Luke Part 60: Zaccheus

Text: Luke 19:1-10

This section is a continuation of what we have seen previously in Luke.  Jesus is traveling on the way to Jerusalem.  He goes through Jericho.  This is sort of unusual; it seems like it is out of the way.  Why is Jesus doing this?  God has chosen a man whom He would save.

Zaccheus, we’re told in verse 3, wants to see Jesus.  Why should he want to see Jesus?  He is rich!  He has all his needs met; he has a comfortable life representing the Roman government.  Why did he want to see Jesus?  Apparently, the Spirit was working within him.

The story of Zaccheus is a picture of the salvation of any man.  Zaccheus is a picture of repentance and faith – there is no salvation without repentance.  He is a sinful man, but he joyfully receives the Savior.  He has been changed!

Previously, we have seen Jesus tell His disciples that it is impossible for a rich man to enter the kingdom of heaven.  But right here we see that the impossible is possible with God!

Zaccheus bears witness of the signs that always follow a true work of God: a joyful acceptance of the Word, a true repentance of love, not law.  Zaccheus wanted to repay fourfold anyone whom he had cheated.  That is far in excess of what the Law demanded.  Zaccheus was led by the Spirit go far above and beyond the rule.

Jesus said, in verse 9, that this man was “a son of Abraham” and that was the reason for his salvation.  What does this mean?  It does not mean simply that Zaccheus was a Jew.  It means that he was a person who was following in the faith of Abraham.  The Son of Man, the promised Seed of Abraham, is here and He has come to seek and to save the lost.

Compare this account of Zaccheus with Bartimaeus – two extremes are represented.  God can bring in the poorest of the poor, and can also save the richest, most self-sufficient man.  All come the same way – through Jesus.

In the coming sections, we will look at Galatians, and have some further discussion on how those of faith are truly the children of Abraham.

Luke Part 59: Bartimaeus Receives Sight

Text: Luke 18:35-43

This passage is a most encouraging section of Scripture.  It is a perfect picture of Jesus dealing mercifully with a sinner.  In the previous sections in Luke, we have seen some examples of blindness: the young ruler who was willfully blind (he couldn't see the way of salvation and walked away from it) and the disciples who couldn't see Jesus' need to die to fulfill the way to salvation.  This is an example of a physically blind man who saw.

Blind Bartimaeus (as we learn his name from the other gospels) was told that Jesus was coming by.  He knew Jesus.  Someone had told him about Jesus.  Let's look at how Bartimaeus responds when he hears Jesus is coming by, noting the close parallels of this account and the testimony of all who have been saved from spiritual blindness:

1.  He calls out.  He knows the name "Jesus", meaning a Savior for sinners.

2.  He calls Him, "Son of David."  He knows this is the Messiah and identifies Him as such.

3.  He asks for something.  He has an urgent request and he is ready to make it known.  He knows Jesus, knows that Jesus has the power to help him, and he has the audacity to ask for mercy.

4.  He makes the request personal, saying "Jesus, have mercy on me."

The people around him are shutting him up, telling him to be quiet.  Jesus is going to Jerusalem; He is busy; leave Him alone.

5.  But the blind man perseveres.  He cries out all the louder in response.

He is incapacitated by his blindness.  He can't get closer to Jesus on his own; he is totally dependent on Jesus.  But Jesus has mercy and says, "Bring him to me."  And Jesus asks him what he wants.

6.  Bartimaeus calls Jesus "Lord".  He acknowledges Him as Lord, and asks that he might regain his sight.

Jesus is a good and loving Master, and he healed Bartimaeus.  In the same way, Jesus heals us and brings us into His family, giving us free access to Him and bringing us all the way to glory.  He is a good Savior, a complete Savior, and He finishes all that He begins.

What is Bartimaeus' response?  The same as any true follower of Jesus should be:  He follows Jesus, proclaiming what He has done, spending his life glorifying God.  His testimony of what God has done spurs others into glorifying God too.  May our lives, like this man's, be a testimony of God's grace and an encouragement to all around us to praise God!

Luke Part 58: The Rich Young Ruler

Text: Luke 18:18-30

In this passage, we see an incident recorded where someone came to Jesus asking questions.  That is a good thing; asking questions is an excellent way to learn.  He asked, "Good teacher, what shall I do to inherit eternal life?"

No rabbi would stand to be called "good" teacher, as that attribute was God alone.  Jesus questioned the young ruler's motivation, saying "Why do you call Me good?  No one is good but God alone."  Jesus was asking him if he really believed that He was God.

Then, the Lord brings the Law to answer to the question of eternal life.  In quoting the commandments, Jesus rearranges their order, showing His ownership over the Law.  This man claimed that he had kept the commandments.  But still he had no assurance.  He seems to be asking, "Is this really all there is?"

Jesus doesn't correct his understanding of the Law.  Instead, Jesus tells him to sell all that he has and give it to the poor.  The ruler was sorrowful -- indicating that his heart indeed wasn't right; it was still with his wealth and riches.

Jesus said that it's harder for a camel to pass through the eye of a needle than for a rich man to enter heaven.  There are many interpretations of this phrase, but the most straightforward is: it's an impossibility.  It is simply impossible for a rich man to enter the kingdom of God.  So, those hearing asked, "Then who can be saved?"

Jesus shows us that it is an impossibility for man to save himself.  "With man, it is impossible."  But with God, our salvation is not impossible!  We don't know if this man ever repented, although we do know from the other gospel accounts (Mark 10:21) that Jesus loved this man.

In response to this event, Peter, the spokesman for the group, says, "We have left it all for You."  Jesus promises they would have many times more in this current life, and eternal life in the world to come.  Note again: you cannot outgive the Giver!  The blessings we have in this life far exceed the value of the material things we see around us!

Luke Part 57: Let the Little Children Come (and let us come as little children)

Text: Luke 18:15-17

In this passage of Luke we read about Jesus interacting with a group of children.  In this scene, we see that there were many parents bringing their children to Jesus for blessing.  Were some of the children sick and needed healing?  Did the parents want a blessing for some superstitious reason?  Were they just impressed because Jesus was a great teacher, and wanted a blessing for that reason?  The reasons are not disclosed.

(Note that two different words for kids are used in this passage: one for infants or babies, and one for children up to teenage years.)

The disciples didn't want Jesus bothered by this situation.  But Jesus overruled them.  He told them not to forbid them, to let them come.  The Kingdom of God belongs to such as them.  There are two areas of encouragement here.  First, parents are encouraged to bring their children to Jesus.  We do that when we bring our children to the worship service, the place where we expect to meet Jesus.  We do that in our prayer, in our Bible studies, in our times of family devotions.  Second, Jesus gives encouragement that He will not turn them away.

What is the thrust of Jesus' teaching?  Whosoever shall not receive the kingdom of God like a little child shall not enter in.  All, regardless of age, must enter into the kingdom in the way of a child.

What is the way of a child?  This is a simple description of faith.  A child can come, because a child can exercise faith.  And children, in their relationship to their parents, are examples of faith.

• A child is dependent on the resources of another.  So are we, as Christians, and it does not change as we grow in Christ.
• A child has complete trust.  In the same way, we put our total trust in God.
• A child has complete sincerity.  Their deepest relationship of trust and dependence is with their parents.  Likewise, we have many relationships with those around us, but only one relationship of trust and dependence -- with the Lord.
• Children naturally love their parents.  They delight in the child-parent relationship.  They want to be cared for.  Likewise, we should delight in our relationship with God.
• It's not a one-time thing.  A child is continuously dependent and trusting.  Likewise, our relationship to the Lord is a continual thing, not a one-time event.

Although we are all imperfect, and often fall short, these items above are what we strive after, what we are called to in our faith.

So we see that the kingdom of heaven is made up of childlike people.  Also, we read here that it is received like a child.  What does it mean to "receive" the kingdom?  The kingdom is Christ; receiving the kingdom is the same thing as receiving Christ, and being in Christ.

Have you received Christ?  If not, humble yourself as a child and receive Him?  If so, follow Him with childlike faith!

Luke Part 56: Pray and not lose heart

Text: Luke 18:1-14

This passage brings to a conclusion a section of Luke that has started at the 9th chapter.  All through this section, Luke has contained teachings on kingdom life that are mostly exclusive to his gospel.  After this section, Luke tracks along much more closely with Mark and Matthew's accounts.

In this final passage about kingdom like, Jesus is talking about prayer.  He's discussing what our part is in maintaining a relationship with Him, the kind of relationship that enables men to pray and not to faint.

We have two parables presented to us: that of the unrighteous judge and of the Pharisee and the publican.  In both these parables, striking contrasts are shown between the two individuals.

First, we have the unrighteous judge.  This judge doesn't fear God or respect man.  Probably to the Jews, this represented a Roman ruler who was presiding over the Jews, but didn't really care about them.  There is no constraint upon this man; he is a God unto himself.  This despicable individual is the direct opposite of our loving heavenly Father, who does indeed have a regard and care for men.

A widow is seeking justice, or righteous judgment.  Initially, the judge has no inclination to help her, but he eventually relents because she simply refuses to be quieted.  He will do what she has asked, just to be done with her.

Jesus tells us to pay attention to the response of the unrighteous judge, and so see the contrast between the unrighteous judge and our heavenly Father.  We should have a different expectation than the widow.  The judge granted her request out of his own self-interest, but God grants our requests because He loves us and loves righteousness.

The widow had a low standing in society.  Widows were assured of nothing; they were in a precarious position.  But our standing is free access to the Judge of the Kingdom.  We know our Judge will judge rightly.

The widow shows us consistency, an example of coming constantly.  She is an example of constant coming.  Like her, we should pray and not lose heart or "faint".  Why we should always be praying:

• There are always further things to pray about.  Answered prayer will lead to more encouragement for us, more coming to God, more requests.
• Our Judge rules according to righteousness, not according to what we might think is right.  So we should not lose heart when we find he has ruled in a way different that what we were wanting.
• Sometimes, His answer is simply "No" or "Not yet."  He knows what is best for us.

Then there is the question: will Christ find such faith as is taught here?  A faith close to God, a faith that feels on closeness to Him?  This sort of faith requires effort.  It takes time and thought.  It is easy to lose heart!

Then we come to the second parable, of the publican and the Pharisee.  What does Luke include this parable?  Luke is calling us to a closeness with the Lord.  Are we just casually acquainted with Him?  Are our eyes, like the Pharisee, fixed on ourselves on and on Him?

If you think you have an extensive knowledge of the Bible; if you think you have superior doctrine; if you come to God on the basis of those things, you are like the Pharisee.  If you come on no basis, if you see your own sinfulness, you are the publican.  Come to Him with the understanding that He knows you completely, and loves you anyway.

Christians can fall into the trap of the Pharisee.  If you no longer see the need to confess sin and be real before God, coming understanding your own unworthiness, you need this reminder!

Note that the publican asked for something.  Ask!  That is what the Lord wants us to do.  If this wretch can come before God and ask for something, should not his children do the same?

Will we pray and faint not?  Will we be those who humble ourselves before God?  Will we die to ourselves and live for Him?  Will the Lord find "such faith" as seen here in us?

Luke Part 55: Prophecies from the Olivet Discourse

Text: Luke 17:22-37

This section recorded here could also be referred to as the "Olivet Discourse".  Chapter 24 of Matthew contains a more detailed account of this discourse.  Matthew's account is targeted at the Jews, and contains more description to enable them to foresee the destruction in 70 AD.  There is also some prophecy applied to the Second Coming of Christ.  Luke's gospel is targeted primarily at the Gentiles, so the account here is more broadly applicable.

This passage might be considered as "meat"... not the simple "milk" that is easy to digest, but rather a teaching for those who are already strong and wise to digest.  The prophecies contained in this passage are mysterious; there is not unanimity of opinion in these verses.  Some thinks are known and some things are hidden; here are a few observations:

In the first section, verses 22-25, Luke records the words, "days will come when you will desire to see one of the days of the Son of Man".  Jesus' followers will suffer in this life.  A time will come for some of them when they will want for it to be finished.  You may have to suffer greatly in the service of the King.  In all these things, you are expected to be joyful; remembering that it is in trials where you will meet Him.

Note that some will say "Here is Jesus!".  But, where Jesus truly is, you don't need for it to be pointed out.  When Jesus is at work, His people will know it.  When the Son of Man is at work upon the earth, it will be clear for all to see.

The second section encompasses verse 26-33.  It begins with a comparison to the times Noah and Sodom.  From this we see that when the Son of Man is revealed, there will be a sudden interruption of ordinary life.  In a similar way, people who escaped the destruction of Jerusalem in 70AD found that their lives were turned upside-down.

"Remember Lot's wife."  Those who cherish this life, those who long for this life, who cannot bear for it to be interrupted, these will be those who lose their life.  For Christians, life in this world is secondary -- they love the Lord more than they love this life.

The third section covers verses 34-36.  The basic principle here is that every individual must deal with the Lord on his won.  There are two people that seem identical, working and living together, but only one is taken.  The other is left to suffer the judgment that awaits those who reject Christ.

Finally, we get to verse 37.  This verse is difficult to apply.  Note that the disciples as "Where" not "When" will these things take place.  Jesus doesn't give a direct answer pointing to a particular place.  His response is sort of like a proverb such as, "if the shoe fits..."  The fulfillment of these things may occur in different places and in different ways.

Luke Part 54: The Ten Lepers

Text: Luke 17:11-20

As we have seen in the previous passage, trials and tribulations are inevitable in the kingdom, and it will be necessary for us to ask forgiveness.  In that passage, the disciples asked Jesus to increase their faith, and Jesus told them to follow Him and trust that their faith would see them through.

This passage (the miracle of the ten lepers) continues on the teaching of the previous one (the story of the unprofitable servant).  Note that these events didn't happen in direct chronological order.  Luke placed this account here in order to show an additional example of the teaching also contained in the parable of the unprofitable servant.

This account begins by showing us the ten lepers.  Remember that leprosy was often used as a picture of sin.  These lepers stood afar off, as they were required to.

All of the ten lepers called out to Jesus for mercy.  All of the ten sought Him.  Jesus reached out to them and told them to show themselves to the priest.  All ten obeyed Him, following His command.  On the way there, a healing occurred, but only one of the healed men returned to thank Jesus.

The nine who didn't return are like the unprofitable servant.  They had done what they were told to do, and they received a benefit.  But their focus remained on themselves.  They showed no desire to have an increased stewardship or a closer relationship with Jesus.  They showed no gratitude.  Only the one who returned showed those things.  Note that the Lord cared about these nine as well.  He was saddened by their failure to return in gratitude.

This one who returned was made a whole man.  He didn't need to have his faith increased; he had been given sufficient faith.

Then, in the 20th verse, the Pharisees demand to know when the kingdom was coming.  They missed the teaching of Jesus about a spiritual kingdom, and were still expecting a physical fulfillment of the kingdom prophecies.  (Note: Asking questions of the Lord is a good thing.  But we must come to Him with a humble attitude; we must never come in a demanding spirit.)

Jesus answered that the kingdom doesn't come with observation.  Jesus was fulfilling these things spiritually, the way they had been intended to be fulfilled, not physically, as they misunderstood.

We are not waiting for a kingdom to come.  God is reigning now.  We're in the kingdom now.  It's not physically observed; there is no pomp and circumstance associated with the true kingdom of God.  If you see that, get away; you can be sure that it is false.  This kingdom is not in a particular place; it is worldwide.

Loving service to God is the word of the kingdom.  Be looking to Jesus the King of this kingdom!

Luke Part 53: A True, Loving, Servant's Attitude

Text: Luke 17:1-7

This  passage continues Jesus' teachings on kingdom life.  In the first few verses, there is a short exhortation regarding trials and difficulties.  Note first that Jesus says that these trials and difficulties are inevitable -- they will come.  Even in this new kingdom of light and love, outcroppings of sin and difficulty will appear.  Yet, we each have a responsibility to govern ourselves and to help others.  Jesus says, "Woe to him" who brings those trials.  We must take heed to ourselves.  A forgiven people is still a vigilant people, taking care not to cause our brothers and sisters in Christ to stumble.

Then, we are reminded to be ready to forgive and ask forgiveness.  We are not isolationists; we are living in constant contact with other Christians.  We will all still fall in areas and need to ask forgiveness.  It doesn't matter how often we sin or are sinned against; we must forgive and ask for forgiveness.

The disciples regarding this exhortation to constant forgiveness as a radical and difficult teaching, and so they said, "Increase our faith!"  Jesus responds by telling them that if they had faith as a mustard seed, they could do mighty things.  The teaching here is that the faith that you have if sufficient to enable you to do what God has given you to do.  God equips us completely for his work.

Yet, we still have difficulties.  Why?  The answer is our walk.  To bring this home, Jesus provides the example of the master and the servant.  The servant does a number of chores for the master, but is not praised or thanked for them, because he is merely doing his duty.

This is a negative example, not a parable of life in the kingdom.  The servant in this example was serving only to survive.  He was merely doing what his master had commanded and he was performing his duty slavishly.  Why should he have the attitude that he should be highly commended for only doing what he had to do to get by?

Unlike that servant, we should realize that it is a high honor to serve God!  It should amaze us that we can serve the living God!  Our service, therefore, should be one of joy and gladness.  We are not serving simply to survive.  God has given to us all things, and we serve Him out of gratitude for all He has done for us.  Our Savior Jesus is an excellent example both of a perfect servant and of a reason for our gratitude and love.

We must always stay on guard against a slavish attitude.  When we see added responsibilities piled on us, we shouldn't groan under the load, but see them as an extra privilege for us.  We are serving our King!

Luke Part 52: Stewardships

Text: Luke 16:1-13

In this section, Jesus teaches about the stewardships entrusted to all men.  He gives the parable of the Unrighteous Steward.

First, we must keep in mind the context of this teaching.  Christ is teaching about the Kingdom, a new thing starting.  He is teaching about its divisiveness, the individuality of faith, and the ready reception of sinners.  Now he is teaching about stewardship.

In the story of the unrighteous steward, we see an example of how people in the world know how to take care of themselves.  The master is impressed by the shrewd dealings of the unrighteous steward.

The parable is a bit of a strange one, so it's helpful that the Lord makes some application of the parable afterwards.  We should consider the application and apply it to our own lives.

First, we should consider that God has given each of us a stewardship.  Each of us has been given a body and life in this world.  Each of us will give an account of the deeds done in this body.  At the least, in light of this, we ought to take care of our physical bodies.

Next, consider that each of us has been given an area of responsibility.  All that we possess is really just a stewardship from the Lord.  Those of us who are parents have special areas of great responsibility in our children.  If we have jobs, that is a stewardship.  Our relationships with others, such as friends and co-workers give us spheres of influence that are to be used carefully.

Here are four things to keep in mind in order to be faithful stewards of what God has given to us:

1. Use the things of this world to make friends.  Be generous with what God has given you.  Show love and appreciation within the realm of your responsibility.  Don't bury your stewardship in the ground.  Use what God has entrusted you with for the good of others, particularly fellow believers.

2. There is nothing insignificant in the stewardship.  We must be faithful in all things, even the small things. In order to develop habits of faithfulness, it is critical to develop and establish faithfulness in the small things of life.

3.  We can't compartmentalize our lives.  We can't act like the world in some areas of our lives and act like Christians in others.  You must think spiritually about your job, your housework, etc.  These things have a direct correlation to your spiritual well-being.  And, bring your "secular" problems to the Lord!

4.  You cannot love God and the world.  You cannot serve two masters.  You cannot live a life focused on immediate gratification while maintaining a view for eternal things.

Note finally, that even in our failings, the Lord will get the glory.  He will restore us and put us back on the path, telling us to get going again.  Start afresh and start now!  Put these things into practice!

Luke Part 51: Christ Receives Sinners

Text: Luke 15

This passage contains three parables: The Lost Sheep, The Lost Coin, and The Prodigal Son.  All three stories share common themes.  They portray the horrible condition of mankind in reality, that man is a hopeless sinner. They show that men are received when they come in repentance, and they show the great rejoicing over a redeemed sinner.

In the first two parables, note that Jesus is identifying with the despised people group: shepherds and women.

First, we have the parable of The Lost Sheep.  The sheep who is lost doesn't have the ability to find his way back home.  He's helpless.  He has no self-defense.  See how the shepherd finds him and brings him back.  We don't just need a Shepherd to save us, we need a Shepherd to keep us and carry us home.

Next, the parable of The Lost Coin.  Like the woman, the Holy Spirit will stir things up to retrieve a lost soul.  The coin is like a helpless sinner; it will lie where it is until someone puts out his hand to find it.  The woman uses a light to search for the coin, symbolizing the Spirit bringing truth to bear on a sinner's heart.

Finally, there is the Prodigal Son.  This story is detailed and clear.  The story begins with the son who is not satisfied with his father's provision.  He is greedy, not content.  He wants his portion of the inheritance now.

Like any sinner, the son is an escapist.  He want to get as far away from the father as possible.  He wants to be free from all restraint.  What is the outcome?  The son wastes all that he has and winds up broke and hungry, working in a pig sty.  For the Jew, this would have been the worst place imaginable.

What happens then?  Does the son just pray a little prayer, and all is well?  No!   He comes to himself, he assesses his sad condition accurately, and he makes a radical change, returning to his father in humility.  See how he is convinced of the goodness of the father, how he is certain that his father will receive sinners!

And he is received, with great affection!  He is given a robe, symbolizing the Robe of Righteousness, and a ring, symbolizing the sealing of the Spirit.  He is given shoes to equip him to do the work of the father.

Christ is encouraging all to turn to the Father in repentance.  Do these descriptions fit you?  Come to Him!  He will receive those whom He is encouraging to come!

Luke Part 50: Counting the Cost and Being Salt

Text:  Luke 14:25-35

This section describes the cost of kingdom life.  A humble, committed faith is required to be part of the kingdom.  Are you wanting to rest and take your ease?  Wanting to play and enjoy recreation?

Jesus says, if you really want to follow Him:

You must hate everyone else, in comparison to your love to Him.  Who will you associate with first?  Christ and His followers, or your friends and relatives outside the kingdom.

You must take up your cross.  Everyone will have a cross to bear.  What is your cross?  Your own nature: your pride, ambition, selfishness.  These things must be battled against always.

There is a cost.  Christ tells the truth; He is not trying to "bait and switch".  This is a place of commitment where work is required.

You must sue for peace.  Like the king on the parable, who compares the armies, you must see that you can't win this fight, and you must do it fast.  You must commit yourself to the mercy of the coming King.  Nothing you can bring to Christ will satisfy Him.  Cast yourself on Him and withhold nothing if you are to be His disciple.

Finally, there is the picture of salt.  First, Jesus declares that "salt is good".  It is good to be a disciple of Christ!

Salt was valuable in the ancient world, and was known for several characteristics from which applications can be made:


Salt represented purity.  Salt's glistening whiteness suggests a life of holiness, of commitment to the highest moral and ethical standards.

Salt is a preservative.  Believers preserve society, offering a semblance of righteousness in this fallen world.  Believers preserve the truth of God's Word.

Salt is an antiseptic.  Salt treats wounds and provides (a painful) healing to sufferers -- the witness of believers brings a relief to those suffering with sin.

Salt makes people thirsty.  When the world sees us, we should make them thirsty for what we have.

Salt gives a pungency of flavor.  Salt is a flavor enhancer.  It makes things tasty.  In the same way, Christians should add a certain savor to life.

Note that Jesus didn't say, "You ought to be salt", but that "you are salt".  A true Christian will be salt to the world around him.

How does salt lose its savor?  Much of the salt around the Dead Sea was contaminated with gypsum.  In the same way, a life contaminated with sin will lose its savor.  Let us put away sin and be fully salty towards the world around us!

Luke Part 49: The Parables of the Feasts

Text: Luke 14:1-24

The previous section of Luke emphasized the division between those within God's Kingdom and those without.  This theme is continued in this passage, as Jesus gives two teachings based around the theme of feasts.

The teaching begins as Jesus is invited, on the Sabbath, into the house of one of the Pharisees to eat.  They are watching Him closely, looking for a slip-up.  He begins by seeing a man suffering from dropsy.  Understanding the question in the Pharisees' hearts, He asks if it is permissible to heal on the Sabbath.  Since they do not reply, Jesus heals the man, sends him on his way, and explains that freeing this man from disease was no different than letting loose any of their animals on the Sabbath.

Next, Jesus presents a parable about seeking honor at a wedding feast.  What is this about?  The point of the parable is that, to enter the narrow gate, you must approach god with humility.  Do not take the position of being the Ruler of your soul.  Instead, view yourself as deserving of nothing and bow before the Master, God Himself.

Then Jesus goes on to discuss how they should not invite the wealthy to their dinners, but the poor.  Jesus is describing the correct way to perform charity -- not to perform charity out of self-interest, giving to receive again.  In charity, your motivation should be simply for the good of the person whom you are helping, not for what you can get in return.

This is followed by a comment from a guest: "Blessed is everyone who shall eat bread in the kingdom of God!" This guest is missing the point: are you going to be one of the ones in the kingdom?  Jesus tells another parable to make this point clear.

In this parable, God the Father is portrayed as a man who has given a great feast, representing salvation.  The prophets have been declaring the invitation to this feast for years, but those who have been invited are saying, "What I want to do with my life is more important to me than my soul.  This is more important than Jesus Christ.  I'm not ready for Christ now."

It's not OK to put it off.  The Father is angry at the spurned invitation.  The man holding the feast invites the crippled and lame, those who were not allowed to enter the temple.  Still, (v22) there is more room!  Consider that there is still room in the kingdom for sinners!  The Master sees that there are still people who need to come into the kingdom.  There is assurance and acceptance for those who come to God.

You may ask yourself, "How can I know if the feast is for me?"  Are you coming to the feast?  Coming to God is a fruit of election; if you are coming, you can have confidence that you will be received.

Come!  What can be more important in your life than this feast of salvation?  Come as you are, acknowledging your sin, knowing you will be received.

Luke Part 48: With the coming kingdom will come a division

Text: Luke 13:10-35

In this section we see that Jesus is a separator of men.  There are only two groups of people, only two destinies.  You will either be consumed by or purified by the fire He is bringing.

In this section, we see a few events that teach this great division among min that the Lord is bringing.

First, we have the example of the crippled woman who is healed.  She is a picture of Israel under the Law: bent down, burdened, rather than freed on the Sabbath to pursue good.

Rather than making the Sabbath a time of special condemnation and rule-making, the Jews should have taken the opportunity of the Sabbath rest to see the coming Messiah's deliverance from a striving, works-based righteousness.  They accused Christ of breaking the Law, because He healed on the Sabbath.  But Christ was actually setting this woman free, just as they would set their animals free from the stalls on the Sabbath.

Next, we see the pictures of the mustard seed and the leaven.  What is the Kingdom of God, this new thing, going to look like?  It will have a small beginning, like the tiny mustard seed, but will spring up -- as does the mustard seed -- into something great.  It will grow and expand and be visible.  The saints will not blend in with the world; they shall be visible.  Like the leaven, this Kingdom is alive.  It is not a dead lump.

Then, Jesus is given a question: "Are only a few going to be saved?"  Jesus diverts the question -- instead of making it a question about  other people, of another group, he turns is back to the one asking.  He tells them to strive for themselves that they would make it in.

You cannot come through the narrow gate as a group, as a family, as a church member.  Salvation is for the individual.

Then, there is a message for the Jews at that time: the era of the advantage of the Jews was coming to an end.  Even some of the last (Samaritans, for example) would enter in the kingdom.  "What will you do?" Jesus is asking them.  What will you do with all God has given you and done for you?  It is a question for us as well.

The Jews thought they were secure, because they believed they knew all about God.  But it's not important whether you know all about Jesus; it's important that Jesus knows you.  You must come to Jesus, introduce yourself to Him, and not stay in your sin.  Does Jesus Christ know you?  Strive to enter in!  Put forth effort!  In verse 34, we see that He will receive those who come to Him.  If you will not come, it is because you love sin too much.

Finally, we see that some of the Pharisees came to Jesus warning Him about Herod.  Was this for real, or just a ruse?  Either way, Jesus takes advantage of the teaching opportunity.  Jesus says, in effect, "It is a sure thing.  I will work My ministry through to perfection.  Nothing will stop Me from accomplishing salvation."

What will you do with Jesus?  You don't have to consider any else.  There is only one Way, one straight gate.  You must go through Jesus.

Luke Part 47:The Second Return of Jesus

Text: Luke 12:35-48

In this passage, Jesus gives a few parables about His second coming.  Here are some particular bits of information we are given:

• Jesus will return in a manner like a man returning from a wedding feast.  The servants in the parable didn't know when to expect their master.  Like them, we must be constantly watching and waiting.
• Like a thief, Jesus will come at a time that is not known to you.
• He will come at an hour when you think He won't come.

There is a similar passage in Matthew 24:42-51.  Looking at these passages together, we can gain a few insights.  First off, is the reminder that we must be constantly watching and waiting.  Jesus Christ will make His judgment when He returns.  There will be no second chances; there will be nothing more after His coming.

This teaching regarding faithful servants is for all who would follow Christ.  It's not just written for a select few, the super-spiritual elites.  We will either be faithful servants or merely pretending.  In the last day, the pretenders will fall away.

Are you a faithful servant, or just pretending?  Here are some marks of the faithful servant:

1. The faithful servant has girded his loins.  He's gotten dressed to do some work.  He's active, involved, and has embraced all that God has given Him to do.  He is actively engaged in the stewardship God has given him.
2. Faithful servants are to give light.  We are to bring light to darkness, living a life of truth as a testimony to the dark world around us.  Light your candle at the source of light: Jesus!
3. The faithful servant is watching and waiting.  Biblically, waiting on the Lord is what He has called you to do in the interval before His coming.  Be watchful, not forgetful!
4. A stewardship has been given.  God has given you something to do.  There is a discipline involved.  Self-discipline is the start of all godliness.
5. A faithful steward takes care of the people under him.  He brings peace, happiness, joy and contentment for those who are committed to his care.
6. To whom much is given, much is required.  We have all been given very much physically and spiritually; we should see the gravity of that gift.

It will be obvious whose servant and steward you are when God returns.  The unfaithful servant will be totally cast off.  And the more you know, the greater the condemnation you shall receive.

There will also be those who are blessed (verse 37, 38).  There will be a great time of fellowship, and all those who served will be served by the Lord.  He will continue His model of service by serving the servants.  His faithful servants will be put in charge of a portion of this new earth.

Luke Part 46: The Rich Fool

Text: Luke 12:13-34

This section begins with a man in the crowd who asks Jesus to help divide the family inheritance.  Jesus refuses to intervene in this family matter.  There were adequate resources in the civil government of the time to resolve the issue.

Jesus is a judge in greater matters, and He reveals it.  He sees beyond the immediate request to the man's bigger issue: covetousness, desiring more than you need.  Next, He tells the parable of "The Rich Fool."

In this parable, God has given the landowner an abundant harvest.  He decides to build larger barns to contain it, assuring himself that now he will be set for life, and able to live comfortably, needing nothing.

But this rich man was not rich towards God.  God says he is a fool, and that his soul would be claimed that night, and another man would use the wealth that he has amassed.  God will judge him for what he has done with this blessing.

What did he do?  He:

• Took no thought for God
• Took no thought for his fellow man
• Wanted an abundance of provisions

This is our negative example; this is how they act in the world, but not in the kingdom of God.  In the kingdom of God, life is to know God.  Jesus continues on by telling His disciples, "Don't be torn apart by these things."  We must not be worried about riches; it will rob us of our joy.

Jesus reminds us that we really cannot control many, many things in life, such as our height or or our life's span. He tells us to learn from nature -- God will take care of His children, as He takes care of the animals.  Trust in Him; He is great enough to take care of you.

He tells us to seek first the kingdom of God.  Seek first to be righteous, rather than seeking wealth.  God will take care of us.  (Of course, we should not overindulge or live beyond our means.)

What if we have a legitimate lack of what we need?  Verse 32 replies, "Do not fear!"  The first thing we tend to do in a difficult situation is to be afraid.  Fear not!  God will take care of you!

Finally, in this passage, we see a command to sell and give to charity.  This is exactly what the rich fool didn't do.  He had more than he could keep, but desired to hoard it.  Note that this command is not to sell all and take on a vow of poverty.  The command is to be mindful of the needs of others in the kingdom.  Don't be like the rich fool, who what preoccupied only with himself.

These things -- trusting in God and depending on Him for provision, loving our fellow believers materially -- will be true of us.  Our treasure is the Lord, and our heart will be where our treasure is.

Luke Part 45: Beware hypocracy!

Text: Luke 12:1-12

This passage continues Jesus' teachings on kingdom living. Jesus is teaching about how the members of the Kingdom (Christians) will live. The way they live will be seen by the world around them.

The subject of this section is indicated plainly in the first verse: hypocracy. Hypocracy is simply acting differently than what we are. It is one of the most dangerous things in the Kingdom, and is to be constantly guarded against.

The first comment Jesus makes regarding hypocracy is that it is foolishness. All things will be revealed anyway; there is nothing hidden from God. Why act in this way?

Jesus further elaborates that hypocracy is borne from a fear of men's faces. Do we want to play down our relationship with Jesus? Do we want to fit in? Jesus reminds us not to have any fear of men; they can only harm our physical well-being, but they have no power over the soul. Fear, specifically the fear of man, is a danger that leads to hypocracy.

How can we avoid hypocracy? By fearing God, rather than man! We must reverence Him and trust Him. We're reminded that we can trust Him, as He takes care of the sparrow and knows the number of the hairs on our heads. He is kind, loving, and trustworthy. We have great value to Him ("more than many sparrows") because of Christ's work. Christ has brought us near and we have been adopted as sons.

In verse 8, we see that Christ will own His people before the angels. This is not in some future life; this is something that occurs now, as Christ guides the angels to meet our needs.

The next section concerns the so-called "unpardonable sin".  We are told that you can speak against Christ and be forgiven, but a blaspheming the Holy Spirit will not be forgiven.  This blasphemy against the Holy Spirit represents an unrepentant heart.  An unrepentant heart cannot be forgiven; the self-righteous cannot be saved.  The hard heart refuses the Spirit and goes on in opposition to Christ.

Finally, we have a reminder of the ministry and work of the Holy Spirit in the life of a believer.  The ministry of the Holy Spirit will help you when you are in a situation where you need to give an account of your faith.  Yield to the Holy Spirit; He will lead you into open confession, not hypocracy!

Zechariah Part 6: Conclusion of the Prophecy

Text: Zechariah 14

This chapter contains the conclusion to the prophecy began in the previous chapters. We can assume that the prophecy is consistent throughout; that the same things are being referred to as in the previous chapters. This prophecy contains a discussion about God as King, and this King's people, and a gathering of people into that kingdom.

As in the previous chapters, this is a prophecy about "that day". Is this prophecy regarding Israel's destruction in 70 AD? It could be. The physical Jerusalem that existed until 70 AD was a representative of the Old Covenant, and it was replaced by a spiritual New Jerusalem, a representative of the New Covenant. There is both a physical and spiritual explanation.

In verse 4, we see the theme of a great wide valley being opened up. This valley is a picture of the gospel truth spreading, and the fleeing is a picture of Jewish conversions, including the great day of Pentecost.

There is a darkness described in verses 6,7 -- but even in the darkest hours of the Kingdom, there will remain a light. There will be an era of incomplete light.

Verse 8 pictures the truth spreading beyond Jerusalem, beyond the Jewish people. The spread of the truth will continue through the hard times (winter) and good times (summer).

Verse 12 shows the judgment to come on those who reject these spiritual truths and refuse to enter the Kingdom. They had seen the truth, but rejected it, so their eyes are consumed. They didn't glorify God, but instead rejected Him, so their tongue shall be consumed.

Interestingly, the terrible things prophesied about in this passage did come true in 70 AD. The Zealots within the Temple under siege were fighting among themselves, killing each other for power and authority, and even killing and consuming each other in the famine.

There is the picture of plagues in verse 16-19. There would be no rain on those who didn't come up to keep the Feast of Booths; rain (water) is symbolic of the wells of salvation that will be loosed upon those who recognize the transitory nature of their lives, the symbolic meaning of the Feast of Booths.

Jesus showed the significance of the Feast of Booths when He proclaimed in John 7, "All who are thirsty, come to Me and drink!" as the water was poured out in the ceremony. That is the significance of this feast -- that we are pilgrims in this world, but at the end we shall receive God's deliverance and blessings. We look to a heavenly kingdom, and we are not caught up in the politics and affairs of this world.

Verses 20 and 21 would have been shocking words to the Jewish hearers. In the New Covenant, all things are "holiness unto the Lord." Every person in the Kingdom is involved in the service of the Lord; each of us is a priest to Him. This is not a mixed community, as the Old Covenant was. There are no more unbelievers in the New Jerusalem.

The Lord has won the victory! Do we look forward to the great day coming when His kingdom with have its ultimate consummation?

Zechariah Part 5: Continued Prophecies of the New Covenant

Text: Zechariah 12, 13

This section of Zechariah continues the prophecies from the previous chapter. These prophecies are not in chronological order; they are looking at the same event from different perspectives.

In Chapter 12:1-9, there is a prophecy about an event that will occur "in that day" (v.3). What is the day being referred to here? This can be identified as the day of the Lord Jesus Christ. The day of His coming and establishing His kingdom marked the fulfillment and bringing to an end of the Old Covenant.

The blessing on Israel as a physical nation was ended. The New Covenant spiritual Israel is what is in view in this chapter -- a kingdom that will be trembled at.

There is a blessing here on the house of David. Christ, the seed of David, will be exalted. All of His followers will have the courage and strength to overcome trouble and testing in that day.

Verses 10 and 11 give a better understanding of that day -- it is the day when they will look upon Christ and see Him pierced (His death on the cross).

Verses 12-14 describe a mourning. This will not be a national mourning, but rather a particularized mourning. It is an individual thing, as the New Covenant is made up of individuals. Individuals must each mourn their sin and the death of their Savior by themselves.

Chapter 13:1 identifies the Lord Jesus' death on the cross. He is the fountain opened for sin and uncleanness.

Verses 2-6 describe the result of the finished work of Christ. No false teaching will be tolerated in the Kingdom. People will recognize the truth and tolerate nothing that diminishes Christ's glory. Apostles and prophets will demand truth and will refuse to hear false prophets. False prophets will repent and be corrected and ashamed of their false teaching. They will be brought to repentance by their friends.

Verses 7-9 are a section that Jesus quoted. God smote the Shepherd; He slayed His only Son and the sheep were scattered. Note that two thirds were cut off -- but a remnant was saved.

Zechariah Part 4: Further Prophecy of God's Dealings With Israel

Text: Zechariah 9-11

In Chapter 9 of Zechariah, we see prophecies speaking to the coming New Testament time. God told His people of what was coming, regarding the establishment of the Kingdom and the coming of Christ. These words were sufficient for the next 400 years of silence.

A number of people groups are listed -- Syria, Phoenicia, the Philistines -- and their destruction is prophesied. This destruction came 200 years later when Alexander the Great destroyed these groups. But Alexander did not go on to Jerusalem; He received a vision from God that he was not to touch Jerusalem. When the Philistines saw this deliverance, many trusted God -- the remnant here described.

This passage also prophecies how the north and south kingdoms were united by the Macabees and they defeated Antiochus Epiphanes. This was Ephraim and Judea, the "bow and arrow".

In Chapter 10, the prophecy elaborates on the blessings that Ephraim and Judea will receive. Also, we see the introduction of the theme of a shepherd, and that the Lord has a people and will take care of them.

In verse 1, they are told to "ask for rain" -- this is an example for us, to be bold and ask God for blessings. Also, they are told to ask at an appropriate time, at the time for the spring rains.

In verse 6, we see that God will restore His people and have compassion on them. He will call, gather, and redeem. These are the blessings the Jews were to be asking for.

We see the people are in a bad state -- they are "without a shepherd" (without a leader). And God is not pleased with their leaders. He is angry at the shepherds. It's no good to follow the wrong leader. Misguided ritual is of no use. There is no excuse for following someone who is leading you astray; God will not hear of it.

Verse 4 is the key verse in the chapter. Christ is the prophesied immovable, eternal "corner stone", the tent peg holding all together.

Chapter 11 is a prophecy of an upcoming civil war. The leaders were unable to collect their tax monies (the howling of the shepherds), and they asked the Romans to come in and put down the rebellion. In doing so, the Romans ruined the country, destroying the great forests at Lebanon and Bashan.

In verses 7-14, the prophecy discusses the Messiah. God will feed the true Jews (pasture the flock doomed to slaughter). Then we have the prophecy of the two staffs -- "Favor" and "Union". "Favor" represents Israel, and "Union" represents the union of Judah and Ephraim.

Verse 8 speaks of annihilation of the "three shepherds". This is not literally three people, but represents the leaders in three realms: civil, religious, and prophetic -- corresponding to the king, priest, and prophet. These leaders were failing in their duty and would be destroyed.

God shows He no longer has a care for false professors. When Christ was crucified, the "Favor" staff was broken -- the covenant with Israel was over. The "Union" staff was broken as well. Animosity would remain between Judah and Israel.

Zechariah Part 3: A Call to Reality

Text: Zechariah 7-8

This passage begins with men from Bethel asking the priests if they should continue to fast in the 5th and 7th months. They had been fasting in the 5th and 7th months -- as well as the 4th and 10th -- to commemorate different events associated with the fall of Jerusalem.

Years had passed since that fall, and progress was being made to rebuild the wall, so the men were wondering if they should continue fasting, or if it was the time to renew hope and begin rejoicing.

God gives the answer to their question in the following chapters. He is going to show them how to worship, and show that worship is not just a hollow ritual but true worship is combined with a changed life.

Verses 4-7 of Chapter 7 begin with a stern correction for their fasting. Their fasting didn't do any good! It wasn't commanded in the Law; they were adding to the Law. And God speaks directly to their inward motivation, rather than this outward ritual.

Their motivation to fast was to get something from God; they wanted to feel good about themselves. But the proper motivation in worship is always to give something: to show homage and give glory to God.

God said (paraphrasing): "You should have listened to the old prophets! You didn't need to create this ritual." The message: submission unto the Lord and repentance from sin is what God seeks in His worshipers.

In verse 8-14, God makes it clear that what they needed was to have real life in their hearts. Their religious ritual meant nothing because they weren't worshiping Him in their lives. They gave 70 years of fasting, rather than living before God in their lives. Ritual is easy -- do we worship as ritual, or are we coming prepared and ready to meet with God?

In Chapter 8, God lays out the blessing He has in store. He had always purposed to love and bless His people, but He would not have them follow after other gods. God was as determined to bless them as He was to bring curses upon them when they went astray.

This is now a time for rejoicing, not fasting and mourning. God promised to make His people a blessing. They were receiving a down payment on the restoration. And God commanded them to do certain things (v16, 17). God encouraged them in their work, just as He encourages us in our work now.

This prophecy at the end of the chapter is concerned with a future day, "In that day" -- this would be the day when Jesus was to come. A time awaited when the Messiah would come and people would flock to Him. The Jews would be blessed to be the first to receive that message. People from all nations would hear about the Messiah and come to God. The prophecy shows plainly how the Gentiles would take hold of the Jews and become one people, the true Israel, following God.

God blessed the world through the Jews; through the Jewish disciples of Jesus, He brought in many Gentiles. The Jews would be part of the coming Kingdom of the Son, Jesus. They would be the first fruits among the nations.