Rich towards God!

 Luke 12:1–21

As thousands gathered they were trampling over one another; and Jesus warned his disciples against the leaven of the Pharisees which was hypocrisy. He had rebuked the Pharisees for their external ritual cleansing that left the heart untouched. They performed their ceremonies, loved prominent seats and recognition, but they neglected the love and justice of God (11:42-44). But Jesus tells his disciples that everything covered over, hidden or whispered in private would be made known and proclaimed from the housetops. They were to fear God from whom they could be eternally separated, and they need not fear men who can only kill the body. (12:1-5)  

Jesus had already said that some of his apostles would be persecuted and even killed (11:49), but here he assures his disciples that God values them. In fact, God even knows how many hairs were on their heads, and God even cares for sparrows and they were more valuable than many sparrows.  Those confessing the Son of Man before men, Jesus would acknowledge before the angels of God. Those who deny the Son of Man, he would deny before the angels of God. Those speaking against the Son of Man could be forgiven, but the blasphemy against the Holy Spirit would not be forgiven. Jesus warned his disciples that they would be brought before synagogues, before rulers and authorities; but they need not be afraid because the Holy Spirit would teach them what to say. (12:6-11)  

Many of Jesus' hearers, like us today, would have been anxious and worried that the little they had would not be enough for tomorrow. They may feared that the few garments, the couple of farm animals or the small farm plot was simply not enough. One family disaster, some additional tragedy or serious ailment, a natural disaster or more national crisis and their hope would be gone. Yet, worrying and worrying about our worries is self-destructive. Moreover, in the light of Jesus’ comments and this short parable, it is contrary to trusting Jesus’ message of God’s kingdom.

Someone from the crowd asked Jesus to tell his brother to divide the inheritance with him. Jesus replied, “Man, who appointed me a judge or mediator between you?” Then Jesus warned them to be on their guard against greed; and exhorted them that a person’s life does not consist in the things they possess. Then Jesus told a parable about a certain rich man whose land yielded an abundant crop. The man didn’t have room to store up all that he had harvested. Then he decided to tear down his existing barns and big bigger better barns where he could store up his surplus. Then he would have enough for many years. Then the man could say that he had plenty for many years and he could take life easy and could eat, drink and be merry! (12:13-19)

The man was prepared to take life easy, but he wasn’t prepared to give account for his life to God. That very night his life would be demanded of him by God. He would have appeared to the onlooker like he really had it made, and yet according to God he was a fool. What made him a fool? Storing up for self was foolish, because others would enjoy what he had stored up for himself. He hadn't given himself and his possessions to God and now God was taking his life away from him. He had failed to bless those in need with what he had and now God would distribute what he had to others. The story concludes with Jesus saying that this is how it would be for those storing up for themselves; but who are not rich towards God!  (12:20-21)

A man in the crowd urged Jesus to help him get his share of his family's part of Israel's 'Holy Land'. Jesus’ kingdom mission, however, was bigger than the aspirations of many which was to take back control of their ‘Promised Land’ from the Romans. The Land was promised by God to Abraham and so possession of the Land was a vital Jewish symbol and in like manner Jewish families clung to their own inheritance for religious and economic reasons.

Jesus’ kingdom message wasn’t about God defending or restoring Israel’s Land. Jesus was bringing a God’s kingdom of grace and life for people from every race and every land: to the whole world (Rom.4:13). Some theologians have said that Israel was trying to position themselves in the way that this man in the story wanted the security of having enough many possessions. In response God would say, ‘You fool!’ Life in the kingdom is about all who are made in God’s image, learning to trust God and being determined to be a blessing to others. Israel called God ‘Father’—while the distant gods of the Gentiles needed to be appeased or manipulated. If your God is 'Our Father' then we don't need to try to get on his good side so that we can get what we want. What we can do through Christ is to trust our Father God and commit to blessing others.  

The whole Luke Acts narrative presents this radical ethic of using what we have for the benefit of others. The kingdom is opposed to storing up things for the benefit of self without any reference to God or to others. Jesus’ story illustrates the folly of greedily hording up for self. When our lives are demanded of us, whatever we’ve stored up in this life will only go to others. We can do it willingly now for the good of others and as a witness to our generous heavenly Father and his beloved Son Jesus. Our things will go to the benefit to others when our lives in this world are over. When we die, then where will our inheritance go?  Jesus, here, brings the priorities of God’s kingdom to bear on our own selfish intentions and upon our increasingly anxious world. God promised to bless Abraham and his descendants in order to bless all the peoples of the world (Gen.12:1-3). Now through Jesus’ perfect life and sin atoning death we become the blessed children of God with the ethic of becoming a blessing to others.

 

 

 

'Clean and Full of Light'

 Luke 11:29–37

As the crowds increased, Jesus denounced the attitude of those of that generation. They were not like those Jesus commended who hear God’s word and obey it (Luke 8:21, 11:28). Instead of trusting Jesus’ word; they sought additional signs. They imply that they would believe if Jesus did what they said. Yet, this isn’t trust at all and Jesus responded by saying that they would only receive the sign of Jonah. The Ninevites heard the preaching of Jonah and they repented, so the Son of Man would also preach his gospel and they were to believe. Jesus said that the Ninevites would rise at the judgment and condemn that generation because they heard the preaching of the greater than Jonah, but they failed to repent. The contemporaries of Jesus had heard Jesus’ preaching and instead of repenting they demanded a sign. (11:29-31)

Jesus also said that the Queen of Sheba would rise and condemn that generation because she traveled from a far country to listen to the wisdom of Israel’s King Solomon. However, a far greater and wiser king than Solomon was standing before them. The Queen of Sheba heard about Solomon and she traveled from afar to see him. On the other hand, God sent the greater prophet and God’s anointed King Jesus directly to them, but they didn’t believe and they demanded a sign. (11:32)

Remember that Jesus is on journey to Jerusalem to fulfill God’s purposes by dying on a cross and rising again. Jesus rebukes that ‘wicked generation’ that demanded a sign; their only sign would be the sign of Jonah. The greater than Jonah had preached that they should repent and to follow him, but they demanded a sign. Jesus is the greater than King Solomon whom God sent to them and they ended up rejecting him. Jesus is the light that brings hope, but to turn your back on the light means darkness and brings judgment. Both the Queen of Sheba and the men of Ninevah would rise at the resurrection at the last day and condemn that generation.

Jesus then develops the metaphor of lamp as a further warning to his hearers. He tells them that you don’t light a lamp and hide where you can’t see the light. When you light a lamp you put it on a stand so those entering the room will be able to see by the light. The word of God through Jesus is the light, and putting the lamp on a stand for all to see is like putting the word into practice (11:28, 33). Jesus goes on saying that person’s eye is the lamp of the body. If your eyes are opened in faith, then the whole body will be filled with the light of Jesus. But, if you look with a critical or skeptical eye towards Jesus then your body is like a dark cellar. Jesus exhorted them to chase out the darkness and walk in the light by keeping their eyes and hearts open to Jesus and his gospel of the kingdom. (11:33-36)

After this Jesus was invited for dinner at the house of a Pharisee. When he reclined at the table without first washing, his host was surprised. Then Jesus rebukes the Pharisees saying that they clean the outside of the cup, but inside they’re full of ‘greed and wickedness’.  He calls them fools and when on rebuking them for giving God a tenth of their garden herbs while neglecting the love and justice of God. They love the best seats in the synagogues and the special greetings in the marketplaces, but according to Jesus they were like unmarked graves that people walk over without even knowing. (11:37-44)

Jesus directly challenges his host, rebuking the Pharisaical emphasis outward piety to the neglect of true inward devotion to God. The odd phrase about giving ‘alms those things that are inside’ could mean something like ‘give what is inside over to God for his use’ and you’ll be clean (11:41). Jesus is saying that they need to give to God the thoughts and intentions of their hearts if they want to be clean before God. This isn’t about handwashing; ultimately it’s about having our hearts cleansed by the substitutionary life, death and resurrection of Jesus. The question remains for us today; is the light of Jesus shining in our hearts and if so are we shining his light into the darkness of our world?

Then an expert in the law was insulted by what Jesus said. But Jesus continues on by saying that they load people down with burdens they can’t carry themselves and they over others no help either. Even worse, they build tombs for the prophets that their ancestors killed. For Jesus this only indicts them as being accomplices to what their ancestors did. God would send them prophets and apostles some of whom they would kill and others they would persecute. (11:37-49) Moreover, Jesus said they would be held responsible for the blood of all the prophets.  All the prophets and all of scripture point to Jesus and they reject the prophets by rejecting Jesus, the one to whom the prophets testify (Luke 24:27, 44, John 5:39-40).  According to Jesus the so-called experts in the law had taken away the key to knowledge, they fail to enter and they hinder those entering. (11:45-52)

The first-century Jewish leaders tried to keep the Mosaic Law in order to move God to intervene and liberate Israel. The experts in the law sought to determine just how their law was to be applied in every area of life. Their interpretations became the standard and they judged others by their own standard. The Pharisees saw themselves as the guardians of Israel’s moral and religious life and sought to pressure people to obey their teachings. Yet, these ‘religious leaders’ loaded heavy burdens on people, but did nothing to help them. Jesus announced various ‘woes’ on them for imposing a kind of self-righteous law observance that left hearts unchanged. Jesus disapproved of their practices and they objected to Jesus because if Jesus was right then their way of ‘being the people of God’ was a mistake.

Then after this not so subtle exchange, Jesus went outside where the Pharisees and the teachers of the law bombarded Jesus with questions. But, surely they were not open to learn from Jesus, they were only hoping to catch Jesus in what he might say (11:53-54). They were not there to learn, but only to find fault with Jesus. So we’ve seen that as Jesus journeys towards his death and resurrection he warns cities, battles demons, and in this passage he confronts those opposing him and his kingdom message. In Jerusalem, Jesus’ life would come to a final conflict in which he would appear to be totally defeated by the forces that opposed him. However, in reality he was offering up his obedient life on behalf of his people and in taking our place we can through faith in him, be made by grace ‘clean’ and pleasing to God.  

"If by the Finger of God" Luke 11:14-28

Jesus delivers a man from a demon that had robbed him of his ability to speak and left him feeling isolated. Jesus drives the demon out so that the man was able to openly speak. Now he could audibly express himself about all he had experienced and was holding inside. That this formerly mute man was enabled to speak overwhelmed the crowd with amazement (11:14). Yet, some in the crowd opposed Jesus. Some claimed that the miracle was a ‘demonic deception’ and others tried to pressure Jesus into showing a sign from heaven. They wanted evidence that the miracle was from God, but spectacular sign could they agree was actually from heaven (11:15-16). He had opened blind eyes, enabled the deaf to hear, the mute to speak, the sick were healed and he had even restored life to the dead.  

The evil spirits obeyed Jesus, but those opposing Jesus claimed he was in league with the ‘Prince of Demons’ (‘Beelzebul’; ‘Lord of Flies’ became a name for the ‘satan’). They sought to discredit Jesus by claiming that the devil was at work through Jesus. Yet, as Jesus said, if the devil opposed his own troops then the devil was already a defeated foe. Also, if their own Jewish exorcists were not being empowered by ‘the satan’ then why accuse Jesus of this? But, Jesus made it clear that if he was liberating captives ‘by the finger of God’, then the ‘Kingdom of God’ was being manifested through him. The phrase the ‘finger of God’ looks back to the mighty works God did through Moses. When Pharaoh’s magicians couldn’t duplicate Moses’ work, they acknowledged that it was the ‘finger of God’ (Exodus 8:19). In his own saying, Jesus presents himself as the ‘stronger man’ who was tying up the demonic strong man and was robbing his possessions by liberating those captive to demonic power.

His opponents were biased and Jesus knew they were just putting a negative spin on the miracle. Clearly they were out to undermine Jesus’ ability to restore life and health and to justify their own inability to heal. Why not delight in the restoration of this man who had been unable to speak? They claimed that Jesus was setting captives free only as a way of deceiving people. Evidently, Jesus was casting out demons and enabling the mute to speak in order to corrupt Israel’s faith and lead people away from God or so they implied. They were obviously desperate and were reaching for whatever they could in order to discredit Jesus’ growing influence.    

Jesus made it clear that a country at war with itself was ruined and a house divided would collapse. If satan was working against himself, then his ability to oppose God’s life-giving purposes was over.  However, if Jesus was liberating captives and restoring people to community by the ‘finger of God’ than Jesus was ushering in God’s kingdom! This was true in the case of Moses and those opposing Jesus were like Jannes and Jambres the Egyptians sorcerers who opposed Moses. When they failed to reproduce Moses’ work, they admitted that it was the work of the ‘finger of God’ (Exodus 8:19). Like Moses, Jesus was bringing about a new and even more grand Exodus and God’s kingdom was being manifested. Those opposing Jesus were opposing God and making matters worse for themselves (Exodus 8:19, 2 Tim.3:8, 11:17-20, 11:24-25).

The real explanation for all this was that Jesus was empowered by God and he was stronger than the demonic strong man. The devil was the fully armed strong man holding captives under the influence of his oppressive grip.  But before their very eyes the stronger Jesus was dismantling the devil’s strongholds, plundering his possessions and liberating people by the power of God. Jesus went on to make it clear to his disciples that there can be no neutral ground in this spiritual war. One has to choose to gather on the side of the gracious work of God at work through Jesus or one ends up trying to undermine and discredit Jesus’ work (11:21-23).

The liberating God of the Exodus was working in an extraordinary way through Jesus. Jesus had set his face towards Jerusalem to fulfill his 'Exodus' (departure) and establish God’s reign (Exodus 9:31). Jesus tells the story of an evil spirit that was driven out, but was unable to find a new home so it returns to its former abode. It’s now sweep clean so the spirit takes seven other wicked spirits and they take that place over again. If those delivered fail to realign themselves with Jesus and his kingdom they will end up under an even more powerful enslaving influence. This seems to take on corporation application since Luke (See also Matthew 12:43-45) goes on to talk about ‘this wicked generation (Luke 11:29-32)’. It appears that both Luke and Matthew are applying this saying to the Jewish nation as a whole. Jesus’ exorcisms heal many individuals, but Jesus has a wider aim in bringing about God’s eternal kingdom, for Israel and for the world. Unless Israel is ‘cleansed’ with Jesus enthroned as Lord and God dwelling among them by his Spirit, then they’ll be subject to even greater evil.

While Jesus was saying this a woman calls out, “Blessed is the mother who gave you birth and nursed you!” There is. However, an even greater privilege available to all persons. All who hear God’s Word and commit to apply it existentially in their own lives are blessed of God!”  What a privilege to be the mother of such a son and surely Mary was blessed. Yet, Jesus quickly turns the saying around into both an encouragement and a warning (See also 8:21). While there is only one Mary, blessed rather are all who hear the word of God and who respond to it with obedience.  The word of God is at work through Jesus which requires our hearing and our obedience. (11:27-28)