This week we
will continue to study the Gospel of Luke.
These are two parables of growth. Compare them and see their similarities in trying to understand what aspects of growth about the Kingdom that Jesus desires us to learn:
13:18-21
(1) The size of a mustard seed and yeast. Why did Jesus choose each to describe the Kingdom? What do they have in common?
(2) Can you apply the ideas of “small” and “hidden” to the Kingdom of God?
(3) The size of a tree and the flour dough. Why does Jesus choose each to describe the Kingdom?
(4) Can you apply the idea of “big” and “visible” to the Kingdom of God?
(5) What words are being used in each of the parables to denote “time”? How do they speak to you about God’s Kingdom?
(6) Having considered their similarities, are there any differences between them that also speak of the Kingdom that are meaningful to you?
13:22-30—Jesus’ answer appears to put emphasis on the Jewish background of the hearers as He refers to Abraham, Isaac, Jacob and all the prophets in His teachings:
(7) According to Jesus in v. 26, why would they (He addresses them directly by saying, “you”) expect themselves to be part of the Kingdom of God?
(8) Why are they being called “evildoers”?
(9) What will be the fate of those who cannot enter the Kingdom of God?
(10) Why did the “someone”of v. 23 think that there would only be a few saved? Jesus had in mind someone who would not be saved. Who do you think that was? (See Jesus’ remark in vv. 29-30.)
(11) The description of the door (into the Kingdom) as "narrow" logically conveys the idea of difficulty about its entry.What effort then is needed in order to gain entrance through this narrow door? (See Lk. 14:26-27, for example.)
(12) What is the main message to you today and how may you apply it to your life?
“What is the kingdom of God like…it is like a mustard seed which a man took and planted in his garden…” (Lk. 13:18-19)
I love reading biographies of the Puritans, and I love reading stories of the missionaries. Among them, the story of David Brainerd has touched me over time.“Nov. 3. I spent this day in secret fasting and prayer, from morning till night. Early in the morning, I had some assistance in prayer. Afterwards I read the story of Elijah the prophet. My soul was much moved, observing the faith, zeal, and power of that Holy man; and how he wrestled with God in prayer. I then cried with Elisha, ‘Where is the Lord God of Elijah?!’ I longed for more faith! My soul breathed after God, and pleaded with him, that a double portion of that spirit, which was given to Elijah, might rest on me, and I saw God is the same that he was in the days of Elijah. I was enabled to wrestle with God by prayer, in a more affectionate, humble, and importunate manner, than I have for many months past. Nothing seemed too hard for God to perform; nothing too great for me to hope for from him. I had for many months lost all hopes of doing any special service for God in the world; it appeared impossible, that one so vile should be thus employed for God. But at this time God was pleased to revive this hope. Afterwards I read the third chapter of Exodus, and on to the twentieth, and saw more of the glory and majesty of God discovered in those chapters, than ever I had seen before; frequently, in the meantime, falling on my knees, and crying to God for the faith of Moses, and for a manifestation of the Divine glory. My soul was ardent in prayer, and I was enabled to wrestle for myself, for my friends, and for the church. I felt more desire to see the power of God in the conversion of souls, than I have done for a long season. Blessed be God for this season of fasting and prayer. May his goodness always abide with me, and draw my soul to him.”An impacting ministry: As short as his life was, his time in ministry was even shorter and apparently his ministry yielded very little fruit in his time; but known through published diaries, his life impacted innumerable Christians, pastors and missionaries. He has indeed become a tree on whose branches many birds came to perch on. (Lk. 13:19)
Jesus did not accuse the Pharisees of lying, since Herod did tell the Pharisees of his desire to kill Jesus. His intention was to warn and tell Jesus that he wanted Him out his territory which covered Galilee, but not Jerusalem. By calling Herod, the "fox", Jesus publicly insulted him, and by asking the Pharisees to reply to him, He let them know that He saw through their alliance with the Herodians (Mk. 3:6).
(1) So His heading toward Jerusalem was not out of fear of Herod, but for a different reason. What was that reason according to v. 33?
(2) Why did He purposely mention the fact He could and would continue to drive out demons and heal people?
(3) I agree with Lenski and many other commentators that by mentioning "today, tomorrow and on [the next day] the third day", Jesus was not talking about His death and resurrection, but rather the urgency and shortness of His remaining earthly ministry. What was the goal that Jesus was trying to reach?
(4) Apart from a sense of urgency and shortness of time, what else can you detect from the words of Jesus? How may you emulate Him in the use of your time still given to you?
(5) Why did Jesus mourn over “Jerusalem”? What does Jerusalem represent?
(6) What was the mission of the prophets? (see Ezek. 3:16-21)
(7) Many prophets were killed or stoned,. Why then did God still continue to send them?
(8) Has “Jerusalem” changed much today?
(9) Describe God’s heart towards the peoples of the places below. Has His heart changed today?
a. Jerusalem
b. The world
c. Your city
(10) What is God doing today to gather the people to Him?
(11) What might be your role in this respect?
(12) How similar would it be to the prophets of old?
(13) How was the prophecy in v. 35 been fulfilled in AD 70? Will it happen again? (See Zech. 14:1-2)
(14) Will they (the people of Jerusalem, the Jews) eventually have a chance to see Christ? (See Zech. 12:10ff)
(15) What is the main message to you today and how may you apply it to your life?
“O Jerusalem, Jerusalem you who kill the prophets and stone those sent to you, how often I have longed to gather your children together as a hen gathers her chicks under her wings, but you were not willing.” (Lk. 13:34)
Last night, I listened to the powerful speech by Netanyahu, the Prime Minister of Israel, at AIPAC, in which he forcefully set forth Israel’s right to defend herself against the likely threat of nuclear weapons by Iran. In so doing, he cited Israel as the only truly democratic country in the region in which women are treated equally and where Christians can freely practice their religion.(1) Why did such a prominent Pharisee invite Jesus to eat in his house? Did they not hate Him?
(2) Why did Jesus accept his invitation?
(3) On this occasion, why did Jesus choose to ask before healing?
(4) How did Jesus answer His own question?
(5) Why did the Pharisees have nothing to say?
(6) Jesus told an interesting parable in vv. 8-11: Is it true humility if we do as Jesus said in the parable so as to avoid humiliation or to be honored? Why or why not?
(7) Is inviting friends or relatives to a meal necessarily wrong? Which point(s) was Jesus making?
a. Do not look for repayment
b. Care for the have-nots or marginalized
c. Or both
(8) What is the main message to you today and how can you apply it to your life?
“One Sabbath, when Jesus went to eat in the house of a prominent Pharisee, He was being carefully watched.” (Lk. 14:1)
The four books of the Gospel record quite a few occasions when Jesus ate with the Pharisees, but the one in Luke 14 was quite unique in that He was invited by a “prominent” Pharisee. Luke mentions that He was being carefully watched. We can be sure that Jesus knew what was happening, and yet He was willing to accept the invitation.
Obviously, the Pharisees represented the worst of the sinners of Israel and Jesus pulled no punches as He often relentlessly rebuked their sins, especially that of hypocrisy (see one of the most severe rebukes against the Pharisees in Matt. 23:13-35 which in summary form was retold in Lk. 11:39-52). Yet, in spite of the hatred these Pharisees harbored against Him, Jesus did not cut Himself off from them, and in this incident, He did something rather unusual.
It was Sabbath and there was a man suffering from dropsy “in front of them” (Lk. 14:2); this probably implies that he was “planted” there to test Jesus. Instead of healing him right away, which He normally would have done, Jesus chose to ask them this question first, “Is it lawful to heal on the Sabbath?” And, when they had nothing to say, He answered the question that He raised. Jesus demonstrated His heart for the Pharisees, He wanted their friendship too.
We often like to say that Jesus is a friend of sinners, but we are referring to the tax collectors and the prostitutes mostly (like in Lk. 15:1). However, He is a friend of all sinners, including the Pharisees. As much as they hated Him, were the worst offenders of the Law of Moses, and were bent on killing Him, He did not cut Himself off from them. He made Himself a friend to them until the end. Why? He came to die for all sinners, including the Pharisees.
(1) Based on the “reply” of Jesus, if I say that the man who said, “Blessed is the man who will eat the feast in the kingdom of God”, did so in a self-congratulating mood, would you agree? Why or why not?
(2) In His reply, Jesus began with a “certain man” preparing a great banquet and ended with “not one of those men…will get a taste of my banquet”, what in essence was His reply?
(3) First, the servants are being sent to those who had already been invited:
a. What does each of the three “excuses” represent?
b. If I say the first excuse is about investment, the second, career and the third, family, would you agree?
c. In each of the cases, how does it vividly depict the hurdle or excuse for not following Christ today? Which might be the most common? Why?
d. Jesus’ parable describes them as the “invitees”. In what sense were the Jews the “invitees”?
(4) Who are those being invited next? What do “streets and alleys” represent? Why are they being described as "the poor, the crippled, the blind and the lame"? (See Eph. 2:12)
(5) Describe those mentioned in the third round of invitation. Who might they be, especially those from the country lanes?
(6) What then was Jesus’ message to the man who made the statement in v. 15?
(7) What is the main message to you today and how may you apply it to your life?
“Still another said, ‘I just got married, so I can’t come.” (Lk. 14:20)
I invite you to also look at the wedding banquet’s parable in Matthew 22:1-14 which gives essentially the same message as the great banquet in Luke 14:15-24, except in greater detail.
In both parables, we find that the original
invitees (who are the Chosen People, the Jews) turned down the invitation.
Some paid no attention and went off to their field, and some left to manage their business and in Luke’s parable, the invitee was preoccupied with his honeymoon!.They had no time for God. This is perhaps the picture of the majority of the people in the secular world. They are so caught up with life’s pursuits that they think religion is a waste of time.
But in Matthew’s parable, the “rest” of the invitees were very different. They were not only very religious, but were religious to the point that they “seized...mistreated…and killed” the messenger. These are religious fanatics who will resort to violence to silence or eliminate those they do not agree with theologically. The religious leaders of Jesus’ time did exactly that to Jesus.
Then both parables go on to talk about us who are gentiles, in the corners of the street, not part of the original invitees. But as Paul points out in Romans, we are grafted because the original branches (the Jews) are broken off because of their unbelief (Rom. 11:17ff). It is quite hilarious to read the tone of the parable in that it was almost like a casual affair that the servants went out to draft everyone who was willing to come, the “good and bad” alike. But it does point out that the gospel is for everyone who will accept it.But why would Jesus end the parable in Matthew by saying, “For many are invited, but few are chosen”? (Matt. 22:14)
I believe Jesus points out to us the two equally true aspects concerning our faith.
On the one hand, salvation is offered to all people, because “God so loved the (whole) world.” (Jn. 3:16) So, many, in fact, all are invited.
On the other hand, everyone has to make a choice, either to reject it, or to receive it. Even if a decision is not made, it has been made, and it is the decision to not to accept the salvation offered by Jesus. But, our all-knowing God remains the one that chooses. Thus, Jesus says, “You did not choose me, but I chose you and appointed you to go and bear fruit — fruit that will last.” (Jn. 15:16)
I know it is a mystery, but our attention should not be on its mystery, but on the fact that we have been chosen for a purpose—not ours, but God’s.
(1) Imagine, with such large crowds which traveled with Jesus, (Lk. 12:1 already indicates that many thousands were following Him), what happened physically when Jesus suddenly stopped and turned? What kind of body language was it?
(2) The words in vv. 26-27 were harsh. Did Jesus not want people to follow Him?
(3) Did Jesus (for that matter, any teaching in the entire Bible) ever teach us to hate, especially people within our families?
(4) So, what does “hatred” mean in this context in order that we can be His disciple?
(5) Why did Jesus say, “cannot be”, and not “should not” or “would not” be? What is the difference?
(6) Apart from “hating” those dearest to us, Jesus added that we have to “carry our cross and follow Him”:
a. What does the “cross” signify?
b. What is meant by our cross (not His)?
c. What has carrying our cross to do with following Him?
(7) How does the conclusion in v. 33 help explain vv. 26-27?
(8) Jesus then used two parables to explain the “cannot” of following Him.
a. Let’s consider the meaning of things that are common to the two parables:
- Why does one need to sit down?
- What is being considered in each of the cases?
- What would happen if (a) the cost is too prohibitive, and (b) the enemy is too strong to overcome?
b. Let’s consider the things that are not common to both parables:
- Why did Jesus use the building of a tower (not an ordinary home, but a very big project, likely a once-in-a-lifetime decision) in the first parable?
- How does the use of warfare in the second parable aptly depict the decision to follow Christ?
- While not everyone has the means to build a tower, does everyone have the means to follow Christ? How much will it cost to follow Christ? (See 14:33)
- In the second parable, how many men does the king have versus that of the enemy? What is the message here, especially in following Christ?
- How then can we win the battle, i.e. be able to follow Christ? (Read Jos. 5:13-15 to see the key to victory.)
(9) What if we still follow Christ without having sat down to consider the cost of following Christ, or having considered it, we are not willing to love Him more than anyone (the true meaning of v. 26) or anything (the true meaning of v. 27) in our lives (that is to remain faithful till death as mentioned in Rev. 2:10)? How will we end up according to vv. 34-35?
(10) Read v. 34 again. Can you hear the sigh uttered by Jesus? Are you causing Him to sigh today?
(11) What is the main message to you today and how may you apply it to your life?
“In the same way, any of you who does not give up everything he has cannot be my disciple.” (Lk. 14:33)
It is worth-noting that Jesus asserts that anyone who wishes to follow Him has to “hate his father and mother, his wife and children, his brothers and sisters — yes even his own life” and to “carry his cross”; otherwise, he “cannot be” His disciple (Lk. 14:26-27). He does not say, that he had better not follow Him. Rather He points out the futility and impossibility of being His disciple. To many readers of these words of Jesus, two questions would naturally come to their minds:
(1) Why is it impossible to follow Him without hating those who are dearest to us?
(2) What is meant by carrying one’s cross to follow Him?
Of course, Jesus, and for that matter, the teachings of the entire Bible never teach us to hate anyone. Jesus, in fact, teaches that we have to love even our enemies (Matt. 5:44). So, in interpreting these words of Jesus, we need to compare Scripture with Scripture, and understand them based on what Jesus has said in a similar context. Jesus says in Mark 10:29-30, “(N)o one who has left home or brothers or sisters or mother or father or children or fields for me and the gospel will fail to receive a hundred times as much in this present age…and with them persecution and in the age to come, eternal life. “ (Italics, mine)
It is obvious that we have to love everyone, including those dearest to us, and yet for the sake of Christ and the gospel — that is when any of these loved ones of ours stands in the way of our love for Christ and the gospel — we need to make a choice, to put Christ and His gospel first, if we are to follow Him. While we still definitely love them, the world will see it differently and assume that we “hate” them instead. This in fact, is the cross we need to bear. However, our cross extends beyond this to the giving up of “everything” — again, that is when something stands in the way of our love for Christ and the gospel — even to death, which was where the cross of Jesus eventually led Him to. This is the true meaning of following Christ.
In His fore-knowledge, Jesus knew that there would be those who claim to follow Him, but without putting Him first before and above everyone and everything, and because of this, he stopped the large crowds who were following Him with a very powerful body language — He turned. When He turned, we can imagine that everyone stopped. Jesus’s message to them was, "before you take another step toward me, stop and count the cost".
- like the builder of a tower, except that for everyone who has enough resources to take on this biggest project of their life (that is to follow Me), the cost will be 100% of what you have;
- like the king prepared for war, knowing that by ourselves we have only 10,000 men, definitely not able to defeat our enemies (Satan and sin) whose army is twice as strong; but by surrounding our lives totally with Him as our Chief Commander, as Joshua did in Joshua 5:13-15, we can be His disciples.
But one question that most of us who wish to follow Christ fail to ask is, “What if, we claim to be His followers without really loving Him first in our lives, before and above everyone and everything?” The reason why we fail to ask such a question is often because eternal life, forgiveness of sin, joy and peace offered by Christ are just too good to turn down. Knowing that most of us will ignore such a question, our Lord points out the futility of such a “following”, likening us to salt losing its saltiness in vv. 34-35. Those who have ears to hear will not only hear His words, but His sigh behind these words:
“Salt is good, but if it loses its saltiness, how can it be made salty again? It is neither fit for the soil not for the manure pile, it is thrown out.”
The truth of the matter is: Following Christ is never for our own sake, but for the sake of Christ and His gospel (Mk. 10:29).
The following three parables are extremely famous, and they are all told by Jesus as a result of the muttering of the Pharisees and the teachers of the law:
Vv. 3-7—The parable of the lost sheep — a parable that all the immediate audience would be able to identify with (not all were shepherds, but sheep rearing was very much a part of their society).
(1) Since the Pharisees and the scribes regarded the tax collectors as “sinners”,
a. Who did they regard themselves to be?
b. Should they rejoice that as immoral as the tax collectors were, they were conspiring against Jesus?
c. Why then did they criticize Jesus for befriending such “sinners”?
d. Why, do you think, the tax collectors (traitor and cheaters in the eyes of the people) and “sinners” (likely harlots) often gathered around Jesus? Why did they seem to react rather differently to Jesus’ teachings and miracles than the Pharisees?
(2) What does the use of the example of one sheep out of a hundred signify?
(3) And yet, the shepherd dropped the rest and searched for the one lost sheep. Why?
(4) How fitting is the use of a lost sheep to describe a sinner in terms of:
a. The choice one makes to go astray
b. The danger the lost sheep faces
c. The helplessness of the sheep
d. Any other condition that might come to your mind
(5) Why would the shepherd call his friends and neighbors to celebrate?
(6) Describe what this parable says about the following:
a. The preciousness of sinners
b. Jesus’ determination to seek just one sinner
c. The joy in heaven upon the repentance of the sinner
Vv. 8-10—The parable of the lost coin
(7) List the similarities of this parable with the first one.
(8) What might be the dissimilarities of this parable from the first one?
(9) Do you think the Pharisees and the scribes could relate even better to this parable? Why?
(10) How does the rejoicing contrast with the attitude of the Pharisees?
(11) Who really are the lost sheep/coin?
(12) How
do these two parables help you in terms of the following?
a. Praying for the unsaved
b. Rejoicing over the repentance of someone you love
c. Your own repentance, if you have yet to believe in Jesus Christ
(13) What is the main message to you today and how may you apply it to your life?
“I tell you in the same way there will be more rejoicing in heaven over one sinner who repents than over ninety-nine righteous persons who do not need to repent.” (Lk. 15:7)
Some modern Evangelicals have followed the footsteps of the Liberals and deny the fact that a one-time repentance leads to eternal life. They see conversion as a process in which there isn’t a particular point of conversion. The parables of the lost sheep and the lost coin should settle it clearly.
If the repentance of a sinner does not lead to eternal life and salvation, how can he or she be said to have been found? Why then would heaven throw a party and rejoice over the repentance of a sinner, if he or she might not be saved?
It is true that after we have repented and are found, we are still sinners, saved by grace. We then embark on the road of sanctification which is a life-long process, coming to its completion only when we see Christ. However, conversion has already happened and we are saved with the indwelling of the Holy Spirit as our seal (Eph. 1:13).
The parable of the lost sheep has captured the hearts and imagination of many saints in the past. Let’s use some time to reflect on the lyrics of this famous hymn, The Ninety and Nine:
1
There were ninety and nine that safely lay
In the shelter of the fold.
But one was out on the hills away,
Far off from the gates of gold.
Away on the mountains wild and bare.
Away from the tender Shepherd’s care.
Away from the tender Shepherd’s care.
2
“Lord, Thou hast here Thy ninety and nine;
Are they not enough for Thee?”
But the Shepherd made answer: “This of Mine
Has wandered away from Me;
And although the road be rough and steep,
I go to the desert to find My sheep,
I go to the desert to find My sheep.”
3
But none of the ransomed ever knew
How deep were the waters crossed;
Nor how dark was the night the Lord passed through
Ere He found His sheep that was lost.
Out in the desert He heard its cry,
Sick and helpless and ready to die;
Sick and helpless and ready to die.
4
“Lord, whence are those blood drops all the way
That mark out the mountain’s track?”
“They were shed for one who had gone astray
Ere the Shepherd could bring him back.”
“Lord, whence are Thy hands so rent and torn?”
“They are pierced tonight by many a thorn;
They are pierced tonight by many a thorn.”
5
And all through the mountains, thunder riven
And up from the rocky steep,
There arose a glad cry to the gate of Heaven,
“Rejoice! I have found My sheep!”
And the angels echoed around the throne,
“Rejoice, for the Lord brings back His own!
Rejoice, for the Lord brings back His own!”Elizabeth Clephane, 1830-1869
In answer to the muttering Pharisees and scribes, Jesus helps them see with the first two parables how much God loves sinners, and that everyone is a lost sheep or lost coin that He seeks to find. Upon finding them, there will be great rejoicing in heaven. The third parable, while reinforcing God’s love for sinners as a father, serves to point out and correct their self-righteous attitude.
(1) In this parable, what kind of a family, in which the sons live in, is being depicted?
(2) Would you be satisfied with such a home? Why was the younger son not satisfied?
(3) How do you suppose the younger son learned of life in the distant country? Had he been there before?
(4) How do the above speak to why men choose to reject and leave the Creator God?
(5) Did life in the distant country turn out the way that he had heard of and hoped to be?
(6) What was the turning point in this young son’s life?
(7) How significant was such a turning point to him?
(8) What was the turning point in your life that caused you turn to (or return to) God?
(9) How similar was your turning point to that of the prodigal son?
(10) How did Jesus depict this waiting father? How does it reflect the heart of Father God?
(11) How does v. 21 define genuine repentance?
(12) How does vv. 22-23 define forgiveness? (i.e. What does it entail?)
(13) In answering the older brother, what do you think was the tone of the voice of the servant in v. 26? What might be the response he expected from the older brother?
(14) From the words of the older brother, what can we understand as to how he viewed his “sonship” and his relationship with his father?
(15) While the prodigal son was once lost, in what ways was the older son lost as well?
(16) How does his attitude reflect that of the Pharisees and the scribes?
(17) How does v.31 reveal the blessings and privilege of being children of God (Jn. 1:12)?
(18) What is the main message to you today and how may you apply it to your life?
“My son…you are always with me, and everything I have is yours. But we had to celebrate and be glad because this brother of yours was dead and is alive again; he was lost and found.” (Lk. 15:31-32)
We know that Jesus told the three parables —the lost sheep, the lost coin and the lost son — to show the Pharisees and the scribes that we are all sinners. However, it was the last parable that He used to show how equally lost they were compared to the tax collectors and “sinners”.
But the older son in the last parable does not only speak to the conditions of the Pharisees and scribes, but to ours as well.
We can all identify with the older son and his answer to his father.
- While we have become children of God, we do not appreciate the privilege and preciousness of our “sonship”; we have taken for granted the fact that God is always with us, not remembering our former condition in sin — the hunger, the loneliness and the tyranny of sin in which we used to live, so aptly depicted in Luke 15:14-16.
- We also spurn all the blessings that are ours even as we live in God and in His household — the daily nurture in His word, the company of His other children, the unseen attendance and protection of His angels, not to mention the peace and joy that come with the indwelling of the Holy Spirit.
- Worse, as God has seen fit to use us for His service, we take it as a chore, just as the older son did and he said, “all these years, I’ve been slaving for you and never disobeyed your orders.” My goodness, we serve so grudgingly without feeling appreciated, we serve as if we were slaves, and we live a so-called holy life with no joy, but as an obligation.
- We feel that God has not been fair to us — He never threw us a party.
Brothers and sisters, I am afraid, there are many Christians serving in the church like the older brother.
And how and when does such an attitude come to the surface?
It is when God chooses to use and give success to other brothers and sisters. It is when others are being recognized while we are not that we immediately blow our fuse. We are angry, we are upset and we quit!
The problem with the older son ultimately lies in his lack of a love relationship with both the father and his brother:
- His relationship with father is only based on a sense of duty; he never wished to identify with the desires and joy of the father.
- He never loved his fellow brother as his father did.
In other words, the older son is just as lost as the younger son.