An enforced break

I'll be taking a break from daily posts for a little while. My father has fallen and broken his hip, so I will be occupied looking after him to a certain extent.

If you are the praying sort, prayers for Steve Sharp and his wife Marie would be greatly appreciated.

Luke 17:20-37:

In Old testament times, people used to talk a lot about "the Day of the Lord." They looked forward to it as the time when God would right all wrongs, when his people would no longer be threatened by foreign powers, and would get the recognition they deserved. After all, they were his chosen ones.

But the prophets began to say that the Day of the Lord wouldn't be a good day, it would be a terrible day. When God came, he wouldn't vindicate his people, he would condemn them for their wickedness.

After the terrible events of the exile, the remnant of God's people were chastened. They determined that never again would they fail to keep the law, and groups like the Pharisees came to the fore, who were meticulous in observing every detail of God's law. They began to hope again, for a coming Messiah who would sweep away the foreigners and give Israel back their birthright.

Perhaps this helps us see why the pharisees couldn't leave Jesus alone. He ticked many of their boxes as they waited for the Messiah. And his talk of the coming Kingdom of God sounded very similar to that old Day of the Lord stuff.

So they ask him. And get a dusty reply, like the prophets of old. Don't look forward to the coming of the kingdom. You won't enjoy it. It's not a day for the likes of you, who are hypocrites, who think you're so great, but are missing the point with your law keeping and your stuffy hypocritical righteousness.

And to the disciples he says, don't try and do a countdown. You can't predict when this day will land. It will come so suddenly that no one will be ready for it.

But it's coming. The vultures are gathering. The carrion birds smell a feast.

Luke 17:11-19:

Why does familiarity breed contempt? Why can't we keep love and gratitude going? Why do they just wither and turn sour as the years go by?

These gloomy reflections are prompted by reading the story of a bunch of lepers, living on the borders between Galilee and Samaria. 9 of them were Jews, one was a Samaritan. They were more united by their suffering than divided by their ethnicity.

But they weren't united in gratitude. When Jesus heals the whole bunch of them, the Jews all skip off without a care in the world. Only the Samaritan falls to his knees and pours out his thanks.

But it's the Jews who have got God. It's the Jews who look down their noses at the half-caste Samaritans, and despise them for their faint-hearted religion. It's the Jews who are the inheritors of all the wonderful promises of God, from Abraham onwards.

So why can't they say thank you? Why has familiarity bred contempt? Why is this sour, bitter-minded saying so depressingly true?

Has no one returned to give glory to God except this foreigner?

Luke 17:1-10: a box of bits

All the gospel writers seem to suffer from a problem known most commonly in modern life to people who have bought flat pack furniture from IKEA.

Yes, we've all done it. We've put the bookcase or the coffee table or the chest of drawers together, and discover there's one bit left over at the end. It doesn't matter how carefully you try to decipher the instructions, how many times you count all the pieces in their plastic packets, there's always something left over. The good news is that it doesn't really matter, the furniture usually stays together perfectly well without the spare part (unless you really did miss out something vital!).

When Luke and his fellow gospel writers had finished assembling their gospels, they had a few bits left over. A few miscellaneous sayings, a couple of minor miracles, and a story or two that seems too good to leave out, but which doesn't obviously fit in anywhere in what you've written.

So what do they do? Do they ignore the leftovers, and hope that the gospel won't wobble without them? No. They usually slot them in somewhere, just in case somebody might find them useful.

That, I think, is what Luke has done with today's section. If you've got time, and are interested, have a read of the other gospels (Matthew and Mark in particular) and see where they chose to put these bits. You'll find them in quite different places, connected with other stories and events. You'll probably also find Matthew and Mark's boxes of bits left over!

Luke seems to have hung his spare parts on the pegs of forgiveness and faith. He tells his disciples to be gentle to each other, to forgive each other's failings, and not be a temptation for someone to sin, They have something to say about faith, he has something to say about knowing their place - we are servants who should be content with doing our jobs, and not expect constant thanks and praise.

Try this bits on for size. If anything fits, keep it!

Luke 16:19-31: Some people just won't listen

Some people just won't listen. That's what Jesus had concluded. He tells a parable about a rich man and a poor man, whose situations in the afterlife are the opposite to what they experienced on earth.

It's the rich man who has the focus, and we see him full of regrets for his thoughtless life. He's still a bit arrogant, trying to order poor Lazarus around and get him to fetch a drink of water. But he is thinking about his brothers, and wants to do what he can to prevent them ending up where he is.

So he dreams up another job for the ex-beggar, now he's got to be a messenger boy and warn the brothers to mend their ways.

But Father Abraham is having none of it. Let them read the Bible! It's all in there. No, but if someone rises from the dead, then they will listen, surely? No one can ignore a sign as big as that!

Can't they?

Just you wait, Pharisees. Soon you'll have the chance to ignore Jesus on an even bigger scale than ever before. Enjoy it.

Luke 16:13-18: Divorced from reality

I'm reading verse 13 again today. It served as a conclusion to the previous parable, but also it introduces the next section - the controversy with the pharisees over money.

Luke lets his careful objectivity slip for a moment, and says something rude about the pharisees. He calls them "lovers of money." So he's clearly siding with Jesus, who has just warned them that they cannot sit on the fence - either they love God, or they love money. It's as stark as that.

For Jesus, the pharisees, though looking righteous, are actually poison. They are doing dreadful harm by kidding people that being like them is what God wants, and when people copy them, they find themselves further from God than they were before. What a travesty! The "godly" are the ones doing the devil's job, tempting people away from God!

Jesus tackles one of their arguments against him, that he is ignoring the law, and letting riff raff in to God's kingdom. No - I'm not ignoring the law, you are! You're so busy finding clever little ways to get round the spirit of the law while obeying the letter of it - divorce being an example - that you completely miss the point.

Divorce had been made easy, so long as it was regularised. Get the paperwork in order, and essentially you could please yourself. That's the way the pharisees played it. Jesus' reply is simple: adultery is adultery, it doesn't matter what you call it. Anyone who has been tempted to break their marriage vows (and show me a person who says they haven't been tempted and I'll show you a liar) will be familiar with the convoluted thought processes that we use to justify it to ourselves. "Of course, in any other circumstance this would be wrong, but ..."

So am I saying that al divorce everywhere is wrong? No. I'm saying don't think legalistically about the law. Jesus didn't. He thought idealistically about it. What is the ideal that the law is trying to uphold?

Honour the ideal, don't just keep the rules.

Luke 16:1-13: Wha??

I have to confess I've never understood this parable. Jesus seems to be commending a man for his dishonesty. Or his worldly wisdom.

Realising that he was about to get the push, he set about making friends with other business people so that he would be able to get a new job quickly.

I suppose Jesus is saying, look - your time on this earth is short, so you'd better make friends with those who can offer you a new position that will be to your liking. In terms of friends he means God; in terms iof position he means heaven.

The problem for me is that if I came across a steward who was so willing to double cross his old master, I wouldn't want to employ him for fear he would double cross me as soon as I did something he didn't like.

I've always thought honesty brings its own reward, and to be honest (NPI) I thought Jesus did too. Verses 10 to 12 seem to say as much.

So help me out, please! Leave me a comment explaining it to me. What is this parable all about?


If you need to know, NPI means no pun intended

Luke 15.11-32: Lost a third time

Once again Jesus expounds the theme. This time, it's not a coin or a sheep, it's a son. Coins have no will of their own, sheep have some, but a human can choose.

This boy has chosen to turn his back on his father and his home, and set out for an adventure. He needs to learn for himself that money and fun are shortlived entertainment.

Dad meekly lets him go. One can only wonder what the older brother had to say at this point.There's a clue in the end of the story as to their different attitudes towards the young prodigal. When they talk about him, neither of them use his name. The older brother refers to "this son of yours," while the father calls him "your brother."

Older brother has disowned his wayward sibling. He's nothing to do with me any more. He's "your son," not "my brother." But the father resists this redefinition of the family. As far as he's concerned, he's still got two sons. One faithful, one wayward. But the faithful son is angry that his father won't denounce the wayward son.

The righteous pharisees are angry that Jesus refuses to denounce the tax collectors and sinners. So its clear that this pointed story is aimed at them.

They think they're upright. Jesus thinks they're uptight.

Luke 15:8-10: Lost again

Jesus turns to another example. A woman with a 10% shortfall in her most valued treasure. Commentators tell me these 10 coins were probably her dowry, which she would have kept sewed into a headscarf. Perhaps there was a little hole in the scarf, and one coin slipped out.

At once the day's plans are cancelled, and she goes into spring clean mode. Every item of furniture is pulled out, every corner is swept, the house is blitzed within an inch of its life.

In a similar way, Jesus is implying that he is coming and looking for something of value all over Israel, and he will leave no stone unturned in the search for something to rejoice his Fathers's heart. Jesus is hunting every sinner, and the woman is hunting her dowry. It is her birthright, it is her passport to a marriage and a future in her culture. She will not rest until it is found.

Jesus is indicating a similar determination: he will not falter in his quest to carry his appeal to all Israel. Repent, and believe the good news!

Luke 15.1-7: Losing things

Careless people are the focus of attention for the next couple of days.

 Jesus tells three very famous parables which seem to be initiated by the complaints of the pharisees about the disreputable people that were hanging around him.

Jesus begins to tell a story about a shepherd who wasn't very good at his job. Or so it seems -  because the man had 100 sheep to look after and had done pretty well. He had brought 99 through the winter safe and sound,  and there was just one that have gone astray.

And yet he left the 99 untended and went off in search of the one that was missing.

Fortunately he found it, and brought it home with great rejoicing.

This is a logical, it isn't rational, and it certainly isn't good economics. Why risk 99 for the sake of one?

But then it's not exactly good theology either to risk offending the righteous in order to win the hearts of one or two unrighteous people.

But if Jesus can't be the Messiah of all he can't be the Messiah at all, and so he is more concerned about the outcasts than it is about the "in casts."

One theme unites these three happy parables and it is the theme of rejoicing. There is joy as a shepherd brings home his lost sheep; there is joy in heaven over one sinner who repents.

Luke 14:25-35: Pricey!

The next parable doesn't seem to fit with the banquet scene. Perhaps it's some time later, when Jesus once again is with the familiar crowds.

Away from the swivel-eyed pharisees, we might expect him to be relaxed. But what he says seems calculated to put people off.

Have you worked out how much it's going to cost you to follow me? See those stakes at the crossroads, the ones the Romans nail people up on when they crucify them? You know how they make the poor sods carry their cross to the execution place? Have you realised that following me is going to be as hard as carrying your cross? Have you thought that you might have to deny your own family to be known as one of mine?

You'd work out what it costs to build a tower, wouldn't you? Or if you were a general, you'd make sure your army had what it takes to win before entering a battle?

Following me isn't just something to do in the summer, like an extended holiday. It's hard - like carrying your cross, or constructing a great landmark for all to see, or risking all in a war for what is right.

Have you thought about it? Are you ready for it? If not - what use are you? If you're like salt that's lost its savour, I don't want you hanging around me.

Last night I saw a commercial for a gambling website and at the bottom of the screen was the caption "Stop when it isn't fun any more." Good advice to avoid addiction.

Is this what Jesus is saying to his fair weather followers?

Luke 14.15-24: Rude!

The banquet theme continues. After a bland comment from a fellow diner, Jesus launches into a parable.

In the culture of the day, the guests in Jesus' story behave with shocking rudeness. The way is was done was to send out invitations twice; after the first one was accepted, a second went out saying, basically, "Come now, the food is getting cold." Etiquette dictated that you would immediately respond, and follow the messenger straight to the party. To make your excuses at this stage was, well, inexcusable.

And yet, three times over, this is what happens. The different guests suddenly decide they have more important things to do than attend a party they had already said they would come to. No wonder the host is angry. You just don't stand up a rich and powerful man like that.

Jesus' point is that this is precisely what Israel has gone to God. They said they would be his people, they said they would come to his banquet, but now the moment has come, they find excuses.

The host in Jesus' story then makes sure that his banquet is full somehow or other. "Go and get the people who never get invited," he tells his staff. So the outcasts are called in. Even then there's still room (quite a party, this!) so out go the servants again to the highways and byways, and drag people in.

Think how this sounds to the ultra-orthodox pharisees. Intent on purity, committed to righteousness, they find themselves characterised as rude, thoughtless and ignoring of God's invitation. They find themselves excluded in favour of the great unwashed. They find themselves banned.

Jesus is burning his boats with this parable. He is declaring the pharisees as his enemies. They will never support him after this.

Luke 14:7-14: Come dine with me

Jesus took a look around him at the dinner table. It was probably very subtle, but he could make out the power games that were being played. There was very definitely a hierarchy on the seating order, and, although conducted with smiles and signs of humility, there were skirmishes over the seats of highest honour.

So he decided to break another rule. He mentioned it.

If there's one thing that middle class people hate, it's bringing their competitiveness into the open. Whether its places at a coveted school, success for your child's football team, being more successful at work than your neighbours, or better looking than anyone else in the hairdressers, we love to be competitive. Anything, if you try hard enough, can be turned into a contest.

So Jesus, watching with amusement at the tabletop shenanigans, called out this behaviour. As if making conversation, he begins to remark that wouldn't it be good if everybody had a rush for the bottom, then you'd have the satisfaction of your host inviting you up to a better seat.

And he presses his point. Turning to his host, he tells him, don't invite people who can invite you back, invite the poor and the outcasts. Be like God, who is busy populating his kingdom with those you have rejected, under your very nose.

Oh, and you want a reward for this, do you? Well you'll get one. God will see, and God will reward you, according to your deeds. You might fool people,  you might win your little competitions more often than you lose, but God won't be playing by your rules.

Luke 14:1-6: A provocative healing

Yesterday Jesus announced to the fox, Herod, that he would keep on healing people today and tomorrow, and on the third day accomplish his objective.

Luke gives this chapter the setting of a meal with a prominent pharisee. This feels like the earlier days, when the religious inspectors were examining Jesus, trying to make up their minds about him. Perhaps they are giving the iconoclastic rabbi one final chance. There is a lot about him that is admirable, after all. One cannot deny that he has a certain ... power.

Jesus sees a sick man present, and challenges the experts, "Is is legal to heal on the sabbath?" They decline to give a judgement, and Jesus makes it clear where he stands, performing the healing and sending the man away.

You help your animals on the sabbath, don't you? If your beast has fallen into a pit, you don't leave it there, do you? So why shouldn't I give this man a hand out of his pit of sickness?

No comment.

What are they thinking? Do they secretly agree with Jesus? Do they feel that he is provoking them?Are they willing to accept that he is not a wicked man?

No, yes, and no.

Luke 13:30-35: Tears over Jerusalem

When I went to Israel, my first sight of Jerusalem came from the pilgrim's way, as we walked up the Mount of Olives, crested the rise and saw the city laid out before us. Take away the Dome of the Rock, and replace it with Herod's Temple, glittering in the sun, and the view would be pretty similar to the one Jesus would have been familiar with.

It is hard not to be moved by the beauty of the sight, and for a Jewish pilgrim, this first sight of the "joy of the whole earth" would have made them burst into song.

Jesus would have walked this way as a pilgrim many times, but now, as he seems determined to make the journey again, he is accosted by some Pharisees who for once, seem to be well-meaning, warning Jesus to stay away because Herod Antipas is trying to kill him.

Jesus is rude about Herod in return, and declares that he will not swerve from his purpose. Grimly he says that it wouldn't do for a prophet to die outside Jerusalem.

Then I picture him calling the city to mind, and weeping for it. For him to go there should be a homecoming. But it will not be so. As John put it in his Gospel: "He came to his own people, but his own people did not receive him." Jesus sees this city in mortal danger, and unwilling to accept his protection.

Going there now will be the death of him.

Luke 13:22-29: The Narrow Door

There was a little change of mood yesterday. Just briefly, things weren't so grim. It didn't last, because today Jesus is back to his stark, uncompromising message. There are two ways to go, and most of you are choosing the wrong way.

Verse 22 tells us that Jesus is on his way to Jerusalem. That's a warning in itself. The capital city is obviously the powerbase of the religious establishment, and the establishment has made up its mind about Jesus - they are against him.

To say that Jesus is disappointed that he failed to win the religious leaders over is to understate the case. As I read the controversies in these last two or three chapters, he comes across as furious. He feels betrayed and let down by those who should have acknowledged him, welcomed and supported him. It's the simple villagers who turn out to cheer him on, while the Pharisees and teachers of the law skulk in their big houses and conspire against him.

So when they ask, in response to his stern teaching about judgement, "Lord, are only a few going to be saved?" he replies with a surprising metaphor. God's kingdom has a small and disregarded front door. You'd expect a grand entrance, a welcome mat and signs of encouragement. Instead, Jesus implies, the way in is neglected, dusty and little used.

But for all that, it's important to hurry along and try the rusty handle. If you delay, shortly the door will be locked from the inside, and no amount of frantic pleading will make it open again. Looking around in desperation, you will find yourself in the company of the great and the good - all also locked out. Peering through the windows you will see all sorts of surprising characters sitting down, taking their ease, enjoying God's hospitality.

No amount of protesting: "Don't you know who I am?" will have any effect. Nothing but a stark response comes back: "Sorry, I never knew you."

Luke 13:18-20: Little

Sadly, I am behind. Hopefully, by posting at odd times I can catch up. At least this is a short passage.

Jesus told two little parables. Little parables about little things. Here he is, preacher, healer, scourge of the Pharisees, with more power in his little finger than any other man who has ever spoken words of wisdom and life. And what is he talking about? A tiny seed and a pinch of yeast. Hardly the stuff of kingdoms.

And yet, and yet. The seed becomes the mightiest bush. The yeast works through the whole batch of dough, transforming it, enlivening it.

Jesus doesn't explain these mini parables. He just tells them, like telling a joke. To explain it would be to destroy their power, to limit their ability to get under our skin and into our imagination. What is the seed to you? What works like yeast in my life?

Jesus, in the midst of his troubles, when his mission seems to be hiring the skids, still finds the words to tantalise our imagination.

Luke 13:10-17: I fought the Law

(Sorry. Yes, I know, I'm late today. Won't happen again.)

Jesus has another run in with the authorities, in the synagogue on a sabbath.

If it seems odd to you that anyone would object to him doing good, then you don't understand the place of the Law in Jewish thought. I'm not sure I do. If I witnessed a miracle in church on Sunday, I wouldn't be up in arms. I'd be gobsmacked, because my church isn't always exciting enough to generate a miracle a week, but I wouldn't be furious.

So why? What's the problem here?

The Law matters to Jewish people. It's God's gift, it shows why they are distinct and different from us Gentiles, and in the keeping of it there is great blessing. It's a great way to demonstrate your faith. Because, on the face of it, what's the point in obeying laws that are just plain awkward? Devout Jews won't open a fridge door on the sabbath, because that would turn a light on, and turning on a light is work. And you mustn't work on the sabbath.

How is that demonstrating faith? Well, it shows that you believe that God will bless you for your obedience, and you would rather receive that blessing from God than be thought of as sensible or conformist. Or to put it another way, what does it matter if non-Jews think you're weird? God sees, and God knows, and God will reward you.

I say all this to help me understand why the synagogue leader could be so ungracious towards a woman who had suffered so long. Actually, his argument doesn't stack up. He says, there are 6 perfectly acceptable days for you to come and be healed, so why come on the sabbath. He says it to a woman who has been ill for 18 years, for whom more than 5000 "acceptable healing days" have dragged past, and God never healed her on any of them, despite the fact that she is a good Jew, a daughter of Abraham.

It's easy to sympathise with Jesus, it's hard to get into the mind of the synagogue leader. Very hard.

Is my mind ever as closed as his seems to be?

Luke 13:6-9: Cut it down!

Even the parables are affected by this new mood. Previous parables, I would suggest, could be characterised as moving, challenging, uplifting, hopeful. But the most cheerful thing that can be said about this one is that at least there is a stay of execution.

A fig tree bears no figs. Why should it use up the soil? Cut it down! says the owner.

But the gardener replies, give it one more year, give it one more chance. Perhaps next season there will be fruit. If not, then I will dig it up and burn it.

The fig tree was used by the prophets as a symbol of Israel often enough. They spoke of God's disappointment that his cherished plant was bringing him no sweet fruit.

So what's new with Jesus's parable? Nothing it seems.

One of the things that has made Jesus different to all those who have gone before is the way that everything about him has brought an air of new hope. There's been a newness and a freshness about Jesus that has excited and inspired people. This parable feels different - it feels tired, old, verging on despair.

What is Jesus thinking? Is he giving up hope? Does he think his mission is failing?

I wonder what tomorrow's passage will bring.

Luke 13:1-5: Better? Or worse.

Well. Things have changed recently. Up to chapter 11, Luke's gospel was just that - pretty good news all round. But then the storm broke, the arguments have raged, and everything has got a lot darker.

But it's a new chapter today! What will chapter 13 bring? More storms, or will there be a rainbow?

Aghh! Of course. I remember now how Luke 13 starts - more gruesome than ever. A topical story about an outrage of Pilate, the Roman governor, against some Galileans. We don't know what they did to offend Pilate, but he thought it would be a suitable cruel retribution to mock their earnest sacrifices. Oh the rivers of blood that were poured out on God's altar in Jerusalem! On one day they flowed with human blood too, scandalising and terrorising an occupied people.

What will Jesus say? Surely he can't help but use this as a rallying cry, or a deep lament? Actually neither. Jesus seems to sense in this a theological challenge. Instead of hearing an implied question like "What does this story make you think about Pilate?" Jesus hears "What does this story make you think about God?"

So he sounds like John the Baptist as he replies: the axe is laid to the root of the tree. Change your ways, or judgement is coming. God is not fooled, he can see that you are rotten, and he will chop down the dead wood. So - don't ask yourself were those unfortunate people somehow worse sinners than I am, that God allowed such misfortune to come upon them? Ask yourself this - why can't I see the warning signs? Why can't I wake up, and change my ways, before it's too late?

12:49-59: Impending doom

There's a grim flavour to Jesus' words today. On Friday, we were introduced to the idea of The End. Today, Jesus is talking in the light of the coming darkness, and it's hard to find anything to be cheerful about.

First, he talks about arguments and divisions. He envisions families torn apart, some for him, some against. This is what I've come to do - split you down the middle. These are agonising words for someone like me, whose instinct is always to hold people together, to stitch up and mend any breach. It reminds me of the words of Ecclesisastes: "There is a time for everything, and a season for every activity under the heavens:" " a time to scatter stones and a time to gather them," "a time to tear and a time to mend."

Jesus is clearly thinking the time has come to tear, not to mend. People are making up their minds about him - he can't go on appealing and inviting for ever. Those who have set themselves against him will have their way, and have their day. But as the Easter story we have just lived through reminds us, their part of the story is not The End.

So before The End comes - Jesus wants us to be ready. Look at the signs of the times! he tells his disciples. Be alert! Don't plod along thinking tomorrow is going to be the same as today. You're on your way to the judge. Do you really think you're innocent?

But if you think you're guilty, now is the time to make amends, before the judge pronounces sentence and the prison doors clang shut.

Luke 12:35-40: The End

Just to add some spice and urgency to his teaching, Jesus gets eschatological.

Pardon?

He introduces eschatology, which is a very big theme in the Bible, one which goes against the way we naturally think. We all tend to assume that tomorrow will be pretty much like today.

In that respect, we don't view the world in the way the Bible writers see it. For them, tomorrow won't always be like today. History won't simply continue, year after year after year. Instead, we are heading to an end point. This end point, this eschaton, is something that should concentrate our minds.

Consider this parable. No, this isn't Jesus's, this is mine. A man walks out of a large building, takes a deep breath and looks around him. He notices acutely the beauty of the day, the sunlight reflecting off the dew on the grass, the birds singing to greet the morning. He takes a deep breath of the sweet air, and regards the world with shining eyes. What has made him suddenly appreciate this beauty? Has he walked outside from his office, having just heard from his boss that he has been given a promotion? Has he just left his fiancée inside? ( yes, he must start calling her his fiancée, not girlfriend, for she has just accepted his proposal of marriage). Has he just seen on TV that his lottery numbers have come up?

None of these. The building behind him is a hospital, and he has just been told by his consultant that he has 6 months to live.

Knowing that there's an end helps us appreciate the present.

Luke 12:22-34: Don't worry

Jesus is warming to his theme. Rather than attacking the foolishness of people who only think about this life, now he extols the virtues of investing in the spiritual life.

There's more to life than food and clothes. What does your restless mental energy actually achieve? Does worrying make you live longer?

Remember, you are all God's creatures. Good makes things good, even the things that only live for a day. If he lavishes care and attention on them, do you think he ignores you? No, let me remind you, he has invested far more in you then he has in lilies or ravens. Believe in him, trust in him, look for the things that are close to his heart.

Come on, little sheep! Cheer up, don't be anxious! God rejoices in giving you his kingdom. Store your wealth in the bank of heaven, the interest rates are better than anything you'll find down here, and it will never go bust.

Where have you kept your treasure?

Luke 12:13-21: Money money money

The crowd want to get in on the act. Thousands, trampling each other in their eagerness to hear Jesus, have so far put up nothing more interesting than watching him whisper to his disciples.

One man's urgent problem will wait no longer (or so he thinks). He blurts out, not the actual issue, but what he thinks is the solution. Seems his older brother isn't playing fair in sharing their inheritance.

Jesus resists being made into a weapon in the family feud, and takes what he perceives to be the man's underlying problem: money has become the most important thing in his life.

A parable follows, describing the sort of man everyone aspires to be: so rich he doesn't have enough space to store his wealth. In Jesus's eyes, you are a fool if you don't invest in your relationship with God. A short-sighted fool. You think you're planning for a secure future, but you're only looking ahead to next week, or next year. What about your next life?

Luke 12:1-12: Battle lines

Chapter 11 was a bumpy ride. It started well, with some lovely teaching about prayer, but descended into acrimony worthy of an American presidential nomination campaign.

As Jesus emerges from the controversy, and seems poised to embark on another teaching session with thousands of eager followers, he first takes a minute or two to give his disciples some warnings.

Watch out for those pharisees, he tells them. They rely on secrecy, but they don't realise that secrecy is a thing of the past. Everything is going to be laid bare, so don't adopt their tactics.

Then he offers them a word of comfort and encouragement. At least, I think that's what it is, but it's a very backhanded piece of encouragement. Don't be afraid of thugs - the worst they can do is kill you.

Well thanks Jesus, that sounds pretty bad.

Wait a minute, I haven't finished yet - be afraid of the one who can do worse to you than that - he doesn't just hold your life in his hands, he can destroy your eternal soul as well. Fear God, and then you will have nothing to fear.

This is a pep talk. This is a battle talk. He's hinting that he and his closest followers are on a collision course with the powers that be. He's telling them that if they are faithful, they needn't worry, God will be on their side.

Luke 11:37-54: Another argument

We're back in familiar territory - another row.

The difference this time is that Jesus goes on the offensive. It's another meal with a pharisee, whose criticism is muted, passive-aggressive at worst. He merely expresses surprise that Jesus hasn't gone in for elaborate rituals of washing before the meal.

I don't support he was expecting to have his head bitten off for the next 6 verses. And when a lawyer takes offence as well, Jesus gives him both barrels for another 7 verses.

He's definitely getting something off his chest today.

Let's see what he actually says.

You wash the outside, and ignore the inside. Shiny surfaces, covering up corruption.

You obey the law in the tiniest details - nothing is too small for you to tithe (meticulously give 10% to God) while the biggest obligations on you go unheeded: justice for the poor, love for God.

You love getting praise, but people don't know what you truly are - like an unmarked grave, people can be walking over rotting flesh, and not realise it.

Yes. That's offensive, alright. So it's hardly surprising when a lawyer speaks up, quite respectfully. "Teacher, when you say these things, you insult us also."

Boom! Off goes Jesus again. You lawyers, you're just as bad, weighing people down with burdens they can barely carry, and not lifting a finger to help them. You build pretty tombs for the prophets, and make out you respect their memory, but you don't listen to what they said.

They didn't die of old age, most of them. They were silenced, by righteous pricks like you.

There you all are, saying to everybody, "This way to wisdom! Oh dear, is the door locked? You'll just have to stay stupid, won't you?"

That's it. No more polite dinner invitations for Jesus. From now on, he's made implacable enemies of 1st century Jewish OFSTED.

Luke 11:33-36: Receiving the light

In today's passage, Luke takes what is for me a well-known saying of Jesus, and welds it to one that is less well known, and less understood.

So first Jesus talks about not hiding your light under a bucket, then he talks about having your eyes open to God's light, which will then shine through your whole body.

We could slice these two sayings up and consider them separately, but actually I think it's quite interesting to go with Luke's suggestion of putting them together, and seeing what this strange hybrid has to say.

Light is the link between the two halves, but in the first half, the light is shining from us, the believers in Jesus, and it's important for us not to hide it, but put it to good use. In the second half, the light is shining on us, and it's all about whether or not we open our eyes to receive it. Healthy eyes let light flood our body, because the eye is the window on the soul. Unhealthy eyes shut it out, and allow the darkness to breed and fester.

So in fact, there is another common factor - whether the light is blocked. Whether the light is coming from within or without, our job is not to block it, but to let it shine. Our choice is whether to leave the shutters open or closed.

I think back to the arguments with the pharisees, and wonder if Jesus has them in mind. Open your eyes, lads, don't shutter your minds to God's enlightnment.

Luke 11:29-32: The sign of Jonah

The crowd has been ever-present with Jesus: hanging on his words, marvelling at his miracles, clumping around him, getting in the way.

But today there's something sinister about them. Luke says they were pressing ever closer. Somehow their interest feels dangerous, no longer a sign of how popular Jesus is, more painting a target to make it easier for his enemies to find him.

Jesus seems to react against this negative feel with his words, condemning his generation for their lack of faith, their shallow interest - just waiting to be entertained by another "sign."

Enigmatically, he promises them nothing more than the sign of Jonah. Luke, for reasons best known to himself, leaves out the line of explanation included by Matthew: For as Jonah was in the belly of the great fish for three days and three nights, so will the Son of Man be in the heart of the earth for three days and three nights. 

Did Jesus actually say that? Or did Matthew try and work out for himself what this cryptic sign must have meant? Nobody knows.

There are certainly times when Jesus makes it clear that the crowd don't understand him, don't realise how important or urgent things are. They don't get his parables, they don't think beyond the miracles to wonder who is this who is doing them.

Their curdled thinking seems to have turned him sour.

They've had their chance. Have they missed it for good?

I will be taking a break from blogging for a week or so. Tomorrow is Good Friday, and I will be focussing my thoughts entirely on Jesus, church and family for a few days. See you in April.

Luke 11:14-28: Jesus versus the demons

Oh no. Another terrorist atrocity. IS have murdered 31 innocent people in Belgium, to make up for some of the thousands of innocents who have died at the hands of the West in the Muslim world. Today we are rudely reminded that there is a war on.

And in Luke's gospel, after yesterday's nice, encouraging. wholesome talk about prayer, today we are plunged into a sour controversy.

Jesus spends a lot of time arguing with people in the gospels. John's gospel in particular. I think this is the first of the bad-tempered disputes that we've encountered in Luke, but there will be more, I'm sure of it. Looking ahead, the rest of chapter 11 is going to be pretty adversarial, I think.

So what's it all about? Today, demons are the subject under discussion. Jesus' opponents have made a pretty outrageous accusation - that Jesus is only able to cast out demons with the help of their chief. In other words, he's one of them - he may look amazing, but he's an enemy in disguise.

Wild accusations like this seem ridiculous, but they can be very damaging. It reminds me of the tactics of Barack Obama's opponents - insinuating that he is a Muslim and not born in America.

So what if he's a Muslim, so what if he's not born in America? That's my first reaction.

My second is, that's ridiculous, as far as I know he's a Christian, and I'm pretty certain he was born in America, although he has roots in Kenya.

And that's the whole point. I've got distracted, thinking about who he is and where he comes from, not thinking about what he's doing or saying.

Enough! Concentrate!

Jesus deploys ridicule against this argument: if I'm destroying demons with the help of their leader, it's not looking very good for their team, is it? Not exactly Demons United, are they? More Demons Disunited.

Whose side are you on? Is it the side of the angels? "Anyone who isn’t with me opposes me, and anyone who isn’t working with me is actually working against me." You think you're all spick and span, got your houses in order? If you don't fill yourself up with goodness, you could end up with a worse infestation of evil than you began.

Then a fan in the crowd speaks up: Oh Jesus! I wish I was your mother! How blessed she is to have a son like you! And he retorts: "Even more blessed are all who hear the word of God and put it into practice."

Don't argue. Do something right.

Luke 11:1-13: Pray!

Yesterday we saw Mary discovering the thing that really matters. Today we see Jesus  focussed on the same thing, and the disciples, eager to learn for once, sitting at his feet.

Jesus responds with the immortal words we have come to call the Lord's Prayer. Simple and memorable, he came up with something that would help his disciple remember all the bases they should cover when asking God for things.

“Father, may your name be kept holy.
May your Kingdom come soon.
Give us each day the food we need,
and forgive us our sins,
as we forgive those who sin against us.
 And don’t let us yield to temptation.”

Then he gives them some encouraging parables and stories - reminding them that they are praying to a heavenly Father who loves them even more than they love their own children. They need to trust that God will be good to them,

I wonder what was most impressive about watching Jesus pray?

I imagine that he just looked completely at home with his Dad, relaxed, confident and peaceful. Nothing troubled him, nothing broke his trust, nothing broke his relationship with his Father, until the day he died.

Luke 10:38-42: Martha & Mary, not Mary & Martha?

Mary and Martha. Chalk and cheese. A classic example of two opposites.

We tend to characterise them like this: Mary is the wise, spiritual one, sitting at Jesus' feet and drinking in his teaching. Martha the practical busybody, impatient with her sister, all too aware that if it wasn't for her, domestic chaos would ensue.

But it's not quite as simple as that. As I read the passage closely today, I find that it is Martha who invited Jesus to her house. So it was Martha who recognised Jesus as someone they had to listen to. It was Martha who was ensuring that Jesus' needs were met - in common with those other women we encountered a while back, who were quietly making his ministry possible.

Is there a clue in what Jesus said about Mary's motivation? "Mary has discovered it." Discovered what? The one thing that matters. The kingdom of God, the person of Jesus. Maybe Mary hadn't been interested in Jesus before, but now she has finally met him, she has become a convert.

Maybe Jesus is actually sharing a little secret with Martha: Well Martha, at long last Mary has found what you and I have known for a long time, that my message is really important. Let's not interrupt her now she's listening at last. Be patient with her. You know I'm here for the latecomers, as well as the early adopters.

Luke 10:25-37:

If you know one parable Jesus taught, chances are you know this one. Challenged by a lawyer who was trying to prove that obtaining eternal life wasn't a straightforward business, Jesus tells him, Obey the law and you will live. Love God, love your neighbour, that'll do.

Can you define "neighbour" for me?

Yes I can. Listen to this story. A man is mugged, and two people have an opportunity to help him. Both are his brothers, fellow Jews, and not just any old Jews, but members of the religious tribe,  a Levite and a priest.

These are people who should know the law.

Well perhaps they do. The law says if you touch a dead body you will be defiled all day. For the rest of that day you will be unable to perform your religious duties. Surely obedience to God's law means keeping yourself clean, keeping yourself available to serve God's people as his representatives in the Temple.

This is a little like the "don't heal on the sabbath" argument that Jesus has had already. If the sabbath is meant to be a day of life and hope, a day of worship and freedom, then how come it's become a day of prohibitions? Jesus clearly thinks that the sabbath has become self-serving, not people-serving.

And so in Jesus' story, it's someone who is not yoked to the law who is free to truly obey it. A Samaritan comes by, not troubled by thoughts of ritual uncleanness, and shows mercy and kindness to the man in need.

What did Jesus quote to the pharisees once? "I desire mercy, not sacrifice." (This comes in Matthew's version of the account of the calling of the tax collector).

Luke 10:21-24: Phew!

I've never thought of this before, but I wonder of Jesus was nervous about how the disciples' mission would go. Maybe it would all end in disaster - they'd try and fail to heal someone and then blame it on their "lack of faith." Or they'd commit some awful heresy in their preaching: "God loves everybody, except you."

So when they all came back with big grins on their faces, maybe there was a massive sense of relief for him.

If I read his prayer in that light, perhaps it gives me a clue as to what he was thinking while they were away. "Oh Father, what have I done? I've entrusted my mission to people who have as much clue as babies! They haven't begun to understand what we're doing, Father. Is it all going to go wrong?"

But back come these babies, and Jesus finds that God trusted them with his truth, primed them with his power, and asserted his authority through them. Jesus as he had through Jesus. The prophets had longed to see God at work in this way, and never had. And this bunch of fishermen and tax collectors, with not a GSCE in RE between them have seen into the heart of God's plan for the world and faithfully proclaimed it to everyone they met.

Wow! Thank you God!

In the end, it's all about trust. Jesus trusts his Father, the disciples trust Jesus, and God the heavenly Father trusts the disciples.

Luke 10:1-20:MI 2

A second mission, this time with 6 times as many disciples. Jesus gets ready to send 72 people out into the fray.

This time, Luke gives us much more detailed instructions. There's the same injunction to travel light - don't look like you're a professional travelling preacher. One of the advantages of this was that it would make the missionaries dependent on the hospitality that they received. Jesus' next directions seem to enforce this - he encourages them to build up a relationship with their host. Stay in one place, don't move around. Find somebody trustworthy and accept their gifts.

You have gifts to give in return - heal their sick, leave them with the good news that the kingdom of God is near at hand. And if you stumble across an ungrateful town, give them a different gift - a message of judgement.

Jesus expands on his judging thoughts as he fulminates against Korazin and Bethsaida. We can assume that he didn't get a good reception there. Even Capernaum, where Jesus lived, comes in for criticism.

And we hear that things went well. The disciples return, cock a hoop. Boom! Even the demons go running when we mention your name, Jesus!

Jesus takes the opportunity to remind them that he is more powerful than any opposition they might face. He witnessed Satan's fall from grace, so puny demons running for cover is nothing new.

But - he warns them not to get carried away. Don't rejoice that they devil flees from you, rejoice that you are heading to where he can never go - heaven.

Luke 9:57-62: Count the cost!

To finish off this extraordinary chapter, Luke collects together three uncompromising replies that Jesus made in response to quite reasonable-sounding questions or requests.

First, somebody promises to follow Jesus unconditionally. Wherever you go, I'll be there. Jesus retorts that it won't be an easy ride: "Foxes have dens to live in, and birds have nests, but the Son of Man has no place even to lay his head."

Second, he asks another person to become a follower. That person hesitates: his father is ill, or dying, or dead. He asks permission to go and see to the burial, and finds permission refused. Ignore the dead! Get out there and preach!

Third, a person offers to follow Jesus, as soon as goodbyes have been said to the family. Back comes the reply: "No one who puts his hand to the plough and looks back is fit for the kingdom of God."

Luke, what have you done with the real Jesus?

What is going on here?  The person we've been learning about has been showing authentic care to potential followers. He's been gentle with the weak and worried, kind to the poor and perplexed. Now, he seems to throwing their family love and commitment back in their face. What has happened?

Two possible things to say occur to me.

First, there has been a significant gear change in this chapter. Jesus has been revealed as who he really is (the Transfiguration). He's begun to talk about his death, and more than once expressed impatience with his dim disciples who aren't showing much sign of shaping up. Perhaps this stern talk is in keeping with a new sense of urgency.

A second thing to say is that it's horses for courses. Jesus often tailors his reply to his enquirers - if he sensed that someone wasn't serious in their desire to follow him, he would not be afraid to challenge them, to put his finger on their compromised motivation. Anyone is welcome to come and listen to Jesus, to think about what he says, to receive his blessings. But to be a disciple? That's different. It needs real commitment.

I'm not sure how convincing I find either of those arguments, but I'm sure of one thing: if Jesus' last pronouncement is true, there's can't be many people "fit" for God's kingdom. Certainly not me.

I've had backward glances aplenty.

Luke 9:49-56: For us or against us?

Luke sticks a couple of snippets together that feature John and his brother James. They were some of the more well known disciples, although we don't think much about them these days. Really, it's only Peter who we feel that we know in depth, and possibly Thomas, poor chap, because he had nipped out for something or other when Jesus made his first resurrection appearance, and had to suffer for a week before Jesus popped up again.

But James and John were in the inner circle - invited up the mountain with Peter to witness the resurrection, and given their own nicknames like he was. They were  called Boanerges, which apparently means Sons of Thunder.

Today we get a clue why they might have earned the name. They come across as a bit over-zealous, rebuking someone who was trying to copy Jesus, and wanting retribution for some ungrateful Samaritans.

Jesus shows he is prepared to be generous - imitation is the sincerest form of flattery - and he's not worried about someone else making dents in Satan's kingdom. And as for the Samaritan village that wouldn't offer them houseroom - treating them like Sodom and Gomorrah seems a little bit of an over reaction.

Zeal is a difficult thing to deal with. Enthusiasm is good, commitment is to be prized, but somehow zeal is more dangerous. Too near the edge of fanaticism? Inclined to be exclusive and judgemental?

Jesus cares for everyone, not just those who say yes. So he remembers mercy.

So should we.

Luke 9:43b-48:missing the point

In the middle of the swirling confusion, in the middle of the wild delight, as Jesus has once again triumphed over the forces of evil, he draws the 12 aside and says again, "Remember, I am on my way to die."

But their minds are overloaded, they've seen too much and they can't take it in. How can anyone think straight in the middle of this maelstrom?

Jesus can see that their eyes aren't focused, he can tell that they aren't listening. They are dazzled with thoughts of greatness. He tries to ram his point home.

Grabbing a child, he says "Listen to me! Look at her! Here's your model, here's your example! This is what you need to copy - get it through your thick heads!"

The kingdom of God isn't about big things, it's about tiny things.
It's not mountains, it's mustard seeds.
It's not a giant, it's a child.
It's not a warrior's might, it's a widow's mite.
It's not an army, it's a sacrifice.

Luke 9:37-43a:wild ride

The word rollercoaster comes to mind. This chapter has been a combination of massive highs and lows. Today just continues the wild oscillations from exultation to despair.

The very next day after the mind-blowing events on the mountain top, Jesus comes across a boy afflicted by demons that the disciples couldn't shift. No doubt while Jesus had been away they'd tried their best, but they'd ended up hot and bothered, and the boy was no better. Now they were wishing that the crowds would melt away so they could enjoy their humiliation in peace.

Jesus gives vent to a rare moment of exasperation: “You faithless and corrupt people! How long must I be with you and put up with you?” Then swiftly he acts to put the boy out of his misery.

Luke has repeatedly told us that Jesus doesn't just cast out demons, he casts out difficult demons. We've had Legion, the mad foreigner, and now we've got a case where others have tried and failed.

Jesus is demonstrating that he can tackle the hardest cases without breaking a sweat.

But for all this, I can't help wondering: is Jesus feeling the strain? His opponents are increasingly resistant, his closest friends, while supporting him, are clearly miles away from understanding him. Jesus has been riding the wave of popularity, but it is showing signs of sweeping him out of control. Only his Father really understands, really sympathises, really cares.

Luke 9:28-36: A shaft of sunlight through the clouds

If yesterday, it seemed as though the storm clouds suddenly rolled around Jesus, when after what should have been a moment of triumph came a message of disaster, then today the sun breaks blindingly through once again.

A week after Jesus' portentous announcement, and with the disciples probably still trembling inside, Jesus sets off up a mountain with just his three closest friends allowed to come with him.

Jesus has a habit of disappearing up a hillside in order to get alone and pray, but today he wants a limited amount of company.

What happens up there leaves his companions looking like a dictionary definition of a blown mind.

What did happen, exactly? Did the light change? Did the sun get brighter? It seemed that Jesus' clothes changed colour, reflecting this heavenly light into dazzled disciples' minds. And two shining souls seemed to appear, two great heroes from the Old Testament, talking to Jesus as if they were equals, matter-of-factly discussing the most momentous of events as if trying to decide where to go for coffee.

The disciples' overloaded brains blew a fuse and they lost consciousness. On waking up, and seeing the strange conversation still going on, Peter blurts something about making tents for the three of them: "one for you, one for Moses, one for Elijah."

What was he thinking? Was it the Feast of Tabernacles? Was it the Tent of Meeting, where the Shekinah Glory of God shone, so that Moses had to veil his face? Or was his mouth just opening and closing by itself, the lights on upstairs, but nobody home?

Whatever was happening to Peter, God interrupted him. A voice from the cloud of glory confirmed Peter's earlier identification of Jesus, and added, "Listen to him!"

I suggested last Friday that Jesus might have wondered if he was still on track. He had succumbed to doing a miracle for a purpose not strictly necessary, he had seen clearly that his mission was going to lead him to torture and death. He needed an affirmation from his heavenly Father, and he got it. In spades.

Luke 9:21-27: Suddenly things get gloomy

Today comes as quite a shock. We've just had a triumphant moment when Peter gets it, and proclaims that Jesus is the messiah, the one sent from God.

YESS!! The air is punched.

No - it isn't actually.

Instead, Jesus warns people to secrecy, and then drops a bombshell, talking about terrible suffering coming his way, rejection leading to death.

It's stark, and it sounds like defeat. Is Jesus really predicting that his mission is going to fail?

Then to the crowds listening in, he tells them there is a huge price for following him. You are going to need to take up your cross, if you're going to walk my way.

People wouldn't have failed to understand this. Ugly crosses of wood  and crude scaffolds were common sight at crossroads and market squares. It was how the Romans made examples of rebels. Before they were nailed up and left to die, they were made to "carry their cross," to walk with their means of execution on their back to the place where they would be hoisted aloft and left as food for the carrion birds.

Try and hang on to your life, and you will lose it, warned Jesus. What did he mean? How is it possible to give up your life and yet save it? This isn't a parable, it's a plain contradiction. How can anybody make sense of this?

Jesus, what's going on?

Luke 9:18-20: Cards on the table

Finally Luke describes Jesus breaking free from the crowds for some time to pray alone. No details, except to say that only the twelve were with him.

The time for a debrief after their mission has come and gone, and on the agenda today for Jesus is a lengthy time in his Father's presence.

It's probably significant that Luke puts this straight after the feeding of the 5000. The other gospel writers imply that this was a watershed moment, that this miracle excited people's expectations to fever pitch.

Funny - why should one lunch have more impact than any number of healings? Maybe it's the potential implied - if you can do this, you can do anything.

For me, it's very significant that Jesus immediately retreats to pray. One of the temptations he faced when he was in the wilderness (remember that?) was to make food miraculously. Back then, he dismissed it disdainfully - "People do not live on bread alone, but on every word that comes from God's mouth." Perhaps he's concerned that he might have yielded to this temptation now, and used his power for the wrong reason. So he spends time checking out with God where he stands. Is he still on the right path?

Then he carries out another check - asking his little focus group to take the temperature of public opinion. "Who do people say I am?"

He gets back the same rumour about John the Baptist raised from the dead. This is beginning to intrigue me. I've never noticed it before - somebody seems to be carrying on in the spirit of the Baptist, and people jump to the conclusion that a resurrection has occurred. I've always thought that Jesus' resurrection was so surprising, so unexpected that it exploded everybody's world. And yet here's evidence that the thought was already out there.

[Break]

I've just got up from the computer and read my three commentaries on Luke. None of them have anything much to say about this point. Ah well - maybe it's just me.

On to the main point. Jesus applies his final litmus test - what are his inner circle thinking?

Back comes the decisive answer - "You are the messiah sent from God!"

They've got it.

Luke 9:10-17: Picnic Time

The disciples' Mission Improbable has gone well. Jesus knew it would, and with a quiet inward smile he arranges for some quiet time with them for a debrief. But perhaps one of the disciples dropped a hint that they were headed for Bethsaida, and the crowd followed.

What was meant to be an intimate and concentrated time with his inner circle has turned into another of Jesus' mass teaching sessions. Never mind! He welcomes the crowd with a smile and sets to work.

Why did that disciple do it? Why tell the crowd where to follow? Adlai Stevenson once said "Adulation is alright so long as you don't inhale." I suspect that disciple had sucked the atmosphere of approval in very deeply indeed, and wanted another fix.

What he got was a bit more than he bargained for.

The crowd hang around all day, and by evening they're tired and hungry, and the disciples have their work cut out trying to keep them under control. Time for that quiet time with Jesus after all, they think.

So they go to Jesus with a sensible idea: “Send the crowds away to the nearby villages and farms, so they can find food and lodging for the night. There is nothing to eat here in this remote place.”

But Jesus said, "You feed them."

You wanted the crowd? You look after them.

Panic ensued in the disciples' minds. A rapid appeal for help amongst the assembled masses yields only a poor result - less than one packed lunch amongst 5000 people. Back to Jesus they run: "What are you expecting us to do? Buy enough food for this lot??"

In other words, "Jesus - help!!"

They may have had a good time out on their mission. They may have experienced God's power flowing through them as they preached and stretched out their hands to heal. But right now, they're running on empty.

It is left to Jesus to demonstrate once again how deep are the wells he draws from.

Mass catering? No problem for the Messiah.

Luke 9:7-9: Herod's getting worried

Suddenly Luke switches the camera to Herod. We haven't heard about him for a long while, and we are reminded that he dealt harshly with John the Baptist. Will he try and do something similar to Jesus?

At the moment, he just seems perplexed. He's heard rumours that John the Baptist has been raised from the dead. Wait a minute - when did he die? (At least, that's what you'd be saying if you only had Luke's gospel to go on - it seems that the story of his beheading when Herod was led by the nose by his wanton stepdaughter didn't make the cut in Luke's account).

Herod had a problem - he knew he was out of line with God, he'd acted to silence one critic who had publicly reminded him of the fact, and now another has popped up, just as threatening to his peace of mind, and possibly to his powerbase.

Herod needs to have people showing him proper respect, and if too many people start getting all moral and disapproving, his position as ruler might be in jeopardy. He knows deep down he's only here because the Romans tolerate him, he knows he's only playing at being a king. He is a man insecure on many levels.

Herod decides he needs to see Jesus, to check him out. But he can't just turn up at the back of the crowd. That would be undignified. But he kept trying. He needs to see Jesus. Really needs it. I don't suppose he allows himself to look at that need too closely, that's a can of worms whose lid needs to stay tightly shut.

Ironic, isn't it? The people who count themselves righteous are turning against Jesus, suspicious that he isn't playing by the rules, but Herod, who knows full well he's broken the rules, is desperate to meet him.

It seems the more sinful you know yourself to be, the more attractive Jesus appears.

Luke 9:1-6: Mission Improbable

Jesus decides it's time for his disciples to fly solo.

So soon? Have they even begun to understand who you really are, Jesus? Have they the remotest clue what is actually going on?

They've watched him teaching and healing, Jesus thinks that should be enough. Now they get to do it for themselves. He delegates his authority to them, and assures them that they will have the same power of illness and evil that he has.

I'm not sure I would have believed that until I saw it, if I was one of the twelve, so maybe that's why his only instructions to them are to travel light. The temptation would be to take something else to rely on "just in case."

Interesting that Jesus didn't bother to tell his disciples how to heal or cast out demons, isn't it? Was he relying on the fact that they had seen him do it, and so presumably would try it the same way? Or maybe he gave them lessons at another time, and Luke didn't bother to record it.

Hmm, I don't think so. This is a careful account, remember. Luke would have included anything so important. No - I think the reason the "how" is not mentioned is because it doesn't matter. If you've got the power and you've got the authority, it doesn't really matter how you do it.

Sometimes Jesus healed by touch, sometimes he did it at a distance. Sometimes he silenced demons before they could speak a word, sometimes he negotiated with them.

It isn't the how, it's the why.

Why heal? Why cast out demons? Why preach about the kingdom of God? Well, for the disciples, surely it's because they've got Jesus right behind them, doing these things already. They can sense the momentum of the coming kingdom - this is the wave they are riding. When people asked them, "Why are you doing this?" they would have an answer. Because God is doing it. And if people aren't interested in getting on board with what God is doing they have Jesus' permission to move on, leaving that faithless dust behind them.

It seems people are beginning to split into pro-Jesus or anti-. Not much scope for sitting on the fence, is there?

As for the disciples, the way to learn is to do. If that sounds a bit like Yoda, just remember - Jesus got there first.

Luke 8:40-56: Mercy, agony, faith, and more mercy

A long section to read today, and there's a reason for that. To break up these 16 verses would be to spoil a lovely story. Go and read it now, before you finish today's post.

Two healing miracles are twined together in today's passage, and the one adds suspense and depth to the other. It begins with Jesus honouring a request to help the leader of a local synagogue, whose daughter is dangerously ill. We can speculate that it was hard for Jairus to swallow his pride and ask for help in this way. He would have heard OFSTED's conclusion that Jesus was not to be trusted, and would have presumably resented the way he took people's attention away from their normal worship.

But when your daughter is dying, you will do anything. Even fall on your knees before a heretic preacher.

Jesus, fresh (if that's the word) from his victory over the mad foreigner across the lake, has returned to home territory and adulation from the crowd, Eager to see another miracle, they all follow him on the way to Jairus' home.

But there's a delay. If you were at the back of the crowd, you'd wonder what was going on.

Why are we stopping? I thought this was meant to be urgent. Can anyone see what's going on?

Word filtered back that Jesus had stopped to identify someone who had reached out to him.

Well of all the selfish things! Couldn't they wait? Just wanted to touch his cloak did they?

The crowd conveniently forget that if only they could get close enough they'd do the same themselves.

The delay goes on, while Jesus searches the crowd, No one knows what he is looking for - one face among so many.

But Jesus knows, He is is looking for the only face that isn't looking back at him. In a flash, he's realised that somebody needed him, but wanted to keep it a secret. He's going to have to disappoint this person, he's going to have to bring their need out into the open. If he doesn't, they'll never understand what has really brought about their healing.

Eventually, a woman's nerve breaks, and trembling with fear, she becomes the second person that day to be on their knees before Jesus.

The crowd are hushed into silence. straining to hear her whispered conversation with Jesus.

Ill for 12 years? Oh, poor soul!

Jesus is looking her in the eye, earnestly explaining something to her. "It's not me - it's your faith that has made you well. Do you understand? What matters for the future is not that you just happened to meet me in the flesh - it's your faith that counts! Work on that!"

The crowd begin shuffling, making room for someone to come through. A messenger. Making a beeline for Jairus.

Don't bother the rabbi any more. It's too late. Your daughter's dead.

His words fall into a deep well of silence.

Jairus is numb. The newly healed woman is desperately contrite. Oh I'm so sorry! I didn't mean  to hold you up. I could have waited. I'm so sorry - I wish I'd never come here today. I wish I was still ill so that your daughter could live.

This situation is going out of control. What should have been a beautiful healing is going horribly wrong.

But not to Jesus. It might look like he's lost control, but he hasn't. He's still in command. Turning to Jairus, he urges him not to give up.

They press on, reaching the house. They go in, Jesus overriding every argument, every hand raised to stop him, repeating "She's not dead, she's only asleep!"

People laugh. They know death when they see it. Why won't this crazy preacher admit he is beaten?

Only of course he isn't beaten. He confronts death with a shout and sends it scurrying into the darkness from whence it came. The girl gets up, Jesus gives her to her parents, telling them to get her something to eat. "Look after her, she's still weak."

And for the life of me I cannot understand why Jesus tried to keep it a secret. Doesn't he know there'a curious crowd out there? Does he think that if Jairus comes out and tells them all to go away, there's nothing to see, that they'll meekly obey? That's a mystery to me.

But as for the rest - it's beautiful. Jesus showing infinite pains, infinite care, and demonstrating the strength of his power, not in glorious deeds, but in simple, gentle lovingkindness.

Luke 8:26-39: Beyond cool

More cool from Jesus today. Having survived the fury of the elements, he is assailed by the fury of demons.

Nick Payne made an insightful point on my last post on Friday. You might want to read that before you go any further.

Jesus and the disciples have crossed out of Jewish territory into Gentile territory - landing on the far shore of the lake, in the region of the Gerasenes has taken them out of their own country.

And border control, in the shape of a raving lunatic, is on hand to greet them as they beach the boat.

Everything is bad about this man. He's homeless and naked (a shameful thing for Jews, and not pretty to anyone's eyes), he lives in a graveyard, attempts to shackle him have always failed - he is someone to be avoided.

He's on his knees before Jesus, shrieking out imprecations and begging for mercy, because apparently before anyone else can blink Jesus has begun an attempt to exorcise him.Instead of jumping back into the boat and heading back to sea, Jesus meets the tortured soul head on.

What follows is extraordinary. The man is infested with a whole legion of demons, who start begging for mercy when they realise who they are up against. Jesus, it seems, has the power to destroy them utterly, but listens to their cry and allows them to enter a herd of pigs instead. The pigs (unclean animals to Jews) promptly commit suicide, by stampeding into the water.

The whole drama seems to be over in a matter of minutes, leaving the herdsmen without any pigs, and a "Come and see what's happened here!" message for their town, which they rush off to deliver. A curious crowd gather, and they see the madman, now fully dressed, sitting calmly with Jesus and his disciples.

What would expect them to say? Thank you?

Not a bit of it. What about "Would you mind going away, sir? Please? Now?"

They are far too scared to cope with this power in their midst. The nameless man wants to start a new life with Jesus, but he is refused. Jesus, who has come all this way to extend his care to a deranged foreigner, reminds him that he's got a family and an identity back home, and what he really needs is to go and rediscover it. Oh, and tell the wonderful things God has done for you, while you're at it.

Back home in Galilee, Jesus tried to stop people talking about him. Here, he encourages it. The Gerasenes have had a remarkable visitation from God. But they don't have the background to understand it. Jesus needs to stick to Jewish people who have the heritage to put his mission into context.

We Gentiles need to wait a but longer.

Luke 8:22-25: Unbelievably cool

Today, a cracking story. I love this story. Jesus and friends set off across the lake, presumably in Peter's boat. But even with experienced fishermen on board, things aren't going well. It's surprising how panicky they got - surely they had been in storms before.

Meanwhile, another surprise, Jesus has settled down for a nap, and is sleeping like a baby. Do we find this believable? That fishermen would be scared silly, and Jesus remain unconscious?

I find it strange that Peter allowed this story to be told. What an embarrassment for him! Perhaps this is a story that has been stretched at both ends - the disciples have become extra dumb, and Jesus has become extra cool.

Because he really is amazingly cool, isn't he? Roused from his slumber, he simply stands up, tilts his head back and gives the weather a bawling out. And amazingly, extraordinarily, phenomenally, the murderous storm abates.

The disciples, still shaking, ask each other, "Who is this man?" Who can do something like this? Who can even command the elements?

Who indeed?

Luke 8:15-21: Shine a light

Today we have a mini parable, some pithy words from Jesus to punch it home, and then an encounter with his family.

The parable is about what you do with the light that God has kindled within you. Having lit a lamp, you don't conceal it, you place it somewhere where it's light will be seen as far and wide as possible.

What's the point trying to hide from God? As Jesus explains, everything is out in the open as far as he is concerned. And what will be the result? More to those who meet God's approval, and for those who don't, even the little they have will be lost.

Luke leaves us to read between the lines as far as the family is concerned, but it's safe to guess that they weren't convinced by his words. Luke hasn't mentioned Jesus's family since he grew up, and we know that his boyhood neighbours had rejected him, so chances are his brothers were in the sceptical camp too.

Why had they suddenly turned up? Who knows, but the fact is that Jesus didn't even give them the time of day. The family he is focussed on is the ragtag bunch of everyone who is listening to God's word. They are his brothers now.

Luke 8:4-15: Let me tell you a story

Earlier on, Luke gave us a big chunk of Jesus' teaching. It sounded like a sermon. But he had other ways of teaching too - and now Luke is going to introduce us to his amazing ability to tell a story.

Jesus deployed the parable with remarkable effect. An innocent little story, simply told, with a hidden meaning. The disciples get the explanation given to them, and Luke allows us to listen in, so that we will understand in future how parables work.

This is that. It's not actually about a farmer going out to sow, it's about God speaking out his message into the world. Some of the 'soil' that receives the word will be receptive, some won't, for reasons that Jesus expands on.

This (the seed) is that (God's word).

This (the soil) is that (my heart).

Am I dry or stony? Am I overgrown with weeds? Or do I hear God's word, cling to it, and patiently produce a huge harvest?

Oh for a bigger harvest, Lord! I want to be fruitful for you, and fear that I am not. Help me examine myself, and take stock of where I go wrong.

Luke 8:1-3: Women bankroll Jesus' ministry

Jesus takes care of people, but who takes care of him?

Today Luke lets us into that particular secret. The answer is surprising. As he sets out on a tour of towns and villages, Luke details the entourage. So who are the roadies who travel with Jesus?

Well, first of all there's the twelve disciples. No surprises there, We've always imagined that Jesus and his mates travelled together, ate together, slept under the stars together, or with whoever offered them a bed for the night.

But it seems the party was a bit bigger than that. Luke goes on to mention some women who were in Jesus' debt. He had cured them from various sicknesses and diseases, including Mary Magdalene,  who had apparently had an infestation of demons. Then there was wealthy Joanna, whose husband had an important job with Herod, no less. And there was Susanna, who was obviously so well known that Luke didn't feel the need to tell us anything about her. Thanks Luke. That means we know nothing.

So these were people who were bankrolling Jesus. Wealthy women. Some journalist would like to make a story about that, if it happened today, I shouldn't wonder. But this far from the events, there's no scandal to uncover, because Luke literally tells us all we know about these people.

Except Mary Magdalene - she gets mentioned elsewhere. But it's only in those so called secret gospels that Dan Brown and the conspiracy theorists like, where there is any scandal about Mary. To my mind, they are the equivalent of a journalistic expose. Written at least a century after the events, I'm afraid they're no more reliable than the Daily Mail when it comes to actually telling us the truth.

As Terry Pratchett says, "A lie can run all round the world before the truth has got its boots on,"

As for Jesus, he has no problem accepting the help of dubious women. Yesterday, we saw him allow a prostitute to touch him tenderly. Today, we see he's paid for by women.

Ladies of the human race, the Saviour of the World is in your debt.

10 Commandments: Do not murder

Introduction 

Two questions come to mind as we look at today's command: firstly what does this command really mean? Secondly is it relevant?

It is clear that this command deals with the illegal taking of human life. The original Hebrew word means to unlawfully kill, and in the society of the time, killing was permissible in self-defence, in warfare and where a serious offence had been committed – executions were allowed.

Consequently all modern Bible versions translate this commandment as “you shall not murder,” but there is a danger here.

“You shall not kill” is maybe too broad but “You shall not murder” is too narrow.

It suggests the only thing in view is the brutal premeditated assault with the intention to take a life, yet in the Old Testament you could also be guilty of shedding blood to a lesser extent through carelessness or even by accident. So the command includes manslaughter as well as murder. Perhaps the most accurate translation would be “You shall not unlawfully cause another person's death.”

We have a good idea what murder is and for most of us, it is not one of the great temptations of life - so are we actually safe from not breaking this command? Is this at last a command we stand a chance of keeping? Yet when we turn to the New Testament we find that Jesus tells us that anger is as sinful as the desire to kill - and if that’s true then we have all broken it many times. Very few of us have committed murder, but all of us have been angry.

So, the Old Testament command prohibits deadly actions and Jesus extends it to deadly emotions.

The value of human life 

Our modern understanding of human life is different from that of earlier generations. The biblical view is that human beings have been created just a little below God and in his image. The modern-day atheistic view is that we are merely the most recent results of evolution’s blind game of chance.

To be made in the image of God is a little like an ambassador sent by a powerful King. To attack that ambassador is to attack the king himself, so all men and women bear God's mark.

By respecting them we respect God. By showing contempt or hatred for them we show contempt for God. Deadly actions and deadly emotions are so terrible not because they are against men and women because they are against God.

Avoid deadly actions 

Clearly the 6th commandment prohibits the sort of murder that we associate with Agatha Christie or with headlines in the tabloid papers but there are four major issues with this command which must be borne in mind - issues over which Christians and all other people have different views. Those issues are: abortion, euthanasia, capital punishment and war.

It will be too hard for me to address those issues properly and to illustrate that let me just ask one difficult question for each:

And there are 2 general points I want to make:

1. We need to uphold the value of life. We are all God's creation, made in his image and as a result we all have enormous value and dignity.

2. We also need to uphold the value of truth. We can play a vital role by demanding that accurate language is used in these matters. People have an unpleasant way of disguising appalling realities by using some harmless formula of words: removing foetal tissue doesn't sound as bad as killing a baby; letting nature take its course doesn't sound as bad as causing death; neutralising the enemy positions, degradation of infrastructure doesn't sound as bad as attacking and killing enemy soldiers.

Avoid deadly emotions 

If that was all the Bible says about killing we would have plenty to think about, yet Jesus goes further. In the Sermon on the Mount he uses the same rigorous logic with this commandment as he did with that on adultery. It is not enough, he says to avoid physically killing someone. To be in a furious rage with someone is to be guilty of murder. So the thought is the parent of the deed and is equally condemned.

This raises the question, is all anger really murderous anger? After all didn't Jesus get angry? It is important to distinguish between the emotion of anger and the focus of anger. It's what you do with anger that counts. Remember that Paul said to the Ephesians: “Don't sin by letting anger gain control over you. Don't let the sun go down while you are still angry, for anger gives a mighty foothold to the devil.”

Psychologists make a distinction between destructive anger and constructive anger.

Destructive anger is the violent outburst where you lash out blindly and hatefully at someone else. Constructive anger is a cooler more focused reaction - we decide to go and do something about the problem. Destructive anger focuses on making a person suffer. Constructive anger focuses on getting a problem solved.

Sometimes it is right to be angry. For someone not to be angered by bullying or corruption or child abuse is not to be Christ-like. The prophets and Jesus got angry over sin and his followers have been right to get angry over sin ever since. William Wilberforce got angry over the slave trade and worked to have the whole trade made illegal - that was constructive anger.

But it is all too easy for constructive anger to switch into the destructive mode, and it will be wise to remember that anger is only one letter away from Danger.

How should we had handle anger? 

1. Don't just let it happen James 1:19-20

2. When we feel angry we need to try to analyse our feelings. Counting to 10 before expressing your feelings is not simply putting the pin back in a hand grenade for a few more seconds, it gives us time to look at the situation. Maybe best to step back, take a walk around the block, find someone else to talk the situation over with. Pray, ask for wisdom and grace, so instead of taking it out on someone, we take it to God and talk it through.

3. If it is an important matter and your anger is justified, ask yourself how you can express it in a way that will make the situation better. Channelling anger positively as a great skill. Saying something like, “You know this is bothering me. We need to do something here. How can we stop this happening again?” Not threatening, not abusive, trying to build bridges. A loving response.

Conclusion 

We must be against deadly actions and be in favour of life. 

It is far too easy to see human beings reduced to nothing more than a label, or statistic: a consumer, a foetus, a casualty, an occupant of a hospital bed, an enemy, a thug. In every case we need to remember that behind the words are human beings made in the image of God.

To keep this commandment is to be more than simply people who avoid inflicting death - we should be people who are in favour of life. We should be those that feed the poor, that honour and respect the elderly and disabled, that struggle to give people in deprived areas a decent quality of life.

We must be against deadly emotions and in favour of love forgiveness and peace. 

When we do hateful actions, think hateful thoughts and say hateful words it is God we sin against. We need to repent of our anger and resolve to watch our thought lives and the struggle against such thoughts when we feel anger surging through us. We need to respond rightly, analysing our feelings and determining prayerfully what is the right and loving response. The way Jesus lived and the way Jesus died show us a better way.

Within this desire to be in favour of love forgiveness and peace, there must be a readiness to help those who have suffered through anger or violence. We need to help apply God's love and forgiveness to those who still nurse bitter thoughts and grievances and those who now repent of deadly acts and thoughts they have committed in the past.

This is a hard but desperately relevant commandment in a world filled with anger and violence. Applying it in our own lives, we need to turn again and again to the mercy of God for forgiveness and the power of the Holy Spirit for strength.