Blind Persistence

This was the Bible study page for the Thursday Night Bible Study Group meeting October 27 to study Luke 18:31-43.  But now this is the Bible study page for Thursday, November 3.  This has a prediction of Jesus' death, burial, and resurrection, and then the healing of a blind man as Jesus enters Jericho.

Read the passages in multiple translations, especially the prediction in verses 31-34.  Look for word and grammar choices in translations.  Notice the similarities, over the differences.  That will actually tell you a lot about this passage.  Jot down notes and questions.  Be sure to walk through the healing account as if you were there noting what you see, smell, and hear.

After you have made your own study, look through commentaries you have at hand.  Revise questions and notes, and then go back through with the questions below:

•  Jesus calls the Twelve together.  This is the select group He has called, and not the troop of camp-followers.  To these He relates what will happen.  Why do you think Jesus would limit this just to them?  Why not the larger group to whom He appears after His resurrection?
• Everything will be completed as predicted about the Son of Man by the Prophets.  How do you think the disciples (and therefore Judaism) taught in that day about the "Messiah"?  They don't get this so it had to diverge significantly.
• Jesus goes on to describe the treatment He will receive, and it's not all beatings and crucifixion.  Why do you think Jesus makes a point of including both here?
• In Matthew 20:17-19 and Mark 10:32-34 this prediction is mirrored to an extent.  In all three Jesus takes the Twelve aside, and in each account He includes His humiliation.  But why do you think that Luke would leave out the chief priests and scribes which Matthew and Mark include?  Luke has "Gentiles" instead, which matches the majority of his audience.
• The disciples are not able to "bring these things together" (i.e. "understand") but they can't, not because they're unintelligent, but because it was "hidden".  Who do you think hid it from them, and why hide it?
• The blind beggar "hears" the commotion, and learns it's "Jesus the Nazarene".  What do you think it means for the beggar that he is able to connect "the Nazarene" to "Son of David"?  Why call Jesus the "Son of David"?
• The crowd, having told the blind beggar Jesus is coming, then tells him to be quiet.  Why do you think they were upset about the beggar crying out to Jesus?  Later they love the healing, and it was known that Jesus heals, so why prevent this man in need of it from crying out?
• Jesus stops and orders the beggar to be brought to Him.  Why do you think the crowd is now engaged on the bind man's behalf? What changed?
• Jesus asks what the mans wants Him to do for him.  Why ask a blind man what he wants?
• Literally the man wants to "look up".  There is a Greek verb for "see", but it's not used here.  What do you think might be inferred by "to look up" over "to see"?
• Look at the variety of ways the word "to look up" is used.  Sometimes it's for "look up" as into heaven.  But also notice the Gospel writers use it a as a "pun" in some healing accounts.  How does this usage help you understand why it might be used here instead of "to see"?
• Jesus says his faith has "saved" or "made him well" ("given life" in one translation).  The word is normally "saved" elsewhere (93 times).  Why do you think this applies here?  What do you think this healing was about?
• What role do you think what the man cried out to Jesus played in his "faith" about Jesus?
• The man could see immediately and "praises God".  The people see it and "glorify God". What do you think is the difference, if any, between "praising" and "glorifying" God?

That will keep us busy I'm sure.  Be thinking of how you are or are not like the disciples as you read Scripture, and are and are not like the blind beggar and his faith.  These are the best points of application.  Jot down some thoughts about that.

Of Infants and Young Rulers is the Kingdom

This is the Bible study page for the Thursday Night Bible Study Group meeting October 20 to study Luke 18:15-30.  This is mostly on the "Rich Young Ruler", but also has Jesus blessing children.  Jesus is right about to enter Jerusalem, and everything changes after this.

Read this passage through, and even complete the chapter (Triumphal Entry) to get a sense of what's happening.  Try reading this passage keeping the two segments separate, and then try it again tying them together (Jesus with children when the ruler shows up).  Use a few translations to see what translation differences there are.  As always, make notes, jot down questions.  If you haven't seen this feature of Blue Letter Bible yet, Strong's is tied to more than the KJV now.  You can reference Strong's with the New American Standard Bible, the English Standard Version, and even the Holman Christian Standard Bible.  This makes checking out those translation differences a lot easier.

After you make notes and questions, then refer to some commentary references.  Again, the Blue Letter Bible has some nice ones.  Commentaries can be good options, but so can sermon notes, study guides, and other references.  Use these to answer some of your questions, revise your notes, and come up with other questions.  After you've done this work yourself, go back through with the questions below:

• In this account in Luke, babies are being brought to Jesus.  In other accounts (Matthew 19 and Mark 10) the word is "children" which refers to ones who could walk.  Later in verse 16, Jesus uses the world for "children" again.  Why do you think Luke refers to "babies" rather than children?  Could there have been more than one event or someone remembered it differently?
• Jesus says that the Kingdom of God belongs to (is of these) children.  What does that mean to you? How do you think the Kingdom of God belongs to children?
• Jesus then strengthens His meaning when He says that unless someone receives the Kingdom as a child they can't enter.  How do you think you receive or accept the Kingdom of God like a child would?  If you have a young child, what would that look like for them, how would they do it?
• If you haven't, read the account of the "Ruler" in Matthew 19:16-22 and Mark 10:17-22.  In Luke's account the man is initially just a "ruler".  In fact, he's not referred to as "young" in Luke's or Mark's account.  Why do you think Matthew remembered him "young"?
• All of the accounts have Jesus saying, "Why call Me good, no one is good but God."  Why do you think Jesus says this to the "ruler"?
• Of the three accounts, Luke has the shortest list of laws.  Why do you think that might be?
• The man says in all accounts that he's done these from his youth (all his life).  With Luke's list, this might be possible, even with Mark's list.  But with Matthew's list?  What do you think of this person's claim to have lived this life this way?
• Jesus then sees his problem: his wealth.  If this man knows he's lived his life according to the law, why do you think he still needs to ask Jesus about how to inherit eternal life?
• Jesus addresses the stumbling block in his life, the man's wealth.  But what does he also forfeit when he gives up everything and follows Jesus?
• Jesus tells him to give everything to the poor in order to get treasure in heaven and come follow Him.  Considering the man's initial question, what about the idea of "treasure swapping" should have been attractive to the "ruler"?
• In some translations, Jesus is grieved when the man is grieved.  There is good evidence both ways.  Why do you think Jesus would be "grieved" that the ruler left grieved?
• Jesus says that it's hard for the wealthy to enter the kingdom of heaven.  Considering wealth on a global scale, most Americans are wealthy.  What do you think this means for us and our culture?
• The people who hear Jesus (in Matthew and Mark, His disciples) are astonished.  In all three accounts, camels go through needles easier than rich people enter heaven.  What point do you think Jesus is making to the astonished people?
• In all three accounts Peter points out that they have left all that.  Why do you think Peter is making that point?
• Jesus responds to Peter that all who sacrifice much will gain much, and eventually, eternal life.  So what do you think of Jesus' claim they will gain it all back and more in this life?  Or do you think He meant something different?  If so, what?

Consider your own life in relation to these accounts.  Where is God revealing to you areas you may need to surrender more to Him, give something up, or embrace something you've been avoiding?

Persistent Widows and Humble Tax Collectors

This is the Bible study page for the Thursday Night Bible Study Group meeting October 13 to study Luke 18:1-14.  This passage is made up of two parables both with similar literary introductions.  They probably stand on their own, and Luke includes them here as separate elements.  From the remainder of the chapter we learn that Jesus is still heading south to Jerusalem, but that's all we know about the setting.

Read through both parables in at least two very different translations.  Note where the two sets of translators made very different choices.  Try reducing the point of each parable into one simple sentence (one sentence for each).  Make notes on the various elements, note questions and so on.

Once you have your own notes, look at the notes of other commentaries or study Bibles.  Revise your notes and questions as you like.  Only at this point go back through the passage with the questions below:

• Luke gives the point of the first parable as teaching to always pray without giving up.  These two parables are the only place Luke uses such a literary introduction.  How do you think this helps the reader (or listener) get the most out of the parable?
• The judge does not fear God nor respect people.  Why do you think such a person would be a "judge"?  Later Jesus refers to him as an "unjust" judge.  This is ironic, partly because of the comparison with God.  Why do you think Jesus would use such characters in a parable?
• If the widow knows the character of the judge, and has no leverage with him, why do you think she would persist in coming to him?
•  The judge, as we would expect, ignores her.  But his explanation of why he eventually listens to her is that she bothers him.  What do you think this says of God?  What do you learn here from this?
• Jesus then says God will act swiftly on behalf of His elect.  Consider again the intro to the parable.  If God is swift, why is the parable needed?
• Jesus then asks if He will find faith on the earth when He comes.  When do you think He is referring here?  Is this His return or when He passes through on the way to Jerusalem?
• In verse 9, we have a similar literary structure for the introduction to the parable.  There are two parts to the problem with the target audience.  Which one do you consider more severe?
• The prayer of the Pharisee is made up of what he says, but also his physical stance.  Why do you think our physical stance matters to God?
• The Pharisee prays a prayer of thanksgiving.  But considering what he is thankful for, who do you think he is really thankful to?
• The tax collector's physical stance is different.  What do you think his stance shows about his attitude here?
• Consider what the tax collector says.  He's not thankful but asks for something.  Without considering the detailed content, we might think that was presumptuous, but the content makes it clear he's not.  So how can prayer "structures" distract us from prayers that truly honor God?
• The result of each prayer was supposed to be justification (see v.14).  What do you think your prayers would sound like if this were your goal of prayer?  How often is justification your goal in prayer?
• Only one prayer of the two achieved the goal of justification.  Once again, the tax collector is the hero and the Pharisee is the antagonist.  Considering the make up of Jesus' traveling party, why do you think He would choose these characters?

There is plenty more we can discuss on Thursday.  Be sure to bring your notes.  And pray through this week.  That seems to be the consistent theme, pray.

The Surprising Ending...And Vultures

This is the Bible study page for the Thursday Night Bible Study Group meeting October 6 to study Luke 17:20-37.  This is one of three "Little Apocalypses" in the Gospels.  This is Luke's version and it is significantly different than Matthew and Marks.  It might be good to go look at Matthew 24 and Mark 13 after you have read through Luke's version once or twice.

Read through this passage in two very different translations: NIV/KJV, or NLT/NASB, or another combination of a "literal translation" (like ESV, NASB, KJV/NKJV) with an "interpretive translation" (NIV, NLT, RSV).  The point is to see the options within translation, and places where translators struggled with the meaning.  Although, even in literal translations the translators struggled to make sense of what was written.  Make notes and questions as you go through.

Next, look at what commentaries you find.  If necessary, revise your notes and questions.  After that, go through the questions below:

• The Pharisees ask Jesus when the Kingdom of God will show up.  Why do you think they were asking, considering the things they had seen and heard Jesus do and say?
• Jesus' response seems to say that the Kingdom of God shows up within people.  Considering the range of translations of verse 21, what do you think Jesus meant?
• Jesus switches from answering the disciples to speaking to the disciples.  What do you think about the differences between what He tells the disciples (to begin with, v.22 and 23) compared to what He said to the Pharisees?
• In verse 24, Jesus' description changes to something of a "sudden" event.  To what do you think Jesus refers to as "sudden"?
• Luke puts Jesus' saying that these things have to happen after His crucifixion.  Why do you think He puts that statement right there?  What point do you think Luke is making?  What point do you think Jesus makes here?
• In the days of Noah and the days of Lot.  Most commentaries take the very traditional view of the degradation of the societies.  I don't.  Considering the explanation Jesus gives of how the days of Noah and Lot match the days of His coming, what is the correspondence?
• At verse 31, Luke is missing the reference to the "Abomination of Desolation" used in both Mark and Matthew.  Why do you think such a reference would be missing here?
• The reference to escaping without stopping for stuff is abbreviated here as opposed to Matthew, so why do you think Luke breezes through it?
• The statement about saving a life loses it, and losing a life saves it is found in both Matthew and Mark, but the context is different.  Why do you think Luke thought it might belong here?
• This statement is even found in John (12:25), making it rare indeed.  Why do you think this statement was so important that all four writers made sure it was in their record of Jesus?
• The statements about 2 being present and one left and one taken is in Matthew.  Reading through his description of the "End", what does this statement tell you about what will happen?
• The word "will be left" is the same word used for "divorce" and "forgiveness" in both Gospels.  What do you think of that word-choice?
• Verse 36 is missing from all manuscripts dated before the 5th Century (AD 400).  Why do you think it might have appeared thereafter?
• Consider verse 37 in light of what Jesus has said in verse 20.  Why, if there will be no "signs" does Jesus tell the disciples to look for "vultures"?  

Consider what this means for us today.  It sounds hard to understand, especially when all the other Gospels have such different sounding accounts of the end.  The point remains though, endure to the surprising ending, whether your own here on earth or of the earth itself.