Lessons Into Luke: Lesson 11

FACTS AND THOUGHTS

LESSON ELEVEN - DETAILED INSTRUCTIONS: TO WHOEVER HAD LISTENING EARS

(Luke Chapter Twelve)


In the midst of crowds, Jesus had to teach His disciples. At first, this would seem to be less than an ideal teaching situation. But further consideration leads us to consider that this very fact stresses the fundamental value of all Jesus was teaching. As The Son of Man, Jesus had to present a message of transcendent value to all men. It was a challenge to all to seek the higher road, even though many would not do so.


Jesus began by warning His disciples of the "leaven of the Pharisees." What did He mean by "leaven"? Why did He not say, "Beware of the Pharisees"?


As we know, leaven is yeast. It is put into batter to make the dough rise as we cook the bread. And the effect of a small amount of leaven, when mixed in the batter, is to cause the entire mass to be activated. So what Jesus seems to have been saying was that the hypocrisy of the Pharisees was poisoning all their good deeds.


Hypocrisy, which is acted-out deception, is a form of lying. It is trying to convince others that one is better than one really is. The Pharisees, by religiously (and ostentatiously) tithing even tiny herbs, were trying to convince the public of their devotion to "justice and the love of God," which in fact they were ignoring. They were acting out the lie.


It is this kind of conduct which Jesus was condemning. It is a fruit of pride, which God hates. And in fact others quickly see through the charade, so that the hypocrite is in reality deceiving only himself. And so Jesus went on to say, "There is nothing covered up, that shall not be revealed: and hid, that shall not be known." It does not take long for the hypocrite to be known and identified by all.


Then Jesus went on to encourage His disciples not to fear what hypocrites might do to them. They might harm the body but could not harm the soul. God, who looks after the sparrows will look after and protect them: not necessarily from physical harm but rather from damage to their souls.


What He was stressing was that those who follow Him will be involved in spiritual warfare. Their moral integrity, and their fearless confession of Him, "The Son of Man," will not be forgotten; and if their enemies blaspheme against the Holy Spirit who is directing them, it too will merit the eternal judgment of God.


Now Jesus was here speaking of life (and warfare) to be lived by those who were to be part of His "new creation": the "new humanity" in Himself Who was "The Ideal Human Being: The Son of Man." It was to be understood on an infinitely higher level than what might have been taught by a mere "man of the world." Thus the multitudes would not be able to grasp the significance of His teaching.


As though to illustrate it, Jesus was interrupted by a man asking for financial justice from his avaricious brother. (Vss. 13-14) Let us understand this point: on a human, material level, the man who asked Jesus for help was probably right in his claim that he had been defrauded. And he seemed to be saying, "Teacher, you have been teaching some fine moral principles. Now please put your teaching in action by assisting me in obtaining financial justice." &endash; But in doing so, he demonstrated that he entirely missed the point of the teaching of Jesus.


But Jesus used the interruption to teach another lesson. Notice that He said to the individual, "Man, who made me a judge or a divider over you?" Then he turned to the others present ("unto them"), and proceeded to give a warning about covetousness. (Vss. 15-21)


It is not a matter of how much property one thinks he owns. Not how elaborate an home. Not the horsepower of the one or more gas-guzzling motor vehicles; nor the yachts, airplanes, and other toys. These are not the measure of the success of a man's life. As a matter of fact, lawyers will tell us that we do not "own" anything. All we have is a "life interest" in the property in question, together with a "limited power of appointment." That is, we have only an "interest" in the property in question while we live (unless we sell to another that interest); and the right to designate who shall claim it upon our decease (limited, because of inheritance laws, estate taxes, etc.) We don't actually "own" the property at all.


So the conclusion is: be not rich in "things" but rich toward God. (vs. 21.)


This coveteousness, Jesus seems to have gone on to say, extends even to an undue concern for the necessities of life (food and clothing: vss. 22-23.) This Jesus illustrates by the examples of ravens and lilies. So He tells those who would hear that they should seek God's "kingdom," and let Him supply you with your necessities. These "necessities" will surely be given, for God desires to give to His people both His kingdom and also provision for their needs. And if one must needs amass a fortune for himself, let it be the kind of fortune which can be stored in heaven. (Vss. 31-34.)


Let us pause for a moment and see what Jesus has been doing. Over in the Sixth Chapter of Ephesians the Apostle Paul later talked about the protective armor Christians need, of which the first two items were truth and righteousness ("loins girt about with truth, and having on the breastplate of righteousness.") Here Jesus, in his responsibility as progenitor of that New Mankind, that New Creation of His Father in Himself, was Himself giving the initial teaching of these same things: (1) truth, the opposite of hypocrisy, or acted out falsehood; and (2) not being covetous of material possessions, but rather seek treasure in the kingdom of heaven, wherein true righteousness dwells.


But it is not enough to seek truth and righteousness. The members of the New Mankind are to seek Him Who is "The Son of Man." It is personal: faith in a Person. They are to be servants of an absent Master, always dressed and equipped for service, for the Master may return at any time. (Vss. 35-40).


Now the Apostle Peter was a very down-to-earth, practical man. All of these discourses of Jesus, full of metaphor and parable as they were, were fast getting beyond his understanding. Did the things Jesus was saying apply to him and the other disciples, or were they intended for the multitudes which seemed to be ever present? So he came right out and asked Jesus (vs. 41). That was a good idea: it is always well to ask God to teach you. ("If any of you lack wisdom, let him ask of God" - James 1:5.)


But the question on the lips of Peter was probably also in the minds of many that day. So Jesus gave an answer which could apply, not just to Peter, but to many - any - who might "have ears to hear." (Vss. 42-48.)


At the same time, Jesus knew that there were many that day who would hear but would not "hear." So He answered with another parable, with its promise of blessing to faithful servants, but with the threat of judgment for the unfaithful. At the same time He promised degrees of punishment, and the obligation to faithfulness to the degree of ones responsibility.


At this point, Jesus made some statements, partially revealing of His inner thoughts, and hinting at His total program. (See Vss. 49-53.) Because they are unusual, let us look at them in some detail.


First of all, He said that His coming was in judgment. Yes, His First Coming was a judgment: to purify by fire. "I came to cast fire upon the earth." If judgments were beginning, so be it! ("what do I desire, if it is already kindled.")


But then Jesus saw the Cross looming before Him, and He knew that before He could administer the righteous judgment of God (which had been committed to Him in His role as The Son of Man - see John 5:27), He must first endure, vicariously, the judgment upon sinful adam (man) and his sin-infected offspring. And so Jesus said, "But I have a baptism to be baptized with; and how am I straitened till it be accomplished."


But looking ahead to His future role, He announced that His coming involves not peace but conflict, and this conflict will be so intense as even to split families.


Finally, Jesus upbraided the multitude for their lack of discernment of the situation in which they find themselves. When they could predict the weather, why could they not understand the moral situation in which they lived? For this lack of discernment, Jesus called them hypocrites. He had begun His discourse by referring to the hypocrisy of the Pharisees; He ends by calling the multitude hypocrites. He has brought His discourse full circle.


The Son of Man has taught His disciples, His own. The Son of Man has warned his opponents as well. - And so the second half of His ministry goes on.


Does He teach you? Does He warn you? Or both?



QUESTIONS FOR REVIEW, STUDY, AND DISCUSSION


1. Review of preceding text: What item(s) in the preceding discussion seem to be especially important to you in your present situation? Discuss.


The following questions are based on Luke Chapters Thirteen and Fourteen:

2. Jesus used a current event (the Galileans put to death by Pilate (13:1) to challenge His hearers. Do current catastrophies challenge us, not just to bemoan the tragedy, but to examine ourselves anew lest we deserve a like fate?


3. Consider the bowed-over woman in the synagogue (13:10ff). Jesus "saw her." When we go to church (and other places,) do we look about to see others in need, to whom we might extend special kindness? What do we do about it?


4. Consider 13:17-21 as a unit, and note the word "therefore" in vs. 18. What do you consider to be the meaning of the similies of mustard seed grain and leaven as used in this passage?


5. Jesus described several banquets: 13:24ff; 14:7-11; 14:12-14; and 14:16ff. List the central message of each story. Do any of them speak to you?


6. What do you think of the words of Jesus in 14:26ff about hating one's own family members? Do you think the words of Jesus were too harsh? Discuss your answer.


7. Try to memorize 13:34-35.






--- Norman L. MacLeod Jr.

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