God, and now he has been put in prison.  Since God is all-powerful, shouldn’t He do something about John’s situation.  It makes sense, but God’s plan doesn’t always make sense to our thinking.  And when things don’t go the way that we think they should, we can begin to doubt God.  (I don’t know that this is what is happening with John, but it is a possibility.)  

It is impossible to know what John’s understanding of the Messiah was.  Certainly Jesus did not fit the idea of Messiah that most people held.  Many were expecting a political figure that would come and rescue Israel from Roman oppression.  Jesus was not that kind of Messiah. 

Jesus hears John’s question and responds by pointing out the various things he is doing.  Rather than saying, ‘Yes, I am the One,’ he lists off the things he has been doing.  He gives evidence that he is the Messiah, and tells them to go back to John and tell him what they had seen and heard.  The evidence should be enough for John to see that Jesus was indeed the Messiah:

• The blind can see. 
• The lame can walk. 
• The lepers are cleansed. 
• The deaf can hear.
• The dead are raised.  
• Good news is being preached to the poor. 

Of the list of six things that Jesus mentions to John’s disciples, five of them are healing of some sort.  The one that is different is the last one, good news is preached to the poor. The evidence that Jesus shows is reminiscent of Luke 4:18, quoting the prophet Isaiah.

18 “The Spirit of the Lord is upon me,

         For He has anointed me,

         To bring the good news to the poor.

      He has sent me to declare deliverance for the captives

          And to restore sight for the blind. 

      To release those living in oppression

19 And to declare the year of the Lord’s favor.

Jesus was the Messiah and the evidence was all there. 

When Jesus finished pointing out his evidence in verse 23, he says,  "Blessed is the one who does not stumble because of me." One of the greatest of all-time, John, has apparently stumbled just a little.  John was in prison for coninuing to preach God's message, and would eventually be beheaded. This is a challenging circumstance. 

After sharing the evidence of his Messiahship, Jesus tells his listeners that those who do not stumble because of Him are blessed. We will find ourselves in difficult circumstances, but when we keep Jesus as the focal point of our faith, we will be blessed if we never waver.

Tom