On Line Bible Study - For the Week August 15-21, 2011

Lesson 506

Luke 21: ⁵ Some of his disciples were remarking about how the temple was adorned with beautiful stones and with gifts dedicated to God. But Jesus said, ⁶ “As for what you see here, the time will come when not one stone will be left on another; every one of them will be thrown down.”

⁷ “Teacher,” they asked, “when will these things happen? And what will be the sign that they are about to take place?”

⁸ He replied: “Watch out that you are not deceived. For many will come in my name, claiming, ‘I am he,’ and, ‘The time is near.’ Do not follow them. ⁹ When you hear of wars and uprisings, do not be frightened. These things must happen first, but the end will not come right away.”

The apocalyptic passages in the Bible are among the most challenging to interpret. In the three synoptic gospels - Mark, Matthew and Luke - the material is introduced with the disciples admiring the Temple in all its glory. Jesus' teaching on the 'end times' has as its prelude the admiration of a historic monument laden with tradition.

What is the history behind these passages? There are several possible tributaries that contribute to the main river of apocalyptic in the Gospels:

1. Jewish apocalyptic thought.
2. St. Paul. (Some of the writings attributed to Paul precede the gospels in terms of their date of authorship.)
3. The early Christian Church - the hope that Christ would soon return.
4. Jesus himself. Scholars debate which of these texts in the gospels are quotes taken from the mouth of Jesus and which get reinterpreted and placed on the lips of Jesus as a result of First Century Christianity's persecuted status and hopes for a better day.
   

Let's think about this section in several ways. (You can read all of Luke 21 by clicking here .)

First, consider the pride exhibited by the disciples as they direct Jesus' attention to the glory of the Temple. As Hurricane Irene hit the state, Vermonters watched as storied and historic bridges that had stood for generations like sentries were suddenly washed away. Given the magnificence of the Temple, how could it be that "not one stone will be left upon another..."?

The Temple represents stability, and stability is something of a hallmark of religion. However, Jesus points to an 'end time', a new time - a time worth waiting for and watching for.

Watch ... As stabilizing as it can be, religion can also be misleading. People will attempt to point to various "signs" as harbingers of the 'end times'. Don't be fooled, counsels Christ. Much will happen, including the destruction of the Temple and the fall of Jerusalem. Watch at all times, says Jesus in verse 36.

Fear ... Do not be frightened, says Jesus. Religion leads to security (which is not always the same thing as stability). As Jesus comes to the conclusion of his teaching he posits himself as the one who is trustworthy. Even in the midst of persecution and all the cares of this world, as people watching for the 'end times', the followers of Jesus need not be afraid.

This is our last study on Luke's Gospel. As with Matthew and Mark, we will stop here and wait to cover the passion and crucifixion as a single unit. Our next study will take us into the Gospel of John.

On Line Bible Study - For the Week August 8-14, 2011

Lesson 505

Luke 21: ¹ As Jesus looked up, he saw the rich putting their gifts into the temple treasury. ² He also saw a poor widow put in two very small copper coins. ³ “Truly I tell you,” he said, “this poor widow has put in more than all the others. ⁴ All these people gave their gifts out of their wealth; but she out of her poverty put in all she had to live on.”

In our previous lesson we read Jesus' warning with regard to the Scribes. Their motives are there for all to see. The robes, greetings and best seats in the synagogue, while due those who hold positions of responsibility, are not symptomatic of an attitude of humble servant leadership. In the pericope before us now we have an example of a different kind.

While the rich are specifically mentioned, one can't help but assume the religious leaders are also present and attentive to the message Jesus is offering.

Warren Buffett recently wrote a piece in the NY Times that has received quite a bit of comment. It had to do with what Mr. Buffett called 'coddling the rich'. Jesus excuses no one from paying into the temple treasury. He does level the playing field by suggesting that generosity is not measured by the amount one gives, but by the sacrifice the gift imposes on us. By this standard, the poor widow is exceedingly more generous than the rich who had been parading before the treasury and delivering their offering.

This does not give anyone license to judge the gift of another, only to judge the gift we ourselves bring. We talk 'sacrifice' much more than we embrace it. And when we do experience it, it is usually because it is being imposed upon us!

Some commentators say that the widow gave the minimum that was allowed. It was not permissible to give just one copper coin. For her, the minimum was more than the maximum she could reasonably offer. Is Jesus telling us, as Darrell Bock suggests, that "'the common person' is in better touch with God than the 'religious person'"?

For me, the sting here is the simple fact that many of the poorest in our country and culture are far better off in terms of worldly possessions than the poor of the world. And last I checked I am well into the top 5% when it comes to wealth - however you choose to measure it - by global standards.

But be careful - in the final analysis, it truly is not the amount given, but the attitude that inspires the amount. Does it make any sense for us to simply give with childlike abandon to 'the work of God'? Is it possible to give generously - but foolishly? Or to give just for show?

It is so easy to give too little. And it's easy to give a lot for the wrong reasons. Just give. And give. Grow in your love for God, and then give again. And don't worry about who's watching.

On Line Bible Study - For the Week August 1-7, 2011

Lesson 504

Luke 20: ⁴⁵ While all the people were listening, Jesus said to his disciples, ⁴⁶ “Beware of the teachers of the law. They like to walk around in flowing robes and love to be greeted with respect in the marketplaces and have the most important seats in the synagogues and the places of honor at banquets. ⁴⁷ They devour widows’ houses and for a show make lengthy prayers. These men will be punished most severely.”

Maybe it's because the presidential campaign is already beginning to ratchet up in the US, but this section of Luke's Gospel, beginning with the first verse of chapter 20, sounds like Jesus, Scribes, Pharisees, Sadducees (the folks who asked the question about the resurrection), and teachers of the law are locked in a debate for the hearts and minds of the people. Whose vision will win the day? With whom with the people cast their fate?

Some of the debate has to do with issues - like resurrection, for example; or the question of the lawfulness of paying taxes to Caesar. There are also elements to the debate that have to do with calling into question the character of the other. With the questions of Jesus' authority fresh in everyone's mind (see Luke 20:2), he now comes back at his opponents.

Beware the teachers of the law, he cautions. He then casts doubt on a habit that everyone had simply taken for granted. Why shouldn't the teachers of the law deserve respect and the better seats? Isn't that a natural thing to afford those who have authority over us? How many politicians sit in the bleachers when they attend a sporting event? Don't they usually get box seats and at least one camera shot on them?

The appeal of Jesus' message is not unlike the appeal to our own sensibilities when, in a time of economic downturn and rising unemployment, members of congress do not take a pay cut or a reduction in their own benefits. Jesus is "running", if you will, as a "Jerusalem outsider". His message of serving - of a willingness to allow others to go first, of giving rather than taking - is in direct contradiction to the practices associated with Israel's religious leaders.

Jesus accuses the religious leaders of acquiring their prestige and wealth off the backs of the poor. It is passages like this that push us to consider the issue of entitlement. While it may be true that the leaders worked hard to hone their academic skills and their knowledge of the law, it is also true that their opportunities to acquire such knowledge are predicated on a certain life situation the likes of which not everyone enjoys! In other words, these leaders have been given much; they have become insensitive to the two streams of their spiritual and material wealth. God has given them the aptitude and circumstances have put them in the place of privilege; the people yield to their expertise and provide on-going material support. Religious leaders ought not to be holding anything over anyone; rather they ought to be examples of humility and gratitude.

That's the message Jesus is pitching. Will it take?

On Line Bible Study - For the Week July 25-31, 2011

Lesson 503

Luke 20: ² “Tell us by what authority you are doing these things,” they said. “Who gave you this authority?”
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¹⁷ Jesus looked directly at them and asked, “Then what is the meaning of that which is written:“‘
The stone the builders rejected
has become the cornerstone’?
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²² Is it right for us to pay taxes to Caesar or not?”
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³³ ... at the resurrection whose wife will she be, since the seven were married to her?”
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⁴¹ Then Jesus said to them, “Why is it said that the Messiah is the son of David?
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Luke 20 leads us into "five controversies" that occur between Jesus and the religious leaders:

1. Jesus' authority.
2. The treatment of the One God has sent.
3. Taxes.
4. The Resurrection.
5. The identity of the Messiah.
   

Darrell Bock refers to this section as "theological warfare in its most dramatic form". My initial reaction to this comment - from my post-modern 'emergent' perspective - is one of fatigue. I'm tired of people fighting over theology! But then ... with prayer meetings hosted by governors and every politician concluding their campaign rhetoric with a "God bless the USA" and clergy getting themselves arrested at the Capitol - I guess there is no way around theological controversy.

"Authority" does not raise its head here for the first time. This is an on-going concern of the religious leaders. Do you recall how this exchange ends up? Jesus asks them a question about John the Baptist; they are unwilling (because they are afraid!) to answer. So Jesus refuses to answer their question to him. In other words, who gave them the authority they claim for themselves? Have you ever thought about that with regard to yourself? We don't have any trouble questioning the authority of others; where do we come by our authority?

The next scenario has Jesus telling a parable about a man who had a vineyard and rented it out to some farmers. When the man tried to get some of the fruit from his renters, they beat up the servants who had been sent by their Master. Thinking the renters would have more respect for his son, he sent him only to have him be killed. Jesus is making it pretty clear that the religious leaders are rejecting him, and as far as Jesus is concerned, this means they are rejecting the One God had sent to them. Their behavior will ultimately have a more destructive impact on themselves than on Jesus. The teachers of the law were very cognizant of the implications of Jesus message, and they hated him for it.

Then there is the issue of 'taxes'. Talk about a timely issue! We might put it this way: Does it make more sense to pay taxes to the government or give our money to charitable organizations? (Like the church?) We human beings have long wanted our cake without having to pay for it. Again, this might seem like an antiquated topic - we don't think of the government in terms of a theocracy - or do we? In Rome civil leaders assumed god-qualities (not unlike ancient Egypt). There arose a problem, then, for the Jews who were bound to offer worship and sacrifice to one God only. Paying taxes could put them in a theologically compromised situation. The hypocrisy is blatant; these religious leaders were already in bed with the Roman power structure. Their problem was less about what they were 'rendering to Caesar' and more about how they were cheating God.

Then - Resurrection. Remember this story? Jesus deals with those who disbelieve the resurrection by refusing to allow himself to be dragged into the absurdity of their argument - the woman married to the seven brothers. "God is not God of the dead!" God will not obsess with power structures or relational preferences in the next life. Can we imagine a state of being absent jealousy or possessiveness - a state in which being is the miracle that is celebrated, and each being is loved for who they are?

Finally - Jesus puts the question to them regarding the identity of the Messiah. Quoting from the Scriptures the leaders profess to believe, what does it mean that the Messiah is the 'Son of David'? Does it suggest a human dimension to the saving work of God? We can't reject the messianic claims of Christ simply because we know where he comes from or who his parents are or what his lineage is!

In the final analysis none of the arguing serves to change anyone's mind. Nothing is settled, and the line in the sand has only been cut deeper.

On Line Bible Study - For the Week July 18-24, 2011

Lesson 502

Luke 19: ⁴⁵ When Jesus entered the temple courts, he began to drive out those who were selling. ⁴⁶ “It is written,” he said to them, “‘My house will be a house of prayer’; but you have made it ‘a den of robbers.’”

⁴⁷ Every day he was teaching at the temple. But the chief priests, the teachers of the law and the leaders among the people were trying to kill him. ⁴⁸ Yet they could not find any way to do it, because all the people hung on his words.

Jesus has entered Jerusalem and the final events of his life's work will now unfold. We have discussed in earlier studies why Jerusalem is so important. But more specifically, Jesus comes into Jerusalem and goes to the Temple - the seat of Jewish worship and the setting for the exercise of power by Israel's religious leaders and teachers.

After weeping over the city (see Luke 19:41), he steps into the Temple and does more than weep or talk. He takes action. He justifies his deeds by quoting from Isaiah 56:7. In that passage from Isaiah the prophet is speaking of the 'those who bind themselves to the Lord' - the foreigner in Israel's midst. Even the stranger who holds fast to God's covenant will not only be permitted to offer sacrifices, but they will be welcome as God gathers them in. The emphasis in Isaiah is on all people - welcome to come and pray in the house of the Lord.

Jesus quotes from the passage and emphasizes the function of the Temple more than who is welcome there. At least, that is the explicit meaning of this story in which Christ drives out sellers.

Perhaps Isaiah's fuller meaning still applies here in that money must never be used as a means to or a barrier against a prayerful relationship with God.

Jesus doesn't just talk. Jesus takes action. That is what makes him such a threat; and that is what gives his message so much traction. Our text tells us the people 'hung on his words'; indeed. And they took careful note of his actions as well.

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On Line Bible Study - For the Week July 11-17, 2011

Lesson 501

Luke 19: ²⁸ After Jesus had said this, he went on ahead, going up to Jerusalem. ²⁹ As he approached Bethphage and Bethany at the hill called the Mount of Olives, he sent two of his disciples, saying to them, ³⁰ “Go to the village ahead of you, and as you enter it, you will find a colt tied there, which no one has ever ridden. Untie it and bring it here. ³¹ If anyone asks you, ‘Why are you untying it?’ say, ‘The Lord needs it.’”

(See the entire section - Luke 19:28-44 - by clicking here.)

The Gospel of Luke now turns the corner - we are moving away from instruction and theory toward the culminating act of Jesus' life and ministry. Standing on the crest of the Mount of Olives one has an overview of the city of Jerusalem. There is a valley between the Mount of Olives and the 'mountain' that the city of Jerusalem is built on. From this vantage point Jesus 'sees' what is and what is to be.

Jesus is in control. The events have been foretold. This is the moment of decision for him; it is also the moment of decision for those who have heard his teaching. Some praise him, even claiming he is the king who has "come in the name of the Lord". Others will reject him - especially the religious leaders. This rejection emerges in the form of a command: Luke 19: ³⁹ Some of the Pharisees in the crowd said to Jesus, “Teacher, rebuke your disciples!”

I suppose we are all "evangelists" in our own way. We want others to think and believe what we think and believe. It was not enough for the Pharisees to reject Jesus; they wanted everyone else to reject him as well. This command for Jesus to "rebuke" his disciples is a call for him to deny everything he has said and done.

The resistance Jesus constantly meets begs a question: What exactly are people afraid of? It is obvious that Jesus is no threat to Rome. Is he stealing some of the thunder of the religious leadership? What is it about this message of freedom, grace, forgiveness and love that is so troubling to us? What is it that is so addictive about the systems that exhaust us, the resentments we cling to, the hatreds we harbor?

Luke is alone among the gospel writers in his telling us that Jesus "wept" over the city of Jerusalem. To offer so much and to be so completely rejected certainly is disheartening.

Dietrich Bonhoeffer suggests that it is because Jesus said "Yes" when every one of us says "No!" that he has authority - Our "Yes" to God can only be proclaimed through Jesus because, even though he knew he would be rejected in Jerusalem, he was faithful to go. If you had only known what would bring you peace, says Jesus to the city.

Recalling the previous lesson in which Jesus warns people to be ready for his return, it is difficult to imagine the spiritual discipline required of him to to do what had to be done in the 'here and now'. His obedience is the proof that, despite all the evidence to the contrary from our own lives, it is possible for us to draw close to God. We can enter our 'Jerusalem' because we know that Jesus is there waiting for us.