Luke 20: 20 – 26 Paying taxes to Caesar

Luke 20: 20 – 26 Paying taxes to Caesar

Keeping a close watch on him, they sent spies, who pretended to be sincere. They hoped to catch Jesus in something he said, so that they might hand him over to the power of the governor. So the spies questioned him: ‘Teacher, we know that you speak and teach what is right, and that you do not show partiality but teach the way of God in accordance with the truth. Is it right for us to pay taxes to Caesar or not?’

He saw through their duplicity and said to them, ‘Show me a denarius. Whose image and superscription are on it?’

‘Caesar’s,’ they replied.

He said to them, ‘Then give back to Caesar what is Caesar’s, and to God what is God’s.’

They were unable to trap him in what he had said there in public. And astonished by his answer, they became silent.’

*       *       *

In Luke 20: 1 – 8, we saw how the chief priests and teachers of the law were wrong-footed by Jesus asking them whether John the Baptist’s baptism was from heaven or from human origin. They didn’t dare deny the heavenly origin of John’s baptism for fear the crowd around Jesus would stone them.

Now, they’ve crafted a question that they imagine will put Jesus in the same position. “Is it right for us to pay taxes to Caesar or not?” If Jesus says the tax is illegal and shouldn’t be paid, they will tell the Roman governor. They would present the answer as indicating that Jesus plans a rebellion, and is making inflammatory claims.

But will he dare to say that the tax is legal, in front of his supporters? The Messiah, the saviour of Israel, surely can’t agree with paying taxes to the occupying power? It would ruin his credibility with the crowd.

Before we consider Jesus’ answer, let’s just look at the motivation of the Jewish leaders.

If Jesus says, “Don’t pay tax to Rome,” they will betray him to Rome. They are acting as friends of Roman rule. Why are they doing this? Because the political situation in which they are living favours them. They have power and influence; they interpret the law under which all Jews live. The huge contradiction in their position is that they are conniving to consolidate the rule of pagans (the Romans) over God’s chosen people of Israel.

And if Jesus says, “Pay tax to Rome,” they have forced him to endorse the legitimacy of Roman rule. Once again, they are acting as Rome’s agents. This is typically what happens when people act in bad faith.

Jesus, though, is having none of it. Unlike the Jewish leaders, he’s not intimidated by the crowd.

He saw through their duplicity and said to them, ‘Show me a denarius. Whose image and superscription are on it?’

‘Caesar’s,’ they replied.

He said to them, ‘Then give back to Caesar what is Caesar’s, and to God what is God’s.’

With a dramatic flourish he points to the image and superscription on a coin. They are Caesar’s. Taxation is the prerogative of a ruler. Whether or not you agree with the purposes of the tax, you have to pay it. That’s just the way life is.

When they asked the question, the emissaries of the Jewish leaders prefaced it with the words, ‘Teacher, we know that you speak and teach what is right, and that you do not show partiality but teach the way of God in accordance with the truth.’

Jesus answer does exactly that, by implying that the solution to the world’s ills is not a political one, it is a spiritual one. His answer is dismissive. Caesar’s currency? Caesar’s taxes? Not something to worry about. ‘Give back to Caesar what is Caesar’s, and to God what is God’s.’

Jesus puts the emphasis back solidly on the spiritual.

And that is where our emphasis must be; on the spiritual.

Prayer

Heavenly Father

Please send your Holy Spirit to bring us into all truth, that we may discern the things that matter to you, and stop being distracted by the irrelevant.

In Jesus name, Amen

Luke 20: 9 – 19 The parable of the tenants

Luke 20: 9 – 19 The parable of the tenants

He went on to tell the people this parable: ‘A man planted a vineyard, rented it to some farmers and went away for a long time. At harvest time he sent a servant to the tenants so they would give him some of the fruit of the vineyard. But the tenants beat him and sent him away empty-handed. He sent another servant, but that one also they beat and treated shamefully and sent away empty-handed. He sent still a third, and they wounded him and threw him out.

Then the owner of the vineyard said, “What shall I do? I will send my son, whom I love; perhaps they will respect him.”

But when the tenants saw him, they talked the matter over. “This is the heir,” they said. “Let’s kill him, and the inheritance will be ours.” So they threw him out of the vineyard and killed him.

‘What then will the owner of the vineyard do to them? He will come and kill those tenants and give the vineyard to others.’

When the people heard this, they said, ‘God forbid!’

Jesus looked directly at them and asked, ‘Then what is the meaning of that which is written:

‘ “The stone the builders rejected has become the cornerstone”?

Everyone who falls on that stone will be broken to pieces; anyone on whom it falls will be crushed.’

The teachers of the law and the chief priests looked for a way to arrest him immediately, because they knew he had spoken this parable against them. But they were afraid of the people.

*       *       *

St Luke includes this parable to show the increasing tension between Jesus and the Jewish leaders as his mission reaches its climax. This is the context: Jesus enters Jerusalem to acclaim from the crowd; he drives out the merchants in the temple courts; he refuses to answer the leaders’ demands to know his authority; and now he tells this parable.

The vineyard is the Holy Land. The owner of the vineyard is God. The tenant farmers are the Jewish leaders. The servants whom he sends to collect rent are the prophets. His son, sent last of all, is Jesus.

When the tenants realise it is the son who has been sent, they talk the matter over and cold-bloodedly decide to kill him. They feel confident that they will inherit the vineyard. The owner has been away for a long time; perhaps the farmers don’t believe he will come to reclaim his land. However, Jesus says that the owner does indeed return, kills the tenants, and gives the vineyard to others.

There are two strands to this parable.

The first is that the Jewish leaders opposed Jesus because his message ran against their self-interest. The tenants of the parable don’t want to give the owner of the vineyard the produce that was his due; it was against their self-interest. Historically, the Jewish leaders had persecuted the prophets, who had pointed out their corrupt practices. And it was to protect their self-interest that the Jewish leaders wanted to kill Jesus. All that restrained them was fear of the people.

The second strand is that the farmers forget they are only tenants. They aspire to own the vineyard. However, the owner returns, kills the faithless tenants, and gives the vineyard to others.

One of the arguments for killing Jesus is recorded in St John’s gospel. “Then one of them, named Caiaphas, who was high priest that year, spoke up, ‘You know nothing at all! You do not realise that it is better for you that one man die for the people than that the whole nation perish.’ ” (John 11: 49 – 50) The Jewish leaders were afraid that the Romans would destroy the state of Judea.

So, the second strand of the parable is Jesus telling the Jewish leaders that they will not inherit the vineyard; instead it will pass to others, that is to say, to the Romans.

The leaders understood what Jesus was saying.

When the people heard this, they said, ‘God forbid!’

Jesus then added a quotation from scripture to drive home the point.

Jesus looked directly at them and asked, ‘Then what is the meaning of that which is written:

‘ “The stone the builders rejected has become the cornerstone”

Everyone who falls on that stone will be broken to pieces; anyone on whom it falls will be crushed.’

It’s hard to imagine that the Jewish leaders didn’t take the warning seriously; indeed, they pressed ahead with plans to have Jesus killed.

The teachers of the law and the chief priests looked for a way to arrest him immediately, because they knew he had spoken this parable against them. But they were afraid of the people.

It is a terrible thing to see the destructive power of human sin. The Jewish leaders were normal people; respectable people; law abiding people. But the structure they were responsible for maintaining had become rotten. Piety masked exploitation; respectability concealed the abuse of power. Threatened with the loss of their privileges, the Jewish leaders respond by cold-bloodedly planning to kill Jesus.

And they do this after being warned, in this parable, of the consequences.

How truly dreadful.

Prayer

Heavenly Father

Thank you for the teaching of Jesus. Thank you for the bible that has passed on his teaching. Please help me to follow Jesus’ teaching faithfully.

In Jesus name, Amen

Luke 20: 1 – 8 The authority of Jesus questioned

Luke 20: 1 – 8 The authority of Jesus questioned

One day as Jesus was teaching the people in the temple courts and proclaiming the good news, the chief priests and the teachers of the law, together with the elders, came up to him. ‘Tell us by what authority you are doing these things,’ they said. ‘Who gave you this authority?’

He replied, ‘I will also ask you a question. Tell me: John’s baptism – was it from heaven, or of human origin?’

They discussed it among themselves and said, ‘If we say, “From heaven,” he will ask, “Why didn’t you believe him?” But if we say “Of human origin,” all the people will stone us, because they are persuaded that John was a prophet.’

So they answered, ‘We don’t know where it was from.’

Jesus said, ‘Neither will I tell you by what authority I am doing these things.’

*       *       *

Jesus had made enemies. Look at the people who came to question his authority for preaching in the temple! Chief priests; teachers of the law; the elders of the temple. These people were the movers and shakers of the nation. They were the people who authorised rabbis to teach, and they demanded to know with whose authority Jesus spoke. It was a catch question; they were the officials who granted authority to speak, and they knew they hadn’t authorised Jesus.

Instead of answering their question, Jesus asks one of his own: Tell me: John’s baptism – was it from heaven, or of human origin?’

This was a clever response, because it put his attackers in a cleft stick. They could admit John’s ministry was from God, in which case they were wrong to have ignored him; or they could say it was from men, in which case they would face the wrath of the crowd.

So they answered, ‘We don’t know where it was from.’

And in saying this, they lost the battle of words.

But Jesus’ question is actually far more profound than this. It’s not just clever word play to win a debate; it makes clear an obstacle to belief.

‘We don’t know where it was from.’

In demanding to know Jesus authority, the Jewish leaders were asking in bad faith. They knew they hadn’t authorised him. They had no desire to know who trained him, or from where his ministry came. They weren’t interested in his ministry any more than they had been in John the Baptist’s. They were perfectly happy with the way things were, and they wanted Jesus to stop rocking the boat.

Jesus’ response to them was uncompromising.

Jesus said, ‘Neither will I tell you by what authority I am doing these things.’

You might wonder why he was so robust in his response.

There were at least two reasons. The first is that Jesus was very aware of his onrushing execution. There was very little time for him to complete his work. He couldn’t afford the time to debate with people who were hostile to his message. The second is that he knew that no matter how convincing his arguments his opponents wouldn’t be convinced.

As the old proverb says, “There’s none so deaf as those that will not hear”.

The message of this passage is as relevant now as it was in Jesus’ day.

Jesus never turns away a genuine seeker of truth. If we open our hearts, if we’re prepared to ask questions – and listen to the answers – Jesus will lead us. But if we are simply trying to confirm our own prejudices, his response will be the same as it was to the Jewish leaders.

‘Neither will I tell you by what authority I am doing these things.’

This is not a cold, unloving response. Jesus would very much rather answer our genuine questions and doubts. But if we are asking in bad faith; if we don’t really want to know the answers; then he cannot get through to us. We will have chosen not to be answered because we won’t listen to the answer.

The authority by which Jesus taught and healed was the authority of God. The bible records miracles, healing and ethical teaching as witness to that authority. It records the death and resurrection of Jesus as witness to the ultimate triumph of love in the world. The Holy Spirit prompts Christians to live lives that show the love of God, and that, too, is a witness to the truth that the authority of Jesus, now as during his lifetime, is from God.

Prayer

Heavenly Father

Thank you for Jesus. Thank you for the bible. Thank you that your love will triumph.

In Jesus’ name, Amen

Luke 19: 45 – 48 Jesus at the temple

Luke 19: 45 – 48 Jesus at the temple

When Jesus entered the temple courts, he began to drive out those who were selling. ‘It is written,’ he said to them, ‘ “My house will be a house of prayer”; but you have made it “a den of robbers”.

Every day he was teaching at the temple. But the chief priests, the teachers of the law and the leaders among the people were trying to kill him. Yet they could not find any way to do it, because all the people hung on his words.

*       *       *

I’m afraid what I’ve written about this passage is not very coherent. I’ve been struggling with it.

St Luke writes this passage as though Jesus’ assault on the temple traders was the trigger for a conspiracy by the religious leaders to have him killed. They couldn’t act at once; they were thwarted by the crowd because of Jesus’ popularity.

Jesus was a direct threat to the establishment, and they sought to kill him.

He asserted that while the Mosaic Law was still valid and good, its interpretation by the chief priests and Pharisees was wrong. They manipulated it to their own advantage.

In this passage, Jesus sees trading taking place in the temple courts. He starts to drive out the traders, saying that the temple should be a house of prayer but they have made it a den of robbers. He is making the point that the temple is for the sacred and spiritual, and not for secular trading. St Mark tells us that the traders were selling doves (which visitors would have needed as sacrifices) and changing money (which visitors would have needed to pay the temple tax), so they were providing a necessary service – they were just in the wrong place. (Mark 11: 15 – 17)

As always, Jesus’ emphasis is on the spiritual.

Worldly wisdom gives different answers to spiritual questions.

St John describes how Caiaphas justifies the need for Jesus to die: “Then one of them, named Caiaphas, who was high priest that year, spoke up, ‘You know nothing at all! You do not realise that it is better for you that one man die for the people than that the whole nation perish.’ ” (John 11: 49 – 50)

The authorities would have seen that Jesus’ popularity was large and growing. He claimed by inference to be the Messiah. Even if he never actually said this explicitly, it was surely only a matter of time before others did on his behalf. Eventually the Romans would notice and take harsh action. If Jesus had prepared an armed insurrection – a perfectly reasonable possibility from the point of view of the Jewish leaders – the Romans would have crushed it mercilessly, possibly destroying the limited autonomy of Judea and Galilee and scattering the Jewish nation.

And, of course, that’s eventually what happened. The chief priests and Caiaphas were right. The Jews revolted against the Romans and the Jewish state came to an end.

However, does this justify the murder of an innocent man? Could they not have approached Jesus to try to make an agreement with him? We don’t know for certain that they didn’t, of course, but there’s no record of it. In human terms, the judicial murder of Jesus is possibly justifiable to save many thousands of lives from Roman slaughter.

Did Jesus provide an alternative vision for the nation?

In the sense of a political vision, no I don’t think he did. That wasn’t his concern. For some time as I wrestled with this reading, I thought (mistakenly) that Jesus was exclusively focussed on the spiritual. I thought because he didn’t have a political vision for the nation, he was giving all his energy and will to the spiritual. I started to think that he didn’t care about this material world.

I was wrong, of course, because Jesus cared then and he cares now. Throughout his earthly ministry, he made people whole. He made their lives better in this world; they didn’t have to wait until the next world. He cared about what happens here; why, only yesterday we read how he wept over Jerusalem as he foresaw its inevitable fate!

We need to put the spiritual first in our lives. However, we should also be grateful for this earthly life, because Jesus blessed it through his life, death and resurrection.

Prayer

Heavenly Father

Thank you for life. Thank you for love. Thank you for Jesus. Please help me to be obedient to your will.

In Jesus name, Amen

Luke 19: 28 – 44 Jesus comes to Jerusalem as king

Luke 19: 28 – 44 Jesus comes to Jerusalem as king

After Jesus had said this, he went on ahead, going up to Jerusalem. As he approached Bethphage and Bethany at the hill called the Mount of Olives, he sent two of his disciples, saying to them, ‘Go to the village ahead of you, and as you enter it, you will find a colt tied there, which no one has ever ridden. Untie it and bring it here. If anyone asks you, “Why are you untying it?” say, “The Lord needs it.” ’

Those who were sent ahead went and found it just as he had told them. As they were untying the colt, its owners asked them, ‘Why are you untying the colt?’

They replied, ‘The Lord needs it.’

They brought it to Jesus, threw their cloaks on the colt and put Jesus on it. As he went along, people spread their cloaks on the road.

When he came near the place where the road goes down the Mount of Olives, the whole crowd of disciples began joyfully to praise God in loud voices for all the miracles they had seen:

‘Blessed is the king who comes in the name of the Lord!’

‘Peace in heaven and glory in the highest!’

Some of the Pharisees in the crowd said to Jesus, ‘Teacher, rebuke your disciples!’

‘I tell you,’ he replied, ‘if they keep quiet, the stones will cry out.’

As he approached Jerusalem and saw the city, he wept over it and said, ‘If you, even you, had only known on this day what would bring you peace – but now it is hidden from your eyes. The days will come when your enemies will build an embankment against you and encircle you and hem you in on every side.

They will dash you to the ground, you and the children within your walls. They will not leave one stone on another, because you did not recognise the time of God’s coming to you.’

*       *       *

There is a sternness about the way the gospel portrays Jesus in this passage. The procurement of the colt for him to ride is told plainly. He shows no triumph despite people spreading their cloaks on the road. The crowd becomes excited.

‘The whole crowd of disciples began joyfully to praise God in loud voices for all the miracles they had seen:

‘Blessed is the king who comes in the name of the Lord!’

‘Peace in heaven and glory in the highest!’

The Pharisees tell Jesus to stop his followers from shouting such inflammatory slogans. Their motives may have been mixed. They may have objected to the implicit claim that Jesus was the Messiah. They may have feared the Roman response to any street gathering that spoke of a Jewish king.

Jesus, though, knows the significance of the occasion. He knows why he is entering Jerusalem. He knows what is going to happen to him. He knows who he is, and what his role is in God’s plan. The crowd have it right. He is the Messiah. This is so important that if the crowd weren’t acclaiming him, God would cause the stones to cry out the message that Jesus is Lord.

‘I tell you,’ he replied, ‘if they keep quiet, the stones will cry out.’

He doesn’t mention kingship. There is no exhilaration, no pride, not even obvious satisfaction.

And then what?

As he approached Jerusalem and saw the city, he wept over it and said, ‘If you, even you, had only known on this day what would bring you peace – but now it is hidden from your eyes.

He wept over Jerusalem, because the inhabitants of the city had failed to accept his message. He had taught in their streets, healed their sick, brought new life – and they had rejected him. He could see prophetically that in the near future Rome would besiege the city, and overwhelm it with dreadful cruelty. There was no way to avoid it. The choices made by the rulers, and their administrators, and the average citizens, choices that betrayed Jesus, made it inevitable. And Jesus wept over it.

This brings echoes of yesterday’s study, when we considered how people could suffer as a result of God’s plan. You might like to re-read that passage in the light of Jesus’ response to the plight of Jerusalem. God’s plan

When any human suffers, God hurts.

Jesus wept over Jerusalem.

Prayer

Heavenly Father

Thank you for caring so much for every single human being. Help us to have the faith to realise your love and care.

In Jesus’ name, Amen

Luke 19: 11 – 27 The parable of the ten minas

Luke 19: 11 – 27 The parable of the ten minas

While they were listening to this, he went on to tell them a parable, because he was near Jerusalem and the people thought that the kingdom of God was going to appear at once. He said: ‘A man of noble birth went to a distant country to have himself appointed king and then to return. So he called ten of his servants and gave them ten minas. [A mina was about three months’ wages] “Put this money to work,” he said, “until I come back.”

‘But his subjects hated him and sent a delegation after him to say, “We don’t want this man to be our king.”

‘He was made king, however, and returned home. Then he sent for the servants to whom he had given the money, in order to find out what they had gained with it.

‘The first one came and said, “Sir, your mina has earned ten more.”

‘”Well done, my good servant!” his master replied. “Because you have been trustworthy in a very small matter, take charge of ten cities.”

‘The second came and said, “Sir, your mina has earned five more.”

‘His master answered, “You take charge of five cities.”

‘Then another servant came and said, “Sir, here is your mina; I have kept it laid away in a piece of cloth. I was afraid of you, because you are a hard man. You take out what you did not put in and reap what you did not sow.”

‘His master replied, “I will judge you by your own words, you wicked servant! You knew, did you, that I am a hard man, taking out what I did not put in, and reaping what I did not sow? Why then didn’t you put my money on deposit, so that when I came back, I could have collected it with interest?”

‘Then he said to those standing by, “Take his mina away from him and give it to the one who has ten minas.”

‘“Sir,” they said, “he already has ten!”

‘He replied, “I tell you that to everyone who has, more will be given, but as for the one who has nothing, even what they have will be taken away. But those enemies of mine who did not want me to be king over them – bring them here and kill them in front of me.”’

*       *       *

Ugghh!

What a passage! God as a harsh, exploitative ruler, ruthlessly having his opponents slaughtered.

What on earth do I make of that?

God created the universe and he has a plan. The plan involves humans, who are conscious and self-aware. We can make decisions about how we live our lives – we have free will. We can appreciate and enjoy the world in which we live. We can work with God to further his plan; or we can oppose him. At all times during our mortal lives God offers forgiveness and the chance of aligning ourselves with his plan.

But the plan is as it is, and it will eventually come to fruition. When it does, it will not accommodate sin. Those who have opposed God will lose their lives – permanently.

“But those enemies of mine who did not want me to be king over them – bring them here and kill them in front of me.”

What this emphatically does not say is that the ruler will rejoice in the killing.

As I wrote at the top of this piece, I find this slaughter very, very difficult to accept. If I, who am evil, feel compassion for those who are condemned, how much more compassion must God feel? He is undoubtedly much more just, much more merciful and much more loving than I am.

He offers us every opportunity to repent and be forgiven. In the person of Jesus, God went so far as to experience human death in its most dreadful form. He raised Jesus from the dead as a guarantee that his plan will ultimately prevail, and that it is worth our while to live righteously whatever the cost.

Beyond that, we can have little knowledge of God’s plan. Sometimes he shares details with us, when he has a particular task for us, or a particular blessing, but the plan overall? No. We lack the capacity to comprehend it.

In creating the universe as it is, God has responsibility for the existence of suffering. Some people find that an insuperable objection. But we don’t know how the plan turns out. We don’t have a clue beyond this mortal life, which is tiny (but not insignificant). It may be that the existence of suffering, and the existence of those who oppose God’s plan actually enable the accomplishment of something far more wonderful, that will exceed without limit any mortal suffering. We just don’t know.

The other storyline in this parable relates more directly to mortal human life.

The ruler gives his slaves modest sums of money to trade with and make a profit for him. One of them makes a large profit. He is commended, and given much greater responsibilities. Another makes a good profit. Again, he is commended, and given greater opportunities. But the third hides the money away, and makes zero profit. The ruler takes back the money and gives it to the slave who proved most productive. The real fault of the slave who hid the money is disobedience. He was told to put the money to work, and he didn’t do so.

God has given each of us different gifts. Some have many gifts; some just a few. But when we think about the gifts we have been given, we should remember that they come with an instruction: “Put this to work, until I come back.”

Prayer

Heavenly Father

You are great, and I cannot understand your plan. I believe you love me, because of the life, death and resurrection of Jesus. I believe you love me because I see love active in the people close to me.

Please forgive my doubts, and help me to live a life of love in obedience to you.

In Jesus name, Amen

Luke 19: 1 – 10 Zacchaeus the tax collector

Luke 19: 1 – 10 Zacchaeus the tax collector

Jesus entered Jericho and was passing through. A man was there by the name of Zacchaeus; he was a chief tax collector and was wealthy. He wanted to see who Jesus was, but because he was short he could not see over the crowd. So he ran ahead and climbed a sycamore-fig tree to see him, since Jesus was coming that way.

When Jesus reached the spot, he looked up and said to him, ‘Zacchaeus, come down immediately. I must stay at your house today.’ So he came down at once and welcomed him gladly.

All the people saw his and began to mutter, ‘He has gone to be the guest of a sinner.’

But Zacchaeus stood up and said to the Lord, ‘Look, Lord! Here and now I give half of my possessions to the poor, and if I have cheated anybody out of anything, I will pay back four times the amount.’

Jesus said to him, ‘Today salvation has come to this house, because this man, too, is a son of Abraham. For the Son of Man came to seek and save the lost.’

*       *       *

Jesus was travelling through Jericho. Crowds of people surrounded him. Many people disliked what he did; many people marvelled at his actions. Jesus attracted people to his presence whether they were supporters or opponents.

Zacchaeus was obviously particularly keen to see Jesus. This was no mere curiosity; it was a passionate desire to come close to Jesus. When he found he couldn’t see, he ran ahead of the crowds and climbed a tree. Now, in 1st century Palestine a rich man wouldn’t run and I very much doubt whether he would climb a tree. These activities would have been humiliating; Zacchaeus sacrificed all his dignity to be able to see Jesus. He was prepared to endure public ridicule for the chance to be near Jesus.

I think Zacchaeus must have felt an intense need for liberation from his sinful life.

When Jesus comes to his house, Zacchaeus promises to make restitution for his sins. He will pay back four times the amount to those he has cheated. He also shows that he has been liberated from his slavery to money – he will give half his possessions to the poor.

It is interesting to compare this story with that of the rich ruler (Luke 18: 18 – 27). Jesus told the ruler to sell everything he had, and the ruler went away sad. In this case, Jesus rejoices when Zacchaeus says he will give just half his possessions to the poor.

The difference, I think, is in the attitudes of the two men. The rich ruler cannot let go. When it comes to it, he chooses to keep the illusion of security given by his wealth. Zacchaeus, on the other hand, gives from his heart. After meeting Jesus, he is able to let go of his wealth. Jesus has cured him of his enslavement by riches. The camel has passed through the eye of a needle.

Truly, ‘What is impossible with man is possible with God.’ (Luke 18: 27)

Truly, ‘The Son of Man came to seek and save the lost.’

Prayer

Heavenly Father,

I’m sorry for my tepid enthusiasm for Jesus. Please stir up my desire to see him. Please give me the faith to accept Jesus’ healing.

In Jesus name, Amen

Luke 18: 35 – 43 A blind beggar receives his sight

Luke 18: 35 – 43 A blind beggar receives his sight

As Jesus approached Jericho, a blind man was sitting by the roadside begging. When he heard the crowd going by, he asked what was happening. They told him, ‘Jesus of Nazareth is passing by.’

He called out, ‘Jesus, Son of David, have mercy on me!’

Those who led the way rebuked him and told him to be quiet, but he shouted all the more, ‘Son of David, have mercy on me!’

Jesus stopped and ordered the man to be brought to him. When he came near, Jesus asked him, ‘What do you want me to do for you?’

‘Lord, I want to see,’ he replied.

Jesus said to him, ‘Receive your sight; your faith has healed you.’ Immediately he received his sight and followed Jesus, praising God. When all the people saw it, they also praised God.

*       *       *

When the blind man heard that Jesus was passing by, he shouted ‘Jesus, Son of David, have mercy on me!’ I wonder whether he had been waiting and hoping for Jesus to pass? As he was blind, it would have been difficult for him to travel any distance to join the crowds around Jesus.

Those at the head of the crowd tried to make him be quiet. I wonder why? Surely the disciples wouldn’t have turned away someone in need?

The man wouldn’t be silenced. He kept shouting, trying to make himself heard by Jesus. He believed that Jesus could heal him, and he didn’t want to lose his chance. Perhaps he thought, ‘Jesus may never pass this way again!’ He knew it was probably his only opportunity.

Jesus heard him. He ordered the man to be brought to him. That word “ordered” tells a story all of its own about Jesus’ authority among humans. At the heart of a large crowd, he can order something done – and it’s done. The man was brought to him.

Now, up until this point the man’s needs have been unspecific. He has just been crying out for mercy. Jesus asks him ‘What do you want me to do for you?’

‘Lord, I want to see’

And Jesus healed him. His sight was restored immediately, and he followed Jesus, praising God.

Before we accept Jesus, we are spiritually blind. Just like the blind man close to Jericho, we cry out for mercy, and Jesus heals us. We gain our sight.

It seems to me that there is more, too. We can grow in our understanding and in our faith, but we need to ask Jesus for that growth. ‘What do you want me to do for you?’ he asks us.

Six months ago, I asked God to let me feel closer to Jesus. He told me to study the bible every day, and to write about what I learn in this blog. He told me to make that the centre of my day; to give it priority over all my other writing. And, yes, I feel closer to Jesus. Praise the Lord!

But, just like the blind beggar, I had to ask, and then answer Jesus when he asked what I wanted.

Praise Jesus! He wants us to ask. He listens when we ask. He tells us how he will heal and bless us. Praise him!

Prayer

Heavenly Father

Thank you for Jesus. Thank you for the way you make us whole.

In Jesus’ name, Amen

Postscript

Yesterday I was struggling with the doctrine of atonement. I wonder how that would be understood in the context of healing? I shall have to come back to that question.

Luke 18: 31 – 34 Jesus predicts his death a third time

Luke 18: 31 – 34 Jesus predicts his death a third time

Jesus took the Twelve aside and told them, ‘We are going up to Jerusalem, and everything that is written by the prophets about the Son of Man will be fulfilled. He will be handed over to the Gentiles. They will mock him, insult him and spit upon him; they will flog him and kill him. On the third day he will rise again.’

The disciples did not understand any of this. Its meaning was hidden from them, and they did not know what he was talking about.

*       *       *

Today’s passage speaks unmistakably of Jesus’ forthcoming death. We see how the prophecy is borne out by the events of Holy Week; Jesus’ arrest in Gethsemane; the insults, and abuse of the Jewish ‘trial’; the handing over to the Romans; the flogging, crucifixion and death; and, ultimately, the resurrection.

“The disciples did not understand any of this. Its meaning was hidden from them, and they did not know what he was talking about.”

Why didn’t the disciples understand? The words are clear enough. What blinded their eyes?

They had been expecting a glorious earthly kingdom. Jesus had taught them that this was wrong, but perhaps they still clung to the idea; it was, after all, the way the Jews had been thinking for centuries. The idea that their powerful leader was to be ignominiously executed would have been unthinkable.

Or maybe they had started to understand that the kingdom wasn’t military, it was more a moral kingdom. But if that were so, what would the crucifixion of the great teacher and moral exemplar mean? How would the small band of disciples cope without their leader?

Or perhaps they had a good idea by now that God’s kingdom is spiritual but couldn’t see how Jesus’ crucifixion could possibly be a victory?

Do we understand any better today than the disciples did during Jesus’ earthly ministry? Why did Jesus have to suffer such appalling torture and death?

The way this is most often explained to us nowadays is a doctrine referred to as Penal Substitution. God is holy and just, and by breaking his law all men deserve punishment of death. However, God spares us death, because he counts Jesus as guilty in our place. The crucifixion of Jesus takes the place of the crucifixion we deserve.  

This doctrine dates from the Protestant reformation, and theologians like Calvin were largely responsible for it.

However, for the first thousand years of Christianity, the church explained why God became human by a doctrine called Christus Victor, or “Christ the victor.” This sees God as loving us despite our sin, and as our rescuer. He sends Jesus to redeem us from slavery and ransom us from evil, by defeating our enemies of sin, death, and the devil. Jesus then reigns victorious over the growing kingdom of God.

The theme is that by sinning we’ve both betrayed God and become victims of evil. However, God loves us even when we are his enemies, so much so that he willingly died to rescue us.

Whichever doctrine we believe, we are unlikely to have the full story in this life. Whichever doctrine is true, the price paid by Jesus was terrible. Today’s verses show us that he knew exactly what he was doing, and that he went to his death knowingly.

Prayer

Heavenly Father

Thank you for loving us, and for sending Jesus to save us from sin and death. Please help us never to forget how costly our salvation was.

In Jesus’ name, Amen

Luke 18: 18 – 30 The rich and the kingdom of God

Luke 18: 18 – 30 The rich and the kingdom of God

A certain ruler asked him, ‘Good teacher, what must I do to inherit eternal life?’

‘Why do you call me good?’ Jesus answered. ‘No one is good – except God alone. You know the commandments: “You shall not commit adultery, you shall not murder, you shall not steal, you shall not give false testimony, honour your father and mother.” ‘

‘All these I have kept since I was a boy,’ he said.

When Jesus heard this, he said to him, ‘You still lack one thing. Sell everything you have and give to the poor, and you will have treasure in heaven. Then come, follow me.’

When he heard this, he became very sad, because he was very wealthy. Jesus looked at him and said, ‘How hard it is for the rich to enter the kingdom of God! Indeed, it is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God.’

Those who heard this asked, ‘Who then can be saved?’

Jesus replied, ‘What is impossible with man is possible with God.’

Peter said to him, ‘We have left all we had to follow you!’

‘Truly I tell you,’ Jesus said to them, ‘no one who has left home or wife or sisters or parents or children for the sake of the kingdom of God will fail to receive many times as much in this age, and in the age to come eternal life.’

*       *       *

I’m going to start with the last two verses, because I think they shed light on the teaching of this whole section. What do they mean?

‘Truly I tell you,’ Jesus said to them, ‘no one who has left home or wife or sisters or parents or children for the sake of the kingdom of God will fail to receive many times as much in this age, and in the age to come eternal life.’

We know from history and church tradition that the disciples weren’t rewarded with material things. Not only that, most of them were martyred.

Before following Jesus, Peter had a business as a fisherman, he had a home, and he had a wife. What does it mean when Jesus says he will receive many times as much in this age? What did Peter receive?

He travelled, to escape persecution and to spread the good news, so he could be said to have had many homes.  He had a leading role in the early church, which must have been both demanding and satisfying. It would have meant that he would have had to care for many people outside his immediate family, so he could be said to have had many times the number of people who were his church family.

Importantly, he would have known the love of God for all these people. Indeed, he would have been a channel for it. I think this is why Jesus implies that Peter’s role, though it was difficult, is a reward for relinquishing his earthly ambitions and comforts. As we let go of selfish desires, and allow God to open our hearts to those around us, we experience spiritual growth. We feel a deep sense of the presence of Jesus and of being accepted. The more we grow spiritually, the more authentically we become the person we were created to be.

The delight of eternal life will be to become fully whole and authentic and experience the joy of God’s loving acceptance.

Back to the start of the passage.

The ruler approaches Jesus with humility. “Good teacher,” he says, and then asks “what must I do to inherit eternal life.” He must have seen some quality in Jesus that made him long to emulate him.

Jesus points him to the commandments. The ruler says ‘All these I have kept since I was a boy.’ He doesn’t say this in a boastful way. He is aware of a lack in his spiritual life, and he’s hoping that Jesus can tell him how to fill it.

Jesus has compassion for him. He tells him how to heal the spiritual void he is feeling. ‘You still lack one thing. Sell everything you have and give to the poor, and you will have treasure in heaven. Then come, follow me.’

When he heard this, he became very sad, because he was very wealthy.

It is good to give to the poor. I don’t suppose the ruler had a problem with that. What, then, is the sticking point?

I suggest it is the word “everything”. Sell everything you have and give to the poor.

Jesus recognised how hard this was for the ruler, and it prompted him to say, “How hard it is for the rich to enter the kingdom of God! Indeed, it is easier for a camel to go through the eye of a needle than for someone who is rich to enter the kingdom of God.”

The possession of riches is bad for our spiritual life for at least three reasons.

Firstly, although in theory wealth could exist without exploitation, in practice this is not the case. One person’s wealth is always other people’s poverty.

Secondly, riches build barriers between people. It is hard to maintain fellow feeling if you have an empty belly and they have a full one; or, indeed, if you have a full belly, and they have an empty one.

Thirdly, riches insulate you to a certain extent from the dangers and discomforts of the world. It’s a fact that on average the rich live longer than the poor. There is a dreadful temptation to trust in our riches and not in Jesus for security.

So where do I stand?

I own my home. I have a pension from my employment. I wouldn’t think of myself as wealthy, but compared with most of the world’s citizens I am. I’m certainly subject to the temptation to rely on material things rather than Jesus. I am undoubtedly going to find it hard to enter the kingdom of God.

How glad I am for the words, “Jesus replied, ‘What is impossible with man is possible with God.’ “

I think that at the least I should do my best to avoid exploitation; do my best to break down barriers between me and other people; and trust as deeply as I can in Jesus. It’s not much; for the rest I can only put my trust in God, for ‘What is impossible with man is possible with God.’

Prayer

Heavenly Father

Thank you for the teaching you have given me about wealth. Please help me to rely more and more on you, and less and less on my possessions.

In Jesus’ name, Amen