Luke 10 – Sending God

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Luke 10 is one of my favorite chapters in the whole Bible.  Especially in the first verses, where Jesus sends out people ahead of Him, we get the beginning of a developing picture that is the “Great Commission” of God’s people.  The notion of being “sent,” though, is not a new one for God’s people.  In fact, God’s people have always been a “sent people,” through whom God reveals His love, grace, and goodness.

Yet the words that Jesus uses from the very beginning here are telling; “the Harvest is plentiful but the laborers are few…”  How is it possible that those words can ring true today?  The latest estimates are that somewhere around one-third of the world’s population is Christian; that is somewhere between 2-3 billion people!

How is it then that, when we look across the religious landscape, particularly in North America, the church is dying and the harvest seems to be left in the field?

The Church in North America are those who have seen and heard the power of God over and over again, and yet fails to bring that message to others.  How is it that we can carry the message of grace and yet not care to deliver it wherever we go?

I wonder what would happen if we were to change the emphasis of our worship services?  In the past 30-40 years, such importance has been placed on music, a rousing and uplifting opening song set that get us energized and excited to be there and hear the message.  When it comes time to go with God’s blessing, however, it is nothing more than a nice bow to top off the wrapping paper.

What do you think would happen if we took God’s message of sending seriously?  Many laborers make for an abundant harvest!

Luke 9 – Who is Jesus?

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Here at Hopkins Community Church, we have been going through a sermon series examining 7 Essential Questions for faith and life as we journey through Lent.  We began this series examining the question that Jesus asks His disciples: “Who do you say that I am?”

This is an important question that Luke has to examine for his audience, the answer of which is the crux of the whole book.  If Jesus is not the Messiah, then Luke is simply chronicling the life of a religious leader.  The whole purpose of his writing revolves around this.

What we see in this chapter, in response to Jesus’ question and particularly Peter’s response, is a series of incidents related to Jesus’ question.  More important are the different sources from which the consideration comes.  Herod, a Roman official is perplexed at the news of Jesus.  Could a prophet really rise from the dead?  Obviously, it can’t be John.

Later, in the scene of the Transfiguration, we see the Divine affirmation of who Jesus is, followed by another spiritual affirmation of Jesus’ identity from a demon.

I think the point that Luke is trying to make here is two-fold.  The first, and probably more obvious, is that Jesus is the Messiah, God’s Son, our Lord and Savior.  Yet the second, and perhaps the one we often miss, is that the answer to the first may not readily be obvious to everyone.  Peter is the only one of the disciples that confess Jesus as Lord.  Later Thomas will still doubt Jesus even after He appears to them.

This is a question that we all must answer at some time in our lives.  God in not afraid of our questions.  In fact, He welcomes them as an opportunity to show His true love to us.

Luke 8 – This Little Light of Mine

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The children’s Bible song “This Little Light of Mine” is certainly memorable and a fun way to help kids learn a piece of Scripture.  I wonder, however, how often we take its message to heart in our lives.

Jesus, talking about the Parable of the Sower speaks specifically about parables and understanding Biblical wisdom, and then specifically directs the disciples in the fact that they need to share this knowledge and wisdom with others, a part of “bearing fruit,” which is a common theme in Jesus’ teaching.

It seems like this would be rather self-evident given what Jesus tells His disciples: some are given to know the “secrets of the Kingdom of God,” while others aren’t.  For those that are, it is imperative that we share what we have seen and heard with those around us.  Yet Jesus knows well that we aren’t given to this sort of thing.  Whether it makes us uncomfortable or it is simply not something that we readily think about, “letting our light shine” is often times the thing we struggle with the most.

Contrast this teaching with the narrative of the demon possessed man later in the chapter.  Once healed, he couldn’t be stopped from telling what Jesus had done for him.  When something miraculous happens like this, it seems natural to tell everyone, but what about the “mundane” everyday faithfulness and blessing that we experience every moment of our lives?  How quick are we to tell others about that?

Sometimes we think that it is those who have stories of dramatic healing and change that warrant being told, yet Jesus says here that it is important for all believers to share their faith and the Word of God so that it is like a lamp on a stand, giving everyone light!

Luke 7 – Contrasting Faiths

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Jesus speaks about faith a great deal during His ministry.  Often, these teachings come in the form of a parable.  Today, though, it comes in the form of commentary on the faith of others.  While Matthew is known more for his audience being the Jewish people, Luke works show what true faith is by way of  contrast.  Unfortunately for the Jews, they find themselves on the wrong side of this contrast.

The significance of the centurion in this first narrative cannot be overstated.  This is a man who, even though the Jews say he is a good guy, would have been seen as an outsider, and oppressor, and obviously not someone that would share their faith.  In fact, at this time in the Roman Empire, for whom this centurion would have been serving, the practice of “Emperor Worship” was on the rise.  Yet this man knows Jesus and His faith, as Jesus says, is greater than any in Israel.

This is contrasted with the reaction of the Jewish crowd in the next narrative.  Jesus raises a man from the dead in front of everyone.  Their response is almost disheartening, “A great prophet is among us.”

After this, the disciples of John the Baptist show up to ask Jesus if He is indeed the Messiah.  Jesus, quoting Scripture, tells the to report what they have “seen and heard.”  Given what has just happened, this is an interesting response.

However, Jesus doesn’t simply tell them “yes, I am the Messiah,” He uses the very Scripture that points to the Messiah as proof of who He is and gives them the freedom to make up their own minds.  This is the essence of faith, having the ability to freely choose in whom we truly believe, love and trust as our Lord.

John 13:1-17 "What Brings Fulfillment?"

People always seem to be after things that will bring fulfillment in our lives and advances our place in life.  Yet Jesus sets the example for what will bring true fulfillment by giving up his place and taking on the servant’s role.  This is an abject lesson in both humility and true leadership.

Luke 6 – Blessings and Woes

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The beatitudes recorded in Luke take on a shorter and partially more negative form than those recorded in Matthew.  Yet the message of these teachings is much the same: there is a greater perspective than what is happening currently that we must keep in focus.

Some of these make a lot of sense to us.  God has a special place in His heart for those who are poor, oppressed, and marginalized; Scripture is very clear on that.  It is not a wonder that Jesus teaches that these folks will be blessed.

But what about the reverse of these?  Why is it that Jesus says that those who laugh now will mourn later?  What is it about being wealthy now that will lead to poverty later?  How is it that those who are full now will be hungry later?

As has been mentioned before, the economy of God doesn’t necessarily match up with what we think is important.  The message that Jesus is speaking is not that His followers should seek to be poor, desolate, and unhappy so to gain blessings.  That doesn’t seem to match up with Jesus’ statement in John that He “came so that they may have life, and have it to the fullest.”

What is important here is perspective.  When our perspective on life, fulfillment, and following God focuses only on “living it up” in the temporary, especially when it is at the expense of others, we seem to miss the point.  Jesus relates these things to the idea of loving our enemies and judging others, driving home the point that all of life is lived in relationship.  When we find ourselves marginalized by others, we can find hope in the blessing that will come.  When we find ourselves marginalizing others, we best think twice.

Luke 5 – Calling

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Each of the Gospels records different versions of Jesus calling some of His closest disciples.  Two of these accounts, the calling of Simon Peter, James and John, and the calling of Levi the tax collector.  These people couldn’t be any more different in who they were and what they did.

Fishermen were often poor, their income stream fully dependent on the amount of fish they caught the day before.  For some it was likely the difference between eating a meal for that day or not.  They would have been dirty, sweaty, and smelled of fish (amongst other things).

Tax collectors were quite the opposite, likely being well dressed and relatively wealthy.  Known for cheating people out of money through the artificial inflation of taxes to line their own pockets, Levi, and his counterpart Matthew, would have been rather unpopular with the people.

Yet they have something in common: a calling.  Jesus sees them, calls them from whatever they were doing, and they follow.  There is no waiting for them to get their lives back in order, to quit their jobs with the appropriate 2-4 weeks notice, or even to get their lives right with God, Jesus calls them on the spot and they follow.

Now, it goes without saying that the context and culture of that day are different than today.  Certainly people don’t go around telling others to “come follow me.”  We would be rather suspicious of anyone that did.

Yet does our suspicion and our busyness get in the way of listening to the voice that does call us?  The “still small voice” of God is always speaking through the Holy Spirit’s work in our lives.  He still desires that we take us our cross daily and follow Him.  Do we hear that voice?  Are we listening?

Luke 4 – Wilderness

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The theme of “wilderness” is something that is quite prevalent throughout Scripture.  From the very beginning, Scripture records people heading into the wilderness as a part of their journey.  One of the more famous of these is that of the people of Israel wandering in the wilderness for 40 years between their captivity in Egypt and entering the promised land.  King David also spent time in the wilderness being chased by Saul before finally ascended to the throne.  The people of Israel also experienced a “wilderness” type event in the Babylonian Exile.

All of these events have something in common, though, as they are all intimately related to the shaping of identity.  Israel leaves Egypt as a group of slaves and enters Canaan as a nation, the people of God.  David enters into the wilderness as an anointed shepherd but emerges as Israel’s great king.  Jesus is baptized, given His identity by the voice of God Himself, and enters the wilderness for 40 days before emerging to begin His ministry here on earth.  Each of these Old Testament events points forward to Jesus and brings meaning to His identity as the Messiah.

We too are a part of this story.  We find our identity in Jesus Christ and that identity is continually shaped and molded through the work of the Holy Spirit throughout our lives.  Our lives too contain times of “wilderness” experience when God seems distant and life seems hard.  Yet these often serve much the same purpose as those of the Bible, to develop and establish our identity and to teach us dependence on God.

Have you ever experienced a time like this in your life?  Sometimes we spend that time asking “where is God?”  Perhaps a better question is “what is God teaching me in this time?”

**Many of the colored words here are Links to other posts related to this topic.  Feel free to click and explore other writings on this subject!

Luke 3 – What Then Shall We Do?

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Luke records the rise of John the Baptist’s ministry in great detail, similar to that of Matthew.  Here Luke is both following up on the opening narrative about John’s calling, even before he was born, but also relaying to his readers both John’s message and its impact on the people of the land.  John’s message comes straight from the prophet Isaiah, one of preparation and repentance as the Kingdom of Heaven approaches.  Everyone, it seems, asks the same question in the face of John’s message: “What then shall we do?”

John’s response to these questions is not at all complicated, though and essentially involves a return to the Biblical way of life.  There is a certain irony here, especially for the many Jews that are present here.  The call of John is a return to who they were and what they were called to from the very beginning; their identity as the people of God.

Sometimes we make the message of God so extremely complicated.  We create so many rules and regulations for ourselves, governing how we are supposed to live as people of faith.  But what does John’s message boil down to?  A very simple, familiar passage: “Love the Lord your God with all your heart, soul, mind, and strength,” and “Love your neighbor as yourself.”  Don’t cheat people, give to those in need, don’t threaten; love your neighbors.

This really is, as Jesus says, the core of Scripture, and what we are called to as people of faith.  It is not complicated or complex and requires no laws or regulation.  The message of the Kingdom of Heaven is the call to love and this is seen most specifically in the life and death of Jesus Christ who is the chief example of the love of God.

Luke 2 – Childhood

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Childhood is a wonderful, blissful, and innocent time of life.  As an adult, I often find myself longing for the days of childhood when responsibility and expectations were not heavy, and when days of play and imagination were long and fun.  There is nothing more distinctly human than the imagination and exploration that accompanies childhood play.

The Bible doesn’t record much of Jesus’ childhood life apart from the circumcision, a flight to Egypt, the move to Nazareth, and a moment that is recorded during Jesus’ 12th year.  Yet, it is clear that, when Jesus returns to Nazareth later in His ministry, those present recognize Him.  It does, however, beg the question, what happened in Jesus’ childhood?

Luke’s Gospel is largely centered around the theme of Jesus’ humanity, a vitally important part of who Jesus is as Messiah.  The image we see here in Luke 2 is not, however, a blissfully ignorant child, unaware of His true identity, but rather a “Young Messiah” who is distinctly aware of who He is and what He is called to.

It is interesting that Jesus sits with the teachers and religious leaders, those He would be rebuking later on in His ministry, not teaching them (which He certainly had every right to do being God), but asking questions.  Even Jesus asked questions, sought answers, and desired to learn more.

This is one of the main things that happens in childhood.  We learn a lot during our formative years.  Scripture talks about believers as having the “faith of a child.”  I wonder if part of what this means is that we are always seeking to learn more and grow more.  Human development is marked by milestones of growth, perhaps faith development is also this way, always looking forward to greater, deeper, maturity and relationship?

John 1:1-18 "Where is God?"

God is both eternal and local, infinite and imminent, all-powerful and intimate. He can control all things but chooses to work through humanity, which is seen most explicitly in Jesus Christ. Where is God? Where and who has He called you to minister to?
*This video has been edited to protect personal information shared in a testimony.

Luke 1 – History

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Every story needs a context, and for Luke, who was not an eye-witness to Jesus’ life, miracles, or any of the events that took place, the context is extremely important because it provides and introduction to Jesus’ coming.  While Luke’s audience was largely Gentile, it is clear that he has a firm grasp on Jewish history and draws from that history to set the stage for Jesus’ coming.

There are many parallels between Luke 1 and Old Testament events.  Zechariah and Elizabeth have a child, though they are quite old, just like Abraham and Sarah.  That child is to be set apart, like the Priests and many other prophets of the Old Testament.

Both the song of Zechariah and Mary’s song, known as the Magnificat, draw heavily on old testament passages including 1 Samuel 2:1-10, Isaiah 9 & 40, Ezekiel 29, Jeremiah 23 & 31, Micah 7, Malachi 4, and about 20 different Psalms.  Luke is clearly drawing the Old Testament Scriptures forward knowing that, while God declares that He is “doing a new thing,” in Isaiah 43, that new thing is not wholly different from how God had acted in the past but is intimately related to the continuing work of God to bring about redemption, restoration, and reconciliation to a fallen world.

All of this history falls right in line with the charge of John the Baptist too, preparing the way for the Lord.  It wasn’t something that began specifically with John, but had been going on for thousands of years prior to this moment.

God’s work in our lives doesn’t begin at the moment we recognize He has been working on us.  We too can take a look back over what we have experienced and see that God has been working on us since the beginning and continues to do so through the Holy Spirit each and every day.

Introduction to Luke

The Book of Luke

The Gospel of Luke is easily the most detailed of the 4 Gospels, having been written by someone charged with chronicling the life of Jesus, rather than recounting their own experiences.  Traditionally, Luke is thought to be a doctor, based on comments made by Paul in Colossians 4, and was a well-educated Greek.  This book, along with its companion, the book of Acts, were both written by Luke to someone named “Theophilus,” who is almost certainly a real person, likely a person of some wealth and influence, but whose name also means “one who loves God.”

As for the time of Luke’s writing and the Gospel’s relationship to Matthew and Mark, there are many theories about how these three Gospels, known as the Synoptic Gospels, came to be.  Luke was likely written somewhere in the 60 – 70 AD area, making it the third of the Gospels to be written.

Photo Credit: Wikipedia

Photo Credit: Wikipedia

Photo Credit: Wikipedia

Photo Credit: Wikipedia

There is considerable overlap between the three Synoptic Gospels.  In the same way that three people recording the life of a person would come up with related material, and also some unique insight, the first three Gospels reveal many of the same events of Jesus’ life as well as a few unique perspectives.

It is theorized that both Matthew and Luke draw heavily from Mark, but also that there was a second source, labeled “Q,” that is now lost but that both writers drew from too.

Whether or not this is important to our reading is debatable.  Luke contains narratives that we have not yet read and contains many themes, especially that of Jesus’ humanity, as it is written to a Gentile audience; one that was likely unfamiliar with Jewish Law and customs but many have been quite “religious” and “spiritual” in Greco-Roman diety worship.

Mark 16 – They were Afraid?

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Mark’s Gospel brings this story to a conclusion with a very unique and unexpected ending: “They said nothing to anyone because they were afraid.”  It seems so anti-climactic.    But we have to cut them some slack here.  They just experienced the most significant event in all of history that had an undeniable impact on the entire universe.  The truth for them, however, was that they had no idea what they were experiencing.  So honestly, they had every right to be afraid; you probably would have been too.

If we think about it for a moment, they obviously didn’t say “nothing to anyone” or else I wouldn’t be here writing this, nor you reading it.  Looking at the other Gospels, the accounts of Acts and Church history, obviously someone said something.  So why didn’t this just get edited out of later versions of Mark?  What possible purpose does this passage serve?

Perhaps Mark understands something that many of us experience from time to time: that an encounter with God, the experience of God working in our lives in unexpected and unexplainable ways can indeed be frightening.  Maybe Mark is creating space for people by showing that even some of Christ’s most faithful followers needed time to process what was happening to them in the midst of this powerful story.

We live in such a “now” oriented society, having everything at our fingertips with just the click of a button.  Explanations and definitions, videos and commentary are all only seconds away, yet far too often we don’t create space in our lives for the Holy Spirit to unravel and reveal the mysteries of God’s work on our hearts.  Sometimes we need space to process, to explore, and then eventually to tell of the great things God is doing in us!

Mark 15 – We Want Barabbas!

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The people of God have a long history of wanting what they shouldn’t want, and denying the thing they need most.  From the very moment that they  were released from captivity in Egypt, the people of Israel immediately begin complaining and wondering whether or not they should just go back.  Every time they met an obstacle, whenever things got rough, no matter how faithful God had been to them, they always talk about going back to Egypt.

Even after they settle into the promised land, when they have received the inheritance God gave them, still they wondered at going back to Egypt.  Sure, life was difficult, the work was hard, but it certainly was familiar.

As the religious leaders of Jesus’ day make plans to capture and kill Him, they do so because Jesus is threatening the very same thing: freedom.  Jesus continues to teach about the Kingdom of Heaven and speak negatively about the religious elite.  They have recognized Jesus as a threat to their power and control; they want none of it.

I wonder at some of the similarities that are taking place in our cultural context today.  Looking at the landscape of the church and culture, over the last 100 years, a slow turn as been taking place, leaving the church and the transformative power of the Gospel on the side of condemnation and the greater culture, including many church-going Christians, turning to away from Jesus and the Gospel as the source of freedom and salvation, and to many other things and people that the world has to offer.  Whether it is a politician running for president, high educational achievement, or success, each of these, when compared to the transforming power of the Gospel is the proverbial “Barabbas” that America seems to be collectively calling for.