Luke 11-14
Inconvenient
Truths

The psalmist hates the double-minded who say they follow God, but do their own thing, impeding the spiritual progress of those around them. He trusts and hopes in God and disassociates himself from the evildoers, so he can keep God's word continually. Those who fear and obey God have nothing to fear.

These verses should put an end to the nonsense about fearing God is just respecting Him (spouted and parroted by those who don't; I confess that I share the sentiments of verse 113). God rejects all those who stray from His statutes (What about “all” and “stray” don't they understand?). In order to stray, you had to be following, and you couldn't do that in OT times unless you were part of the covenant community. The strayers think that God doesn't see, and cover their disobedience with deceit, but in vain. The reason the psalmist loves and clings to God's law is because He knows God exterminates/cuts off (from living/blessing) the wicked (those who take the law on their lips and don't obey it -Ps 50). His flesh trembles for fear/terror of God, and of His judgments. God gets angry when we disobey, and an angry God is terrifyingly scary.

Wisdom is not opposed to wealth, but specifies the path and pitfalls to acquiring it. Those who make gold their greatest good, and chase after it eagerly and determinedly (as every “success” program recommends) will fall into poverty (of at least the soul), and punishment (by the God who created them for another purpose). The foolish person sacrifices a dependent relationship with God, chases fantasy, perverts justice (shows partiality), and hoards what God has given them to share. God can't possibly bless that kind of person. The wise focuses first on being blessable (by doing what is right in God's sight), and working the field God has provided. The word for “work” is most commonly translated serve, and underscores the essence of work (profitably serving the needs of others). God not only provides daily bread to those who righteously depend upon Him, but meets all the needs of those who seek (reward) in His kingdom, and His righteousness first (Mt 6:33).

Excerpt from comments on Matthew 6: “You should be able to find an exposition of the Lord's prayer on Truthbase.net, and a skeleton understanding under the topic of Prayer in the 7PASSAGES. The center of the first triad is “may Your kingdom come” which is the topic thus far in Jesus' ministry. This request is bracketed by a request for God's name/reputation to be seen as holy, separate or distinct from all other gods (synonymous with glory 5:17), and a wish for God's will to be done on earth (yeah! justice finally) as it is in heaven. The request for the kingdom indicates a willingness to be a faithful subject in it, doing God will.

The second triad, centers on righteous relationships with others, bracketed by the dependent request for daily bread (as in today, not next week's -see Manna), and the request for living the victorious Christian life (as in victory over Satan's lies, temptations, and attacks).”

The word usually translated “importunity/persistence” is “anaideia”, a compound of “not” and “dishonor,” yes that is a double negative. Dishonor is aidos “the feeling of innate moral repugnance to doing a dishonorable act” -Trench Synonyms OLB. But the prefix of “an” negates the dishonor, yielding a meaning of “not being dishonorable” or doing the honorable thing. Jesus is teaching that the guy in bed would not answer that way, not because of the friendship, but because the honor of the man in bed is at stake. If he refused a friend in need, his reputation would be damaged. He gives him the bread because that is the honorable thing to do, not because of the knocking. The honor or reputation of God (for the praise and glory of His name) is a big theme in Psalms, as the basis for God answering prayer. David appeals to the praise God would get (dead men don't praise), not so much as an incentive for God, but as a reminder and encouragement to himself that God does answer prayer so that God will be praised, and others will be drawn to Him. This teaching is chiastically related to the parable of the unjust judge and the persistent widow (Lk 18:1) whose intent is to encourage persistent faith and prayer, not badgering. God is not like the unjust judge who will help the woman just to get her to go away. God is just, and His justice requires Him to act justly, in rewarding good and punishing evil. God doesn't answer because people cry to Him day and night, but because He is just. Do you think God answers your prayers because you badger Him, jump up and down day and night, and cut yourself (1Kg 18:28)? That's the pagan view of God. Our God loves to give good gifts to His children and show Himself strong on our behalf. He knows what we need before we ask. He will not give us what is not good, thus many of our requests are denied. However, if we don't ask, He is not seen as responding to our prayer, and thus gets no glory nor praise. Prayer is an expression of our trust. If we are daily trusting, we should be daily depending/praying. If you need reminders that God knows, tell Him again. If you need reminders that you're trusting, pray again (He does have an excellent memory and also knows if you're trusting Him or not). But remember, any relationship is damaged by nagging.

Ask, seek, and knock are progressive stages of prayer. All those verbs are in the present tense; if the emphasis was on ongoing action, the imperfect tense would have been used. Notice too that there is no persistence in “ask...receive.” Seeking might have that element, but it is more likely an inference to our responsibility in the reception of our request. Knock implies an advanced form of seeking, since the solution is not out in the open, but behind an apparent obstacle. Persistence doesn't always open doors, turning the key usually does. Remember, you knock on closed doors, and Satan is always happy to open trap doors for you. See comments on Matthew 7:7 to avoid walking through one of them. If human fathers want what's best for their children, how much more does our Heavenly Father want to bless us? The Holy Spirit is the greatest gift/blessing God can give His children, because it is Him dwelling in us, giving us access to His power. This is a New Covenant blessing (Jeremiah 31), and remember that Pentecost (Acts 2) hadn't happened yet. All NT believers receive the Holy Spirit at conversion (Eph 1:13; 1Cor 12:13) not as a result of asking for It/Him, so this is not the definitive teaching about the Holy Spirit (we'll see more in John 16).

 As in Matthew and Mark, the opposition of the establishment reaches the point of no return, when they attribute the authenticating work of the Holy Spirit to Satan. This constitutes a “national” rejection, even though Luke doesn't emphasize the role of the religious leaders in the rejection. By not gathering with Jesus, by their comments they were, in effect, scattering (not helpful). See comments on the parallel passage in Matthew 12.

The blessing of the woman (unique to Luke) emphasizes that the blessing God promised is not a matter of birth, but of obedience. Then Jesus shifts to the cursing/judgment (lack of blessing) which would come upon the unreceptive. See comments on the parallel passage in Matthew 12 for the judgments, and Matthew 6 (Lk 8:16-18) for the eye/light. Luke adds a little more elaboration: rejecting light puts people in darkness; accepting the light of the truth of Christ's teachings permeates the entire body (there could be an intimation of glory; cf the Mount of Transfiguration Lk 9:29).

Jesus would have been a difficult dinner guest. Who would you seat Him next to? At least the conversation wouldn't be boring. He deliberately doesn't wash to set the stage for rebuking the hypocrisy of the Pharisees. A right relationship with God is a matter of internals, not external religiosity and ritual. Justice and the loyal love of God are way more important than giving ten percent of the parsley in your herb garden. In the six woes or judgments pronounced against the Pharisees and scribes, Jesus denounces not just their inward failings, but the negative influence they have on others. The wisdom of God is put for the OT teachings of the prophets. They didn't enter into or embrace the key to knowledge (neither the OT prophetic teaching, nor that of Jesus, who reiterated it) and hindered others from possessing it, by their lies (casts out demons by the devil) and opposition. The blood of all the prophets will be required of this generation, because they will kill the culmination of prophets.

See comments on Matthew 10. Jesus admonishes His hearers to fear only God, who has power to judge after death. Gehenna is the garbage dump outside the city where unprofitable servants suffer loss (1Cor 3:15). The unpardonable sin is attributing the authenticating work of the Holy Spirit to Satan, so that one doesn't come to the sphere where Jesus is, and thus find forgiveness.

A request for Jesus to make someone share the inheritance results in a rebuke of covetousness, and the famous passage that our life is more than the accumulation of stuff. The rich fool exemplifies the thinking and fate of those who think this world is all there is. They have exchanged their life for things which will burn, rather than God's riches (bad economics).

This section elaborates on what it takes to be rich toward God. Not being anxious about this life, trusting Him to provide for our needs, so we're free to serve the needs of others. We lay up riches in heaven through a variety of other-centered acts which Luke will record Jesus saying in future chapters. Here, verse 33 lists one. See comments on Matthew 6. The teaching about being prepared and ready are similar to those in Matthew 24 (please see there), but Luke adds that the master will bless and serve his servants who he finds faithful when he returns. Those who aren't watching will suffer loss. Here's an excerpt form the comments on Matthew 24: “He will be cut off from blessing, just like promised the unfaithful in the OT, and his portion/inheritance (or place) will be with the hypocrites, where it's all tears and teeth. This is not the lake of fire for those who aren't justified, or don't know God, but the outer darkness, excluded from the light of the city, where unprofitable servants serve their time." See comments on Mt 25:30.

The master will bless the obedient and faithful servants, and punish the unfaithful servants who had harmed those under their care (like the scribes and Pharisees). This is not a passage about forgiveness for believers and the lake of fire for unbelievers/pagans, but about servants entrusted with responsibility by their master. Those who have even a superficial acquaintance with the OT know that God punishes His chosen people when they are unfaithful, and it isn't pretty. He blesses and curses as promised. This passage is:

• an elaboration of verses 35-40 about being ready for the return of the master;
• so that one would be blessed, served and honored by him;
• as the alternative to suffering loss;
• and is addressed to the disciples in response to Peter's question;

It states clearly that the person was:

• a servant of the master;
• who had been entrusted with leadership in the master's household;
• who was a steward from whom a faithful and wise accounting would be required;
• who knew the master's will;
• who was to feed and nourish other servants;
• who indulged his/her desires rather than do the master's desire;
• who doubted the master's return due to delay;
• who abused fellow servants rather than sacrificially loving them;
• who will be cut off from their privileged position;
• who will lose their inheritance (just like Israelites did).

Now where's the part of trusting that Jesus died for one's sins and is justified by faith in this passage? Where is that in the gospel of Luke thus far? Hmmm, there might need to be some paradigm shifting going on.

Those who know God's will and don't plan to do it, nor do it will be punished (as in ouch, pain) more than those who didn't know, but still failed to do God's will. Ignorance isn't bliss, it's just a lesser beating. The last half of verse 48 should be really scary for those who are more advantaged than the average bear. Why do you think God gave you your abilities and advantages? So you could use them to indulge your desires at a higher level than others?

As John had announced Jesus would immerse/baptize with the Holy Spirit (prophesied New Covenant blessing) and fire (prophesied New Kingdom judgments). Jesus seems pretty keen to get the judging and destruction of enemies to center stage (must be that justice thing), but He has to face the cross first. The result of Jesus' first coming is not peace on earth (that's only toward those on whom His favor rests), but division and disunity. Those who refuse to follow Christ according to truth will be against those who do. Get used to it; it will all be worth it when Christ returns.

Speaking of Christ's return, do whatever it takes to avoid judgment, but living in holiness and righteousness (no substitutionary atonement, remember Jesus' audience had forgiveness on the basis of the Day of Atonement -see Matthew 1 introduction if you missed it). The just payback will be a temporary punishment (weeping and gnashing of teeth in the outer darkness during the kingdom). Note it is temporary, not unending. When justice has been served and payment made, the punishment ends (eternal state).

Hearing Jesus speak of temporal judgments for those who were unfaithful at the end of chapter 12, someone told Jesus of the slaughter of some Galileans by Pilate. Jesus said anyone who doesn't repent in light of the coming kingdom, will suffer a similar fate. Jesus then references 18 people suddenly destroyed by a collapsing tower, and says the same fate awaits all those who dwell in Jerusalem who don't repent. Remember, up until this point, repent has been clearly established as living righteously in light of the coming kingdom (which was promised in the OT and announced by John, along with what repentance entailed -Lk 3). Jesus follows this double declaration with the parable of the unfruitful fig tree. If it didn't produce fruit (of righteousness stemming from repentance, not faith) it would be cut down (and burned).

Jesus frees a woman who was afflicted with demonic bondage that kept her from being physically upright. The spiritually bound synagogue leader fussed about Jesus healing people on the Sabbath (maybe he was upset it hadn't been included program printed in the bulletin). Jesus exposes the Pharisaical hypocrisy, and notes how appropriate it is to give spiritual freedom and rest from demonic bondage on the Sabbath (maybe this should be included in more synagogue/church programs, or at least in the sermons). The incident is followed by a pair of parables emphasizing the blessings and benefits of the kingdom of God despite the inauspicious humble beginnings (cf Mt 13).

Jesus' teaching is not the broad, easy way, but is sounding difficult. It prompts someone to ask if only a few are “saved.” Based upon the preceding (and following) context, saved would have to mean spared the temporal judgment in the promised OT kingdom, for unrighteousness and unfaithfulness. The issue hasn't been, nor is it in the rest of the chapter, failure to believe in Christ's death on their behalf, and escaping the eternal lake of fire, but rather getting blessed or cursed (but not eternally) for failing to do what's right in God's sight (just like in the OT, what a coincidence!!). This would be the glorification aspect of salvation, in the kingdom. At the risk of being boorish (too late), where has Luke told his readers they had to believe that Jesus died for their sins? Jesus gives them an excerpt from His Sermon on the Mount (see the end of Matthew 7 for more comments), encased in a parable about a master excluding people with whom he did not have a faithful relationship. They think that eating and drinking in his presence and being in the vicinity of his teaching qualifies them for the party (sounds like Seder/church). He refuses admittance on the basis of their unrighteous deeds (workers of iniquity; no faith mentioned either way). Jesus said in verse 24 that the way is narrow, and His hearers needed to strive to enter, because they will wish they had. This sure sounds like free-will human effort to me, or am I missing something? Then Jesus tells them where they have reservations. The outer darkness is where the unprofitable servants will weep and gnash, while the faithful wine and nosh. The OT faithful, along with Gentiles (gasp!) from the four corners of the globe will sit down at the feast in the Kingdom that comes from God which Jesus has been talking about all this time. The unfaithful/disloyal will be tossed out, yet still see the party participants from afar. The last-first, first-last refers to the status reversal of the religious establishment with the true followers of Jesus, a true reward passage (see comments on Matthew 19:30).

These two sections form the center of a giant chiastic structure starting at 9:51 and ending at 19:44. They focus on Jesus' upcoming death at Jerusalem. The structural correspondence between components doesn't add a lot of interpretative benefit, but we'll note the sections that do. The ever-helpful Pharisees warn Jesus that Herod wants to kill Him, and that Jesus should take a vacation, and get out of town. Jesus replies that He has a mission to complete, which isn't finished until He dies in Jerusalem, the prophets' death row. Jesus laments over Jerusalem's stubborn refusal to do what God wants and reveals two important pieces of information:

1. Jesus wanted/desired/willed to gather them as His children, but they refused. They exercised their free-will to thwart the will of the Creator God. So much for sovereign will applying to whether or not someone someone accepts or rejects Christ. Remember that God sovereignly makes the rules (that's what a Sovereign King or nation does). God sovereignly attaches consequences to our decisions: obey, get blessed; disobey, get cursed.
2. The rejection of God's love for them is not a terminal, irreversible decision. The Jewish nation has not been permanently left desolate (although from AD 70 to 1948 it didn't look too good). Jesus said there will come a time when the nation will see Him again (after His death). They won't see Him until they say the end of verse 35 (from Ps 118:26 see the surrounding context there). The pilgrim crowds shouted this on Palm Sunday, but not the religious establishment. Matthew 23:39 places the lament after Palm Sunday, and the context of Jesus' comment here in Luke is clearly in reference to after His mission this time round is concluded with His death. See Romans 11 for when Israel will repent and her desolate house revived.

This account of healing on the Sabbath corresponds with that in the beginning of the previous chapter, except this time the opposition is silent. Progress? Or are they plotting? Jesus uses the dinner invitation to help the Pharisees develop better self worth. Humble yourself, and you will be exalted. The reverse is also true. When you throw a dinner party, invite those who can't pay you back, and God will repay you at the resurrection of the righteous (Acts 24:15). This tells you the righteous will be resurrected and rewarded for what they have not gotten recompensed upon earth. Those who've never given without receiving won't get paid back with blessing. Think about that. Hmmmm.

 The thought of the feast in the Millennial Kingdom, prompts one fellow to pronounce a blessing on those who will enjoy it. This prompts Jesus to give a parable. Those initially invited to the lord's feast were more concerned with their possessions and pleasures, and rejected the invitation. These folks correspond to the leaders of the Jewish nation, who would be the honored guests at any feast. The lord invites those the Pharisees would consider dishonorable, and then anyone they can find, so the house of the lord will be full. Those who were invited, and refused to come when called, are rejected. This section corresponds to those who were excluded in the previous chapter.

Jesus makes the connection between those who refused to come to the lord's banquet and those who refuse to follow in discipleship (which should make the connection in your mind that those who follow in discipleship are those who will enjoy the blessings in the future). See comments on Luke 9, and the Survey of Discipleship sermon and Daniel the Disciple-Maker on Truthbase.net for elaboration of this section. Love and hate are covenantal terms, relating to being loyal or disloyal. Our loyal allegiance must be to Jesus above all else, particularly ourselves, compared to that love, everything else would look like hate. One must sit down and count the cost, and commit to the task, or be subject to ridicule/dishonor (tower) and catastrophic loss (king-war). In addition to hating oneself and denying one's right to their life (carry cross) one must also renounce everything else (rights, will, ambitions, pleasures, and possessions). They are no longer ours, but are now the Master's. The last two verses are explained in Matthew 5:13. The essential characteristic of salt is saltiness, if that is lost, the salt is worthless. The essential characteristic of a disciple is a daily desire to deny oneself to follow Jesus. Lose that, and you're worthless. Keep it, and you have worth and value in God's sight every day, regardless of external circumstances and what the world thinks. What do they know?