Bible Reading Challenge Blog

There are a variety of stories and miracles that take place in Luke 7.  The nature of a miracle is that it defies our understanding of nature and the way that things are supposed to work here on this earth.  It is clear that a servant is not supposed to get well from mere words spoken on his behalf, a son is not supposed to rise from the dead while lying in a coffin just with a mere touch.  But this is what Jesus does.  These stories are related because neither the centurion nor the widow of Nain are part of the people of Israel.  Jesus reaches out to those who are not within the community, not within those who are considered the favored of God.  It proves to be another great example for our sake of how our reach ought not to be so myopic that we don’t see beyond our walls.  Our reach has to extend far beyond what we see or what we consider as being familiar.

John the Baptist wants to know if Jesus is the one for whom we have all been waiting.  But Jesus doesn’t give a straight answer.  If John wants to know who I am, tell him what you see.  Tell him about the miracles that you are experiencing.  My teachings and my words are crucially important, but my actions and my miracles are all signs that point to the Father.  Jesus then takes the opportunity to teach the crowds about who John the Baptist is/was.  It is obvious that he loves John the Baptist.  He calls him the greatest of those born among women.  Now that is a great reference to have if you should ever need one. 

He then shifts to the anointing of Jesus by the prostitute.  In Luke he doesn’t call her by name.  But he does point out to his host, Simon, how far he fell short in treating him with the respect that he was due.  It was a pretty sneaky way to say: She has washed my feet as any other household would do to welcome a guest, but you haven’t even offered me water.  Keep in mind this Simon is a Pharisee who was well known in town and so had something to risk by a prostitute coming into his house and wrecking the party that he is throwing for Jesus.  So he definitely does have something at stake.  Jesus puts him in his place, but also allows him to save face.  At the same time Jesus teaches a lesson on his ability to forgive sins.  He was able and he does.  Again people were not sure who he was.  

The wise man built his house upon a rock.  The foolish man built his house upon the sand.  I wonder if you have that tune going in your head just now like I do.  We sing that in chapel and the kids love the part when the house of the foolish man goes SPLAT!  Luke 6 contains the beatitudes that we looked at in Matthew but begins the chapter with healings that take place on the Sabbath.  Jesus makes the comment that the Sabbath was made for us to do good, not bad.  What is better than healing someone?  Jesus constantly shows how he is able to confuse his accusers and continue to live within the will of God to such a degree that all those around him could tell that he was sent from God.  

The difficult teachings that Jesus provides after the beatitudes cause us to pause.  “Love your enemies and do good to those who hate you.”  That is not normal for us.  We would rather avoid or not do anything to those who hate us.  It is not only safer but probably easier for us just to avoid those people with whom we have conflict.  If someone hurts us or is not our biggest fan then why not just avoid them?  Why put ourselves into a position where we are forced to interact with them?  Jesus tells us clearly that we are to take the initiative and do good to those who hate us.  That is so different from avoiding people that we would much rather not see.  I know that right now there are people who are popping into your mind as to whom you have been trying to avoid.  My suggestion is before you take that step to do good for them, first pray for them.  Shower them with prayer, ask God to bless them, and then you will find yourself prepared to do good to them.  The hatred that we feel does not affect the person that we hate.  The hatred that we feel toward someone, or even the dislike, will only affect us.

After reading vs. 26 I couldn’t help but think of this quote from a movie: https://www.youtube.com/watch?v=CVgjH_auRH4

We have seen in Matthew the story of Jesus speaking from the boats on the Sea of Galilee.  Peter’s confession that he is a sinful man should strike a chord with us.  But it also reminds us that Jesus can only use the sinful.  It is all that he has to use.  We find a similar scenario when he calls Levi in vs. 27 who was a tax collector.  We know their infamous reputations, but it was all Jesus had to work with.  

When Jesus forgives the sins of the paralytic man people are incensed.  How can any man forgive the sins of any person?  Jesus’ answer is priceless.  What is easier to say: I forgive your sins or get up and walk and be healed?  Well, the I forgive your sins would be easier because there really is no way to prove whether you have forgiven that person’s sins or not.  But if you tell someone that they are healed and that they are to get up and walk, well, either they get up and walk or they don’t.  If they get up and walk then that person has just performed a miracle and he just might be able to forgive peoples’ sins as well.  If that person doesn’t get up and walk then it is easily discernible that the person is not telling the truth.  Jesus does both, forgives that man’s sins and cures his paralysis.  

The teaching that Jesus gives starting in vs. 36 is a fundamental teaching.  You can’t sew a new patch on an old garment or else it just will tear away.  The same could be said today.  You can’t solve the problem of disorganization by getting a computer that places everything in files electronically if you don’t have someone who knows how to do that.  A new solution must take into account the resources and the people that you have to work with.  This reference to the old wine vs. the new wine is in some ways a repetition of the point that is made not by Jesus but by the chief steward in John 2:10.  

This is what is called Mt. Precipice and directly behind you would be the town of Nazareth.  It is thought that it is here where Jesus is led in vs. 29 out of Nazareth so that the town people could throw him off the cliff for the blasphemy that they thought he was speaking.  So what did Jesus say that was so disturbing to the people?  He used the example of Elijah and Elisha.  The examples he gives are found in I Kings 17 and II Kings 5 respectively.  Their commonality is that in the above scriptures both of these prophets were not sent to the people of Israel, but rather gentiles, a widow and a leper.  These examples are powerful because the gentile widow would have been the lowest on the totem pole while the gentile general with leprosy would not have even made it on the totem pole.  What Jesus is saying is that just as I am not being accepted here in Nazareth, my hometown, I don’t feel so bad because I was not called to minister to you.  Just like Elijah and Elisha, I was sent to those who would respond and believe, even if they are outside of the family of faith.  It was not a very popular thing to say as you can see by the reaction of the people. 

Once Jesus disappears from among the crowd he then goes back to Capernaum and continues to teach.  The ironic part of all of these stories is that every place that Jesus goes people praise him.  Even in Nazareth we read earlier that “all spoke well of him and were amazed at the gracious words that came from his mouth.”  Later we read: “They were astounded at his teaching, because he spoke with authority.”  Jesus couldn’t help but move people and people would never forget the time that they met this Jesus of Nazareth, even if we do have story after story of the disgruntled who want Jesus’ life.  It does seem hard to believe that this story will end tragically after all of the political clout he seems to build up during this life with people really being touched by him.

Do you see what Luke does again at the beginning of this chapter?  Just like in chapter 1 and 2 he grounds the story that he is about to tell in history.  This time he gives two complete verses of historical figures to allow us to catch up to him as to when all of this took place.  I also like how at vs. 23 he states that: “Jesus was about thirty years old…”  As we begin this Gospel we can never lose sight of the fact that Jesus worked and lived and was our Savior in the midst of history.  It didn’t take place in a make believe time, but rather in a time in history to which it is attested that these events actually happened.  Faith is not in need of proof, but it sure doesn’t hurt to hear about the historicity of what we believe.

Like the previous two Gospels John the Baptist introduces Jesus’ ministry to the world.  Luke doesn’t care about what John wears or what he eats.  He does care about what he says.  Notice from vs.10 and following how he addresses the crowds, the tax collectors, and the soldiers.  He gives each of them a charge to live their lives generously by giving away what you have in excess, being fair, and not using violence and your power to get what you want…in that order.  That sounds like a great rule of thumb for any of us.  But apparently each of those groups of people needed that message at exactly that time.  The moral axioms of give away your excess, be fair, and don’t use violence is something by which we can all live.

Jesus, as he is in all the other Gospels, is called the Son of God, the beloved.  Upon his baptism he is introduced to the world by the voice from heaven who guides and directs him throughout his life.  Luke then contains a genealogy at this point.  It is important to note that the genealogies in Matthew and Luke are different.  They split off after King David, in Luke it is found in vs.31.  I have heard theories, and some may call this a bit of a harmonization but I like it, that Luke follows the line to Mary’s descendants and Matthew follows them to Joseph’s.  In either case we find that in Luke we have a much more traditional genealogy where only the men are mentioned, as opposed to Matthew which contains the women, even some of ill repute, that make up Jesus’ ancestry.  You also notice what Adam is called in the end of the genealogy here in Luke.  Adam is called the “son of God”.  Matthew doesn’t go that far down the line and begins his with Abraham, but we have to admit that it is a bit unusual, but very fitting, that Adam is called the son of God.  He was, after all, created by God.  Just as we are sons and daughters of God because we were, after all, created in the image of God.

We arrive at the birth of Jesus while the author nestles us comfortably within the confines of history.  I’m in the middle of reading Killing Jesus and while it isn’t one of my favorite books, there are aspects of history that are lifted up and emphasized.  I guess I see the book more as a historical Dan Brown than probably most.  But Luke, our Gospel historian, places Jesus squarely within the time of Emperor Augustus.  Vs. 7 gives us all there is about the birth.  Jesus was placed in a manger because there was no room for them in an inn.  It does sound cold and disconcerting to imagine that people would not make room for a woman in labor in their midst.  But in fact, I would think that a woman in labor would probably not want to be in the midst of people but rather maybe in the quiet of a stable where there is some privacy and where only the animals would be.  

The angels appearing to the shepherds is one of the favorites of every Christmas pageant.  The fact that Jesus appears first to the shepherds, the lowliest of all people on the earth, is significant.  Jesus could have chosen to have the wise men see him first, but instead we find those who were on the lowest rung of the ladder that were given the honor of seeing him.   That is how God works.  I do believe that in Jesus’ teachings he has a preference for the poor as we see played out in the beatitudes and in other places in Scripture.  

Mary and Joseph were a traditional family who followed the religious practices of that day.  Even though their first child was born in a very unorthodox fashion, they still felt obligated to follow through in what was required of parents in that day.  They had to bring Jesus after 8 days to be circumcised, and they did.  It is at this point that he was called Jesus.  And then when Mary’s time was over for her recovery and she was able to make it to the temple in Jerusalem within the 40 days a required by the law, it is then that their son’s status as Savior becomes even better defined.  Both Simeon and Anna proclaim the fact that the Holy Spirit rested upon this child.  

We then find the only childhood story of Jesus.  It is one where we see his love for his Father’s house, which would be the temple.  Of course Mary and Joseph were worried to death when they thought he was lost forever, and there is a side to the story that makes one think of a mischievous child, but then again it is Jesus.  Vs. 47 tells us that all who heard him were amazed at his understanding and his answers.  So apparently people were asking him questions.  Maybe it was the religious leaders of the day.  And people were amazed at his answers and his understanding.  I’ve run across a few children who grew into youth and one now is on track to be ordained in the Presbyterian Church.  When I first met them and spoke to them about God it was obvious that they were special.  Hear me well, I am not saying that they are better, just they have a grasp of the Almighty that children don’t normally have and have carried that into adulthood.  Jesus would have gone well beyond any earthly examples we can conjure.

The Gospel of Luke.  We have finally arrived.  While I have been on record as saying that John is my favorite Gospel, and it is, Luke nevertheless provides more historical data and more of a rounded approach to the life of Jesus than any other Gospel.  As legend would have it the author is the physician Luke, but there really is nothing to support that claim.  The details that he gives about healings and physical attributes are no more technical than any terms you or I might use in describing bodies.  What is crucial is that Luke is the author of not only the Gospel of Luke, but also the Acts of Apostles.  This author has composed more than 27% of the New Testament making him the most prolific writer of the New Testament, even more so than the Apostle Paul.  As we read along in Luke keep in mind the detail that Luke lifts up, from the birth, to his childhood (the only one containing a story about a 12 year old Jesus) all the way to his arrest, crucifixion, and then eventual resurrection.  It is the easiest of the Gospels to read because of its penchant to details.  Enjoy the ride!

Chapter 1 of Luke is the longest chapter in any of the Gospels.  We haven’t even arrived at the birth of Jesus yet, but it feels like God has already performed some mighty acts, and He has!  Luke begins his Gospel by giving us a reason for why he wrote it.  Notice in vs. 3 that he is addressing an individual (or is he) who is called Theophilus.  If you break that word down into two parts you get Theo, which means God in Greek.  We have the term theology, the study of God, which comes from that root.  We also have the term philus which comes from phileae, how about Philadelphia the city of brotherly love, which means love.  So the term Theophilus while potentially being an individual, could also mean “lover of God.  In essence it might seem like Luke is writing this Gospel to all who are lovers of God.  I think we can include ourselves in that one.  Because of his constant use of Greek terms I think we can safely say that Luke is writing to a Greek audience.  If you read on to Acts of the Apostles you can see that this theme continues.

Our first account is that of the foretelling of the birth of John the Baptist.  It is absolutely crucial to understand the key role that he plays in the life of Jesus and in the salvation story.  John the Baptist can be understood as the first century Elijah who foretold the coming of the Messiah, the one who was to prepare the people of Israel for the advent of the anointed one.  His father Zechariah was a priest and his mother, Elizabeth, came from the priestly class so he was really a PK (Pastor’s Kid) through and through.  It should be no surprise then that he took off for the wilderness as soon as he was old enough to decide for himself.  Those pastor’s kids tend to be a little different.  

In vs. 26 we find the beginning of the Jesus story with his mother, Mary, being visited by the Angel Gabriel.  More than any other Gospel Luke stresses the virginity of Mary.  This leads back to Isaiah 7:14 which in reality speaks about a young woman, but the Gospels have picked that up to mean a virgin.  It is important to note that the virginity of Mary speaks to the miracle that God is able to perform in the incarnation.  God became one of us, Emmanuel, in the most unlikely way possible.  And yet it was still foretold by the prophets.  This coming of Jesus, our Savior and our God, through Mary is not something which was simply created in the first century.  No, in fact, we read that just about everything that Jesus does and all that he represents is brought to us previously by the prophets.  

Vs. 38 really speaks to the demeanor that each one of us ought to take on. Mary states: “Here am I, the servant of the Lord.”  That should be all of our calling cards.  In vs. 37 she is given the assurance that nothing will be impossible with God, and so that allows her to respond in kind.  As we go through life we have to keep that promise in front of us at all times.  Nothing is impossible with God, and at the same time, all things work for good for those who trust in the Lord.  These two promises, one found in Luke and the other found in Romans, ought to be able to propel us through any experience in life.  Nothing is impossible, and all that happens is for the glory of the Lord.  

The visit of Gabriel to Mary is sandwiched by the account of the birth of John the Baptist.  As we read about Mary we then transition to the birth of John.  No other Gospel has the birth of John like Luke does.  I gave you the heads up that we need to pay attention to the details of Luke.  There are many details and they are magnificent.  Zechariah’s prophecy reflects Mary’s magnificat.  They both lift up the lowly who are raised up.  I can’t help but think that both of these families came from poor backgrounds.  Both of these families needed to see the redemption of the Lord who would bring salvation to the nation of Israel.  Mary focuses more on those who physically are in need, the poor, and against those in power as she says God has scattered them from their thrones.  Zechariah does seem to focus more on the promises of old which are being fulfilled for the entire nation.  “The oath that he swore to our ancestor Abraham” is underlined as a key component to the promises that are being fulfilled.  

So by the end of this chapter John the Baptist is in place, and now it is time to welcome our Savior.  In the middle of Lent, it is nice to see where it all started.

Now the controversy starts for some people.  The Gospel of Mark is said to have a shorter ending and a longer ending.  Most of the manuscripts that are of historical value end at vs. 8.  Keep in mind we do not have a single copy of any of the original Gospels.  What we have is a compilation of documents that have been gathered over time.  The oldest manuscript that we have of the Mark Gospel is from more than 100 years after it was written.  It is interesting to note that just recently this issue has been in the news.  

http://www.cnn.com/2015/01/21/living/gospel-mummy-mask/

So what if Mark does end at vs. 8?  In essence we find the women afraid to tell anyone and that is where it ends.  This is at least consistent with the other Gospels where the women are filled with fear and then have varying degrees of success in convincing the male disciples of Jesus resurrection.  If we just stop at vs.8 then the story is left up to us as to whether we want to proclaim the good news of the resurrection, or keep it to ourselves.  I like Mark ending at vs. 8 for the simple fact that it puts the ball in our court.  We are the ones who then are required to carry forward the Gospel message of Jesus Christ.  No one does it for us.  

Notice that the person who gave the message to the women is described as a young man dressed in a white robe.  He seems to know what they were looking for and knows the dynamics of the disciples to point out Peter as the leader of the disciples since he is mentioned by name.  In some senses the young man is just telling them what Jesus had already told them.  What is it that Jesus has told us that nevertheless doesn’t provide enough impetus for us to go and proclaim his good news?  

We find Michelangelo’s Pieta` in St. Peter’s church in Rome.  It is stunning and it makes you realize the pain and the agony not only that Jesus went through but his entire family and those who followed him.  Even if Mary must have been a giant, if this sculpture reflects real life, her robe and her details are hard to believe that they are made out of marble.

I wanted to focus on what happens when Jesus is crucified and dies in vs. 38.   If you remember Matthew like Mark records that the veil of the temple, or the curtain, is torn in two.  This is a crucial part of our faith as Christians.  The curtain was found in the Temple in Jerusalem and the purpose that it served was to hide the Holy of Holies from the people.  The belief was that God resided in the Holy of Holies.  You can see this hashed out also in Hebrews 9:1-9.  With the tearing of the veil it means that no longer are we as a people separated from the living presence of God.  Rather, in Jesus Christ the veil is torn in two because he has become one of us and and we have direct access to him.  We are able to see through the veil, actually, we are now able to walk through the veil and into the Holy of Holies and be in the presence of the Lord through Jesus Christ.  The tearing of the veil was not insignificant.  It was a defining moment.

How quickly things can change.  These 72 verses reflect 48 hours that have the disciples on the top of the world at the beginning of this chapter, and then all of them end up scattering and abandoning Jesus as he is beaten and tortured.  In two days, you go from Jesus being the hero of Jerusalem to a criminal being tried for the death penalty.   The room pictured above is supposed to be the upper room where Jesus and his disciples met.  Now, to be honest, it is not a hard connection, but it has been considered that room for many centuries.  Before they make it to the upper room you have Jesus who goes to the house of someone who would have been considered unclean, Simon the Leper, and there he is prepared for his burial by the woman with the costly ointment of nard.  So many things that Jesus does in the Gospels would never have been done by someone of his position.  He doesn’t hesitate to spend time with those considered unclean.  I love that.  He is then anointed by someone who could possibly be a prostitute as she prepares him for his burial.  Again, not something that someone of his position would ever do.  But he does it, and it just seems right.

We have verses 22-25 as the Words of Institution that we use for communion, although, as I mentioned in Matthew, I tend to prefer the Apostle Paul’s words in I Corinthians 11.  Starting at vs. 32 we have Jesus and his disciples in the Garden of Gethsemane.  

This is what is thought to be the Garden of Gethsemane.  It is interesting because in many of the places where we went there is a church located smack dab in the place that is supposed to be where the biblical account takes place.  But there are then many alternate places that may be across the street or down the road that could also be the place.  This is the one that was across the street and down the road from the church that is supposed to mark the historical Garden.  I like this place better.  It was quiet and it just felt a lot like the original Garden where Jesus spends his time with his disciples.  

It is from this location where everything changes.  Judas betrays Jesus with a kiss, which is not a strange form of greeting in Mediterranean countries.  When we were pastoring in Italy, we would always greet men and women with a kiss on the cheek, actually with a kiss on each cheek.  I know, it sounds very foreign, well, it is, it is in Italy after all.  So it would not be unusual for Judas to greet Jesus with a kiss.  That is pretty normal.  With that normal greeting everything changes.  A sword strikes off an ear, Jesus is led into the high priest house, he is tried for blaspheme, says some pretty blasphemous things and so is bound and readied for crucifixion.  

This is the longest chapter in Mark and since today is our first Sunday in Lent it is appropriate that we find ourselves in the arrest of Jesus which is part of this season.