The Pharisee and the Tax Collector (Luke 18:9-14)

Since so many people seemed to relate to me and poor Martha, I thought I would throw in another area that's no fun to face. The parable of the Pharisee and the Tax Collector is from Luke 18:9-14. Here are some excerpts from another Jesus Walks Bibel Study Series*

Self-Righteousness (18:9-10)

There's nothing wrong with rules. Each family has to have family rules. Each church needs to have family rules, too. It's a requirement of any human organization. We just need to keep our rules in perspective, and realize that they are not necessarily God's rules, but derivatives of God's rules.

A problem arises, however, when we are "confident in our own righteousness" or "trust in" our own righteousness to save us and justify us before God. When we move from righteous living -- which is right -- to trusting in that righteous living to give us a standing before God, then we commit a fatal error. In that case it becomes self-righteousness

Looking Down on Others (18:9-10)

When we begin to take pride in our own righteous behavior, it's very easy to look down on those who don't behave this way as morally inferior to us.

Stop to consider who we faithful, righteous Christians tend to look down on…


Side note...Here is a recent post from Beth Moore's blog, written by her daugter, Melissa, about her visit to a youth church service. The post reminded me of this parable. Here is an excerpt:

It was amazing what happened as I made my way to my seat. I began to shut down. Even though it was only seven or eight years ago that I would have easily found myself in their exact positions, I quickly became one of the dreaded frozen chosen. What a bizarre and devastating feeling. All of the sudden I was a spectator in this youth service rather than being a participant. I even began to critique all that I was surrounded by, surveying our younger generation’s heartbeat for Christ to discern whether it was authentic or not. I suppose the older we get, the more power we think we have to take our place in the judgment seat…I had to remind myself that I will never be old enough for that position, for that throne is reserved for none other than the Ancient of Days. In my shame, I thought to myself, “So this is how this happens…this is how one becomes one of the frozen and cynical chosen…and I’m only 25, I’m so doomed.”


Now, back to the bible study...

Priding Oneself (18:12)

The pharisee's entire prayer is about himself. He thanks God -- not for blessings -- but that he isn't a sinner like others. He first lists those who were known to be evil: robbers, evildoers, unrighteous people in general, and adulterers. Then he compares himself to the nearby tax collector.

He also reminds God of how pious he is -- fasting and tithing. Pharisees developed the practice of fasting on Mondays and Thursdays to intercede for the nation as a whole. Pharisees far exceeded the requirements of the law in this regard. They scrupulously tithed or gave one tenth on everything they acquired, even down to the herbs in their garden.

No Excuses (18:13)

Contrast the pharisee with the tax collector. For the tax collector to ask for forgiveness and restoration of his relationship with God is a bold and faith-filled act for a man so despised by his society. He is obviously humble and repentant of his sins, but his faith has made him bold to ask for something that he has no right to expect -- forgiveness and restoration before God.

Exalting or Humbling Oneself (18:14b)

Jesus highlights a paradox of the spiritual life -- exalting oneself leads to humbling, while humbling leads to exaltation. Jesus' brother James carries on this theme when he says: "... But he gives us more grace. That is why Scripture says: 'God opposes the proud but gives grace to the humble.' " (James 4:6) When we are proud, we make ourselves into God's opponent, his enemy.

The lessons for would-be disciples are obvious.

• We are saved by God's atonement and mercy, not by our righteous deeds.
• God abhors the haughty, but welcomes the humble. I can see myself here. I must guard against the sin of pride that is so repugnant to God. Instead, I must humble myself and be thankful for the grace of God.
• We cannot, we must not look down on others. While they may be sinners, they are certainly not beyond God's forgiveness. In the final analysis the only thing that saves either of us will be God's forgiveness, and not our pure lifestyle.

The Pharisee prays as one who needed no forgiveness, and got none. The tax collector prays as one needing forgiveness, and he received it.

Here's a Mac/PC parody related to this parable... Rules Guy vs. Relationship Guy




* Excerpts from: Jesus Walks Bible Study Series, #78-The Pharisee and the Tax Collector, by Dr. Ralph F. Wilson, http://www.jesuswalk.com/lessons/18_9-14.htm.

The Punishment of the Man Who Never Notices

I found a commentary on the story of the Rich Man and Lazarus (Luke 16:19-31) that I really liked and thought I would share (see* at the bottom for the reference)...

Jesus has been teaching about materialism and money -- the unjust steward, serving Mammon, and stewardship. His audience includes his disciples (16:1) as well as "the Pharisees who loved money" and ridiculed his stand on money (16:14). Jesus affirms the validity of the Law, rightly interpreted (16:16-18) -- important to the Pharisees. This parable condemns the Pharisees for their love of money and neglect of showing compassion for the poor.

Portrayal of the Rich Man (16:19-20)…


First, Jesus paints a quick portrait of the rich man, a very, very rich man. Purple dye was extremely expensive, obtained from the shellfish murex. A purple wool mantle was costly. A finely-woven linen tunic was considered the height of luxury. The rich man doesn't need to work so he feasts like this every day. Jesus pictures a rich man living opulently. The rich man is not named.

Portrayal of the Poor Man (16:20-21)…

Jesus contrasts the rich man with a beggar, the poorest of the poor. The beggar's name is Lazarus, the only character in any of Jesus' parables who is given a name. Lazarus is short for Eleazar, which means "He (whom) God helps," perhaps hinting at the man's piety. He is lying at a suitable place for begging, next to the rich man's gate, probably placed there by friends. He is sick, as evidenced by his numerous ulcerated sores. And he is hungry, longing to eat the scraps from the rich man's table, usually reserved for the dogs. The dogs that lick his sores are not pets. In the First Century Middle East, dogs are considered unclean, wild street dogs that scavenge the garbage, and then nose around the poor man's sores. It is not a picture of comfort but of abject misery.

Abraham’s Side (16:22)…

So this puts Lazarus in the place of honor at the right hand of Abraham at the banquet in the next world. The poor man's fortunes are reversed.

The Rich Man in Torment (16:23-24)…

He is in torment. He is parched with thirst, his tongue is hot and dry, and he is suffering. The source of the suffering is fire.

The rich man asks Abraham to order Lazarus to relieve his suffering (16:24), and later to send a message to his brothers (16:27). He still views Lazarus as a slave who can be ordered around at his whim.

A Great Chasm (16:25-26)…

Abraham explains the situation and describes a great, impassable chasm that prevents anyone from passing from either side to the other. In other words, there is no hope of moving from torment to the blessings of Abraham's bosom, or of Lazarus helping the rich man. The die has been cast; the outcome is irreversible.

God’s Word is Sufficient Warning (16:27-31)…

Jesus concludes the parable in a curious way. The rich man wants Lazarus to warn his brothers of the dangers of hell. But Abraham says that if they won't heed the truth that they have -- Moses and the Prophets (i.e., the Old Testament revelation), then they wouldn't believe even if someone rises from the dead. In the context, the rich man proposes that Lazarus rise from the dead to warn his brothers. But Luke's readers will immediately think of Jesus, and how even his manifest resurrection was not enough to sway the Pharisees from their hardened opposition to the truth that was clearly before them.

As Marshall puts it, "The rich man knows from personal experience that his family do not take seriously what the law and the prophets say. Something more is needed."

Message to Us…

Of course, Jesus is saying that riches don't count for anything after we die, but that isn't the thrust of this parable. It seems he is making two points:

• Wealth without active mercy for the poor is great wickedness.
• If we close our eyes to the truth we are given, then we are doomed.

In the context, Jesus is condemning the Pharisees for their love of money but lack of mercy for the poor. Remember his comment about their scrupulous tithing? "Woe to you Pharisees, because you give God a tenth of your mint, rue and all other kinds of garden herbs, but you neglect justice and the love of God. You should have practiced the latter without leaving the former undone" (Luke 11:42). It isn't their piety that he is condemning, but what they AREN'T doing -- showing mercy to the poor, seeking justice for the downtrodden. It is ironic that the Pharisees who prided themselves on being such Bible scholars largely missed the spirit of the Old Testament -- mercy and justice.

William Barclay titles this passage, "The Punishment of the Man Who Never Noticed." Lazarus was at his door and he didn't notice. Who is at our door that we don't notice?

Wealth is not bad. After all, Abraham was wealthy. But wealth brings with it certain responsibilities, a certain stewardship. We will give an accounting for how we handle the wealth God has given us. Of course, in the USA, even the poorest enjoys a lifestyle far above a huge slice of the world's population. We have relative wealth. Perhaps not relative to our own culture, but relative to the global village that we can affect with our giving.

We have the benefit of the Old Testament AND the New. If we don't notice and minister to the poor, what excuse will we have? In the final analysis, the rich man's punishment is not for riches, but for neglect of the scriptures and what they teach.

* All above notes taken from: Jesus Walk Bible Study Series, by Dr. Ralph F. Wilson, http://www.jesuswalk.com/lessons/16_19-31.htm

Martha, Martha, Martha

OK - I had to include a post about this story, since I know I am such a Martha! This post is based on Luke 10:38-42. I'm beginning to think listening is important:)

Look at the Message version of how Jesus rebukes Martha...
The Master said, "Martha, dear Martha, you're fussing far too much and getting yourself worked up over nothing. One thing only is essential, and Mary has chosen it—it's the main course, and won't be taken from her."

Mary Listens While Martha Labors (see study guide source & link at the bottom*)

Even though it cuts across the grain of societal expectations, even though it means neglecting her regular duties, Mary has correctly discerned that listening to Jesus and learning his ways is more important than anything -- anything else she can choose. And no one can rip this precious spiritual food away from her.

Two lessons to be learned could be:

• Listening to what Jesus is teaching is the highest way to show him honor, and preferable to any human way we seek to honor him.
  
• The good is the enemy of the best. We must be willing to shift our priorities in order to follow Jesus.

The study guide goes to another pair of siblings who sought to honor God -- Cain and Abel.
"Abel kept flocks, and Cain worked the soil. In the course of time Cain brought some of the fruits of the soil as an offering to the Lord. But Abel brought fat portions from some of the firstborn of his flock. The Lord looked with favor on Abel and his offering, but on Cain and his offering he did not look with favor. So Cain was very angry, and his face was downcast." (Genesis 4:2-5)

Apparently, God has preferences on the way people respond to him and worship him. All forms of worship are NOT equal in God's eyes. In the case of Jesus, putting on a great dinner for the Master doesn't compare to listening to him and obeying him.

Jesus certainly wasn't too hard on Martha. But he tried very gently to explain how Mary's choice was better, and that she shouldn't be deprived of it by having to be marched off to the kitchen by her older sister.

What is it that you are trying to offer Jesus? Your talents and abilities? The open doors and opportunities afforded by your position in the community? Faithful service as a Sunday school teacher even though you might prefer to do something else? All these can be good. And I am sure that Jesus wants each of these from you in their own time.

But the one thing that Jesus seeks above all else is time that you spend time listening to him, "sitting at his feet," as it were. That needs to come first, before all these other things. That is where peace is found. That is the only place of spiritual rest.

"Martha, why don't you take off your apron and sit down for a few minutes. Dinner can wait. There's something very dear to my heart that I'd like to share with you -- you personally. Do you have some time right now?"

* Source: “Mary Listens While Martha Labors,” Jesus Walk Bible Study Series, Dr. Ralph F. Wilson

This is My Son...Listen to Him

Luke 9:28-35 tells the story of Jesus' transfiguration. It begins with Jesus going up on the mountain to pray. In Luke, prayer precedes a great event in many instances.

The three disciples, Luke alone tells us, were sleepy. We quickly conclude that they were simply tired, and that they, unlike the Master, could not discipline themselves to stay awake. However we are not told why they were sleepy, only that they were. Fatigue is, of course, the most simple explanation. But consider two other possibilities:

• First, remember the sleepiness of the disciples in the garden, just before His arrest, was, according to the diagnosis of Dr. Luke, the result of sorrow, not simple fatigue (Luke 22:45). They were exhausted from sorrow.
• Second, remember the rather unusual sleepiness which Daniel experienced as the result of a divine revelation, not unlike that which is described here: I looked up and there before me was a man dressed in linen, with a belt of the finest gold around his waist. His body was like chrysolite, his face like lightning,his eyes like flaming torches, his arms and legs like the gleam of burnished bronze, and his voice like the sound of a multitude. I, Daniel, was the only one who saw the vision; the men with me did not see it, but such terror overwhelmed them that they fled and hid themselves. So I was left alone, gazing at this great vision; I had no strength left, my face turned deathly pale and I was helpless. Then I heard him speaking, and as I listened to him, I fell into a deep sleep, my face to the ground (Daniel 10:5-9).

Regardless of why they were asleep, can you imagine what it must have been like to have been in a deep sleep, and to awaken to the sights and sounds that were taking place on that mountain. They must have been awe-struck by the brightness of the three persons, all of whom (Luke tells us that Elijah and Moses were in glorious splendor—was the splendor of our Lord vastly greater here? We do not know for sure —) were radiant. For some unexplained reason the disciples knew who the two men were who were talking with our Lord. They were Moses and Elijah.

Why Moses and Elijah? They may signify the Law (Moses) and the Prophets (Elijah), and so confirm Jesus' fulfillment of the Old Testament scriptures. Both men also received mountaintop revelations of God and were known for their powerful miracles. Jesus' miracles often recall their works (e.g. Moses recalled in the feeding of the five thousand; Elijah recalled in the raising of the widow's son). Both men's lives also ended unusually. Elijah did not die, but was taken to heaven in a fiery chariot (2 Kings 2). Moses died alone on Mount Nebo and was buried by God himself (Deut. 34:5-6)*.

Whatever length of time this revelation or transfiguration took, it eventually ended. This was signaled by the fact that the two men began to leave Jesus. This action prompted Peter to speak:
“Master, it is good for us to be here. Let us put up three shelters—one for you, one for Moses and one for Elijah” (Luke 9:33). Oh Peter!

If the departure of Moses and Elijah prompted Peter to speak, the ill-thought-through words of Peter seem to have been the cause of this divine interruption, which seems to have stopped Peter in mid-sentence: While he was speaking, a cloud appeared and enveloped them, and they were afraid as they entered the cloud. A voice came from the cloud, saying, “This is my Son, whom I have chosen; listen to him” (Luke 9:34-35).

And so, when we find the expression, “This is my Son, whom I have chosen,” it is God’s most emphatic identification of Jesus as the Messiah. Jesus is Israel’s King. Peter has said so. Jesus has said so. The Father has now said so, in a most emphatic and dramatic way. But the identification of Jesus is just the beginning.

• The transfiguration confirms the identification of Jesus as Israel’s Messiah
• The transfiguration also identified the “kingdom” of which our Lord and His apostles spoke with the “kingdom” of which the Old Testament spoke, and for which the Jews were eagerly waiting.
• It clarifies that Jesus is neither Elijah nor Moses, but, indeed is One who is far Greater.
• The transfiguration demonstrates, once again, that the crown and the cross are a part of one plan.
• Finally, the transfiguration was a testimony to the fact that God is able to raise men from the dead, to possess the kingdom.

The last statement of the Father, spoken from within the splendor of that luminous cloud, explains the significance of Jesus’ identity. Here is the bottom line, the application of the divine affirmation: “Listen to Him” (Luke 9:35).

Peter had spoken well when he confessed Jesus to be God’s Messiah. He had never said anything more profound or more true. But the rest of what Peter said was neither true nor profitable. When Peter resisted the cross of Calvary, the thought as a man, and he spoke as though he were Satan. God’s words, spoken from the cloud were intended to silence Peter, to cause him to be more intent on listening than on speaking, to be more eager to learn from Christ than to correct Him. If Jesus was who Peter said He was, and who the Father indicated, then silence is more golden than speech. Peter had better speak less and listen more. God’s Messiah should be heard and His followers should be learners, listeners.



Sources:
Paragraph with * taken from "Luke", Mark L. Strauss, Zondervan Illustrated Bible Backgrounds Commentary. All other notes taken from "The Transfiguration of Christ", Bob Deffinbaugh.

Zechariah's Lot Was Cast - His Prayers Were Answered

This is in the context of the the first story in Luke (Luke 1: 5-25) -- the story of Zechariah (whose name means "the Lord remembers"), who was a priest (ref. Luke 1:5), and Elizabeth (whose name means "the oath of God") and their longing to have a child. They were Godly and obedient, but were of old age and had no children (ref. Luke 1:6-7). In their culture the primary social unit was family and one's ancestry was of critical importance. Childlessness was a cause of great concern and shame.

The priesthood of Israel was divided into twenty-four courses, each providing temple service for one week twice a year. During one of the two weeks of service for Zechariah's priestly division, he is chosen by lot (something like throwing dice) to offer incense in the Holy Place (ref. 1:8-9). Incense was offered in the Holy Place twice daily before the morning sacrifice and after the evening sacrifice. The Holy Place held the alter of incense, the golden lampstand, and the table of consecrated bread. The chosen priest would enter, clean the alter, and offer fresh incense. Burning incense on the altar in the holy place symbolized Israel's prayers. So while Zechariah entered the sanctuary with the incense, the people stood outside praying (1:10). The rising of the perfumed smoke from the altar signified the ascent of their prayers to God.

Because of the large number of priests, this privilege may have come only once in a lifetime for a particular priest, most would never be chosen for such a duty. This was a special occasion in Zechariah's life! Zechariah no doubt regarded this as the supreme moment in a lifetime of priestly service.

While in the Holy Place an angel of the Lord appeared. Zechariah was gripped with fear, but was told not to be afraid...his prayer had been heard, his wife Elizabeth was going to bear a son. They were to call him John and he would be great in the sight of the Lord and filled with the Holy Spirit, even from his mother's womb. He will go before the Lord in the spirit and power of Elijah. (Ref. Luke 1:11-17). John’s mission was also predicted at the end of the Old Testament: “Behold, I will send you Elijah the prophet … and he shall turn the heart of the fathers to the children, and the heart of the children to their fathers” (Malachi 4:5-6).

The people waited for Zechariah, and marveled that he lingered so long in the temple (Luke 1:21). They must have been wondering what had taken so long. Little did they know God was speaking to them for the first time in 400 years -- with a message of hope.

When Zechariah emerged from that Holy Place he was a different man. He had long been a godly man, but his encounter with the angel Gabriel left him with a new awareness of God’s greatness, a new sense of his own unworthiness, and a strong, virile faith. When his week of priestly service was over, he hurried home to share with Elizabeth every detail of that memorable day, and they rejoiced together in God’s grace*.

What I love about this story is picturing Zechariah during this amazing moment in his priestly life. Longing for so long to have a child, living so many years in obedience and prayer -- probably praying daily for God to give them a child. And he gets his big moment to go into the Holy Place. The alter of incense stood very close to the ark (God's dwelling place in their time) and hence to the awesome power and presence of God. You know he must have taken a moment to pray once again for a child. And then the angel appears and tells him his prayer had been heard, and answered in that moment!

I love how God orchestrated this story....Elizabeth was Mary's (the mother of Jesus) relative (ref. Luke 1:36). The son she was going to give birth to is John the Baptist who prepares the way for Jesus' ministry (Luke 3:1-20). The baby, John, leaped in Elizabeth's womb when Mary arrived carrying Jesus in her womb and Elizabeth was filled with the Holy Spirit (ref. Luke 1:41) and knew that Mary was the mother of her Lord (ref. Luke 1:43).

“For with God nothing shall be impossible.” Believe that. Obey him. Then keep on keeping on*. Zechariah and Elizabeth remained obedient, prayed and waited a long time. A wait that ultimately delivered the one who prepared the path for Jesus.

Sources:
Most of the notes come from from "Luke", Mark L. Strauss, Zondervan Illustrated Bible Backgrounds Commentary. Some notes also come from "Luke: The Savior of the World", John MacArthur, 2007. Paragraphs with * come from Impossible Things Do Happen—The Story of Zacharias and Elizabeth, by Richard L. Strauss.

Commenting on Luke

I just wanted to start a post for anyone to leave comments or questions as they read through Luke.

For both Matthew and Mark I used a John MacArthur bible study guide to summarize the chapters and post things to consider. Since the gospels are similar in many aspects, I thought I would take a different approach to commenting on Luke. I am going to pull out a few of the stories and look at them from different angles. I am also going to include notes from a study guide on Luke by Mark L. Strauss that includes historical context to the interpretations.

Hope your reading is going well!

June Reading -- The Gospel of Luke

Following are some contextual notes on Luke taken from my Life Application Study Bible...

Purpose: To present an accurate account of the life of Christ and to present Christ as the perfect human and Savior.

Author: Luke - a doctor (Colossians 4:14) a Greek, and Gentile Christian. he is the only known Gentile author in the New Testament. Luke was a close friend and companion of Paul. He also wrote Acts, and the two books go together.

Original Audience: Theophilus ("one who loves God"), Gentiles.

Setting: Luke wrote from Rome or possibly from Caesarea.

Key Verses: "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 to save what was lost.'" (19:9-10).

Special Features: This is the most comprehensive of the Gospels. The general vocabulary and diction show that the author was educated. he makes frequent references to illnesses and diagnoses. Luke stresses Jesus' relationship with people; emphasizes prayer, miracles, and angels; records inspired hymns of praise; gives a prominent place to women. Most of 9:51-18:35 is not found in any other Gospel.

Happy reading!!!