Seeing Clearly

Hello everyone.

We just looked at the story of Zaccheus in Luke 19.  We will continue the story there, today, covering verses 11-27. Zaccheus' story takes place in Jericho, which is eighteen miles from Jerusalem.  They had been on this long journey toward Jerusalem, and they were getting close. Everyone understood that Jesus' arrival in Jerusalem was significant.  However, their understanding of its significance was probably quite different.  Jesus understood exactly what was to happen, while the disciples were expecting some kind of political revolution and the restoration of the Davidic kingdom.  Verse 11 tells us that as they neared Jerusalem, they were thinking that God's kingdom was about to come.  It was, indded, about to come, but in the way that they thought it would. 

The parable Jesus tells here is very similar to a parable that Matthew tells. (Matt. 25:14-30)  There are differences however:

• The location where the parable is told is different.
• The number of servants and the amount of money given is different. 
• In Matthew’s account, three servants are given various amounts of money based on ability.  In Luke’s account, ten servants are all given the same amount of money. 
• Luke includes a second plot about the citizens of the country not wanting the man to rule over them. 

Within this context Jesus tells a parable of a man who goes away to a distant land to be made king, while leaving his servants in control of his money with the expectation that they would put the money to use and earn more. As the man is preparing to leave he brings in ten of his servants and gives them each a mina and tells them to conduct business in his absence. A mina is worth about three months wages. 

Here is the man's thinking. He is about to be made king, and when he is, he will give his faithful servants positions of authority in his new kingdom. The task that he gives them prepares them for work he has in mind for them to do later.  Those that prove faithful will be given more.  

When the man returns, the servants are called to account for their actions while their master was gone.  How have they conducted business in his absence? 

The first servant is very successful.  He turns one mina into ten more.  The second is also pretty successful.  He turns one mina into five more.  The master responds to these two servants with great generosity.  For example, the first servant took three months wages and turned it into thirty months wages.  It is quite a profit.  He is rewarded by being placed over ten cities.  He has certainly done well, but his reward does seem outsized in comparison to what he has done.  

However, the third servant is unsuccessful, and does not produce anything. The man made no effort to produce anything with the money that had been entrusted to him.  He merely wrapped it in a cloth and hid it away for safekeeping.  The third servant’s rationale for hiding the money was that he was afraid of the king, calling him a difficult man, who withdrew money that he had not deposited and reaped where he had not sown.  But, based on the response the master gave to the other two servants, we know that this perception of the master is incorrect.  The master has already shown himself to be quite generous.  This misunderstanding of the nature of the Master led the servant to be paralyzed with fear.  So, he does nothing.  The servant may have felt like he was in a no-win situation.  The master would keep any profit, and blame the servant if he lost the money, so he took no chances and simply gave back what he had been given.   

Just like this servant, many misunderstand the Master, seeing God as mean and vindictive.  They reject Him because they do not see Him clearly.  

The Master’s judgment of the third servant is interesting.  He tells him that he will be judged by his own words.  The man calls the master a difficult man, and the master doesn’t deny it, even though he had not shown himself to be difficult to this point. The master judges the servant based on the servant’s view of the master.  The master does inquire as to why the man did not at least put the money in a bank to draw interest, rather than just hiding it.  He could have made a small profit while doing absolutely nothing, but in his foolishness, he doesn’t even do that. 

After their accounting, the first two receive commendation and promotion.  They will play an important role in the new king’s administration. Darrell Bock points out that the faithful receive reward and responsibility, while the unfaithful receive judgment. (Bock, 1540.)

Becasue the third servant does not see the master clearly, he ends up with nothing.  What little he has is taken and given to the one who had made the biggest profit.  It seems that it is our best interests to see God clearly. 

There is a secondary plot in this parable about people who did not want the man to rule over them.  Verse 14 says that those who he would one day rule over, hated him and sent a delegation after him to declare that they did not want his leadership. This subplot seems to have very little to do with the story of the servants and the money, but we see after the settling of accounts with the servants, the new king calls for those who did not want to rule over them, whom he calls enemies in verse 27, brought in before him and slaughtered. 

On the surface, this seems like a strange disconnected addition to the parable, having nothing to do with the story of the servants and their business dealings.  However, this part is connected to their imminent arrival in Jerusalem, where Jesus has come as their king.  However, he is rejected as king by the people there. Jesus has been telling his disciples that this would happen, but they have been very slow to understand what Jesus has been saying to them.  They are expecting the Messiah.  Jesus doesn’t fit their idea of Messiah.  In fact, he is going to be rejected by the nation of Israel, and the world, but his disciples will be expected to serve him faithfully, until he returns.

A Wee Little Man

 Greetings everyone.

We will start our examination of Luke 19 today.  It is a story that you are probably familiar with.  Verses 1-10 tell us the story of Zaccheus. Here is my translation: 

1 Jesus entered into Jericho and was passing through it. 2 There was a man in Jericho called Zaccheus. He was the chief tax collector and he was very wealthy. 3 He was trying to see who Jesus was, but because of his short stature, he was not able to see over the crowd. 4 So running ahead in front of the crowd, he climbed up into a sycamore fig tree, so that he could see Jesus since  he was passing through. 5 When Jesus came to that spot, he looked up and said to him, “Zaccheus, come down, now, because today I am staying at your house.” 6 Zaccheus came down right away, and gladly welcomed Jesus as his guest. 

7 As the whole crowd saw this, they complained, “He has gone to be the guest of a sinful man.” 

8 But Zaccheus stood up and said to the Lord, “Look, Lord, half of all I own, I give to the poor. And anyone that I have cheated, I will give back four times as much.”

9 Then Jesus said to him, Today, salvation has come to this house, because this man, too, is a son of Abraham.  10 For the Son of Man came to seek and save that which was lost.” 

Jesus has entered Jericho and appears to be passing right through it.  Kenneth Bailey states that this is something that would be very disappointing to the townsfolk of Jericho, as they had likely prepared a big banquet for the noted teacher. (Bailey, 176.)

Zaccheus was the tax collector which would make him unpopular anywhere, but in the system in place within the Roman Empire, he would also be seen as a traitor to his people.  He would be absolutely hated.  According to Bailey, the way the system worked was that Rome farmed out the collecting of taxes to whoever paid for that right.  Rome set an amount and the tax collector would then tax the people, drawing his wages from what he collected beyond what Rome asked for.  A system ripe for corruption, (Bailey, 176-177.)

Now, Zaccheus wanted to see Jesus, but he was too short to see over the crowd.  Certainly, no one in Jericho was going to do him a favor by letting him make his way to the front of the crowd.  Knowing that he was seen as a traitor, it was unlikely that he would ask. In a crowd that would likely be hostile to him, Zaccheus might not be safe.  

In his efforts to see Jesus, he does two things that rich prominent men would not ordinarily do in public.  He ran and then he climbed a tree.  Sycamore fig trees are relatively short and easy to climb, with wide lateral branches and dense foliage.  It is possible that Zaccheus climbed such a tree hoping that no one would notice him.  So, Jesus undoubtedly surprised everyone, including Zaccheus, when he stopped and talked to a man hiding in a tree. Perhaps even more surprising, Jesus addressed Zaccheus by name.  

Jesus commands Zaccheus to come down quickly, then invites himself over to Zaccheus’s house. Zaccheus was viewed as a traitor by the rest of town.  It is important to understand that Jesus accepted the ‘traitor.’ He did not view Zaccheus the same way that the citizens of Jericho did.  

The townspeople complained about the attention that Jesus gives Zaccheus, noting that Jesus was going to be a guest in the house of a 'sinner.' If what Bailey says is right, and the town had prepared a big banquet for Jesus, we see that he forsook the big feast of the ‘righteous’ townsfolk, to be the guest of a ‘sinner.” 

Luke does not record any response from Jesus to the complaints of the people.  Instead the response comes from Zaccheus.  Jesus quickly brings Zaccheus to repentance.  He boldly makes a declaration that he would give half of what he owned to the poor and reimburse anyone that he had cheated, fourfold. Has Zaccheus cheated a lot of people?  It appears that the people of Jericho assumed he had, but now, after his encounter with Jesus, Zaccheus is repentant, and ready to make things right.  

Jesus’ invitation leads to salvation for Zaccheus and Jesus says as much.  “Today, salvation has come to this house.”  Jesus states that Zaccheus is a Son of Abraham.  Even tax collectors can be children of God.  

Turns out that Zaccheus, the tax collector and traitor, is the kind of person Jesus is actually looking for, because Jesus’ message led him to repentance.  So many others would just show up for the miracles, but without repentance. 

This passage closes with Jesus declaring his purpose: to seek and save the lost, but salvation doesn’t come to everyone, but those who respond to the message and repent. 

     Kenneth Bailey, Jesus Through Middle Eastern Eyes, Downers Grove, Illinois, Intervarsity Press Academic, 2008. 

The Right Request

 Hey everyone.

Today, I will wrap up my exegesis of Luke 18, sharing the story of the healing of the blind man in Jericho, recorded in Luke 18:36-43.  Here is my translation:

35 It happened that as they neared Jericho, there was a blind man sitting by the road, begging. 

36 Hearing the crowds as they went by, he asked what was going on. 37 They told him that Jesus of Nazareth was passing by, 38 The blind man cried out, “Jesus, son of David, have mercy on me!” 

39 Those passing in front of him rebuked him, and told him to be quiet, but he shouted even louder, “Son of David, have mercy on me!” 

40 Jesus stopped and ordered that the man be brought to him. When he came near, Jesus asked him, 

41 “What do you want to do?”

The man responded, “Lord, I want to see!”

42 Jesus said to him, “Receive your sight! Your faith has saved you.”

43 At once, the man was able to see.  He followed Jesus, praising God. And all of the people who saw this praised God, as well.

Jesus is now approaching Jericho on his journey to Jerusalem.  Jericho is about eighteen miles from Jerusalem, so the journey is nearing its end. According to Kenneth Bailey, in the Middle East, when an important person comes to a town, the townspeople will go outside of the town to greet them, and escort them into the town.  Chances are that this is what was occurring in Jericho, with Jesus.  As he was entering the town, a crowd of people went out to greet him, and the crowd was escorting him into the town. (Bailey, 172.) This would explain the crowd moving past the blind beggar in this passage. 

Mark identifies the blind man as Bartimaeus. (Mark 10:46)  As the crowd moves past, he hears them and inquires as to what is going on.  Upon hearing that it is Jesus, he begins crying out to him, shouting “Jesus, Son of David, have mercy on me!” The crowd rebukes the man.  It is possible that the townsfolk were planning some kind of special event to celebrate Jesus.  Whether that is the case or not, they certainly did not need a blind beggar being a nuisance during this special time.  

Their rebukes had no effect, and the beggar cried out for Jesus even louder. When Jesus hears the blind man, he has the crowd bring the man to him.  Interestingly, the crowd that had been rebuking him, is now escorting him to Jesus. 

Jesus asks the man what he wants.  It seems that it should be obvious what the man wants, but Jesus asks him anyway.  The man wants to see. An interesting note:  You may remember how James and John came to Jesus with the request that they be allowed to sit on his right and his left when he comes in his glory. Jesus responds to James and John, (Mark 10:35-45) and Bartimaeus with almost exactly the same question, “What do you want me to do for you?” Bartimaeus ironically saw things more clearly.    Their request was for glory.  His request to Jesus was for mercy.  In humility, Batimaeus makes the right request, mercy.  This is what we need far more than personal glory.

So, Jesus heals Bartimaeus, and tells him that his faith has saved him.  In gratitude, he follows Jesus, praising him. Bartimaeus makes the right request, and then when it is granted, he makes the proper response. 

     Kenneth Bailey, Jesus Through Middle Eastern Eyes, Downers Grove, Illinois, Intervarsity Press Academic, 2008. 

Not the Messiah They Were Looking For

 Hello everyone.

Today, I will continue to look at Luke 18.  Jesus has just spoken to the rich young man, challenging him to give all of his possessions to the poor and then come and follow.  The man walked away from Jesus, prompting a discussion about how difficult it is for the wealthy to enter God's kingdom.  Jesus ends the discussion by talking about all that is gained by giving up what we have to follow Jesus.  It appears that this all took place in front of a crowd of people, because Luke makes the point that what follows is spoken only to the disciples.  He has just challenged a man to give up everything for him.  At different times he has challenged them to do the same.  Now, in verses 31-34, even though they do not understand, he is about to explain to them again, how he is willing to give up everything for them.  

Here is my translation of Luke 18:31-34: 

31 Then Jesus took the Twelve aside and said to them, “Look, we are going up to Jerusalem, and everything that the prophets have written about the Son of Man will be fulfilled. 32 He will be handed over to the Gentiles and he will be ridiculed, abused and spat upon. 33 He will be whipped, and then they will kill him, but on the third day, he will rise.” 34 None of them understood this, because the meaning of his words were hidden from them, so that they did not know what he was saying.

Jesus again explains to his disciples what is going to happen to him in Jerusalem.  This is the third and final time that Luke records Jesus predicting his death for his disciples.  Like the other times, they do not  understand what he is saying.  Twice, Luke states that the meaning of what he is saying is hidden from them.  Does that mean that they are being intentionally blocked from understanding, or just that they failed to grasp it? 

Darrell Bock says that it is likely that they were unable to understand because they could not see how Jesus’ death fit into the divine plan for Jesus.  Jesus was, after all, the Messiah.  How could the Messiah die? (Bock, 1499.) 

But, Jesus says that these are things that must happen in order for all of the prophecies about him to be fulfilled. Fulfilling the prophecy would involve being:

• Handed over to the Gentiles.
• Ridiculed.
• Abused.
• Spat upon.
• Whipped.
• And then killed. 

Jesus also mentions that in fulfillment of prophecy, on the third day, he would rise. The apostles did not seem to have any understanding of either of the two big events coming their way, Jesus’ death or his resurrection.  Jesus has told them what was going to happen to him at least three times now.  Nevertheless, while it is happening they are still taken by surprise by all of it.  

Jesus was not the Messiah that Israel had been expecting.  Even his closest followers did not understand the nature of the Messiah.  Ultimately, however, he became the Messiah that we all needed. 

     Darrell Bock, Luke: Volume 2 - 9:51-24:53, Grand Rapids, Michigan, Baker Academic, 1996. 

Receiving Eternal Life

 Greetings,

Today, I will continue my exegesis of Luke 18,, by looking at verses 18-30.  Generally, we often refer to the man that Jesus encounters as the 'rich young ruler.'  Luke does not mention his youth, only Matthew does.  Here is my translation of verses 18-30: 

18 Then a certain ruler asked Jesus, “Good teacher, what must I do to receive eternal life?” 

19 Jesus said to him, “Why do you say that I am good? No one is good except God. 20 You know the commands, ‘Do not commit adultery.’ ‘Do not murder.’ ‘Do not steal.’ ‘Do not give false testimony.’  ‘Honor your father and mother.’” 

21 The ruler responded, “I have kept all of these since I was young.” 

22 Hearing this, Jesus said to him, “There is one thing that you lack. Sell everything you have and distribute the proceeds to the poor. Then you will have treasure in Heaven.  Then, come follow me.”

23 Upon hearing this, the man became very sad, because he was very wealthy. 

24 Jesus looked at the man and said, “It is so difficult for those who have great wealth to enter the kingdom of God. 25 It is easier for a camel to go through the eye of a needle, than it is for the wealthy to enter the kingdom of God. 

26 Those that heard this said, “So then, who can be saved?”

27 Jesus told them, “God can do things that are impossible for people to do.” 

28 Then Peter said, “Look at us. We have left all of our own things behind to follow you.” 

29 Jesus responded, “I tell you the truth. No one who has left their home, wife, brothers, parents or children for the sake of the kingdom of God, 30 will fail to receive many times more and in the age to come, eternal life. 

In all three synoptic Gospels, this story follows the one about Jesus and the children.  It appears that these events happened back to back.  Perhaps, motivated by Jesus’ statement that the kingdom of God belonged to children, the man sought to find his place in the kingdom.  

The man addresses Jesus as ‘Good Teacher.’  Jesus' response to the use of the word ‘good’ is interesting.  His response: “Why do you call me good?  No one is good except God.” Since Jesus is God, why would he respond that way? There are different ideas about this, but the one that makes the most sense to me is that Jesus is trying to place the young man’s focus properly on God.  Darrell Bock states that ‘good’ is a relative term except when it applies to God.  God is always good, and as He alone is always good, it establishes God’s unique holiness and righteousness. (Bock, 1478.) Perhaps, Jesus is pointing out that our eternal salvation is wholly dependent on God, and before Him, none of us are ‘good.’ 

Next, Jesus turns to the Law, and lists off several of the commands.  He lists half of the Ten Commandments, basically those that deal with other people and how we treat them.  Do not murder, steal, commit adultery or lie, and honor your parents. Jesus does not mention the four that deal with God, or the one focused primarily on the heart, (do not covet.) The young man replies to Jesus with great confidence.  “I have kept all of these since I was young.” If rule-keeping is the answer, this man has it nailed. 

In Matthew’s account, the young man follows this up with another question, “What do I still lack?”  In Mark and Luke's account, he does not ask, but Jesus tells him anyway. Jesus' response gets to the heart.  He tells the man to sell everything that he owns and give it to the poor, and then his treasure will be in Heaven.  (Not on Earth.) Then, he is to come follow Jesus. 

Jesus was not saying this to be mean.  Because he loved the young man, (Mark 10:21.) he understood that there was one thing hindered him from receiving the very thing he was asking about.  The man loved his wealth more than he loved God. 

Now, does selling everything and giving it to the poor get someone eternal life?  No. We are not required to do this in order to inherit eternal life.  This man needed to deal with what was in his heart.  We all do.  His love of wealth stood between him and God. We may have something else to deal with.  

The young man was willing to do many things for God.  He lived righteously, but he was unwilling to give up his wealth.  He walked away from Jesus, sad. Faced with the choice of Jesus or his money, the man chose his money. 

After the man walks away, Jesus lets him go.  He doesn’t negotiate with the man.  It appears that as the man walks away, Jesus addresses the rest of his hearers with a statement about how hard it is for the wealthy to enter the kingdom of God. Jesus makes a comparison, stating that it is easier for a camel to go through the eye of a needle than it is for the wealthy to enter the kingdom of God. Jesus is speaking in hyperbole.  The largest of animals going through something tiny like the eye of a needle.  If Jesus was being literal then it is impossible for someone of any financial means to be saved.  But, salvation, however, is not a matter of how much money we have, or don’t have. 

Many of those there undoubtedly equated wealth with being particularly blessed by God.  But, here was a young man who lived righteously and had abundant blessing from God.  He certainly seemd to have God’s favor. If he couldn’t make it, then who could?  So they asked Jesus, “Who then can be saved?” 

We tend to think the same way, equating material blessing with God’s favor.  We shouldn’t, because they are not the same thing. With the apostles now wondering aloud whether anyone can be saved, Jesus tells them that God can do things that are impossible for human beings to do.  Our salvation is among those things.

Peter then points out that the apostles had all been willing to do what this young man was not.  Leave everything behind for the sake of following Jesus. Peter uses the words Τὰ ἴδια (ta idia) - ‘our own things’ to describe what the apostles had left behind.  Again, something that the rich young man was unwilling to do.  Jesus follows Peter’s statement with a statement of blessing for those who, like the apostles, leave things behind for the sake of the kingdom of God. They will receive more than they give up. 

If you lose family members because of your commitment to Christ, you gain a much larger family in its place. In Jesus’ response, he talks about people getting left behind, rather than things.  Sometimes it is people who get left behind, which can be a much harder thing to do, but God rewards it with many more relationships.  Jesus concludes, that they will gain (not earn) eternal life.  This is what the rich young man was seeking, but sadly he didn't stick around to hear that answer. 

Tom 

     Darrell Bock, Luke Volume 2 - 9:51-24:53, Grand Rapids, Michigan, Baker Academic, 1996. 

Like a Child

 Greeting.

Today. I will continue my exegesis of Luke 18.  this time, looking at verses 15-17, where Jesus challenges the thinking of his apostles, who trying to prevent the little children from coming to Jesus. Here is my translation of Luke 18:15-17:

15 People were bringing their small children to Jesus, so he could bless them.  But seeing this, the disciples rebuked these people. 16 Jesus called the disciples to him and told them, “Allow the children to come to me.  Don’t hinder them, because the kingdom of God belongs to them. 17 I am telling you truly, those who do not receive the kingdom of God like a child, will not enter it.

So, what is going on here? People were bringing their small children to Jesus so that he could lay his hands on them and bless them.  This was a normal thing to do.  People would bring their children to the elders and scribes for a blessing on the eve of the Day of Atonement. 

However, the disciples, probably thinking that this was a waste of Jesus’ time, rebuked people from bringing their children to Jesus.  As was often the case, the disciples thought they were doing a good thing, but in reality, it was the opposite of what Jesus wanted. 

Time is valuable.  We understand that. Jesus was busy, but he establishes here that he was not so busy that he could not give some time to children.  People have great value, no matter what size. Jesus pulled the disciples aside and told them to stop doing what they were doing.  They were to allow the children to come to him, and to stop hindering such actions.  Jesus declares the value of children, a group that held little or no value in that society.  In fact, he declared that God’s kingdom belonged to them.   (That must have been mind-blowing for the disciples, as they were constantly waiting for the coming of the kingdom.) Jesus goes on to say that not only does God’s kingdom belong to children, anyone who wants to enter the kingdom must be like children. 

Darrell Bock says this: “The simple dependent attitude of little children is a picture of the disciple’s attitude in walking with God.  Such simple trust is a prerequisite for entry into the benefits of God’s rule.  In the kingdom and in one’s walk, to be a child at heart is a good thing.” (Bock, 1472.) 

This simple child-like dependence on God is a prerequisite for entry into His kingdom.  So what does that mean for us? God looks for to keep that child-like faith, continually trusting in his continued protection and provision, just like a child would.