Week 24 "Teach us to Pray"

Video is normally posted early Sunday Afternoon.

Text: This week we’re covering Luke 10:38-11:13 which contains the encounter with Mary and Martha, and Jesus’ teaching the disciples (at their request) about prayer.

Other passages to read: There are only a couple of parallel passages to this section of four short parts in the other gospels.

·         Mary & Martha: (10:38-42)

·         The Lord’s Prayer: (11:1-4) Matthew 6:9-14

·         Parable on Prayer: (11:5-8) See Luke 18:1-8.

·         Ask, seek, knock: (11:9-13) Matthew 7:7-11

Points to ponder: In your study this week, you might want to think about one of these questions:

·         What is the main issue in the Mary and Martha passage? Is it busy-ness, hospitality, serving, or is it something else?

·         Is there a connection between this shortened for of the “Lord’s Prayer” and the journey Jesus is on with his disciples? If so, what is it?

·         Why does the man in the parable go and demand bread at midnight from his friend?

·         What is the prayer principle we need to draw from this parable, assuming it is not that God doesn’t want to get up and help us?

·         Is it significant that the man in v. 5 “calls” rather than “knocks”?

·         In v. 10 it says that “everyone who asks receives” so how do we handle those times when we don’t seem to get the answer for which we asked?

Questions to ask ourselves: The following questions are intended to help us move towards greater application of what we learn about Jesus…

·         What are we anxious and troubled by? What one thing would Jesus speak to us that is necessary?

·         When was the last time we asked Jesus to teach us to pray? If we read this section as Jesus’ answer to our request what can we learn about prayer?

·         Often our prayer can become unbalanced. Jesus’ prayer contains and balances at least 5-6 different elements. What elements are most common in our prayers? What are most scarce? Is there anything we should change?

·         What does it mean for us to “ask, seek, and knock”?

·         What is my perception of God when I pray? A cosmic curmudgeon, Santa Claus, Wizard of Oz, or Jesus Christ?

Pastor Randy’s Sermon Notes: "The Best Thing To Pray For"

Working the outline from the back to the front...

• The goal today is to grow in prayer and not to load us up with guilt.

3. A Priority in Prayer (Luke 11:11-13)

• If even earthly fathers give their children what they need, how much more will God do for his children?
• God loves to give the best thing...and the best gift is Himself in the Holy Spirit.
• “He who did not spare his own Son, but gave him up for us all — how will he not also, along with him, graciously give us all things?” (Romans 8:32)
• “Nevertheless I tell you the truth. It is to your advantage that I go away; for if I do not go away, the Helper will not come to you; but if I depart, I will send Him to you.”(John 16:7-8)

2. An Illustration of Prayer (11:5-10)

• (v.8) – boldness (anaideia -an-ah'-ee-die-ah') or shamelessness, impudence.

• Be humble enough to admit what it is you really need.
• Bold asking brings honor to God.

1.      An Example of Prayer (11:1-4)

• Pray often and pray together.
• Ask Jesus to teach us to pray.
• The Holy Spirit is how we fulfill the mission of God.
• Apart from the Holy Spirit we couldn't pray for such massive requests.

Quotes & Commentary:

10:39 “Now, Mary is depicted as one who has begun the journey of discipleship by acknowledging through her posture her submissiveness to Jesus and by “listening” to his word…Culturally the problem of this pericope is not the portrait of a woman serving (for this is expected), but of a woman assuming the role of a disciple.” (Green, 434.)

10:41 In this situation, Jesus is serving the “meal” Sitting at his feet, listening to his teaching (see 10:23-24)

11:4 “Forgive Everyone who is indebted to us”: Joel Green points out that Jesus’ instruction here addressed a specific cultural issue, “A form of enslavement was built into the fabric of the Greco-Roman world, a pervasive ethic whereby favors done for others constituted a relationship characterized by a cycle of repayment and debt; this system condoned widespread exercise of coercive power by some persons over others. The prayer Jesus teaches his followers embodies the urgency of giving without expectation of return—that is, ripping the fabric of the patronage system by treating others as kin rather than as greater or lesser than oneself.” (Green, 443)

11:5-8 In the parable of the Friend who comes at midnight, Jesus’ words are arranged in two stanzas of six units each. Kenneth E. Bailey points out the structure as follows:

Stanza A (v.6-7)

Request (Give)

  Reason for request

      Appeal to Duty

      Duty Refused

  Reason for Refusal

Request Refused (Give)

Stanza B (v. 8)

Not Answer Request (Give)

   Arising

      Not for Friendship’s Sake

      But for Honor’s sake (shamelessness)

   Will Arise

Request Granted (Give)

“Bread is not the meal. Bread is the knife, fork, and spoon with which the meal is eaten…the common dish is never defiled from the eater’s mouth because he begins each bite with a fresh piece of bread…Village women cooperate in baking and know who has baked recently. There may have been some bread left in the host’s house, but he must offer the guest a complete unbroken loaf. To feed a guest with a partial loaf from another meal would be an insult….The crucial element in this first portion of the parable is that the guest is guest of the community, not just of the individual…thus the community is responsible for his entertainment. (Kenneth E. Bailey, Poet & Peasant ; And, Through Peasant Eyes: A Literary-cultural Approach to the Parables in Luke, 123)

11:9-10 The structure here is a simple ABC, ABC based on the words Ask, Seek, Knock.

11:11-13 The parallel structure changes to a AA’, BB’, CC’ around the son's request for a fish and an egg, and the father's responses to provide what is needed. The third paring is a comparison between earthly fathers and the Heavenly Father. Key phrase is "how much more."

Previously on Ponderables: In your study this week, perhaps you might have thought about  to following questions about the Good Samaritan passage last week:

·         Take time to diagram this parable looking for a seven-fold parallel structure between verse 10:30 and 10:35. What surprises you? Hero was not the one expected (the Jewish layperson) but an enemy.

1. Robbers: rob, strip, beat, and depart leaving him half dead.

  2. Priest: likely had a horse to transport man, but passed by. 17 mile trip.

    3. Levite: should have bound up his wounds and ministered to his needs, but passed by.

      4. Samaritan: Saw and had compassion. Costly, extravagant love was shown.

    5. Treated wounds (The Levite’s Failure)

  6. Transported the Man (The Priest’s failure)

7. Spent money on him (compensating for the robbers)

·         What did it really take for the Samaritan to do this neighborly work? He had to take time away from his regular business, get his hands dirty in the man’s wounds, it cost him his money and it very likely his life by going into the Jewish town of Jericho.  

·         What does it mean for us to be neighbors in the biblical sense of the word? It is not an issue of proximity, or of similarities in race, language or culture, but one of need. To whom will we show mercy? That one is our neighbor.

·         Why does Jesus make the hero of the story a hated Samaritan? The Samaritan was an outsider, in a sense Jesus was the ultimate outsider. Yes he was a Jewish carpenter from Bethlehem that grew up in Nazareth but on the other hand he was God come in the flesh. A Messiah very different than they expected.

·         Early church fathers saw Jesus in this parable as the Samaritan. In what ways is this true? What are the points of connection between this parable’s Samaritan and the work of Christ?   Jesus does for us spiritually what the Samaritan does for the wounded Jewish man physically. Jesus paid a great price to bring healing and wholeness to our lives.

Week 23 The Compassionate Samaritan

This week's sermon will actually come from Matthew 6 and will lead into next weeks study from Luke 11.

Text: This week we’re covering Luke 10:25-37 which contains the very familiar parable of the Good Samaritan. However many times we have heard this story, it would be good for us to take a new look and see the balanced literary structure that contains a powerful  dose of metaphorical finely


Other passages to read: There are not any parallel passages to this parable in the other gospels. However, the question, “What must I do to inherit eternal life?” is very similar to Matthew 19:16-19; 22:34-40; and Mark 10:17-22.  Also the two Old Testament passages quoted by the lawyer are found in Deuteronomy 6:5 and Leviticus 19:18. 

Points to ponder: In your study this week, you might want to think about one of these questions:

• Take time to diagram this parable looking for a seven-fold parallel structure between verse 10:30 and 10:35. What surprises you?
• What did it really take for the Samaritan to do this neighborly work?
• What does it mean for us to be neighbors in the biblical sense of the word?
• Why does Jesus make the hero of the story a hated Samaritan?
• Early church fathers saw Jesus in this parable as the Samaritan. In what ways is this true? What are the points of connection between the parable’s Samaritan and the work of Christ? 

Questions to ask ourselves: The following questions are intended to help us move towards greater application of what we learn about Jesus…

• If we were to be honest, what part do we play in this story? What about in the last week or the last month?
• As we celebrate Fathers’ Day in the USA today, how does this parable challenge men to live like Jesus?
• Who, or what, are we willing to risk everything for?
• What are three specific ways we can be neighborly to others this week?

Pastor Randy’s Sermon Notes= "Father God"

1.    God made us to be close to Him.

 

• Adam and Eve exchanged someone for something – they exchanged God for a piece of fruit. (Mark 8:34-38)

2.    Jesus came to deal with what divides us from the Father but He also came to show us the desirability of the Father. (Matthew 6:5-13)

What does a Father do?

• Father’s communicate and express love (Matthew 3:16-17)
• Father’s provide (Matthew 6:24-34; also 1 John 2:15-17; 1Timothy 6:6-10; Proverbs 10:22)
• Fathers are present (Matthew 10:29-31; Matthew 6:26-27)
• Father’s correct and discipline with compassion (Psalm 103:8-13)

Commentary & Quotes

v. 25-28 What was a lawyer at the time of Christ?  He was not the kind of person portrayed on the T.V. show Perry Mason or advertised in commercials during Perry Mason.  Instead, he was someone who was an expert, a scholar of the Old Testament Scriptures and especially of the first five books of the Old Testament (Genesis - Deuteronomy).  We call that part of the Bible "The Pentateuch" meaning the five books, but the Jews referred to them as the Law for they contained and comprised the Laws that God gave to the prophet Moses.  (Dueker, Do You See Him? Expository Lessons from the New Testament)

v. 25-28  “The two parts come from the Old Testament; the commandment to “love your neighbor” occurs in Leviticus 19:18, while the injunction to “love God” appears in Deuteronomy 6:5. One would expect such Scripture quotations to follow the canonical order. Instead, Jesus placed “love God” before the commandment to “love your neighbor.” The order is important. Experience dictates that it is very hard to love the unlovely neighbor until the disciple’s heart is filled with the love of God, which provides the energy and motivation necessary for the arduous task of loving the neighbor. Often the motives of the one who serves are misunderstood by the recipient of that love, who then responds with hostility rather than gratitude. If the one who serves is hoping to be sustained by the responses received, and if the expected responses are not forthcoming, that person may well give up in frustration and disappointment. But if costly acts of love are extended to others out of gratitude for the love of God, then the believer is sustained by the unwavering love of God toward him or her. (Bailey, Jesus Through Middle Eastern Eyes, 287)

v. 28 "You have answered correctly," Jesus replied.  "Do this and you will live."

Jesus, having heard the lawyer answer, finally gave His own answer by first commending the man.  Because Jesus commended the man's answer, we can know that the lawyer was right.  Jesus concluded by encouraging the lawyer to live according to that divine insight, then he would live (eternally).  One problem that often comes up when people read this passage is that they think that Jesus was supporting a "works" type of salvation.  Nothing could be farther from the truth.  Jesus' point here is quite subtle, and clever. 

"There was only one trouble with the lawyer's answer.  No one ever did or ever can "do" what the law lays down towards God and man always.  To slip up once is to fail.  So Jesus put the problem squarely up to the lawyer who wanted to know by doing what.  Of course, if he kept the law perfectly always, he would inherit eternal life." (A.T. Robertson, Word Pictures in the New Testament - Vol. 2, Baker Book House, 1930, p. 152.)

It would have immediately occurred to the lawyer, if he examined his life with integrity, that he had not done those things as he ought to have done.  Even at that very moment, he had been caught asking a question for which he already had the answer.  Jesus' point was that if we love God completely and others completely, we would be saved because we would be without sin.  Obviously, Jesus was inferring that one could not be saved by "doing" those things.  As it is written, 

Romans 3:20-24 "Therefore no one will be declared righteous in his sight by observing the law; rather, through the law we become conscious of sin.  But now a righteousness from God, apart from law, has been made known, to which the Law and the Prophets testify.  This righteousness from God comes through faith in Jesus Christ to all who believe.  There is no difference, for all have sinned and fall short of the glory of God, and are justified freely by his grace through the redemption that came by Christ Jesus."

And also,

Ephesians 2:8-9 "For it is by grace you have been saved, through faith--and this not from yourselves, it is the gift of God-- not by works, so that no one can boast."

The lawyer had not come to the place where he could confess that he needed a Savior.  He still thought that he could clear things up.  It seemed that he was now the one on the defensive. (Dueker, Do You See Him? Expository Lessons from the New Testament)

v. 30 It is important to remember that this parable is told to answer the question, “Who is my neighbor?” It is not answering the lawyer’s first question, “What must I do to be saved?”

Bailey’s 7 Scenes of the parable:

1. Robbers: rob, strip, beat, and depart leaving him half dead.

   2. Priest: likely had a horse to transport man, but passed by.

      3. Levite: should have bound up his wounds and ministered to his needs, but passed by.

         4. Samaritan: Saw him and had compassion. Costly, extravagant love is shown.

      5. He Treated his wounds (Making up for the Levite’s Failure)

   6. He Transported the Man (Making up for the Priest’s failure)

7. Spent money on him (Compensating for the robbers)

v. 34-35 “The good Samaritan offers a costly demonstration of unexpected love. He risks his life by transporting a wounded Jew into a Jewish town and spending the night there. The wounded man will never be the same again. Jesus is demonstrating a part of the meaning of his own passion.” (Bailey, Jesus Through Middle Eastern Eyes, 297)

v. 35 In the morning, though he had to continue on his journey, the Samaritan's care for the wounded man continued.  The two coins he gave to the innkeeper to pay for the continued care of the wounded man were substantial.  This money would have paid for one to two month's room and board.  The one to two month's payment was only a pledge, a good faith payment, toward what he would reimburse the innkeeper when he next returned.  The Samaritan did all that he could do.  He made himself a neighbor to the man in need.  Such an act of love and mercy will not go unrewarded. The Samaritan wanted to give the man every opportunity to recover fully and not be sold into slavery for unpaid debts. (Dueker, Do You See Him? Expository Lessons from the New Testament)

v. 37 The larger question: The lawyer’s question, “Who is my neighbor?” is the wrong query. He is challenged to ask, “To whom must I become a neighbor?” “The parable replies, “Your neighbor is anyone in need, regardless of language, religion or ethnicity.” (Bailey, Jesus Through Middle Eastern Eyes, 297)

v. 37b How do we look at other people, whether they are our family, our co-workers, our teachers or our employers?  Are they a burden or a blessing? 

"To the thieves, this traveling Jew was a victim to exploit, so they attacked him.  To the priest and Levite, he was a nuisance to avoid, so they ignored him.  But to the Samaritan, he was a neighbor to love and help, so he took care of him.  What Jesus said to the lawyer, He says to us: 'Go and keep on doing it likewise' (literal translation)." (Warren Wiersbe, The Bible Exposition Commentary - Vol. 1, Victor Books, 1989, p. 213.)

We judge the desirability of a neighborhood based on the quality of the homes and the quality of the neighbors.  The Kingdom of God has no problem with the quality of housing, for the Lord has prepared a place for us.  However, it seems like all too often the quality of our neighborhood in the Kingdom of God, as we experience it today, is not what it should be, due to un-neighborly people.  We can't do much about those other people but we can sure do something about ourselves.  We need to make ourselves neighborly and the others will take care of themselves.

"The man had asked, 'Who is my neighbor?' but Jesus faced him with the question 'To whom am I a neighbor?'" (Leon Morris, Tyndale New Testament Commentaries - Luke, Eerdmans, 1974, 1988, p. 208.)

The answer to the question "Who is my neighbor?" is not found in demographics, homogeneous target groups, geo-political borders, etc.  The answer is found in the example of our Lord Jesus and in a lesser way the example of the Samaritan—those who are our neighbors are those to whom we should show ourselves neighborly—it is everyone whom we come in contact with.  Everyone that God loves we are to love.  (Dueker, Do You See Him? Expository Lessons from the New Testament)

James 4:17 "Anyone, then, who knows the good he ought to do and doesn't do it, sins."

Let us not commit sins of omission, by our lack of mercy and love.  When we hear His voice, "Today" (Hebrews 3 & 4), we must not harden our hearts but obey readily, even joyfully out of love for our Savior.

This "parable" of the Good Samaritan has had more impact, and more potential for impact, than almost any other specific teaching of Christ. 

"This parable has built the world's hospitals and, if understood and practiced, will remove race prejudice, national hatred and war, class jealousy." (A.T. Robertson, Word Pictures in the New Testament - Vol. 1, Baker Book House, 1930, p. 155.)

We must see this story, whether an actual incident or a parable, as an object lesson in how we are to love and serve one another in the Kingdom of God.  Jesus Christ is our greatest example of love.  Do you see Him?

Week 22 "Mission and Method"

Video is normally posted early Sunday Afternoon.

Video Notes: This video "Woe to You" was filmed on location of a number of ruins in Galilee, Israel including the towns mentioned in this passage. It shows the tragic fulfillment of the rejection of the kingdom of God that came near in Christ to deliver and to save. The question we all have to face is what will we do with what we have seen Jesus do and what we have heard him teach? Will be those who respond to the work of the kingdom of God in our midst or among those who try to enjoy the benefits from a personal distance?

Text: This week we’re covering Luke 10:1-24 which contains the detailed and often counter-intuitive instructions for the larger group of 72 disciples Jesus sent out to prepare the way into every “town and place where he was to go.” This passage also contains Jesus’ lament over the unrepentant cities that hits entirely too close to home, the return of the 72 and a point of Jesus adjusting their focus, and concludes with Jesus rejoicing in the Holy Spirit over God’s plan and letting the disciples in on what a blessing it was to be a part of God’s plan.

Other passages to read: There are parallel passages to these pericopes in the other gospels:

·      Instructions and cautions for 72 Jesus sent out only in Luke (v.1-12), but they are very similar to the instructions to the twelve: Matthew 9:37-38 & 10:5-16; Mark 6:7-12; Luke 9:1-6

·      Woe to Unrepentant Cities (v.13-15): Matthew 11:20-24; v. 15 allusion to Isaiah 14:13-15; other Old Testament prophecy against Tyre & Sidon: Isaiah 23; Ezekiel 28; Amos 1:9-10

·      Whoever hears/rejects you (v.16): Matthew 10:40; John 12:44-50

·      The 72 Return with joy (v.17-20): Similar to signs listed in Mark 16:17-18

·      Revealed to children& hidden from the wise…Do you know him? (v.21-22):  Matthew 11:25-27; Mark 9:38-41; John 11:18; 6:44-47; 10:15-16; 17:25-26.

·       Blessed are the eyes that see and ears that hear (v.23-24): Matthew 13:16-17; Hebrews 11:13; 1 Peter 1:10-12.

Pastor Randy’s Sermon Notes: "Mission and Methods"

1.    The Sent One Sends – Go, and pray for others to go! (v. 1-3)

“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.”

“My prayer is not that you take them out of the world but that you protect them from the evil one. They are not of the world, even as I am not of it. Sanctify them by the truth; your word is truth. As you sent me into the world, I have sent them into the world.” (John 17:15-18)

• Everyone is empty
• Everyone is lonely
• Everyone feels guilty 
• Everyone is afraid of death

2.    Travel light and stay focused (v. 4)

“Do not take a purse or bag or sandals; and do not greet anyone on the road.”

3.    Seek to bless others and remain content (v. 5-8)

"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.”

4.    Make the invisible Kingdom visible – heal the sick and cast out demons. (v. 9-17)

“Heal the sick who are there and tell them, 'The kingdom of God is near you.' 10 But when you enter a town and are not welcomed, go into its streets and say, 11 '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.' 12 I tell you, it will be more bearable on that day for Sodom than for that town. 13 "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. 14 But it will be more bearable for Tyre and Sidon at the judgment than for you. 15 And you, Capernaum, will you be lifted up to the skies? No, you will go down to the depths. 16 "He who listens to you listens to me; he who rejects you rejects me; but he who rejects me rejects him who sent me."

5.       Don’t rejoice in anything but the grace of God that writes your name in heaven -- Rejoice in who you are not in what you have done. (v. 17-20)

“The seventy-two returned with joy and said, "Lord, even the demons submit to us in your name." 18 He replied, "I saw Satan fall like lightning from heaven.  19 I have given you authority to trample on snakes and scorpions and to overcome all the power of the enemy; nothing will harm you. 20 However, do not rejoice that the spirits submit to you, but rejoice that your names are written in heaven."

6.       Stay focused on Jesus and be happy and rejoice in the things that He gets happy about. (v. 21-24)

“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. 22 "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." 23 Then he turned to his disciples and said privately, "Blessed are the eyes that see what you see. 24 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."

Practical Suggestions for sharing your faith:

• Ask Questions
• Move from the superficial to spiritual
• Move from spiritual to personal
• Invite

Points to ponder: In your study this week, you might want to think about one of these questions:

·       While there is manuscript disagreement over whether there were 70 or 72 disciples sent out, the symbolism in either case is the same. What is it? (Hint= It alludes to at least three things in the experience of the hearer.)

·       Why would Jesus give the same instructions to this larger group as to the twelve?

·       If, “Woe is not a call for vengeance, but an expression of deep regret, ‘Alas’ (cf. 6:24-26).” (Morris, Luke, 201) what is it Jesus regrets in this passage? What does this teach us about God?

·       Why is Nazareth left out of Jesus’ list of unrepentant cities in v. 13-15?

·      How does this passage shed light on the age-old question, “What about those who never heard about Jesus?”

·       In v. 18 Jesus says, “I saw Satan fall like lightning from heaven.” When did this fall occur? To what event is Jesus referring?

·         How is our sending and our mission as Christians today similar or different from that of the 72?

·         What does Jesus’ prayer in v. 21-22 teach us about the Father’s will?

Questions to ask ourselves: The following questions are intended to help us move towards greater application of what we learn about Jesus…

·        How much do we pray for God to send more laborers into the harvest? What part should we play in the fulfillment of this prayer?

·       Are we willing to trust God for everything when he sends us out, or do we need time to pack a lot of our “comfort foods” and “comfort things” for the journey?

·       Are we willing to be content with what he provides as we do his works or are we always looking for a better deal?

·       How would these verses of lament (v. 13-15) apply to our situation here in America?

·       What really makes us happy? Are we happier about our victories in life’s battles or who we are in Christ because of his victory? 

Quotes & Commentary:

v. 4 “greet no one on the road”: “…not an exhortation to impoliteness: it is a reminder that their business is urgent and that they are not to delay it by dallying with wayside acquaintances. Eastern salutations can be elaborate and time-consuming.” [Morris, Luke, 199.]

v. 4 “This time…there is a note of real urgency. He knows he will not pass this way again; if people don’t respond to his mission this time, it may be too late. He is the last herald before the great debacle that will come on the nation if they don’t pay attention. If they reject him, there can be no subsequent warning. If they delay, it may be too late.” (N.T. Wright, Luke for Everyone, 120)

v. 7 “going from house to house”: This would be trying to upgrade your stay and would be either evidence of discontentment or delaying moving on to the next town.

v. 8 “Eat what is set before you”: “In the area beyond the Jordan to which they were apparently going there were many gentiles and the food offered might not always satisfy the rigorist for ceremonial purity. They were not to be sidetracked into fussiness about food and food laws.” (Morris, Luke, 200)

v.10 Wipe off the dust:  “There was a rabbinic idea that the dust of Gentile lands carried defilement, and strict Jews are said to have removed it from their shoes whenever they returned to Palestine from abroad. The disciples’ shaking of the dust from their feet was a testimony against them. It declared in symbol that Israelites who rejected the kingdom were no better than the Gentiles. They did not belong to the people of God.” (Morris, 180)

 v. 11 The kingdom of God has come near: “Irrespective of outcome, he emphasizes, the message is the same. The kingdom of God has drawn near regardless of whether it is received or rejected. This is because, for Luke, the kingdom of god is historically present in the ministry of Jesus; wherever he is active, the kingdom is being manifested.” (Green, 424) 

v. 13 Woe= an expression of deep regret not primarily a call for judgment. These were the cities that saw most of Jesus’ miracles and heard much of his teaching, enjoying the benefits, but not repenting. We could also say, “Woe to you America!”

Previously on Ponderables:

·         If Jesus had given the disciples power to cast out demons in v.1, then why were they unable to deliver this boy in v. 40? Are there any clues in the parallel passages as to why Jesus was so blunt in his assessment of the generation? They were trying to do it in their own strength. It doesn’t take long before we think the Jesus’ power working through our lives has become our power independent of Jesus. This is not the case. Our belief always needs to be in Jesus, not in our own ability and gifting. We are not commissioned to be autonomous from Jesus Christ, but dependent upon him. 

·         What would help them to understand Jesus words in v. 44? In what way were they concealed? Their paradigm of messiah was too rigid and not biblical enough. This was an area for them that was like the hard-packed path in the parable of the sower. They just didn’t receive the idea. Later, the resurrection appearances of Christ and especially the one on the road to Emmaus, are in effect, Jesus reminding his followers that this really had been his plan all along.

·         How could someone be casting out demons in Jesus’ name in v. 49 when the disciples had just failed to do the same? He apparently believed Jesus’ had authority to deliver people and so in acts of compassion (and in a spirit of faith and prayer) he ministered this deliverance to people in need.  

·         Why did James and John get so angry over the Samaritans’ failure to show hospitality? They had just seen Jesus talking with Moses and Elijah and heard God tell them that Jesus was his son and were certainly offended on his behalf. They also would have remembered Elijah’s calling down fire from heaven on the soldiers seeking to arrest him. However, Jesus’ ministry model doesn’t operate by force and power of judgment, but by bold love, overwhelming grace, and risky humility.

·         Jesus’ answers in v. 60-62 may seem harsh outside of their cultural context. You may want to take time to investigate this issue further. Is there any political statement included here? It is quite possible that “foxes have holes” refers to Herod whom Jesus refers to elsewhere as “that fox Herod.” The phrase “the birds of the air” generally refers to Gentile nations and here the most likely candidate would be the Romans whose imperial standard was the eagle. In essence he was telling the one who offered to follow him that within the ruling political structures there was comfort and security but in following him there was no guarantee of even a roof over your head or a bed to sleep on.