The Best Place to Invest

Hello everyone.

Today, we will continue to examine Luke 12, this time from verses 22-34.  Here is my translation: 

22 Then he said to his disciples, “Because of this, I say to you, do not be anxious about your life, what you will eat, or about your body and what you will wear, 23  because life is greater than food and the body is greater than clothing. 24 Consider ravens. They neither scatter seed nor harvest. They don't have storerooms or barns, either. Yet God takes care of them.  How much more valuable are you than birds? 25 Which of you can add time to your life through worry? 26 If you can’t even do this tiny thing, why would you worry about the rest? 27 Consider how the wild flowers grow. They don’t work hard, nor do they spin thread. Yet I tell you, not even Solomon in all his glory were as well-dressed as they are. 28 So if the grass of the field, which is here today, but tomorrow is thrown into the fire, is clothed by God, how much more will He clothe you, you of little faith.  29 So don’t focus on things to eat and drink, and don’t worry. 30 All the people of the world chase after these things, but your Father knows that you need them. 31 Rather, you seek His kingdom, and these things will be given to you.’
32 “Don’t be afraid, my little flock, because your Father is pleased to give you the kingdom. 33 Sell your possessions and give to those in need. Make a money-bag for yourself that doesn’t wear out, for the inexhaustible treasures of Heaven, where thieves cannot approach and moths cannot destroy it. 
34 Because, wherever your treasure is, that is where your heart will be.”

Jesus has just warned the crowd about all forms of greed and shared a parable about a wealthy man who hoarded his wealth and was not generous toward God.  God called the man a fool. The man’s bad example serves as a springboard for Jesus to talk about something else. Now, with Jesus speaking to his disciples, the man’s story will serve as a cautionary tale.  We are not to be like him.  Rather we are to be generous toward God and trust Him for our daily provision. 

Jesus’ instructions are, don’t be anxious about your life or your body.  Do not focus on food or clothing. Jesus instruction is simple, yet challenging: Μὴ μεριμνᾶτε (May merimnatay) - ‘Don’t worry.”  Darrell Bock says, “A lack of anxiety about basic daily needs is to characterize the disciple.. (Bock, 1159) 

Jesus has just told them that life consists of more than the abundance of one’s possessions.  Now he is telling them that life is more than eating.  He is saying to his disciples, but is in a society in which most people are subsistence farmers, generally producing enough to survive. He also tells them that the body is more important than clothing. Clothing, like food, is important.  These things are basic necessities, but Jesus is saying that we are to trust God to provide for these basic necessities.  In an agrarian society where most people are subsistence farmers, most people spend most of their time just making sure that these basic needs are met. 

Today, in America, since most of us don’t have to worry much about food or clothing, because we have them them in abundance, he might say it differently. Life is more important than possessing the latest technology, streaming the latest shows, or our likes on social media. We are to seek God’s kingdom and our basic necessities will be taken care of.  In our modern society, we don’t really think about things, like, “Am I going to have enough grain to make it to the next harvest?” 

Jesus takes a look at the natural world.  He points out God takes care of the ravens, who do not farm, yet they eat.  (A note on ravens.  According to Lev. 11:15, ravens are considered an unclean animal.  It is interesting that of all of the animals Jesus could have chosen, he chooses one that is unclean.) Jesus makes the point to his disciples that the disciples are much more valuable to God than birds. 

God invented flowers and placed them in the fields, and even Solomon in all of his finery, cannot match their beauty.  If God will adorn grass so magnificently, how much more is God able to meet our needs?  The question then is, are we going to trust Him for that? Just like ravens, flowers don’t work.  They don't spin thread or make cloth, yet they are well-adorned.  Jesus compares them to Solomon in all of his finery, and says the flowers look better. 

Jesus stresses the pointlessness of worry.  Does worry do anything for us?  The answer is ‘no.’  We can get caught up in worry, but through worry, we do not add a single hour to our life.  So, if an activity is actually so useless, why do it? Why waste our energy on things with which we have no control?  If we are disciples of Jesus, God will take care of us. (Note: God does not promise riches here.  Merely that he will meet our basic needs.)  

Jesus draws a parallel here with being overly anxious about life and with having a small faith.  He uses the word ὀλιγόπιστοι which would mean “few faith’ or little faith. In verse 30, Jesus states that people of the world chase after these things.  This is what most spend their life doing.  But, God knows that we need these things and He will provide them for us. God doesn’t want us to worry.  He asks us to seek his kingdom, but also assures us that He has given us His kingdom and is happy to do so. On our end, we trust Him and serve Him and other people, giving to those in need, 

In verse 32, Jesus expresses a tenderness toward his disciples, referring to them as ‘little flock.” They are the sheep and he is their shepherd. 

Meanwhile, we are to store up treasures in Heaven.  Jesus has been telling them not to worry about the ordinary concerns of life, but to focus on God’s kingdom.  Instead, Jesus says, our focus should be on gaining a Βαλλάντια (Ballantia) money-bag, in heaven. This word Βαλλάντια refers to the type of bag where businessmen would keep their money. Don’t put your focus on the temporary wealth of this life, but on the eternal wealth that awaits in Heaven. Investing in that heavenly money-bag is by far the better investment. 

This section closes with the statement, “Where your treasure is, there your heart will be also.”  We can choose where to place our treasures, whether in this life or in the life to come.  This indicates where our heart is. We are loyal to the things we value most.  If our true value is in Heaven, then the choices we make will reflect that.

Tom

Don't Be Stingy

Greetings!

I am continuing my exegesis of Luke 12 today, by examining verses 12 - 21.  Here is my translation:

13 Someone in the crowd said to him, “Teacher, tell my brother to share the inheritance with me.”

14 Jesus responded to the man, “My friend, who appointed me judge or arbiter between you?” 15 Then he said to them, “Watch out and be on your guard against all forms of greed, because life does not consist in how much one possesses.” 16 Then he told them this parable, “The field of a wealthy man produced a great crop.  17 So he said to himself, “What should I do, since I have nowhere to store my crops? 18 So he said, “I will do this; I will tear down my barns and build bigger ones in which to house all my goods and my grains. 19 And I will say deep down in my soul, “You have abundant goods stored up, enough to last for many years.  So relax! Eat! Drink! Enjoy yourself! 20 But God said to him. “You fool! Tonight, your soul will be demanded  of you. Who will end up with all that you have prepared for yourself? 21 So that is how it is for those who store up treasures for themselves, but are stingy toward God. 

So apparently, Jesus has become something of an authority figure for people.  A man in the crowd calls out to Jesus and asks him to settle a dispute between him and his brother over their inheritance.  Certainly, the man must have been thinking that if he had Jesus on side, he was bound to get what he wanted.  Notice that the man addresses Jesus as ‘teacher.’ According to Darrell Bock, a rabbi might settle a dispute such as this.  (Bock, 1149.) Because of their understanding of the Torah, they could be called in to settle family disputes based on their own interpretation of the law.  

The man surely thought that he had an ally in the compassionate Jesus.  He undoubtedly hoped that Jesus would prevail on his brother to be more generous out of the inheritance.  But Jesus stays out of it, asking, who had made him the judge and arbiter between the two men. Jesus didn’t take a side in this family squabble.  I’m sure that the man speaking assumed that his argument was correct and that Jesus would immediately see the justice of his cause, but it did not work out that way. 

Instead, Jesus uses the situation as a springboard to talk about greed.  His warning to them is that they should guard themselves against it. And he tells them to watch out for any and all of its forms.  The desire for money is not not the only form of greed there is.  The desire to accumulate possessions is also greed. 

Rather than the accumulation of possessions, Jesus says that life does not consist of how much one owns. Havin a bunch of stuff is not life.  Real life is about relationships. Real life is connected to God, not things.  

Then, Jesus tells a parable about a wealthy farmer who had produced an abundant crop.  He decides to tear down his barns and build bigger ones to store his surplus grain.  Then, he says to himself that he had enough to last for many years, and that he should now eat and drink and enjoy himself.  God responds to him, saying that on that night, his soul would be demanded of him.

This man, having very productive land in an agrarian society, would likely be viewed as specially blessed by God. Indeed, it appears that this man received his blessing quite naturally, through hard, honest work and God's blessing. But what does this man do with the blessings that God has given him? 

The man speaks to his ψυχῇ, (psyche), which here means 'soul.,' when he tells himself to relax and enjoy his life. He plans a future that is self-centered and self-indulgent, giving no thought to the needs of others, nor does he thank God for the blessing. 

God’s response to the man is to call him a fool.  His life is cut short and all of his plans come to naught.  He had accumulated all of his wealth so that he could enjoy himself, but now he is dead and someone else will benefit from  all of his years of hard work. 

Jesus finishes by saying that it is how things work out for those who store up for themselves, but do not give to God.  We will all eventually die and pass our wealth on to someone else.  

In the Greek: μὴ εἰς Θεὸν πλουτῶν (may eis Theon ploutone.). Not toward God, rich.  I have translated it as stingy toward God. 

I don’t think Jesus is saying, “Don’t plan for retirement.”  What he is saying though is, “Don’t make big financial plans without giving to God.” The man was not criticized for making or having money.  The man was a 'fool' because he stored up treasures on Earth, but not in Heaven. 

Tom 

Confirm or Deny

 Hey guys.

Today, I will continue my exegesis of Luke 12.  here is my translation of verses 8-12:

8 I tell you, all of those who openly acknowledge me before people, the Son of Man will openly acknowledge before God’s angels. 9 But those who disregard me before people, I will disregard before God’s angels. 10 All of those who speak a word against the Son of man will be forgiven, but those who blaspheme the Holy Spirit will not be forgiven. 11 When they bring you before the rulers and authorities of the synagogues, do not be anxious about what you will say in your defense, 12 because the Holy Spirit will teach what you need to say in that moment.

We understand that as the Son of Man, Jesus has been given tremendous authority.  But, here in verses 8 and 9 we see Jesus having a role even in our judgment.  He will acknowledge those who openly acknowledge him.  He will disown those who disown him.  

Ὁμολογήσῃ (Homolegēsē) - this word is often translated as ‘confess.’ BDAG gives several definitions for the word.  The one that makes the most sense to me in the context is “to acknowledge something, ordinarily in public, acknowledge, claim, profess, praise.” It also lists as a part of this definition ‘of profession of allegiance.”  This word has to do with our claim of allegiance to Jesus as Lord.  When our lives demonstrate that allegiance to him, he acknowledges us to the angels of Heaven. 

Ἀρνησάμενός (Arnēsamenos) - This word is opposite of Ὁμολογήσῃ (Homolegēsē),  BDAG also has different definitions for it.  The ones that make the most sense are: ‘to disclaim association with a person or event, deny, disown.’ or ‘to refuse to pay any attention to, disregard.”  Both make sense within this context.  I like ‘disregard’ for it, because while people may not publicly disown Jesus, their lives would indicate a complete disregard for him.  He would then disregard those people before God’s angels.

The pattern is clear.  With our lives, we can either confirm our alliegence to Jesus, or we can deny it. The same allegiance that we show Jesus, is the allegiance he shows while in Heaven.  If we are true to him, he is true to us.  If we are hostile or indifferent toward him, he will be hostile or indifferent toward us in front of God’s holy angels. 

We get to decide the type of reception we will receive.  

So, we have two choices: to acknowledge Jesus or to disregard him.  Verses 11 and 12 appears to be spoken to those who choose to acknowledge Jesus.  Those who acknowledge Jesus are not to be anxious about what to say in their own defense, because Jesus tells them that the Holy Spirit will guide them in what to say. Those that choose the other path get no such help from the Holy Spirit. 

Tom 

Don't Fear the Reaper

Greetings everyone.

Today, in our journey through Luke, we will start our examination of chapter 12. Chapter 11 ends with the rebuke of the Pharisees and their scheming to trap him.  In chapter 12 we see a sharp contrast.  While the Pharisees are angry, the crowds still seem to love Jesus.  He is so popular that people are stepping on each other in an attempt to get to see him.  Here is my translation of verses 1-7, our topic for today:

1 Meanwhile, large crowds, numbering in the thousands, gathered together. So many had gathered that they were trampling on each other. But Jesus first begins to speak to his disciples. “Guard yourselves against the yeast of the Pharisees, which is hypocrisy. 2 There is nothing that is concealed that will not be revealed, and what is hidden will be made known. 3 What you say in the darkness will be heard in the light, and what you say in private will be proclaimed from the rooftop. 4 I say to you, my friends, do not be afraid of those who can kill the body, and then can do no more. 5 I will explain to you who you should fear.  Fear the one, who, after you are dead, has the authority to throw you into hell. And so I’m telling you, fear Him. 6 Are not five sparrows sold for a few pennies? And yet, not one of them is forgotten by God. 7 But for you, even the hairs on your head have been counted. So don’t fear. You are much more valuable than sparrows.

In spite of the size of the crowds, Jesus takes time to talk specifically to his disciples.  It appears that this is happening shortly after his confrontation with the Pharisees, so now Jesus wants to take the time to make sure that his disciples understand his fight with the Pharisees.  

He tells them, “Be on your guard against the yeast of the Pharisees, which is hypocrisy.”   Jesus uses the word Προσέχετε (Prosechete)- He gives them a command to watch out or guard against something.  They are to watch out for the yeast of the Pharisees, which Jesus clearly defines as hypocrisy.  The Pharisees are hypocritical.  Jesus had just laid out the depths of their hypocrisy in chapter 11.  They made great pretense of being deeply religious, but in reality were very far from the heart of God.  Meanwhile, they lay great expectations on other people, without showing any concern for these people or doing anything to help them.  So hypocrisy is like yeast.  It spreads and moves throughout almost imperceptibly.  

Jesus warning to his disciples: Don’t be hypocrites.  Truly, hypocrisy turns people off from religion, more anything else.  God looks for his followers to be genuine, not pretenders.

Jesus goes further.  Hypocrisy will be exposed.  In verses 2-3, Jesus warns that, in time, all of the hidden stuff will be exposed. Hearts get exposed.  Our secrets will be brought to light. Who we are will be revealed at some point.  So unless we want to be shown as a hypocrite, we shouldn't be one. 

It seems that our reason for hiding truth is often fear.  Jesus warns his disciples that they not fear people.  The worst thing a person can do is kill you.  There are worse things than getting killed.  Jesus tells them that in reality, they should fear God.  God can do far worse than kill them, After they are dead, He can cast them into Hell. Peter took heed of this warning.  In Acts 5:29, Peter responds to the command that they stop preaching in Jesus’ name, that “We must obey God rather than men.” 

After the discussion of who it is right to fear, Jesus goes on to point out here that sparrows have very little value are still remembered by God.  Darrell Bock states that sparrows were the cheapest thing sold at the market and can be bought for a two assarion. An assarion is a Roman coin worth one sixteenth of a denarius. So, for our mosern understanding, two assarion would be worth a few cents. (Bock, 1137) If God pays attention to something of so little value, how much attention do we humans get?  God pays so much attention to us that He has even counted the number of hairs that we have on our head. 

We have no reason that God would ever forget or abandon us.  There are times when we may be inclined to think that He has, but He hasn't.  We have great value to God and He will not forget us.  

This comment on the value of sparrows and humans comes directly after his exhortation to not be afraid.  We are to fear Him, not other people because He is looking out for us. We don’t need to worry about how God is taking care of us.  God knows our needs and is aware of our situation. 

Tom

Three More Woes

Greetings everyone.

Today, I will continue a look at the end Luke 11, where Jesus issues six woes to the Pharisees and the teachers of the law.  In my previous post, we looked at the first three, and today will examine the final three of these 'woes,' to see how we should not behave.  I will remind of what Alan Thompson says about the Greek word for woe, οὐαὶ (ouai). Thompson tells us that these woes express  “the judgment that will come because of what they do in contrast to what they ought to have done.”  (Thompson, 195.) We will look at what they were doing compared to what they should have been doing.  

Picking the story up in Luke 11:45, one of the experts of the law expresses to Jesus was insulting them too. These scribes worked together with the Pharisees to study the law and the traditions that grew up around the law. Like the Pharisees they viewed themselves as righteous and felt that they had no need to respond to Jesus’ message. So Jesus goes after the experts of the law, too. 

The 4th ‘woe’ is delivered to the experts of the law.  What they have done:  They have laid heavy burdens on the backs of ordinary people and have not lifted a finger to help them. (This heavy burden is the heavy weight of religious obligation that the experts of the law were placing on everyone.) What they should have done:  First, they could stop putting heavy burdens on people, and second, help those who need help. 

What is Jesus going after here?  The pseudo-spirituality of rule-keeping and ritualistic service.  Jesus is seeking hearts, not rule-keepers.  Rememeber, clean the inside, not the outside.  Jesus has already stated that if the inside is clean, the outside will be clean. When we only clean the outside, we are in reality, just putting on a show for others to see. 

5th woe. Jesus implies complicity with the killing of the prophets in times past.  Their ancestors had rejected the prophets of God.  Now, these men say that they want to honor the prophets, yet they still reject God’s prophet on the scene in their own time, which of course, is Jesus. What they were doing: Building monuments.  What they should have been doing: Listening to Jesus. 

Now, Jesus is saying that this generation would be held accountable for all of the deaths of the prophets, from Abel to Zechariah, not to mention, the death of the greatest prophet of all, Jesus. We understand that these men did not literally kill the prophets of old, but that the spirit that caused their ancestors to kill them is alive and well in that generation. (Bock, 1120.) Apparently, one had to be a dead prophet to receive honor from these men. 

The  6th woe:  They are obstacles that hinder others from knowing God. What were they doing?  They were opposing God’s message, and thereby blocking others from it.  What should they be doing?  Listening to Jesus and helping others find their way to him.

Afterwards, these Pharisees, whom Jesus had just blasted, set their minds to trap him in his words.  Luke says uses the word  ἐνέχειν (enechein) which means to hold a grudge against or to bear ill-will toward.  In my own traslation, I have translated it as “The Pharisees began to hold a terrible grudge against him.”  Another word Luke uses here is ἐνεδρεύοντες (enedreuontes), which means to “lie in wait.”  In their anger, the Pharisees were waiting for their opportunity to ambush Jesus because of the things he had said to them.  Rather than listen to Jesus and repenting, they focused on how they could get rid of him.  Jesus issued these woes against them, and their actions bore out the truth of what he was saying to them.  They were cups that were clean only on the outside, and for us they serve only as bad examples. 

Tom   

Three Woes

Greetings

As we continue our journey through Luke, we are now in Luke 11.  this post and the one that will follow will cover verses 37-53.  In these verses, Jesus delivers a series of woes.  This comes from the Greek word οὐαὶ (ouai). According to Alan Thompson, these woes express  “the judgment that will come because of what they do in contrast to what they ought to have done.”  (Thompson, 195.) 

As Jesus is finishing up his comments on the eyes and light in the previous verses, he is invited for a meal by a Pharisee. Jesus accepts the invitation. There doesn't seem to be any hostility initially, but the conversation does become quite intense. 

It is not a one-on-one situation, with Jesus eating with one Pharisee.  Other leaders have been invited, and Jesus was undoubtedly being watched very closely. 

Bock points out that Jesus has just given a stern rebuke to the current generation, but the Pharisees could have easily shrugged this off as a rebuke for the “wicked.” Since they perceived themselves as righteous, they quite possibly did not think Jesus was referring to them in his rebuke. Now, in a smaller setting, Jesus delivers the rebuke to the Pharisees and teachers of the law. (Bock, 1111.)   

This time Jesus sits down to the meal without washing first.  To the Pharisees this was a grievous error and Luke records that the Pharisee was surprised by it (verse 38).  Did Jesus do this on purpose, knowing the response that it would bring?  I suspect that he did.  He used this as an opportunity to expose the hearts of the Pharisees and the teachers of the Law for what they were, self-righteous and far from God. For the Pharisees, the washing was a matter of ritual purity before God.  To Jesus, the washing was an unnecessary burden that had nothing to do with God. Jesus lays down a stinging rebuke against the Pharisee, and I don’t think this is about Jesus defending his actions of not washing his hands.  

Jesus' complaint against the Pharisees: All of the ceremonial washing was meaningless if their hearts were not right.  They were not really working on their hearts, because they wrongly assumed that their hearts were fine. This assumption leaves their hearts unexamined.  Meanwhile, they kept the letter of the law, and ignored its intent. 

He begins in verse 39, challenging them to cleanse themselves on the inside as well as the outside.  Jesus says that on the outside, they clean up pretty well, but on the inside they are full of greed and wickedness.  Jesus offers them an alternative.  Give generously to the poor. (Verse 40.)

God made them, both inside and outside.  Outwardly, they had given themselves to God.  They gave every appearance of following God, but in reality, it was all a facade. Jesus is taking on the tone of an Old Testament prophet, challenging their meaningless religion. (See Isaiah 58:4, Amos 5:21.)

In his first 'woe', Jesus intensifies the attack. In verse 42, he says that they are meticulous in their tithing, giving even a tenth of their spices, all while neglecting more important things like justice and the love of God. What they have done: Given of their possessions.  What should they have done: Given justice and love. Note that Jesus is not condemning their giving.  He is, however, placing a greater emphasis elsewhere. They have a very different view of God than Jesus did.  In their view of God, He is very precise and legalistic.  Jesus’ view of His Father is one of love.  We are not sinners in the hands of an angry God, but sinners in the hands of a loving God. 

In his second 'woe', Jesus doesn’t let up.  He points out their self-seeking nature, as men who constantly seek the places of honor and praise. What have they done: Sought praise and places in which they are honored.  What should they have done: Honor others and in particular, honor Jesus, something they have repeated failed to do. 

In his third ‘woe”, he calls them unmarked graves.  Spiritually dead. I think that this goes back to where Jesus has started this conversation, their intense focus on externals, while ignoring matters of the heart.  What have they done:  Cleaned up the outside.  What they should have done: Clean up the inside: 

Jesus says that if they clean up the inside, the outside while be clean, as well. This lack of dealing with heart issues has numbed their hearts, and made them spiritually dead.

Bock says “The Pharisees, who see themselves as the paragon of purity, are in fact leaders of spiritual uncleanness whose teachings lead people to death.” (Bock, 1117.) Their bad habits harm both themselves and those who follow them. Bock says their “pseudo-spirituality leads them to the grave.”  

At least the Pharisees can serve us as an example of what we should not be. To be continued. 

Tom

Light

 Hello everyone. 

I will continue my exegesis of Luke 11, today looking at verses 33-36. Here is my translation:

33 No one lights a lamp, then places it somewhere hidden, or under a basket. Instead, they put it on a lampstand, so that all of those who come in can see its light. 34 Your eye is the light of your body. Whenever your eye is healthy, your whole body is full of light, but when it is evil, the body is full of darkness. 35 Therefore, be careful that your light is not darkened. 36 If, then, your body is full of light, without any darkness at all, then the full light of the lamp shines on you.

Jesus repeats the idea that he had presented in 8:16.  No one hides a light.  A hidden light serves no purpose and helps no one. 

This time, Jesus says (verse 34) that the eye is the light of the body and when it is healthy the whole body is full of light.  We see that the body is full of light, only if the eye is healthy.  If the eye is unhealthy the body become full of darkness. 

Obviously, Jesus is speaking on a spiritual level.  But we have to ask, 'how do we keep our spiritual eyes healthy?" We have to be careful about what we allow into our minds and bodies.  What are we looking at?  If we are bringing in spiritual truth, then our body will remain full of light.  If we are bringing in evil, we go dark.  In verse 35, Jesus says to his hearers “Be careful that your light isn’t darkened.”  

Some questions to think about: What are we allowing into our hearts and minds?  What are we watching?  This becomes something we have to be careful about.   Darrell Bock says, “”But if the eye is not sound, if the judgment is poor, then darkness results and spiritual light is nonexistent….What we are is related to what we take and accept as true.  We are responsible for our spiritual condition by how we respond to our environment.” (Bock, 1101.) 

A spiritually healthy person is full of light.  They walk in the light (see 1 John 1:7) and reflect the light of Jesus with their lives. (see 2 Cor. 3:18) In verse 36, Jesus says, “the full light of the lamp shines on you.”  We want the full light to shine on us. We appreciate light because it helps us to see.  Light removes the darkness and allows us to walk through without bumping into things.  Jesus’ light allows us to walk through a dark world and avoid some of its traps. It is to our advantage to walk in light rather than darkness.

Tom

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