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.

Luke 6: 27-49, The Sermon on the Plain

Jesus continues his sermon on the plain. In this sermon (or series of sayings) Jesus describes the culture of the Kingdom of God, a culture quite the opposite of the world system.

Luke 6: 27 - 35, Sermon on the plain: Love your enemies
"But I tell you who hear me: Love your enemies, do good to those who hate you, bless those who curse you, pray for those who mistreat you. If someone strikes you on one cheek, turn to him the other also. If someone takes your cloak, do not stop him from taking your tunic. Give to everyone who asks you, and if anyone takes what belongs to you, do not demand it back.

Do to others as you would have them do to you.

"If you love those who love you, what credit is that to you? Even `sinners' love those who love them. And if you do good to those who are good to you, what credit is that to you? Even `sinners' do that. And if you lend to those from whom you expect repayment, what credit is that to you? Even `sinners' lend to `sinners,' expecting to be repaid in full.

But love your enemies, do good to them, and lend to them without expecting to get anything back. Then your reward will be great, and you will be sons of the Most High, because he is kind to the ungrateful and wicked.

The instructions of Jesus to his followers inverts the popular social system and will eventually "turn the world upside down".  Followers of Jesus, members of the Kingdom of God, are to do the unthinkable -- to love those who mistreat them and to care for their enemies, without expecting their enemies to change.

Verse 31 ("Do to others...") is often called The Golden Rule.  The emphasis is on putting yourself in the place of others, seeing their needs from their perspective.

These are unusual and hard concepts to follow. I have found that it is important to stand up to people who abuse you. How does that fit in?

These concepts are directly linked to God's character and actions. One does them because one is a citizen of the Kingdom of God.

Luke 6: 36-38, Spiritual reciprocity
"Be merciful, just as your Father is merciful. Do not judge, and you will not be judged. Do not condemn, and you will not be condemned. Forgive, and you will be forgiven. Give, and it will be given to you. A good measure, pressed down, shaken together and running over, will be poured into your lap. For with the measure you use, it will be measured to you."

Citizens of the Kingdom of God act as extensions of the King.

Luke 6: 39-45, Don't judge
He also told them this parable: "Can a blind man lead a blind man? Will they not both fall into a pit? A student is not above his teacher, but everyone who is fully trained will be like his teacher.

"Why do you look at the speck of sawdust in your brother's eye and pay no attention to the plank in your own eye? How can you say to your brother, `Brother, let me take the speck out of your eye,' when you yourself fail to see the plank in your own eye? You hypocrite, first take the plank out of your eye, and then you will see clearly to remove the speck from your brother's eye.

"No good tree bears bad fruit, nor does a bad tree bear good fruit. Each tree is recognized by its own fruit. People do not pick figs from thornbushes, or grapes from briers. The good man brings good things out of the good stored up in his heart, and the evil man brings evil things out of the evil stored up in his heart. For out of the overflow of his heart his mouth speaks.

There are a number of short parables here, all having to do with the very human tendency to judge others while not examining oneself.

Luke 6: 46-49, A good foundation
"Why do you call me, `Lord, Lord,' and do not do what I say? I will show you what he is like who comes to me and hears my words and puts them into practice. He is like a man building a house, who dug down deep and laid the foundation on rock. When a flood came, the torrent struck that house but could not shake it, because it was well built.

But the one who hears my words and does not put them into practice is like a man who built a house on the ground without a foundation. The moment the torrent struck that house, it collapsed and its destruction was complete."

Jesus ends his teachings with a warning of their importance. Notice how he uses a "word picture" to vividly drive home his point.

Most of my life I have (mostly) followed Jesus's teachings and have found the life "foundation" provided by Him an important one!