On Line Bible Study - For the week October 18-24, 2010

Lesson 462

Luke 10: ¹⁷The seventy-two returned with joy and said, "Lord, even the demons submit to us in your name."

¹⁸He replied, "I saw Satan fall like lightning from heaven. ¹⁹I have given you authority to trample on snakes and scorpions and to overcome all the power of the enemy; nothing will harm you. ²⁰However, do not rejoice that the spirits submit to you, but rejoice that your names are written in heaven."

In Lesson 459 we noted the disciple's impotence against an evil spirit. And in Lesson 460 we noted Jesus' sending of the seventy (or seventy-two). Today, we read of their return from the mission trip. In this text the seventy-two return, and this time, they marvel with joy at their power over the demons under the banner of Christ's name. It is clear that these disciples, at least in the situations they found themselves on this particular trip, experienced within themselves a power here-to-fore reserved only for God. The demons have to submit. It is also clear that this is an intended impact Jesus' disciples are to have in the world.
"The disciples' ministry spells defeat for Satan," writes Darrel Bock. True enough. Jesus explains that he has granted them authority to overcome. The forces of evil, regardless of how they present themselves, can be overcome. Then, we find ourselves up against a qualifier, a 'nevertheless', a divine warning introduced with "however"...
Power of any sort has the potential to corrupt and to lead us in the wrong direction. Jesus does not want us to rejoice in the power we wield, but in the security that comes from our relationship with God. As if to model this, Jesus then expresses his joy - not in his own power, but in what has been revealed to others:

²¹At that time Jesus, full of joy through the Holy Spirit, said, "I praise you, Father, Lord of heaven and earth, because you have hidden these things from the wise and learned, and revealed them to little children. Yes, Father, for this was your good pleasure.

It's not the people we would expect who have both gotten the message and received the power, but society's 'little children' - not so much chronologically speaking, but in terms of society's power structures. We can think about this personally. We can also consider the implications for the church. In what should we take pride? Our size? Our budget? Our membership? Our influence in the halls of government?
What about the simple, joyful, wonderful news that God knows us, loves us, forgives us - is that worth anything? Jesus is reminding us of this - us loved by God is the best news we ever could hope for. That's the news he came to proclaim.

On Line Bible Study - For the week October 11-17, 2010

Lesson 461

Luke 10: ¹³"Woe to you, Korazin! Woe to you, Bethsaida! For if the miracles that were performed in you had been performed in Tyre and Sidon, they would have repented long ago, sitting in sackcloth and ashes. ¹⁴But it will be more bearable for Tyre and Sidon at the judgment than for you. ¹⁵And you, Capernaum, will you be lifted up to the skies? No, you will go down to the depths.

I recall my brother-in-law saying: If frogs had wings they would fly.

IF ....

Tyre and Sidon were notorious cities - intimately associated with the Philistines (see Jeremiah 47:4), they were cut off, laid waste (see Isaiah 23:1ff). But Jesus states it will be more bearable for them than for the cities in which he has preached and healed where his message has not been received.
The Jesus who makes this statement is speaking the truth - a hard truth that is truer than if it were literally true. Lest we focus on what is going to happen to "them", it ought to give us pause and wonder what will happen to us. IF we have heard the message, and IF we have experienced the healing presence of Christ, and IF we profess to receive such miracles and believe such messages, THEN what difference is it making?
This is the critical question for people of faith.
In her book The Case for God Karen Armstrong reviews the philosophical history of the ancient Greeks. Armstrong points to the rites of initiation that were part of the religious system, suggesting that one had to experience prior to being expected to believe. Having fasted and marched and being subjected to various other physical and psychological hardships bordering on torture, the mystai - that is, those being initiated - were brought to a state of mind in which they would "see the light". After a point there was no turning back. There was no pretending they had not seen, or had not heard - because the had seen and they had heard.
We aren't held accountable for what we don't know or for what we have not experienced, only for what we have.
Assuming that Jesus is speaking in the hearing of the seventy being sent out on the mission, they also hear what he says next -
¹⁶"He who listens to you listens to me; he who rejects you rejects me; but he who rejects me rejects him who sent me."

This is one of those places where the gospel doesn't let us off the hook.
Have we heard Jesus' message? If so, what difference is it making in our lives?

On Line Bible Study - For the week October 4-10, 2010

Lesson 460

Luke 10: ¹After this the Lord appointed seventy-two others and sent them two by two ahead of him to every town and place where he was about to go. ²He told them, "The harvest is plentiful, but the workers are few. Ask the Lord of the harvest, therefore, to send out workers into his harvest field. ³Go! I am sending you out like lambs among wolves. ⁴Do not take a purse or bag or sandals; and do not greet anyone on the road.

⁵"When you enter a house, first say, 'Peace to this house.' ⁶If a man of peace is there, your peace will rest on him; if not, it will return to you. ⁷Stay in that house, eating and drinking whatever they give you, for the worker deserves his wages. Do not move around from house to house.

⁸"When you enter a town and are welcomed, eat what is set before you. ⁹Heal the sick who are there and tell them, 'The kingdom of God is near you.' ¹⁰But when you enter a town and are not welcomed, go into its streets and say, ¹¹'Even the dust of your town that sticks to our feet we wipe off against you. Yet be sure of this: The kingdom of God is near.' ¹²I tell you, it will be more bearable on that day for Sodom than for that town.

Chapter 9 of Luke's Gospel begins with the sending of the twelve. Many of the instructions given to them are repeated in Chapter 10 to the seventy (or seventy-two, depending on which manuscript tradition one follows), either verbatim, or in spirit. But there are tat least two important differences between the two stories.

First, the twelve are sent out from a Galilean Jewish context. Just before Jesus sends them, he has been traveling in the territory of the Gerasenes (or Gadarenes or Gergasenes, depending on which manuscript you are using) - it is Gentile land. After exorcising the demon named "Legion" Jesus returns and is greeted by crowds. Then, a ruler from the local synagogue begs Jesus to heal his daughter. In other words, Jesus is now back in a Galilean Jewish context, and it is from this area the twelve are sent.
When the seventy (Darrel Bock prefers seventy-two with no particular symbolism attached to the number) are sent, Jesus is traveling through Samaritan villages. The larger group is sent out from a Gentile context.
The location of the launch pad does have an effect on the mission.

The second difference is the obvious one - the twelve represent Jesus' inner circle, his close disciples. The seventy-two are a larger group - not the intimate apostolic circle, but a much wider representation of Jesus' followers.
A question emerges: Do we have two different ways of thinking about leadership in the church? Who is called to mission and ministry? Are only the trained called to spread the news of the reign of God? Is everyone called? Are you?

On Line Bible Study - For the week September 27-October 3, 2010

Lesson 459

We are considering a large amount of text this week - so you can link to the passage by clicking here - Luke 9:37-62.

This passage immediately follows the story of the 'Transfiguration' - Luke calls it the "altering of the appearance of [Jesus'] countenance." There are a couple themes that run consistently through this section.

First, the disciples still had a lot to learn.

• They are impotent against an evil spirit (9:37-43). [When St. Mark tells this story (Mark 9:14ff), the disciples who are not on the Mount of Transfiguration with Jesus are arguing with some scribes over their inability to deliver the boy. See Raphael's The Transfiguration - note at the base of the mountain the disciples arguing.]
  
• The disciples do not understand (Luke 9:45) ...
  
• and do not have the power (Luke 9:40).
  
• Their faith is weak (Luke 9:41) and ...
  
• their priorities are wrong (Luke 9:46; 57-62).
  
• They thought in exclusive terms (Luke 9:49), and
  
• perceived the world in "us against them" terms (Luke 9:51ff).
  

Second, the glory of the Transfiguration, or image-altering experience is meaningful only in terms of Jesus determination to deliver, heal and include. The chapter concludes with these words: No one who puts his hand to the plow and looks back is fit for the kingdom of God. (9:62.)

Just what is it this Jesus expects of us? What is it he invites us into? What does he demand of us if we are going to call ourselves his followers? Do I understand? Are my priorities consistent with Jesus' teachings? Would I be in the ring throwing my metaphorical punches in order to prove who was greatest? How do I define "greatest"?

It is so much easier to second-guess the Gospel than it is to simply do it. It is so much easier to rationalize our lack of forgiveness than to forgive. Of course, one of the most amazing things about Jesus is this: he did not wait for his disciples to be perfect before he put them to work! Isn't it just like him - he did not wait for there to be enough food before he invited the people to sit down. He did not wait for storms to cease before he walked on the water. Why would he wait for the perfect human specimen to come along before he sent out disciples to do his work?

Next time we'll look at two manifestations of the Christian Church as we head into Luke 10.

On Line Bible Study - For the Week September 20-26, 2010

Lesson 458

Luke 9: ²⁸About eight days after Jesus said this, he took Peter, John and James with him and went up onto a mountain to pray. ²⁹As he was praying, the appearance of his face changed, and his clothes became as bright as a flash of lightning. ³⁰Two men, Moses and Elijah, ³¹appeared in glorious splendor, talking with Jesus. They spoke about his departure, which he was about to bring to fulfillment at Jerusalem. ³²Peter and his companions were very sleepy, but when they became fully awake, they saw his glory and the two men standing with him. ³³As the men were leaving Jesus, Peter said to him, "Master, it is good for us to be here. Let us put up three shelters—one for you, one for Moses and one for Elijah." (He did not know what he was saying.)

³⁴While he was speaking, a cloud appeared and enveloped them, and they were afraid as they entered the cloud. ³⁵A voice came from the cloud, saying, "This is my Son, whom I have chosen; listen to him." ³⁶When the voice had spoken, they found that Jesus was alone. The disciples kept this to themselves, and told no one at that time what they had seen.

Herod has questioned: "Who is this?" (Luke 9:9.)
The disciples have been challenged to feed the crowds. (Luke 9:13.)
Peter has professed that Jesus is "the Christ of God". (Luke 9:20.)
Jesus has described the mission - "Deny yourself; take up your cross; follow me." (Luke 9:23.) This is the very essence of life.

Now St. Luke gives us the "Transfiguration" - Given the political unrest he is causing, the expectations placed upon his disciples, and his description of the mission - not only for himself, but for those who would be his followers - this is a good time to see a little glory! Scholars ask just what this glory symbolizes ... Is it apocalyptic, that is, does it point to the fulfillment of time? Is it royal, that is, does it enthrone Jesus? Is it prophetic, that is, does it validate the teaching and ministry of Jesus as the truth (...and is this why Moses and Elijah are present)?

Luke adds a component not found in either Mark or Matthew - in Luke, Jesus is praying as this event takes place. Another aspect peculiar to Luke is the description - not that Jesus was "transfigured" (see Mark 9:2 and Matthew 17:2), but that "...his appearance changed..." The Revised Standard Bible says his countenance was altered.

Still another aspect only Luke's gospel mentions is that the disciples were sleepy. They had to come "fully awake", or they would have missed the moment.

The story is complicated. Let's just take one facet unique to Luke's telling - that Jesus was praying. That there is a supernatural component to this story is obvious. Is Luke suggesting that prayer is something that brings about a transformation in us if we are awake enough to be so engaged? This is not to miss the point of this singular experience of Jesus, nor to diminish it in any way. Rather, it is to say that Jesus is "God with us" in ways both transcendent and incarnate. In Jesus the disciples come to believe they touch the divine, and the divine touches them.

The experience leaves them speechless. Like Mary "pondering things in her heart," the disciples are silent. In Matthew and Mark's telling, Jesus commands them to tell no one. In Luke's telling, the silence is voluntary. Perhaps it is a silence inspired by awe - prayer can do that to us.

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