Find Your Seat

Greetings

I'm continuing my examination of Luke 14 today.  Jesus is in the home of a Pharisee and he has just healed a man of his abnormal swelling, and now goes on to make some observations aobut the behavior of the Pharisees. Here is my translation of the verses 7-14:

7 Noticing how those who had been invited, chose the places of honor, he told them this parable. 8 “When someone invites you to a wedding feast, don’t sit in the seat of honor.  It is possible that someone more important than you has been invited. 9 Then one who invited you may come to you and say, ‘Give this person that seat.’ Embarrassed, you will have to sit in the least desirable place. 10 Instead, when you are invited, go and sit in the least important seat, then the one who invited you will come to you and say, “My friend, move over to this better seat. That way, you will be honored in front of all of the other guests. 11 All of those who honor themselves will be humbled and those who humble themselves will be honored. 12 Then Jesus said to the one who had invited him, “When you are having a dinner or and a banquet, don’t invite your friends, your brothers and your relatives. Don’t invite your wealthy neighbors. They can, in return, invite you over, and then you will be repaid. 13 Instead, when you hold a banquet, invite the poor, the crippled, the disabled and the blind.  14 You will be blessed because they do not have the ability to repay you. So your repayment will come at the resurrection of the righteous.”

Earlier in verse 1 we saw that the Pharisees had been watching Jesus closely.  Now, we see in verse 7 that Jesus has been watching them as well.  He notices that they go quickly to the places of honor, the seat next to the host or the master of the house.  Luke says that noticing this, Jesus tells them a parable. The point of the parable is obvious.  "Don’t assume that you belong in the place of honor."  Darrell Bock states that the most honored guests tend to arrive after everyone else.  (Bock, 1263)  Jesus' point is that it would be embarrassing to take the place of honor, only to be asked to give that seat up when the most honored guest arrives.  Bock states it well.  “Jesus tells them that it is better not to overestimate one’s importance, which can put you at risk of public disgrace.” (1264.) 

In fact, Jesus tells them to do the opposite.  Sit in the lowest seat.  Assume a humble position.  That way, you can only move up.  In taking the more humble approach and sitting in the last seat, a person who is moved to a better seat is honored , rather than humiliated, in front of everyone. Humility is never wrong, and our place should be recognized by others, not seized upon by us. 

We see in verse 11 that we have choices to make, whether to proceed humbly or to proceed in a self-seeking prideful manner.  Befroe we make our choice, we should understand that God honors humility.  Those who seek to honor themselves will ultimately be humbled.  Those who humble themselves will be honored.  

In verses 12-14 - Jesus follows the talk of not seeking to honor oneself with talk of graciousness toward those who may not be able to repay kindness that is offered.  Certainly, we should offer kindness to all, but understand that those who can repay the kindness, often do, and their reciprocation serves as our reward.  Jesus says that when we offer kindness to those who cannot repay it, we will receive our reward later.  It is a lasting blessing that comes from God.  Bock says “God honors such selfless graciousness.” (Bock, 1266.)

Jesus, in his observation of the Pharisees points out some things to them that is obviously against their nature. Don't seek the place of honor. Show kindness to those who cannot repay it. These are mandates that require both humility and love. Ultimately, Jesus is just calling the Pharisees to be like him, a man of humility and love.

Tom

Their Silence Speaks Volumes

Hello everyone, 

Hope everyone is doing well.  Today, I will jump back into my exegesis of Luke, starting with Luke 14:1.  Here is my translation:

1 One day, on a Sabbath, Jesus went into the home of one of the leaders of the Pharisees to eat a meal.  They were watching him closely. 2 While he was there, a man suffering from abnormal swelling came before him. 3  So Jesus asked the experts in the law and the Pharisees, “ Is it lawful to heal on the Sabbath or not?” 4 But they remained silent. So Jesus took hold of the man, healed him and sent him on this way.  5 Then Jesus asked them, “Which one of you, if your child or your ox fell into a well on a Sabbath, would not immediately pull it out? 6 They were unable to reply to Jesus’ questions.

So, on a Sabbath, one of the Pharisees invited Jesus over, and collectively, they were watching him closely to see what he would do.  Since he was in the home of one the leaders, it is possible that Jesus was invited to the home to watch him and try to catch him in some kind of mistake. 

While he was there, a man came in front of Jesus who was suffering from an abnormal swelling somewhere in his body.  The Greek word ὑδρωπικὸς (hydrōpikos) is used here. In many older translations it uses the word Dropsy.  Dropsy is a dated medical term.  Some modern translations use the word Edema, and others, like TNIV, use abnormal swelling.  I went with abnormal swelling because I understand what that means.  Had this man been invited over, as well?  Or did he show up uninvited?  The text doesn’t say.  He may or may not have been a part of a trap laid by the Pharisees.

  

When the man appears before him, Jesus is the one to ask the question this time. “ Is it lawful to heal on the Sabbath or not?” He is putting it back on them.  They have questioned him on it in the past, and now he turns the tables.  But they remain silent. 

Jesus has put the Pharisees in a difficult spot.  If they say, ‘yes’ then it would raise questions about their 'rule-keeper' view of the law.  If they say ‘no,’ then they are taking a stand against doing something that is overwhelmingly positive and against showing compassion, simply because of the day of the week it is.  So, they say nothing.  

Since  they say nothing, Jesus heals the man and sends him on his way.  They had their opportunity to speak and they said nothing.  They neither approve nor condemn, so Jesus does what he knows is right, and heals the man. 

However, Jesus is not done questioning them. After the healed man has left, he asks them, “Which of you, if your child or your ox fell into a well on a Sabbath, would not immediately pull it out?”  Would they hold stubbornly to their tradition if  they needed to rescue their oxen on a Sabbath.  The implication here is that they would definitely rescue the oxen, and none of them say otherwise.  Like before, there is no response from the Pharisees and the teachers of the law.  This has come up before, but it seems that the Pharisees have learned nothing.  

The Pharisees and the teachers of the law hold out strict obedience to the law.  Jesus holds out compassion. Compassion wins the argument. (It reminds me of what Jesus said to the Pharisees in Matt. 9:13, when Jesus quotes Hosea 6:6, “I desire mercy, not sacrifice.” and he tells the Pharisees to go and learn what that means.) 

Jesus was not silent here, but the Pharisees were, and their silence spoke volumes.  Jesus put up arguments that they could not argue with.  The winning argument, Compassion is greater than rule-keeping.  

Lament for Jerusalem

Hey everybody.

Today, I will wrap my exegesis of Luke 13.  This section of scripture begins as some Pharisees come to Jesus with a warning.  Herod Antipas wants to kill him.  It is not clear whether this is a friendly gesture from these Pharisees or simply a warning designed to get Jesus to go away. Here is my translation:

31 At that time, some Pharisees came to Jesus, saying, “You need to leave. Get out of here, because Herod wants to kill you.” 32 Jesus responded, “You go tell that fox that today and tomorrow, I will cast out demons and heal people and on the third day I will finish my work.  33 Nevertheless, it is a necessary journey for me today, tomorrow and the next day, because it is impossible for a prophet to die outside of Jerusalem.” 34  “O Jerusalem, Jerusalem, the place that kills the prophets and throws stones at those who are sent to her, how often I have wanted to gather your children together, the way that a hen gathers her chicks under her wings, but you are not willing. 35 Pay attention, then, because your house will be deserted. But, I tell you, you will not see me until the time comes when you say, ‘Blessed is the name of the one who comes in the name of the Lord’”

Jesus does not seem to be threatened at all by this warning in any way.  Jesus knows what awaits him, and knows that Herod will not be the one to kill him.  Instead, he sends a message to Herod. He starts by calling Herod a 'fox.'  I doubt that this was meant as a compliment.  (I also doubt that these Pharisees delivered this message.) Jesus, unmoved by the threat, simply responds by saying that he will continue his work of healing and casting out demons and continue his journey toward Jerusalem.  

Jesus then declares that his journey to Jerusalem was necessary for him and he would do this in his time.  He was not going to be rushed by the Pharisees or by Herod. 

In verse 33, Jesus makes the comment that no prophet can die outside of Jerusalem.  In his lament for Jerusalem, he calls the city the place that kills the prophets and stones those that are sent to them.  Jesus is going to Jerusalem to die.  Jesus clearly considers himself a prophet. Many others did too.  Luke 7:16, the crowd says that a great prophet had appeared among them.  Later, in the same chapter, Simon the Pharisee questions whether Jesus was a prophet, because he was allowing a ‘sinful’ woman to touch his feet. (7:39)  So the question is out there, “Is Jesus a prophet?” The answer is ‘yes.”  And prophets die in Jerusalem. 

Jesus is now ready to take on the role of suffering servant that we read about in Isaiah 51. He is determined to head to Jerusalem where he knows that he will suffer and be brutally killed. He will carry out the mission that God had sent him for.  

Jesus laments over Jerusalem.  Again, he has recognized its checkered history, calling it a place that kills the prophets.  But this is not what he wants.  He loves Jerusalem and wants to bring it together, and offer it protection and comfort. His comparison is to a mother hen and how it will gather its chicks to protect them.  This emphasis shows God’s heart.  He has an intense desire to care for and nurture his people. Sadly, for the most part, the people of Jerusalem and certainly its leadership, refused to listen to God’s message.  Just like their many ancestors who stoned the prophets sent to them, this generation of Jerusalemites would kill the greatest of the prophets, Jesus.

While God’s heart is to care for His people, it is clear that His people do not want Him to do so.  They have consistently rejected those God has sent. We have seen throughout Luke this idea of trusting God for protection and provision.  That is what the mother hen does. But they have rejected it. Because of their rejection of God’s protection and provision, Jerusalem ‘s house, the temple, will be left desolate.  Their unwillingness to listen to God would leave them desolate.  Jesus is a prophet, and his prophecy is a warning that their temple would eventually be destroyed.  

Let me add a thought to this:  The temple in Jerusalem will be destroyed, but God’s plan involves a different temple, our own bodies, a temple of the Holy Spirit.  No longer will you have to go to Jerusalem to be in God’s dwelling place, because we carry His dwelling place with us.  This is good for us, since the original dwelling place has now been destroyed. 

The Narrow Door

Greetings

We saw back in Luke 9:51 that Jesus set out resolutely toward Jerusalem. Jesus is still on that journey here in Luke 13.  Today's exegesis will cover Luke 13:22-30.  Verse 22 states that as he travels, he stops in the various towns along the way and teaches. Along the way on his journey, someone asks, “Are only a few going to be saved?”  

Jesus doesn't answer the question directly, in his response, it is implied that the answer to that question is ‘yes.’  He answers, “Strive to enter through the narrow door, because I tell you that many will attempt to enter and will not be able to.” The word that I have translated as ‘strive’ comes from the Greek Ἀγωνίζεσθε (agōnizesthe) which according to the Greek-English lexicon, means, ‘to engage in a contest, to fight or struggle.” Jesus is saying that salvation is not an automatic thing.  We strive and struggle to find that narrow door. 

Also, the door is narrow. Jesus doesn’t seem to have to have a problem with the idea that only a small number will be saved.  That stands in a stark contrast to our modern society that accepts everything and ushers everyone off into Heaven when they die.  Jesus indicates that it is not like that. Like Matt. 7:13-14, where Jesus says that the gate to salvation is narrow and only a few find it.  In Matthew, Jesus says that the road to destruction is broad.  In Jesus’ statement is Luke, this is implied.  

Sadly, many will be told, “I don’t know you.”  Jesus is speaking to an audience that likely assumed that everything was good between them and God. Jesus' message must have been shocking.  Many would say, “We ate and drank with you and you taught in our streets.”  These were people who had spent time with Jesus, and yet they were being told that they would find a closed door, and not be able to enter, and that master of the house would say that he did not know them.  

How is it that Jesus did not know them, even though they had spent time together?  Darrell Bock says it like this, “Among those rejected are some who were physically close to Jesus but who never responded to his message with repentance, never entered into a relationship of faith.” (Bock, 1237.)

Some will be caught unaware, thinking that they are right with Jesus, but are left outside, but will be told to go away, because they practice evil.  It would be very sad to live your life thinking of yourself as righteous, only to find out in the end that you are not. 

In verse 28, we see that those left on the outside would see some of the all-time greats enter in, Abraham, Isaac, Jacob and the Old Testament prophets, like Elijah.  Jesus then goes on to say that people would be entering from all directions, north, south, east and west, and would be reclining at the table with the master, while they remained on the outside. 

Those left out, will actually be cast out.  Jesus uses the word  ἐκβαλλομένους (ekballomenous) which means ‘cast out’ or ‘thrown out.’ This rejection will lead to bitter tears and gnashing of teeth, sadness and anger. 

Bock points out that Jesus makes no emphasis on Israelite sovereignty, but paints a picture that includes Gentiles, while many of them are left out. (Bock, 1240.)  Jesus concludes here, by saying that the first would be last and the last would be first.  He repeats the end-time reversal that he had just described, where the outsiders are in, and the insiders are out.  So, It seems that it would be very important for us to know Jesus, but also for Jesus to know us. 

The Kingdom of God Be Like

 Hello everyone,

Today, I will continue my exegesis of Luke 13. We will pick up the story in verse 18.  Here is my translation:

18 Then Jesus said, “What is the kingdom of God like, and what can I compare it to? 19 It is like mustard seeds that a man takes and throws into his garden. It grows and becomes a tree, and the birds of the sky build nests in its branches.”  20 He asked again, “What can I compare the kingdom of God to? 21 It is like yeast that a woman takes and mixes into three full measures of flour until the whole batch is leavened.

There is a Greek word here οὖν (oun), is generally translated as ‘therefore.’  I mention it here because that word would connect what Jesus says here to the previous passage.  He tells two quick parables, asking what the kingdom of God could be compared to.  So, in the previous passage, Jesus has healed a woman who could not stand up straight and stated that he had released her from bonds that Satan had her in for eighteen years.  Darrell Bock says that Jesus releasing her from Satan’s power raises the issue of authority and rule.  (Luke has previously established that Jesus has greater authority and greater power than Satan.) Where do we see Jesus’ authority and rule most clearly? Within his kingdom. (Bock, 1225.)

In truth, Jesus’ audience here probably had a very different idea of what the kingdom of God was than Jesus did.  For the most part they were expecting the Messiah to come in and drive out the Romans, reestablish the Davidic line and make Israel into a great kingdom.  So when they heard parables like these, they likely took away a different meaning than what Jesus was intending. 

What is the kingdom of God like?  What does Jesus compare it to? 

First, he compares it to a mustard seed. The point is fairly obvious.  The seed starts as something very small, but grows into something very large; large enough to provide shelter and protection for animals.  The kingdom of God would start small and become large. This parable makes two points about God’s kingdom.  It grows and it provides safety. God's kingdom should provide a safe space for anyone and everyone. 

Second, he compares it to yeast.  A woman mixes three full measures of flour.  According to Bock, three full measures is about 50 pounds of flour.  (Bock, 1228.) That is a lot of flour.  Jesus’ point is that the yeast spreads throughout the large amount of flour, eventually leavening all of it. The kingdom of God spreads. 

Jesus presents God's kingdom as a kingdom that starts small and is seemingly insignificant, but over time spreads, becomes large and influential, and provides benefit and safety to all.  

Unbound

Greeting everyone.

We will pick our story today in Luke 13:10-17. Here is my translation: 

10 Jesus was teaching in one of the synagogues on the Sabbath. 11 There was a woman there who had suffered from a crippling spirit for eighteen years. She was bent over double and could not straighten up. 12 When Jesus saw this, he called her over and said to her, “Woman, you are set free from your infirmity.” 13 Jesus placed his hands on her, and immediately she straightened up and glorified God. 

14 The ruler of the synagogue responded in anger, because Jesus had healed on the Sabbath.  He said to the crowd, “ There are six days in which you can work.  Let her come to be healed on one of those days, but not on the Sabbath.”

15 The Lord answered him, “You hypocrite! Don’t each one of you untie your ox or donkey and lead it out of the stable to water it on the Sabbath? 16 But this daughter of Abraham, whom Satan has bound for eighteen years. Is it not permissible to loosen those bonds on the Sabbath?” 17 Upon saying this, Jesus humiliated all those who opposed him. The entire crowd rejoiced because of all of the amazing things that he was doing. 

Jesus is teaching in one of the synagogues on the Sabbath.  While he is teaching, he sees a woman who was bent over double and could not straighten up.  Luke says that she suffered from a crippling spirit. Later, in verse 16, Jesus declares that Satan had bound her for eighteen years.  Was she suffering from natural or supernatural causes?  This would imply that her suffering, was at least in part from supernatural causes.  What does this mean? Can Satan be causing some of our infirmitites? I'm not really sure what this means, but it is food for thought. 

Anyway, Darrell Bock points out that in the society surrounding Jesus, men publicly shunned women, but Jesus did not. He reaches out to her and calls her to him.  (Bock, 1216.)  He doesn’t place restrictions on which needy person he is willing to help, and is not concerned about breaking social mores. He declares that she was free from her infirmities, then touches her, and suddenly she is able to stand up straight. 

Jesus has all power and so when lay hands his hands on her, Luke says that the healing is παραχρῆμα, (parachrāma) immediate.  The verb here is ἀνωρθώθη (anōthōthay), which is passive. This means that the woman didn’t make herself straight, but was made straight by some other force, in this case, God. 

The ruler of the synagogue becomes angry that Jesus is healing on the Sabbath, but seems to go after the woman, rather than Jesus. He does not address Jesus, but addresses the crowd in his complaint. His statement, “There are six days in which you can work. Let her come to be healed on one of those days.”

Obviously to the synagogue leader, healing was labor, although, if you look at what Jesus actually did physically, you would be hard-pressed to call it that.  He spoke some words, and reached out to touch another person.  The synagogue ruler likely spent about as much energy in making his complaint.  So, Jesus calls it for what it is.  Hypocrisy. 

Within all of the 39 forms of labor that were impermissible on the Sabbath, a Sabbath action that was tolerated was to unite an animal to lead to water.  To not allow an animal to drink water would be cruelty.  Jesus makes a similar argument.  If we can consider the needs of an animal, how much more should we consider the needs of this woman?  

Jesus refers to her as ‘a daughter of Abraham, declaring not only her personhood, but also establishing her as a family member.  Should her needs be ignored, just because it is the Sabbath? Wouldn’t it be cruelty to make her an extra day, since Jesus had the ability to remedy  the situation that Satan had bound on her, right then and there?

Jesus' response is so brilliant that his opposition is humiliated, while most of those there rejoice because they had witnessed something amazing. We have a divided crowd.  Certainly, no one remained neutral in their view of what Jesus had just done.  Jesus uses his power to help someone in need and, as he always does, uses reason, based on Scritpure to outsmart his detractors.  Having all wisdom and all power is a great combination. 

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

The Barren Tree

Hello everyone.

I haven't written anything in quite a while, but I think that I am ready to resume. Last time I posted anyhting on this blog it was late August. Then, I wrote about Luke 13:1-5 and concluded that a failure to repent leads to destruction, while repentace leads to life, and we have the ability to choose. Today, we will continue in Luke 13, examining verses 6-9. This is my translation:

6 Then he told them this parable. A man had planted a fig tree in his vineyard. He came to the tree searching for fruit, but he didn’t find any. 7 He said to the gardener, ‘Look, for three years, I have come to this tree seeking fruit, but have never found anything. Chop it down.  Why should it use up this ground? 8 The gardener answered him, “Master, let’s leave it alone for another year. I will dig around it and spread fertilizer. 9 Then if it bears fruit next year, great.  If not, we will cut it down.”

Jesus follows two consecutive warnings to repent or perish (Luke 13:3, 5) with a parable about a fruitless tree.  In the parable, a man has a fig tree in his vineyard, and he continues to come to it seeking its fruit, but it never has any. It seems like an obvious comparison here.  The fruitless tree is the nation of Israel.  God searches for their fruit but doesn’t find any. Darrell Bock says, “The fig tree pictures the nation and portrays Israel as not having borne any spiritual produce for some time.” (Bock, 1209.)

In his disappointment, the man ordered that the tree be chopped down, since not only is it fruitless, it takes the nutrients from the soil that could be better used by other plants that are actually bearing fruit. Kenneth Bailey explains that it takes three years for the tree to start producing fruit, and the man has been looking for fruit, with expectation, for three years.  The tree is now six years old.  (Bailey, 82.) The man has a a six year investment, with nothing to show for it.  It is no wonder that he is angry.  The man wants to cut the tree down, but his gardener urges greater patience.  He urges one more year, in which he will dig around it, and fertilize it.  If, after another year, it is still fruitless, then even the patient gardener says tear it down. 

Bock says that the gardener represents God’s merciful side. (Bock, 1209)  This makes a lot of sense.  It reminds us of Hosea 11:8-9, when God is rightly angry with Israel and is ready to punish the nation, yet says, “My heart is changed within; all my compassion is aroused.  I will not carry out my fierce anger.” Here, we see two sides of God: the God of justice, and the God of Mercy.  God is patient, but that patience is not without limit.  Eventually the tree must bear fruit or be chopped down. 

The patience given to the tree brings some special attention to it.  The gardener is going to dig around it and fertilize it and then they will see if this brings fruit.  Bock points out that the tree had done nothing to merit special treatment or the patience that it is being given. It has, in fact, given no reason to offer hope. (Bock, 1209.) Never-the-less, it does receive special treatment. However, if there is no change the tree will be removed. The message: God is patient, but His patience has a limit. 

Jesus uses the word κόπρια (kopria).  While I translated it as fertilizer, the word actually means ‘manure.’ We see God’s merciful nature at work in the digging around and placing of manure around the tree.  Those things don’t seem pleasant.  God’s gardening process may not always be pleasant for us, but they are designed to bring us to repentance.  In this parable, it is Israel is being called to repentance.  John the Baptist had warned that the ax was at the root of the tree. (Luke 3:9) Would this generation repent, or would God remove them.  

Jesus leaves this story unfinished.  Will these actions do any good? Will the tree produce fruit? We aren't told what happened to the tree after the year of special attention.  We can have a pretty good idea what happened in Israel, but concepts of this parable can be applied to us well.  Perhaps, God is digging around us and spreading the 'fertilizer.'  Our story may not yet be finished, so we ask ourselves, "Is God's pruning leading me toward repentance?" 

Tom 

     Kenneth Bailey, Through Peasant Eyes, Grand Rapids, Michigan, William B. Eerdmans Publishing Company, 1980. 

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