I, I will give: Luke 21:12-15

Jesus warns his disciples that there will come times when those who oppose them “will lay their hands on you and will persecute you, delivering you to the synagogues and prisons, bringing you before kings and governors for My name’s sake.” (Luke 21:12) However, he tells them that they need not worry beforehand how they should respond in such situations. Jesus promised them, “I will give you utterance and wisdom which none of your opponents will be able to resist or refute.” (Luke 21:15) What is interesting in the Greek is that a verb’s ending tells you who is speaking. So, for example, a single word could be translated, “I will give.” However, in this case, Jesus includes the personal pronoun “I.” This verse could rightfully be translated, “I, I will give…” The personal pronoun “I,” though not needed, is used for emphasis. Jesus was telling the disciples not to trust in their own wisdom or understanding but rather to trust in their relationship with him. When we face difficult situations, our hope is not in what we know, but whom we know. If we have a relationship with Jesus, then he himself will come to us and give us what we should speak or lead us to what we should do. Most religions are based upon laws and precepts, but Christianity is based upon a relationship; a relationship with Christ.

In your sight: Luke 15:18-19

In the story of the prodigal son, we read that, having become impoverished, the prodigal son comes to himself and resolves to “get up and go to my father, and will say to him, ‘Father, I have sinned against heaven, and in your sight; I am no longer worthy to be called your son; make me as one of your hired men.’’ (Luke 15:18-19) Here the Greek word translated “in your sight” can also be translated as “in front of” and is an acknowledgment by the son that his sins were not done in private, nor was he the only one affected by his sins. While his father may have not physically witnessed his sins, he was nevertheless affected by his son’s sins. He was deeply hurt and grieved by his son’s sins. In returning, the son does not say that he will repent to his father, for his sins were against God, but he does propose to acknowledge both the pain and suffering that his sins caused his father. Very rarely, if ever, does our sin hurt only ourselves. Often it is the people closet to us that are hurt the most when we sin. While repentance is important, often, it is also necessary to acknowledge and address the pain and suffering we have caused others. We must not only repent to God for the sin we committed against him, but we must also seek reconciliation for the hurt we caused to those before whom we sinned. 

Fences: Luke 14:23

In Luke 14, Jesus tells a story of a man who prepared a great feast and invited all his friends. However, on the day of the feast, when the guests were called to come, they all began to make excuses. “The first one said to him, ‘I have bought a piece of land and I need to go out and look at it; please consider me excused.’   Another one said, ‘I have bought five yoke of oxen, and I am going to try them out; please consider me excused.’   Another one said, ‘I have married a wife, and for that reason I cannot come.’” (Luke 14:18-20) The host was angry and decided to invite others to take their place. “Then the head of the household became angry and said to his slave, ‘Go out at once into the streets and lanes of the city and bring in here the poor and crippled and blind and lame.’ (Luke 14:21) However, that being done, there was still room at the feast. “And the master said to the slave, ‘Go out into the highways and along the hedges, and compel them to come in, so that my house may be filled.   For I tell you, none of those men who were invited shall taste of my dinner.’” (Luke 14:23-24)

The word translated here as “hedges” is the Greek word for “fence” and, in that time period, was used in two senses. The first referred to the fences around the homes of wealthy landowners. This is where the vagabonds and beggars would loiter waiting for a handout. In this sense, the master of the feast is sending an invitation to the lowliest of society; those at the bottom of the social latter. Those who saw themselves as worthy were rejected, and those who were perceived by society as unworthy were invited. However, this same Greek word is also used by Paul to describe the separation of the Jews and Gentiles. Paul says that Jesus “Himself is our peace, who made both groups into one and broke down the barrier of the dividing wall.” (Eph 2:14) The word translated here a “barrier” is the same word translated above as “hedges.” Here, the host is seen inviting those who are on the outside; those who have bee separated, marginalized, and pushed aside by society. In either case, we see the invitation of God (which is the interpretation of this parable) going out to those who live at the fences. Those who are unworthy, who live on the wrong side of the tracks, and those who do not fit in.

Understanding this scripture in this way causes me to consider how I view myself and others. Do I view myself as on the outside and not fitting in? If so, then the Gospel is good news because these are the people God is calling to himself. Similarly, when looking at others who are outcast and ostracized, do I see them as the ones for whom Jesus died and to whom his invitation goes out? If not, then maybe I need to learn to see myself, and the world, through Jesus' eyes; eyes which welcome all to his banquet feast.

Becoming a neighbor: Luke 10:36

In the story of the Good Samaritan, a certain man went down from Jerusalem to Jerico. Along the way, he was attacked by robbers and left for dead. While lying beside the road, both a priest and a Levite came by but refused to help. Finally, a Samaritan came by and helped the man, taking him to an inn and paying for his care. In telling this story, Jesus asks, “Which of these three do you think proved to be a neighbor to the man who fell into the robbers’ hands?” (Luke 10:36). The Greek word translated here as “proved to be” is an interesting word and has a wide range of meanings. It can also be translated “to have become.” We could retranslate Jesus’ question as, “Which one of the three has become a neighbor to the man?”

In asking this question, Jesus redefines for us who our neighbor is. His definition of neighbor is not static but dynamic. A neighbor is not simply someone we live close to but includes all we invite into our lives. The Samaritan did not know the man who was beaten by robbers. The man was not a neighbor in the normal sense of the word, but the Samaritan took pity on him and gave of his time and money to care for him. The Samaritan was willing to bring this man into the realm of his relationships and treated him like any other neighbor he might have. The important point here is that the Samaritan made himself a neighbor to one who was not formally his neighbor.

This scripture causes me to ask myself, “In expressing the love of God to others, do I only consider those close to me, only my neighbors, or am I willing to extend God’s love even to strangers in, to become a neighbor to those in need?” While we were still enemies of God, he came down and became our neighbor. He gave all he had to heal and care for us and to bring us into a relationship with himself. Ought we not do likewise to others in need?

Dependent upon Jesus: Luke 9:16

In the story of how Jesus fed the five thousand with two fish and five loaves of bread, we read, “Then He took the five loaves and the two fish, and looking up to heaven, He blessed them, and broke them, and kept giving them to the disciples to set before the people.” (Luke 9:16) In the Greek, the verb “giving” is in the imperfect tense, which represents a past continuous action. Here, it is translated as “kept giving” but could also be translated as “was giving.” What is important is that Luke did not use a simple aorist form of the verb, which represents a past point action. Luke did not say that Jesus “gave” the fish and bread to the disciples, but that he “was giving” them to the disciples. The disciples were privileged to participate in a tremendous miracle of God, but that miracle originated with Jesus. Without Jesus breaking and giving the bread and fish, there would be no miracle for the disciples to perform. They were dependent upon Jesus for the miracle and for the means of feeding the multitude with them.

This story reminds me of how, in my daily life, I am dependent upon Jesus. Jesus did not give us all we would need for life and then sent us on our way. Rather, he gives us only what we need now, thus necessitating our continual coming to him for what we need. Daily, and moment by moment, we need him. This truth causes me to ask myself, “Am I trying to live life on my own and by my own wisdom and strength, or have I come to understand that it is only by coming to Jesus that I will receive what I need for each moment and opportunity in life?” The choice is ours. We can either live life on or own or by that which Jesus so richly and generously supplies to those who come to him.

Forgive and release: Luke 6:37

Jesus said, “Do not judge, and you will not be judged.  Do not condemn, and you will not be condemned. Forgive, and you will be forgiven.” (Luke 6:37 NIV) Forgiveness is something many of us struggle with. It is harder to forgive, and it is harder to keep forgiving. We often hear people say that we must “forgive and forget.” However, while it is true that God both forgives and forgets, when it comes to us forgiving, scripturally, forgetting plays only a minor role if any role at all. What is interesting in this scripture is that the word translated here as “forgive” is a Greek word that means to “release.” The key aspect of our forgiveness is the releasing of the offending party from any debt they may owe us due to their offense against us. Paul, writing of love, puts it this way, “it keeps no record of wrongs.” (1 Cor 13:5) While we may not be able to forget the offense, we can release the one who offended us from the condemnation and judgment of the offense. True forgiveness happens, not when we forgive, but when we forgive and release.

This scripture causes me to ask myself, “Is there anything I am holding against anyone else?” If so, it is only in forgiving and releasing that I myself will be forgiven and released by God.

All this has been given to me: Luke 4:6

After Jesus was baptized, he was led into the desert where he fasted and prayed for forty days and forty nights. During that time, the Devil tempted him. In one of his temptations, the Devil took Jesus to a high mountain and showed him all the nations of the Earth. He said to Jesus, “I will give You all this domain and its glory; for it has been handed over to me, and I give it to whomever I wish.” (Luke 4:6) What is interesting in this verse is the Greek word translated here as “has been handed over.” This verb means “to hand over” and can be used both positively and negatively. For example, Paul uses a play on this word when he writes to the Corinthians, “For I received from the Lord that which I also delivered [handed over] to you, that the Lord Jesus in the night in which He was betrayed [handed over] took bread.” (1 Cor 11:23) Here we find this same Greek word used both positively, in handing over this teaching to the Corinthians, and negatively, in Jesus being handed over to the Jews.

With this understanding of this Greek word, we must ask ourselves, “Who was it who handed over, or betrayed, the kingdoms of this world into the hands of the Devil?” One might suggest that it was the Lord who handed them over as part of his judgment against us due to our sins. However, I believe that it was not the Lord who handed them over to the Devil, but rather, it was us. By our own sinfulness, our insistence on following our own way, and by rejecting the morality of God, we have abdicated our place in this world and have handed over our lives and our nations to the Devil. We are the ones who have betrayed our calling and authority to the Devil, and now we are reaping the fruit of his lordship over us and our nations. If I am correct in my understanding of this scripture, then it is incumbent on us to reclaim what we have formerly handed over to the Devil, and we do this by returning to the Lord and his commandments. God said, if “My people who are called by My name humble themselves and pray and seek My face and turn from their wicked ways, then I will hear from heaven, will forgive their sin and will heal their land.” (2 Chr 7:14) It is only by returning to the Lord that we can reclaim that which we have lost to the Devil.

Understanding this scripture in this way causes me to ask myself, “What have I handed over to the Devil, and how can I get it back?” It may not be something as large as a nation, but what I have given away I can reclaim by confessing my sin and returning to the Lord.

A positive greeting: Luke 1:28

In the narrative of the angel appearing to Mary to announce that she would bear the son of God, the angel announces himself to her by saying, “Greetings, favored one! The Lord is with you.” (Luke 1:28) What is interesting in this greeting is that, in the Greek, the word translated here as “Greetings” is the Greek verb meaning to rejoice and is spoken here as an imperative which, in the Greek, is a command or exhortation. The angle was not simply saying “Hello” to Mary, he was commanding, or exhorting, her to rejoice! His greeting was focused on her and was intended to remind her of God’s favor and blessings in her life and to exhort her to rejoice in the reality of these blessings.

This scripture makes me think of those people I’ve met who are the exact opposite of this angle. When you encounter them, they project a lack of joy and a sense of defeat and despair. They are like Eeyore, whose greeting went something like this, “Good morning… if it is… which I doubt!” They are so consumed with their own problems that they never consider how their greeting could be used to encourage someone else and to be a reminder to them to rejoice in the Lord. They are inward focused and project that focus towards others. This is not to say that we should be hypocritical in our greetings of others, but the truth is that there is always a reason to rejoice in the blessings and favor of God, regardless of how we might feel.

This scripture causes me to ask myself, “When I meet other people, am I a blessing to them, or do I burden them with my own cloudy disposition? In greeting people, do I lift them up or drag them down?” Sometimes, the key to blessing others is to learn to be positive and encouraging when we greet them.

Living out faith and obedience: Luke 1:6

In telling the story of the birth of John the Baptist, Luke notes that both his father Zacharias and his mother Elizabeth were “righteous in the sight of God, walking blamelessly in all the commandments and requirements of the Lord.” (Luke 1:6) What is interesting in the Greek is that the verb translated here as “walking” is not the normal verb for walking. Rather, Luke uses a verb that simply means to “go.” In other words, one could translate this, “they were going in all the commandments and requirements of the Lord.”

God never meant for us to live our religion hidden away of some secluded cloister fighting our inner demons alone. Rather, God meant our religion to be live in the world, as we went about our daily lives. To live a religious life, we need to live our life; keeping the commandments as we go. It is interesting to note that, in rebuking the religious elite who had a knowledge of religion but not a lifestyle of religion, he counseled them, “go and learn what this means: ‘I desire compassion, and not sacrifice.’” (Mat 9:13) Sometimes we never fully come to understand and appreciate the commandments of God until we go forth to do them. It is in the going that they begin to make sense.

In seeing this scripture in this light, I must ask myself, “To what degree am I truly living the faith I confess or is it merely head knowledge to which I have added my agreement?” Life must be lived, and true life must be lived in the knowledge and obedience of God.

Go tell my brothers: Mat 28:10

On the third day after Jesus' crucifixion, the two Marys went to the tomb see the place where Jesus was laid. However, when they got there, the tomb was open, and Jesus' body was no longer there. As they were leaving, Jesus met the two Marys and said, "Do not be afraid; go and take word to My brethren to leave for Galilee, and there they will see Me." (Mat 28:10) What I find interesting in this verse is how Jesus refers to his disciples. Jesus uses the Greek word for “brothers,” which can mean a naturally born brother, a fellow countryman, for simply a fellow man. Jesus did not refer to them as his disciples, his servant, or his underlings, but his brothers. We often think of God as our father and Jesus as our Lord, but rarely think of Jesus as our elder brother. Yet the writer of Hebrews says, “For both He who sanctifies and those who are sanctified are all from one Father; for which reason He is not ashamed to call them brethren.” (Heb 2:11)

Understanding this verse in this manner causes me to ask myself, “If Jesus views us as his brothers and sisters, how should I view others around me?” Jesus told us to be careful of titles and of seeing ourselves as being over or above others. He said, “But do not be called Rabbi; for One is your Teacher, and you are all brothers.” (Mat 23:8) In our western model of church where we so often overlay a business model upon the church with its many layers of authority; with each layer being over another as each layer is beneath another. Within such a model, it is tempting to see people in terms of how they fit into our authority structures rather than simply brothers and sisters. I believe that any church structure or model that erodes the universal brotherhood (and sisterhood) of believers runs counter to the message of Christ. Let us cease looking at others in regard to their position relative to us and let us resume seeing each other as our brothers and sisters in Christ.