Luke 10, Satan Falls Like Lightning

Jesus is in his final year of ministry, headed ultimately towards Jerusalem. The large group of disciples following him are organized into an outreach to the nation of Israel.

Luke 10: 1-9, Seventy sent out
After this the Lord appointed seventy-two others and sent them two by two ahead of him to every town and place where he was about to go. He told them, "The harvest is plentiful, but the workers are few. Ask the Lord of the harvest, therefore, to send out workers into his harvest field.

"Go! I am sending you out like lambs among wolves. Do not take a purse or bag or sandals; and do not greet anyone on the road. When you enter a house, first say, `Peace to this house.' If a man of peace is there, your peace will rest on him; if not, it will return to you. Stay in that house, eating and drinking whatever they give you, for the worker deserves his wages. Do not move around from house to house."

"When you enter a town and are welcomed, eat what is set before you. Heal the sick who are there and tell them, `The kingdom of God is near you.'

Jesus emphasizes simplicity. The disciples are to act immediately, to travel lightly and report back. (These instructions are not a guide for all ministry travel!)

The kingdom of God, already growing among the disciples, is near and there is an urgent need for the rest of Israel to respond.

Some ancient manuscripts have 70 disciples being sent out instead of 72.

Luke 10: 10-16, When the Good News is rejected

But when you enter a town and are not welcomed, go into its streets and say, `Even the dust of your town that sticks to our feet we wipe off against you. Yet be sure of this: The kingdom of God is near.' I tell you, it will be more bearable on that day for Sodom than for that town.

"Woe to you, Korazin! Woe to you, Bethsaida! For if the miracles that were performed in you had been performed in Tyre and Sidon, they would have repented long ago, sitting in sackcloth and ashes.  But it will be more bearable for Tyre and Sidon at the judgment than for you. And you, Capernaum, will you be lifted up to the skies? No, you will go down to the depths."

"He who listens to you listens to me; he who rejects you rejects me; but he who rejects me rejects him who sent me."

Wiping the dust of one's feet was a symbol of rejection.  A Jew would not want to carry even the dirt of the Gentile community back home.  Here the Israelites who reject Jesus are being treated as if they were Gentiles.  This continues a theme begun by John the Baptizer, that of reminding the Jewish people that their ancestry and tribal history are insufficient and that they, just like the Gentiles, need redemption.

From the NIV footnotes, "the depths" assigned to Capernaum is the Greek word "Hades", representing the rubbish pile or the underworld and often translated "Hell."

Luke 10: 17-24, Satan falling from heaven!
The seventy-two returned with joy and said, "Lord, even the demons submit to us in your name."

He replied, "I saw Satan fall like lightning from heaven. I have given you authority to trample on snakes and scorpions and to overcome all the power of the enemy; nothing will harm you. However, do not rejoice that the spirits submit to you, but rejoice that your names are written in heaven."

At that time Jesus, full of joy through the Holy Spirit, said, "I praise you, Father, Lord of heaven and earth, because you have hidden these things from the wise and learned, and revealed them to little children. Yes, Father, for this was your good pleasure.  All things have been committed to me by my Father. No one knows who the Son is except the Father, and no one knows who the Father is except the Son and those to whom the Son chooses to reveal him."

Then he turned to his disciples and said privately, "Blessed are the eyes that see what you see. For I tell you that many prophets and kings wanted to see what you see but did not see it, and to hear what you hear but did not hear it."

The disciples return (after an unspecified time) enthusiastic and excited about their success. Jesus endorses their enthusiasm.  Yes, the kingdom of God is coming and Satan is in retreat.

Luke attributes the joy Jesus feels with the activity of the Holy Spirit (in verse 21.)

The book of Revelation mentions Satan being thrown down from heaven. I don't think that event has any particular moment in time but may be outside the human timeline, as we see it.

Luke 10: 25-28, A Samaritan teaches a Jew
On one occasion an expert in the law stood up to test Jesus. "Teacher," he asked, "what must I do to inherit eternal life?"

"What is written in the Law?" he replied. "How do you read it?"

He answered: "`Love the Lord your God with all your heart and with all your soul and with all your strength and with all your mind'; and, `Love your neighbor as yourself.'"

"You have answered correctly," Jesus replied. "Do this and you will live."

This is a strong Jewish response, one Jew to another.  The expert on the Torah has quoted from Deuteronomy 6:5 and Leviticus 19:18.

Luke 10: 29-37, A Samaritan teaches a Jew

But he wanted to justify himself, so he asked Jesus, "And who is my neighbor?"

In reply Jesus said: "A man was going down from Jerusalem to Jericho, when he fell into the hands of robbers. They stripped him of his clothes, beat him and went away, leaving him half dead. A priest happened to be going down the same road, and when he saw the man, he passed by on the other side.So too, a Levite, when he came to the place and saw him, passed by on the other side.

But a Samaritan, as he traveled, came where the man was; and when he saw him, he took pity on him. He went to him and bandaged his wounds, pouring on oil and wine. Then he put the man on his own donkey, took him to an inn and took care of him. The next day he took out two silver coins and gave them to the innkeeper. `Look after him,' he said, `and when I return, I will reimburse you for any extra expense you may have.'

"Which of these three do you think was a neighbor to the man who fell into the hands of robbers?"

The expert in the law replied, "The one who had mercy on him." Jesus told him, "Go and do likewise."

"But he wanted to justify himself...." That phrase could describe most of us, when we examine ourselves or ask Jesus a question.  We should not underestimate our ability to rationalize our own behavior!  Here Jesus undercuts the man's rationalization with a story.  Much of Jesus's teachings involve stories which entertain on the surface but after serious thought begin to change one's perspective.

Jesus begins his story with a tragedy and then has two "religious" people (priest and Levite) ignore the beaten victim.  A Samaritan (not a pure Jew) is the hero of the story, generously treating the injured man. There is, of course, the moral, "We are all neighbors and should look out for each other," but underneath there is a message about religious hypocrisy and racism.

NIV footnote: "Two silver coins" is literally "two denarii."

Luke 10: 29-37, The disciple, Mary
As Jesus and his disciples were on their way, he came to a village where a woman named Martha opened her home to him. She had a sister called Mary, who sat at the Lord's feet listening to what he said.

But Martha was distracted by all the preparations that had to be made. She came to him and asked, "Lord, don't you care that my sister has left me to do the work by myself? Tell her to help me!"

"Martha, Martha," the Lord answered, "you are worried and upset about many things, but only one thing is needed. Mary has chosen what is better, and it will not be taken away from her."

Luke records a woman among Jesus's followers and also relates Jesus's mild rebuke of Martha, who wanted to pull Mary aside to do some "real" work.

Luke 9: 28-62, Transfiguration and Beyond

Jesus has just told his disciples, "Some who are standing here will not taste death before they see the kingdom of God".  It is not clear what he meant by that, but this sentence is followed by a startling event witnessed only by the three disciples closest to Jesus.

After this, Jesus turns towards Jerusalem and the cross.

Luke 9: 28-36 Transfiguration
About eight days after Jesus said this, he took Peter, John and James with him and went up onto a mountain to pray. As he was praying, the appearance of his face changed, and his clothes became as bright as a flash of lightning. Two men, Moses and Elijah, appeared in glorious splendor, talking with Jesus. They spoke about his departure, which he was about to bring to fulfillment at Jerusalem.

Peter and his companions were very sleepy, but when they became fully awake, they saw his glory and the two men standing with him. As the men were leaving Jesus, Peter said to him, "Master, it is good for us to be here. Let us put up three shelters--one for you, one for Moses and one for Elijah." (He did not know what he was saying.)

While he was speaking, a cloud appeared and enveloped them, and they were afraid as they entered the cloud. A voice came from the cloud, saying, "This is my Son, whom I have chosen; listen to him."  When the voice had spoken, they found that Jesus was alone. The disciples kept this to themselves, and told no one at that time what they had seen.

What does it mean (verse 31) "bring to fulfillment at Jerusalem"?  Presumably Moses and Elijah are discussing the crucifixion and resurrection.

Luke records that Moses and Elijah were in "glorious splendor". C. S. Lewis would suggest that residents of heaven are "more real", closer to Light.

As usual, it is Peter who quickly responds.  And, as usual, Peter is rebuffed.

Luke 9: 37-43a, Child with evil spirit
The next day, when they came down from the mountain, a large crowd met him.

A man in the crowd called out, "Teacher, I beg you to look at my son, for he is my only child. A spirit seizes him and he suddenly screams; it throws him into convulsions so that he foams at the mouth. It scarcely ever leaves him and is destroying him. I begged your disciples to drive it out, but they could not."

"O unbelieving and perverse generation," Jesus replied, "how long shall I stay with you and put up with you? Bring your son here."

Even while the boy was coming, the demon threw him to the ground in a convulsion. But Jesus rebuked the evil spirit, healed the boy and gave him back to his father. And they were all amazed at the greatness of God.

The father has a child (his only child) in consistent pain and danger.  This is torture for both parent and child. The diagnosis is an "unclean spirit", which Jesus is quick to rebuke.

Jesus also rebukes the generation around him as "unbelieving and perverse."  It is not clear (to me) what creates this response.  Regardless, at every turn, the disciples fail to live up to Jesus's expectations. I find that reassuring.

Luke 9:43b - 50, The Son of Man will be betrayed
While everyone was marveling at all that Jesus did, he said to his disciples, "Listen carefully to what I am about to tell you: The Son of Man is going to be betrayed into the hands of men."

But they did not understand what this meant. It was hidden from them, so that they did not grasp it, and they were afraid to ask him about it.

An argument started among the disciples as to which of them would be the greatest. Jesus, knowing their thoughts, took a little child and had him stand beside him. Then he said to them, "Whoever welcomes this little child in my name welcomes me; and whoever welcomes me welcomes the one who sent me. For he who is least among you all--he is the greatest."

"Master," said John, "we saw a man driving out demons in your name and we tried to stop him, because he is not one of us." 

Do not stop him," Jesus said, "for whoever is not against you is for you."

Jesus, once again, tries to prepare his disciples for the events that will occur in Jerusalem.  And once again, they are slow to comprehend.  Here they are derailed by a petty argument about which one of them would be the greatest!

Less we despair too much about the disciples following Jesus, we should remember that our source for these details are these followers themselves. The disciples later repeated these stories, including details that displayed their own frailties and silliness.  (I feel much better after reading about their immaturity and confusion!)

Luke 9: 51-56, Towards Jerusalem
As the time approached for him to be taken up to heaven, Jesus resolutely set out for Jerusalem. And he sent messengers on ahead, who went into a Samaritan village to get things ready for him; but the people there did not welcome him, because he was heading for Jerusalem. When the disciples James and John saw this, they asked, "Lord, do you want us to call fire down from heaven to destroy them?" But Jesus turned and rebuked them, and they went to another village.

Jesus is now determined to go towards Jerusalem.  He has prepared the disciples for this and it is time to walk south, through Galilee into Samaria, eventually to Judea and Jerusalem, teaching along the way.

According to the NIV Footnote, some manuscripts record the disciples asking for fire from heaven "even as Elijah did".  Some manuscripts also add a phrase to Jesus's rebuke: "You do not know what kind of spirit you are of, for the Son of Man did not come to destroy men's lives, but to save them."

Luke 9: 57-62, Focused on the goal
As they were walking along the road, a man said to him, "I will follow you wherever you go." Jesus replied, "Foxes have holes and birds of the air have nests, but the Son of Man has no place to lay his head."

He said to another man, "Follow me."  But the man replied, "Lord, first let me go and bury my father."  Jesus said to him, "Let the dead bury their own dead, but you go and proclaim the kingdom of God."

Still another said, "I will follow you, Lord; but first let me go back and say good-by to my family."  Jesus replied, "No one who puts his hand to the plow and looks back is fit for service in the kingdom of God."

Luke records -- just as Jesus has set his sights on a final trip to Jerusalem -- three separate incidents in which a follower gives an excuse for not joining Jesus on his travels.  

Luke 9: 1-27, Messiah, Bread of Life

Luke's gospel begins to climb toward Jerusalem. Chapter 9 is another transitional chapter.

Luke 9: 1-6, The Twelve sent out
When Jesus had called the Twelve together, he gave them power and authority to drive out all demons and to cure diseases, and he sent them out to preach the kingdom of God and to heal the sick.

He told them: "Take nothing for the journey--no staff, no bag, no bread, no money, no extra tunic.  Whatever house you enter, stay there until you leave that town. If people do not welcome you, shake the dust off your feet when you leave their town, as a testimony against them."

So they set out and went from village to village, preaching the gospel and healing people everywhere.  
This is an amazing interlude in Jesus's ministry, for his closest disciples now replicate his actions and his authority.

Luke 9: 7-9, Herod hears

Now Herod the tetrarch heard about all that was going on. And he was perplexed, because some were saying that John had been raised from the dead, others that Elijah had appeared, and still others that one of the prophets of long ago had come back to life. But Herod said, "I beheaded John. Who, then, is this I hear such things about?" And he tried to see him.

The ministry of Jesus, now multiplied by 12 as his closest disciples move about the countryside, draws even the attention of Herod. I wonder what it means, "And he tried to see him." Did he send messengers to Jesus?

Luke 9: 10-17, Feeding the 5000
When the apostles returned, they reported to Jesus what they had done. Then he took them with him and they withdrew by themselves to a town called Bethsaida, but the crowds learned about it and followed him. He welcomed them and spoke to them about the kingdom of God, and healed those who needed healing.

Late in the afternoon the Twelve came to him and said, "Send the crowd away so they can go to the surrounding villages and countryside and find food and lodging, because we are in a remote place here."

He replied, "You give them something to eat."

They answered, "We have only five loaves of bread and two fish--unless we go and buy food for all this crowd."

(About five thousand men were there.) But he said to his disciples, "Have them sit down in groups of about fifty each."  

The disciples did so, and everybody sat down. Taking the five loaves and the two fish and looking up to heaven, he gave thanks and broke them. Then he gave them to the disciples to set before the people. They all ate and were satisfied, and the disciples picked up twelve basketfuls of broken pieces that were left over.

Jesus reenacts the feeding of the Israelites in the Wilderness experience (recorded in Exodus 16).  The disciple John, in his gospel, follows this event with Jesus teaching his followers that he is the Bread of Life.  Just as God met the Israelites' physical hunger in the Wilderness, Jesus is the answer to both their physical and spiritual needs.

Again Jesus challenging his disciples to rise to the situation. But they don't understand what is possible.

Luke 9:18-20, Who do you say I am?
Once when Jesus was praying in private and his disciples were with him, he asked them, "Who do the crowds say I am?"

They replied, "Some say John the Baptist; others say Elijah; and still others, that one of the prophets of long ago has come back to life."

"But what about you?" he asked. "Who do you say I am?"

Peter answered, "The Christ of God."

The crowds are impressed by Jesus and there are many ideas as to who he really is. Jesus follows this speculation by asking his disciples to identify him.  Peter responds quickly with, "You are the [long -awaited] Messiah!"  The Messiah was sometimes called "The Anointed One"; in Greek "Anointed" is the word "Christ".

Luke 9:21-27, Who is the Messiah?
Jesus strictly warned them not to tell this to anyone. And he said, "The Son of Man must suffer many things and be rejected by the elders, chief priests and teachers of the law, and he must be killed and on the third day be raised to life."

Then he said to them all: "If anyone would come after me, he must deny himself and take up his cross daily and follow me. For whoever wants to save his life will lose it, but whoever loses his life for me will save it."

" What good is it for a man to gain the whole world, and yet lose or forfeit his very self? If anyone is ashamed of me and my words, the Son of Man will be ashamed of him when he comes in his glory and in the glory of the Father and of the holy angels."

"I tell you the truth, some who are standing here will not taste death before they see the kingdom of God."

Peter has correctly said, "You are our Messiah!"  But the disciples do not understand who the Messiah really is and how the Messiah will bring salvation.  So Jesus begins to teach them.

The last sentence of Jesus is not clear.  What does it mean to see the kingdom of God?  Some suggest that Jesus is indicating the divine event that will occur just after this, when he is "transfigured", appearing as a divine being, with Elijah and Moses.  Other say that the occurrence of the kingdom of God (here) is simply the Messianic salvation soon to be offered on the cross, as part of the Jewish Passover.  For others this promise comes with some foreboding (described later) and indicates the destruction of Jerusalem.

We will look at The Transfiguration tomorrow.

Luke 8: 25-56, A Demon-possessed Man, a Daughter, a Distraught Woman

Jesus has just begun crossing the Sea of Galilee and is beginning a ministry in the Gentile region of Decapolis.

Luke 8: 26-39, The man called Legion
They sailed to the region of the Gerasenes, which is across the lake from Galilee.

When Jesus stepped ashore, he was met by a demon-possessed man from the town. For a long time this man had not worn clothes or lived in a house, but had lived in the tombs. When he saw Jesus, he cried out and fell at his feet, shouting at the top of his voice, "What do you want with me, Jesus, Son of the Most High God? I beg you, don't torture me!" For Jesus had commanded the evil spirit to come out of the man. Many times it had seized him, and though he was chained hand and foot and kept under guard, he had broken his chains and had been driven by the demon into solitary places.

Jesus asked him, "What is your name?" 

"Legion," he replied, because many demons had gone into him. And they begged him repeatedly not to order them to go into the Abyss.

A large herd of pigs was feeding there on the hillside. The demons begged Jesus to let them go into them, and he gave them permission. When the demons came out of the man, they went into the pigs, and the herd rushed down the steep bank into the lake and was drowned.

When those tending the pigs saw what had happened, they ran off and reported this in the town and countryside, and the people went out to see what had happened. When they came to Jesus, they found the man from whom the demons had gone out, sitting at Jesus' feet, dressed and in his right mind; and they were afraid. Those who had seen it told the people how the demon-possessed man had been cured.

Then all the people of the region of the Gerasenes asked Jesus to leave them, because they were overcome with fear. So he got into the boat and left. The man from whom the demons had gone out begged to go with him, but Jesus sent him away, saying, "Return home and tell how much God has done for you." So the man went away and told all over town how much Jesus had done for him.

Different ancient manuscripts give different names for the region here called "Gerasenes".  The names are variants on towns in the region: Gadara and Gerasa.

This is a strange story.  Pigs are not kosher food; Jews would not have been taking care of pigs so those tending the pigs are presumably Gentiles.  Yet the demons ask to go into the pigs and then all the pigs are destroyed?!  Do we presume the demons are also destroyed (or sent into the Abyss)?

Why did Jesus tell the man to stay in that region?

Luke 8: 40-48 Jairus and a woman seek healing
Now when Jesus returned, a crowd welcomed him, for they were all expecting him. Then a man named Jairus, a ruler of the synagogue, came and fell at Jesus' feet, pleading with him to come to his house because his only daughter, a girl of about twelve, was dying.

As Jesus was on his way, the crowds almost crushed him. And a woman was there who had been subject to bleeding for twelve years, but no one could heal her. She came up behind him and touched the edge of his cloak, and immediately her bleeding stopped.

"Who touched me?" Jesus asked. When they all denied it, Peter said, "Master, the people are crowding and pressing against you." But Jesus said, "Someone touched me; I know that power has gone out from me."

Then the woman, seeing that she could not go unnoticed, came trembling and fell at his feet. In the presence of all the people, she told why she had touched him and how she had been instantly healed. Then he said to her, "Daughter, your faith has healed you. Go in peace."

As Jesus gains in popularity, he is constantly pestered by people who need his attention.  He responds calmly to each of them; he is going to Jairus's house when a stranger touches his robe.  Jesus seems to heal the woman before he even notices her touching him! The disciples are obviously surprised that he notice one of many touching him and are perplexed, but Jesus has an agenda and wants her to come publicly with her request.

Her illness was probably a continuous menstrual flow, which in the Jewish eyes would have made her unclean.  This is one more "unclean" person to who Jesus responds.  (Yes, this is a theme of this gospel!)

Luke 8: 49-56 Jairus's daughter
While Jesus was still speaking, someone came from the house of Jairus, the synagogue ruler. "Your daughter is dead," he said. "Don't bother the teacher any more." 

Hearing this, Jesus said to Jairus, "Don't be afraid; just believe, and she will be healed." 

When he arrived at the house of Jairus, he did not let anyone go in with him except Peter, John and James, and the child's father and mother. Meanwhile, all the people were wailing and mourning for her. "Stop wailing," Jesus said. "She is not dead but asleep." 

They laughed at him, knowing that she was dead. 

But he took her by the hand and said, "My child, get up!" Her spirit returned, and at once she stood up. Then Jesus told them to give her something to eat. Her parents were astonished, but he ordered them not to tell anyone what had happened.

This is a pretty passage -- horror and grief turn to joy!

Notice how Jesus speaks to the people and acts so casually about the miracle. ("It might be good that she eat," he says.)  Mark's gospel says the same thing; we presumably get these details from Peter who was there.

In four incidents (the storm, "Legion", two healings) we see Jesus demonstrating power over various natural and spiritual forces.  Luke continues to show that Jesus has very deliberate concern for the weak and vulnerable, for the people who need help and know it,

Luke 8: 1-25, Responding to Seeds

Jesus continues his ministry in Galilee. The next two chapters are a transition passage. According to one commentator, Jesus has now moved out of the synagogues and is taking his message to the masses, speaking on the hillsides.  At the end of chapter 9, Jesus will then turn towards Jerusalem for one final visit.

Luke 8: 1-3, A diverse group of followers
After this, Jesus traveled about from one town and village to another, proclaiming the good news of the kingdom of God. The Twelve were with him, and also some women who had been cured of evil spirits and diseases: Mary (called Magdalene) from whom seven demons had come out; Joanna the wife of Cuza, the manager of Herod's household; Susanna; and many others. These women were helping to support them out of their own means.

Who are listed as Jesus’ followers and supporters?  How many are identified as women?  (This is unique to Luke.)

Luke 8: 4 - 8, A farmer spreads seeds
While a large crowd was gathering and people were coming to Jesus from town after town, he told this parable:

"A farmer went out to sow his seed. As he was scattering the seed, some fell along the path; it was trampled on, and the birds of the air ate it up. Some fell on rock, and when it came up, the plants withered because they had no moisture. Other seed fell among thorns, which grew up with it and choked the plants. Still other seed fell on good soil. It came up and yielded a crop, a hundred times more than was sown."

When he said this, he called out, "He who has ears to hear, let him hear."

What are the four types of soil? What do they mean?

This is a parable about the use of parables!  Jesus ends this story by saying "Listen carefully to this!" Indeed, there is a recursive structure here -- Jesus is the farmer of the story, throwing out seeds, and then asking his listeners to respond!  (More on this below.)

Luke 8: 9-15, The parable explained
His disciples asked him what this parable meant. He said, "The knowledge of the secrets of the kingdom of God has been given to you, but to others I speak in parables, so that, "`though seeing, they may not see; though hearing, they may not understand.'

"This is the meaning of the parable: The seed is the word of God. Those along the path are the ones who hear, and then the devil comes and takes away the word from their hearts, so that they may not believe and be saved.

Those on the rock are the ones who receive the word with joy when they hear it, but they have no root. They believe for a while, but in the time of testing they fall away.

The seed that fell among thorns stands for those who hear, but as they go on their way they are choked by life's worries, riches and pleasures, and they do not mature.

But the seed on good soil stands for those with a noble and good heart, who hear the word, retain it, and by persevering produce a crop.

The quote in verse 10 is from Isaiah 6:9.

One might ask, Why does Jesus so often speak in parables?  This was a major technique throughout his ministry.  This parable answers that question, in that Jesus is requiring his listeners to participate in the learning process. They are not given answers but spiritual puzzles to work through.  One who has thought carefully about a parable will become "good soil."

Looking deeper: Can we make the presentation of the gospel of Jesus too simple, too easy to understand?

Luke 8: 16-18, Further emphasis on true listening

"No one lights a lamp and hides it in a jar or puts it under a bed. Instead, he puts it on a stand, so that those who come in can see the light. For there is nothing hidden that will not be disclosed, and nothing concealed that will not be known or brought out into the open. 

Therefore consider carefully how you listen. Whoever has will be given more; whoever does not have, even what he thinks he has will be taken from him."

A warning is embedded here.  Jesus is telling the crowd, "You have a unique opportunity here." A transparent, visible community is being set up, in preparation for a future kingdom.  But only for those who are serious about following Jesus.

Luke 8: 19-21, Jesus's true family
Now Jesus' mother and brothers came to see him, but they were not able to get near him because of the crowd. Someone told him, "Your mother and brothers are standing outside, wanting to see you."

He replied, "My mother and brothers are those who hear God's word and put it into practice."

One more emphasis on commitment: the true "family" of Jesus are those who decide to follow Him!

Luke 8: 22-25, A storm rebuked
One day Jesus said to his disciples, "Let's go over to the other side of the lake." So they got into a boat and set out. As they sailed, he fell asleep. A squall came down on the lake, so that the boat was being swamped, and they were in great danger. The disciples went and woke him, saying, "Master, Master, we're going to drown!" He got up and rebuked the wind and the raging waters; the storm subsided, and all was calm. Where is your faith?" he asked his disciples. 

In fear and amazement they asked one another, "Who is this? He commands even the winds and the water, and they obey him."

I sympathize with the disciples here -- I would be afraid of one who can stand up and "rebuke" the wind and waves!

In the remaining half of this chapter (tomorrow), Jesus briefly leaves Galilee and travels east into the region of Decapolis.

Luke 7: 24-50, Four Beautiful Words

Jesus has just responded to a question from the disciples of John the Baptist. Jesus then takes some time to explain the role of "The Baptizer".

Luke 7: 24-35, True Religion
After John's messengers left, Jesus began to speak to the crowd about John: "What did you go out into the desert to see? A reed swayed by the wind? If not, what did you go out to see? A man dressed in fine clothes? No, those who wear expensive clothes and indulge in luxury are in palaces. But what did you go out to see? A prophet? Yes, I tell you, and more than a prophet. This is the one about whom it is written: "`I will send my messenger ahead of you, who will prepare your way before you.' I tell you, among those born of women there is no one greater than John; yet the one who is least in the kingdom of God is greater than he."

(All the people, even the tax collectors, when they heard Jesus' words, acknowledged that God's way was right, because they had been baptized by John. But the Pharisees and experts in the law rejected God's purpose for themselves, because they had not been baptized by John.) 

"To what, then, can I compare the people of this generation? What are they like? They are like children sitting in the marketplace and calling out to each other: " We played the flute for you, and you did not dance; we sang a dirge, and you did not cry. ‘For John the Baptist came neither eating bread nor drinking wine, and you say, `He has a demon. The Son of Man came eating and drinking, and you say, `Here is a glutton and a drunkard, a friend of tax collectors and "sinners."'

But wisdom is proved right by all her children."

The Old Testament quote in verse 27 ("I will send my messenger...") is from Malachi 3:1.

The culture of Jesus's time includes three groups,  the righteous religious people (the Pharisees and "experts in the law"), the less acceptable people who had been baptized by John ("even the tax collectors") and thus were looking for the Messiah, and a vague third group of people "of this generation", who were watching the others. Jesus is always quick to confront the religious people and generally comforts everyone else! Here he challenges the third group to look deeper than the surface religiosity.

It is easy for us "religious people" in our age to think that being religious is some type of aid to a wholesome life. But it may not be.

For the philospher/psychologist, there may be a deeper question: Is there something inherent in legitimate religious expression that lays a seed for eventual stagnation and rigidity? (More simply: must every good revival eventually go bad?)

Some questions given me by this passage:
1. What does it mean, “The ... least in the kingdom of God is greater than [John the Baptist]”?
2. What does it mean, “But wisdom is proved right by all her children”?

Luke 7: 36 - 50, Four beautiful words
Now one of the Pharisees invited Jesus to have dinner with him, so he went to the Pharisee's house and reclined at the table. When a woman who had lived a sinful life in that town learned that Jesus was eating at the Pharisee's house, she brought an alabaster jar of perfume, and as she stood behind him at his feet weeping, she began to wet his feet with her tears. Then she wiped them with her hair, kissed them and poured perfume on them.

When the Pharisee who had invited him saw this, he said to himself, "If this man were a prophet, he would know who is touching him and what kind of woman she is--that she is a sinner."

Jesus answered him, "Simon, I have something to tell you."

"Tell me, teacher," he said. "Two men owed money to a certain moneylender. One owed him five hundred denarii, and the other fifty. Neither of them had the money to pay him back, so he canceled the debts of both. Now which of them will love him more?"

Simon replied, "I suppose the one who had the bigger debt canceled."

"You have judged correctly," Jesus said. Then he turned toward the woman and said to Simon, "Do you see this woman? I came into your house. You did not give me any water for my feet, but she wet my feet with her tears and wiped them with her hair. You did not give me a kiss, but this woman, from the time I entered, has not stopped kissing my feet. You did not put oil on my head, but she has poured perfume on my feet. Therefore, I tell you, her many sins have been forgiven--for she loved much. But he who has been forgiven little loves little." Then Jesus said to her, "Your sins are forgiven."

The other guests began to say among themselves, "Who is this who even forgives sins?" Jesus said to the woman, "Your faith has saved you; go in peace."

According to the NIV footnotes, a denarius would have been a typical day's wage.

This passage, on the heels of several before it, gets to the heart of the teachings of Jesus. The social structure, rich Pharisees who can host parties amidst desperate, weakened sinners, is overturned by the One who invites weak people to follow him and dismisses the proud and powerful!

In the midst of the scandal of this intimate encounter, as a "sinful woman" kisses Jesus's feet, Jesus utters four beautiful words, "You sins are forgiven."  He said that earlier (Luke 5:20) to the paralytic.

In this passage, Jesus answers Simon, but there is no indication that Simon has said anything out loud.

In Luke 7:21-22 (in the previous blog), many miracles are mentioned. Then Luke says “and the good news was preached to them.” What was that good news?   It was those four beautiful words, "Your sins are forgiven."

Luke 7: 1-23, A Healing Ministry – to Gentiles and Jews

Jesus has just finished his major teaching on kingdom living (often called "The Sermon on the Mount".) Now he begins to move among the people of Galilee.

Luke 7: 1-10, A Centurion's servant healed
When Jesus had finished saying all this in the hearing of the people, he entered Capernaum. There a centurion's servant, whom his master valued highly, was sick and about to die. The centurion heard of Jesus and sent some elders of the Jews to him, asking him to come and heal his servant.

When they came to Jesus, they pleaded earnestly with him, "This man deserves to have you do this, because he loves our nation and has built our synagogue."

So Jesus went with them. He was not far from the house when the centurion sent friends to say to him: "Lord, don't trouble yourself, for I do not deserve to have you come under my roof. That is why I did not even consider myself worthy to come to you. But say the word, and my servant will be healed. For I myself am a man under authority, with soldiers under me. I tell this one, `Go,' and he goes; and that one, `Come,' and he comes. I say to my servant, `Do this,' and he does it."

When Jesus heard this, he was amazed at him, and turning to the crowd following him, he said, "I tell you, I have not found such great faith even in Israel."

Then the men who had been sent returned to the house and found the servant well.

Capernaum is in Galilee and may have housed a Roman troop.  Jesus has made Capernaum the center of his ministry.

In this episode we see Jews and Gentiles in harmony; the Roman centurion has been supportive of the Jewish people and is apparently well-liked.

Why would Luke want to tell this story of the centurion and his servant?

Examine the centurion’s faith. What does he believe about Jesus?  At one level, he probably does not know much about Jesus. On the other hand, his faith is serious and thoughtful.

One commentator says that a Jew would not have entered a Gentile’s home and that the centurion knew that.

Luke 7: 11-17, The widow's son healed
Soon afterward, Jesus went to a town called Nain, and his disciples and a large crowd went along with him. As he approached the town gate, a dead person was being carried out‑‑the only son of his mother, and she was a widow. And a large crowd from the town was with her.

When the Lord saw her, his heart went out to her and he said, "Don't cry." Then he went up and touched the coffin, and those carrying it stood still. He said, "Young man, I say to you, get up!"

The dead man sat up and began to talk, and Jesus gave him back to his mother.

They were all filled with awe and praised God. "A great prophet has appeared among us," they said. "God has come to help his people."

This news about Jesus spread throughout Judea and the surrounding country.

This incident occurred very close to the place where Elisha raised another mother’s dead son (see II Kings 4: 18-37).  Nain is south of Capernaum, but within Galilee.

Jesus reacts with compassion and empathy for the mother, who is now left without husband or children.  Luke records that Jesus "gave him back to his mother" -- it is not clear what that means.  If the boy was still young, Jesus may have scooped the child up in his arms and physically handed him over to his mother.

From these two miracles recorded by Luke, what is the extent of Jesus’ power? (How close must the sick be? How healthy?)

Luke 7: 18-23, The Baptizer has a question
John's disciples told him about all these things. Calling two of them, he sent them to the Lord to ask, "Are you the one who was to come, or should we expect someone else?"

When the men came to Jesus, they said, "John the Baptist sent us to you to ask, `Are you the one who was to come, or should we expect someone else?'"

At that very time Jesus cured many who had diseases, sicknesses and evil spirits, and gave sight to many who were blind. So he replied to the messengers, "Go back and report to John what you have seen and heard: The blind receive sight, the lame walk, those who have leprosy are cured, the deaf hear, the dead are raised, and the good news is preached to the poor. Blessed is the man who does not fall away on account of me."

John is the one who so confidently announced Jesus to the Jewish community a short time back! Now John is beginning to have doubts. Presumably some of his doubts are due to the fact that Jesus does not act like the Messiah that John had imagined; it would also be discouraging to be locked up in prison after so seriously following God.

Jesus continues to describe the role of John the Baptist in the second half of this chapter.