Where's The Wealth?

This is the study page for the Thursday Night Bible Study meeting June 9 to study Luke 12:13-34.  This is a familiar parable and explanation.  It contains more of the material Matthew placed in the Sermon on the Mount, but also this parable which is only found in Luke.

Read through the parable and material following a few times, and try to use a few translations.  Make notes of details, questions, and observations you discover as you read.  The point is about greed, but see if you can find other, related points Jesus is making and jot those down as well.

Read a commentary or two, Study Bible notes, online commentaries, or what you can find.  See how these help answer some questions, and what new questions they bring up.  After you revise your notes and questions, go back through with the questions below:

• Why do you think the one brother wanted Jesus to be the arbitrator of the inheritance?
• Look up this article on "inheritance" on the Blue Letter Bible site.  What can you find here that would explain what the man asked Jesus to do?
• Jesus avoids the issue with the man, but He also uses this to discuss greed with His disciples.  What could that mean about the requestor's motivation?
• Read verse 15 in a few translations.  What do you think Jesus means here?
• In this parable the rich man has a problem.  Why do you think having too much is such a problem?
• From Jesus' setup, what do you think Jesus thinks is so wrong about saving?
• The man speaks to his soul, and then God speaks.  In verse 20, God says, "This night, they require back your soul."  From the context, who do you think is this they requiring the man's soul?
• The wealth of the man should have been toward God, but it wasn't.  Yet right off the bat, Jesus dives into talking about worrying about possessions.  What do you think is the connection between the request for Jesus to make the brother share, the parable about a rich fool, and the encouragement not to worry?
• What do you see as the connection between worry and wealth?
• It's possible that Jesus spoke to the Pharisees/Lawyers earlier, but her speaks to those struggling to make ends meet.  If that's the case, what do you think Jesus is saying to them about their situation?
• Where Jesus was pretty harsh with the lawyers and Pharisees, here He seems almost gentle.  Why do you think this required a different tone, whatever the difference?
• In verse 29, Jesus repeats Himself telling them not to worry.  Read it in the King James though, and consider the difference.  It's the same Greek word, but rather than anxious or worry, it's translated as doubt.  How do you think doubt relates to worry or being anxious?
• Look up the Greek word Luke uses here (he's the only one to use it in the Christian Scriptures). Consider the range of meaning and use.  What do you think the connection is between all of those possibilities?  What does that tell you about worry or anxiety?
• What do you think it means to "seek the Kingdom of God"?

That should keep us busy for the time we have.  Keep in mind the AHA process of application of what you read.

Don't Be That Guy

This is the study page for the Thursday Night Bible Study Group meeting June 2 to study Luke 12:1-12.  This passage is made up of related statements of Jesus which Luke has compiled and placed together here.  I believe he intends them as a commentary on Jesus' immediately preceding dinner discourse.  So, Jesus is explaining to His disciples why and how they shouldn't be like the Pharisees.  Like most of the stuff I suspect, that's not a given, nor is it necessary.

Read through the passage several times.  I have it broken into six small paragraphs.  You can divide it any way you like, but be sure to use at least two translations (one old and one new if possible).  Jot down notes and questions as you read.  Then browse a commentary or two, maybe one of the ones on Blue Letter Bible.  Revise your notes and questions if necessary.

Then go back through with the questions below:

• Why do you think Luke feels it's necessary to include the details of the crowd trampling each other and Jesus speaking to His disciples first?  How do you think they connect?
• Jesus tells the disciples to beware the "leaven" of the Pharisees which He labels hypocrisy.  Look up "leaven" at the Blue Letter Bible site.  What's the danger Jesus is pointing out about the Pharisee's hypocrisy?
• Jesus then goes into a series of short (as I see them) statements that sort of remind me of the Sermon on the Mount. He basically says there are (or will be) no secrets.  What does that mean to you?  How does that affect how you live out your salvation and choices you make?
• Next Jesus speaks of contrasting sorts of fears.  He goes from "Fear Not" to "Fear This" and then back to "Fear Not".  He ends with the statement that God "values" us.  Look up "value" (or "worth more") at the Blue Letter Bible site.  What do you learn from the range of meaning for this word?  Why or how do you think we are valuable to God?
• Next Jesus says that confession and denial of Him before men brings reciprocity in heaven.  What do you think Jesus is saying here in light of what He's just said about the Pharisees?  Which previous statement do you think most closely ties into this one?
• Then Jesus speaks of blaspheming the Holy Spirit.  Matthew has this statement at the point where people thought Jesus cast out demons by the power of their leader, but Luke has it here.  What do you think about this context made this placement make more sense for Luke?
• If Jesus and the Holy Spirit are both part of the Trinity, why do you think blaspheming One is any different than blaspheming the other?
• What does it mean to "blaspheme" the Holy Spirit?
• Finally Jesus winds up with how to respond when the disciples stand before judges for their faith.  How do you feel about such a charge?  How hard would it be for you to simply, peacefully, confidently wait for the Holy Spirit to bring stuff to your mind?  What are somethings you can do beforehand to perhaps give the Holy Spirit "more to work with" in the spur of the moment?

That should give us plenty to discuss this Thursday.  Can you believe it's June already?

This Generation Needs Help

This is the Bible study page for the Thursday Night Bible Study Group meeting May 19 to study Luke 11:29-54 (the end of the chapter).  This is a collection of passages bristling with bristling, insults, condemnation, flagrant offense, and an uncomfortable meal.  Just bristling!  Say the word out loud, you know it's fun.

Reading through these passages, it might be easier to break them up into the smallest cohesive pieces.  Then you perhaps group the pieces.  It's up to you where you think the breaks should be, but breaking them up might make them easier to understand.  If you look at the passages in various translations, you'll see that translators don't even know where to break them up.  The two biggest elements are the condemnation of the ones looking for a sign and the dinner with the Pharisee.  But beyond that, you may find it easier to break into smaller pieces.  It's up to you, you may not find that easier at all.  If not, don't do it.

Once you have the passage grouped in a way that makes sense, focus on the relationships between each element (even if it's only two).  Then look at the elements within each, like the woes on Pharisees versus lawyers.  How do those relate?  And so on, it's like assembling a quilt sort of.  Stepping back gives you the sense of how the whole works together.  Zooming in helps get a sense of how Jesus addresses what problems He sees.  On that note, what problems does He see?  What problems seem to draw most of His attention?

Jot down questions and insights you gain from your own study.  Then look at commentaries or notes, or whatever you have at hand.  Revise your notes and questions.  Bring those to the group, Thursday.  After you have all that, then go back through with the questions below:

• Verse 29 seems to address those mentioned in verse 16 who were demanding a sign.  Jesus says it's wicked to want a sign.  What do you think Jesus and the people mean by "sign"? Sign of or for what?
• In Matthew 12:38-42, we have a parallel to verse 29 through 32, but there Matthew explains how Jonah is a sign to the Ninevites.  So, how do you think Luke understands Jonah as a "sign" to the people of Nineveh?  Is it the time in the fish, or his preaching, or what?  
• The "Queen of the South" came to hear Solomon, and Jonah went to Nineveh.  She desired to hear Solomon's wisdom and the Ninevites needed to hear from God.  How are these two things related to each other?  I think it relates to what the people around Jesus are not doing.  If that is true, what do you think they are not doing?  Do we do these things or are we not doing them either?
• Starting at verse 33, I think we have another separate element that, for Luke, is related to what precedes it.  From 33 to 36, Jesus is referring to "light", but what do you think that "light" is a metaphor for here?  In other places it refers to other things, but what does Jesus use it for here?
• Jesus says that light is meant to be displayed.  How do you think the people around Jesus have been hiding theirs?
• Jesus says that the eye enlightens the body.  How do you think the people around Jesus have been "darkening" their vision?
• From the two elements, about signs and about light, what is Jesus trying to get across to the people around Him?  What do you think is the unifying truth behind both?
• Next, a Pharisee invites Jesus to a meal.  As I've told you in the past, this is always dangerous.  Right away, the Pharisee is surprised Jesus doesn't wash.  The word used is "baptize".  What does that tell you about "baptism"?  So why do you think the King James would not, nor does any other translation, use the word "baptize" for this?
• The Pharisee is "astonished" or "surprised" that Jesus doesn't wash.  There's nothing inherently negative in this word, so what do you think might have been going on in the Pharisee's mind?
• Jesus launches into a condemnation of the Pharisees.  The first condemnation is appearing clean but not being clean on the outside.  But what do you think Jesus means when He says, "But give that which is within as charity, and then all things are clean for you."?  How are all things "clean"?  In what way?
• Jesus then goes into tithing every little thing, but not behaving in just and loving ways.  How do you think this is like or unlike us today?
• The Pharisees have come to love the "trappings" of their station.  What do you think is the alternative?  Luke really doesn't say, so what do you think Luke and his hearers have in mind?
• What do you think is the problem depicted in "hidden tombs"?  Why do you think it is a problem to walk over a grave?
• Now a lawyer stands up...again.  And this genius claims that Jesus is also insulting them, as if by accident.  Why do you think the lawyer would exclude his group from the Pharisees?  
• He clearly seems to see some of Jesus' criticisms as applying to lawyers also.  What or which ones of Jesus' woes do you think the lawyer thought applied to him and the other lawyers?
• Jesus takes up the challenge to be more direct toward the lawyers, and so begins His woes on them.  What do you think are these burdens these lawyers are laying on the people they do not lift themselves?  Do you think the lawyers would agree with Jesus assessment of them that they don't lift them either?
• How do you think building the tomb for a prophet makes a person in agreement with those who killed him?
• Literally, the wording of verse 49 says, "Through this also the wisdom of God said..."  The NIV reads "God in His wisdom", the NASB has "the wisdom of God", and the ESV has "the Wisdom of God".  So, which do you think makes more sense here?  Who do you think Jesus thinks said this?
• Why would the blood of Abel be charged to the generation to whom Jesus spoke?
• Why would the blood of Zechariah (2 Chronicles 24:20-22) be charged to them?
• Lawyers were supposed to be making the law clear to people.  So in what way do you think they kept the "key" to it from people?
• Understandably, the lawyers and Pharisees began to plot against Jesus, but what do you think of their "plan"?  Considering how much fun everyone had at the meal, does this sound like a great idea to you?  Why do you think they wanted this approach?

This should be plenty to keep us busy.  See you all Thursday!

Don't Mess With An Exorcist At Work!

This is the Bible study page for the Thursday Night Bible Study Group meeting May 12 to study Luke 11:14-28.  This is a collection of accounts of Jesus that center around demonic activity at first, then ends with Jesus' response to a comment about His mother (it's not as bad as it sounds). 

Per our normal set of instructions, read through the passage in as many different translations as you can, ESV, NIV, KJV, and NRSV are good ones to choose if you're looking at Blue Letter Bible for instance.  Make notes on what's going on, who says what, to whom, when, and so on.  Once you have a good handle on what's happening, see if you can figure out why.  In other words, why would someone accuse Jesus of casting out demons by the power of their prince?  Why would that make sense then, because it doesn't now.  Stuff like that.

Once you have your notes, then look at other sources, commentaries, and so on.  Again there are several on www.blueletterbible.org to choose from, and they're easy to find.  Revise your notes and questions as you find more stuff.

After you've followed these three steps, go back through with the questions below:

• This charge about Jesus casting out demons through the power of their prince is also found in Matthew 9:32-34, but without Jesus' response.  In Mark12:22-30 we have the unpardonable sin attached to this claim about Jesus, along with His defense.  So, why do you think this claim would seem to make sense to those in that culture?
• Luke has a unique challenge to the people about those among them who cast them out.  Who do you think are their "sons" that Jesus refers to?
• Jesus defends Himself in both Mark and Luke by point out that the devil wouldn't work against himself.  But the most common explanation is that the people are claiming that the devil is "making Jesus look good to deceive people."  What do you think the people accusing Jesus are thinking?
• Why do you think the others were "testing" Jesus seeking a sign from heaven?  What's more of a sign than a demon-possessed mute speaking free of the demon?
• Jesus' description of the "strong man" is much more developed in Luke's account than Mark's.  Why do you think that might be?
• In verse 23, Jesus seems to reverse His position of Luke 9:50. Or does He?  What do you think might be the connection between these two statements?
• The discussion of Jesus about the demon leaving and then returning to the person seems somewhat disjointed with verse 23, and more tightly connected with the preceding passage. Why do you think that might be?
• Jesus gives the warning of verses 24 through 26, but doesn't really provide a solution.  Is this referenced elsewhere where a solution is presented?  What cross references were you able to find that explained this or used it differently?
• Finally, a woman has a really weird comment to make about Jesus, or more specifically, about His mother.  What do you think of her statement?  Look at it in a few other translations.  What about this sounds...left-handed, as compliments go?  Or does it? What do you think?
• Jesus doesn't seem to skip a beat, and fires off a correction of the woman's cry.  Jesus seems to think that those hearing and obeying God's word are blessed rather than His mother.  What does that seem to imply about Mary?  Why do you think He would say that?  Do you think this is really negative toward His mother (look back at 8:19 through 21)?

That should keep us more than busy for the time we have.  Remember to also be thinking in terms of the things that seem to shake you Awake!  If you are Honest, what Action is God leading you to take in response what He's shown you?

Hostess Heartache and Modeling Prayer

This is the Bible study page for the Thursday Night Bible Study Group meeting April 28 to study Luke 10:38 through 11:13.  We are crossing a chapter boundary, which is weird for us, but I think it will work out.

This passage (or these two passages) are probably familiar, but as the characters are available in other Gospels, and the format Jesus gives for prayer has a parallel, we'll be plenty occupied with them.  Be sure to read these through several times.  Also check out references to other passages.  There should be some that refer to John 11, and others that refer you to Matthew 6:9-15.

Read through the passages in several translations.  Be sure to read the parallel passage in Matthew and perhaps John 11 (the raising of Lazarus).  Jot down questions and insights you have from them.  Read a commentary or two (those on Blue Letter Bible are pretty good). Revise your questions and insights, and bring these notes with you Thursday.

After you've gone through that, go back through the questions below:

• In Luke's narrative, Jesus is traveling to Jerusalem.  From John we learn that they live in Bethany, a short distance from Jerusalem.  So where is Jesus and this "village"?
• The word for what Martha is doing before she approaches Jesus is a word "pulled around" like what a rider would do when he wheels a horse around or a formation of soldiers might do to turn around to go the opposite way.  How do you imagine Martha in this scene?  What does what she's doing, look like to you?
• The word for "approached" can imply that she shows up suddenly in a surprising manner.  What do you think this question and request of hers reveals about her motivation for what she was doing?
• Look at Martha's question she begins with in a few different translations.  What do you sense is Martha's attitude here?
• Martha sounds on the surface like she wants Mary to help be a good hostess, in other words, to show hospitality to Jesus.  What do you see in this short dialogue that might argue against that surface meaning?
• Jesus' response is probably the most famous part of this passage.  What do you think Mary has chosen over what Martha has chosen?
• There is a break, and now Jesus is praying.  For Luke this still happens as Jesus has set if face to go to Jerusalem, so it's on the way.  Where is this passage in Matthew?  What do you think is the timing of Jesus' teaching on prayer?
• Matthew's version is longer.  But each has many different variants of this prayer.  Why do you think Jesus' model of prayer might have so many slight differences between editions?
• Luke really seems to have abbreviated his version of the prayer.  Little things on the end of each statement were left off.  Considering the different sources used by Matthew and Luke (see Luke 1:1-4), which do you think might be closer to what Jesus taught? 
• Which do you find more remarkable, the elements that are the same or the differences between Matthew and Luke?
• Considering the elements that are the same between Matthew and Luke, what are the basic, consistent elements to prayer that Jesus provides His disciples?  Why do you think those elements are so important?
• In Matthew 6:14, 15 the point Jesus emphasizes is forgiveness.  What's the emphasis in Luke?  Why do you think they would have different emphases?

This is enough to get us thinking.  Also be thinking about where you have been Martha, and Mary in your relationship with Jesus.  And think through what you say when you pray in relation to the model Jesus provides.

Being A Neighbor

This is the Bible study page for the Thursday Night Bible Study Group meeting April 21 to study Luke 10:25-37 (The Parable of the Good Samaritan).  This is really familiar to nearly everyone, whether they know the Bible or not, they've typically heard of it.  In some ways, this makes it difficult to do what we do.  But in others, it makes it really easy.

Read through the parable in a few translations, looking for differences in word choice and sentence structure.  You will find little change in meaning, but wide variety in choice of words and sentence structure.  Jot down what you notice and questions you have about it.  It is sometimes helpful to look up the different words used for the same thing to see what nuance the translator chose over another.

After you've spent some time doing that, look through some commentaries.  These will answer some of your word-choice and other questions, but will create other questions.  Make more notes to bring to the group.

Once you've been through your own study, go back through with the questions below:

• In that day, a lawyer was one who studied Scripture and debated it.  So, why would this guy "test" Jesus?  What do you think he's up to?
• Jesus throws it back on him asking him what he thinks.  The lawyer gives the answer Jesus gives in Jerusalem when He's tested by the Pharisees.  What does this tell you about what Jews of the day thought about the "Greatest Commandment"? (see also Mark 12:28-34)
• Jesus agrees with the man's answer, so why push on? What was it about which this man needed to "justify himself"?
• Jesus launches into a parable.  In it, a common problem on the road to Jericho, a man is mugged.  Then three people come by.  Why do you think the priest and Levite would decline to help the man?  Keep in mind they are on their way to Jericho, not Jerusalem.
• The two obvious "heroes" aren't, and next comes the Samaritan.  The crowd probably booed at this point.  But he shows compassion.  Now what does the crowd do?  What do you think the Lawyer is feeling?
• Jesus is very detailed about the help the Samaritan gives.  Why do you think it was important to Jesus to be so specific?
• The care the Samaritan gives continues on, it's thorough, it lasts the rest of the day and beyond into the next.  Jesus is not giving any quarter on His definition of neighbor.  Besides the lawyer, what do you think the crowd around Jesus thought when the Samaritan is so thoroughly good?
• Jesus ends by asking the lawyer which of the three was a neighbor to the mugged one.  What do you think is the point of the "neighbor" being a Samaritan?
• The lawyer replies that the neighbor is the one who showed compassion.  But Jesus designed the story so that the lawyer would have to emulate a Samaritan.  Why do you think Jesus would make it more difficult on the lawyer?

After looking through this familiar parable in detail, what do you see as the application for you?  Where are those opportunities to show compassion around you?  And what will you do when you see another of these opportunities?

The Second Wave of Sending Out

This is the Bible study page for the Thursday Night Bible Study Group meeting April 7 to study Luke 10:1-24.  In this passage Jesus sends out 70 (or 72...) to go and minister.  It sounds a lot like and lot different from the previous sending out of twelve in 9:1-10.  You may want to review that passage as we look at this one.  The parallels in Matthew and Mark are really for the sending of the twelve, but some of the comments and instructions are found in the sending of the seventy rather than the twelve.

Read through the passage several times.  Jot down notes and questions as you read.  Use different translations to get a better sense of the passage.  After you have your own notes and questions, refer to commentaries.  Revise your questions and notes as you see fit.

After you've gone through the passage yourself, go back through with the questions below:

• The question about 70 or 72 really is an early textual issue, 70 is more likely what Luke wrote.  Seventy would be like the Scriptures Luke's audience used (the Septuagint, Latin for 70 is what the Greek OT was called).  Seventy-two is more Jewish, like the leading council, the Sanhedrin which had 72 members.  Which makes more sense to you as to the number Jesus sent out?
• Where Jesus sent the 70 is much like where He sent the 12.  Why do you think He would do this again?
• In verse 2, we have a quote paralleled in Matthew, but given a different context.  So which context makes more sense to you, in the midst of Jesus' ministering, or in the context of 70 followers being sent out to minister?
• The pairs are sent out as "lambs among wolves".  How do you think Jesus meant this?
• They are, again, to travel light, but here they are told to "greet no one along the way."  Why do you think Jesus gave this instruction?  Look at Acts 8:26-40.  Do you think Philip followed this command or did it apply to him?
• The instructions on hospitality are like the earlier ones, but what about the response to rejection?  What do you think about the response to villages who reject them?
• The instruction to bring peace to a house is different as is the instructions on eating.  What do you think about the instruction to bring peace to a house?
• Why are the seventy "workmen worthy of wages"?  What do you think this means for ministry today?
• There are two instructions about eating whatever is provided. Why do you think Jesus is repeating Himself?
• They are to do in each village essentially what the twelve did before. Why do you think Luke connects all of those together?  Why don't we? Or do we?
• Instructions about responding to rejection are different or at least more detailed. Why do you think these instructions included a verbal element?
• Why do you think Jesus would pronounce such "woes" on these cities?  What had they witnessed that these Gentile and cursed places had not?
• The rest of this passage is all out of order with the other Gospels.  Why do you think that may be?  Why do you think the Gospel writers would arrange their accounts differently?
• Jesus says that listening or not to those sent out is the same as listening or not to Jesus Himself.  What application can be made of that today?
• Jesus also connects listening to accepting, and not listening to rejecting; not only of those sent out, but of Him.  What application can you make of this today?
• We have no account here of what happened to the seventy, only that they returned with joy.  That sounds positive, but it also sounds different from just previously where a demon wasn't subject to them.  So what do you think changed?
• Commentators disagree a lot about whether Jesus refers to Satan falling from heaven then or before when he rebelled.  If you've read stuff which do you think is a more likely reference?  What do you think of the possibility Jesus is referring to something Satan does not that he did?  Like he rushes back because he realizes he left the garage door open?
• Jesus then refers to the authority to tread on snakes (the colonies used that one for a flag if I'm not mistaken), scorpions, and "over all the power of the enemy".  What do you think of this claim by Jesus?  Is this a promise we can claim?
• How does Jesus' statement that they should be more happy their names are recorded in heaven?  How does that help you apply and make use of these things Jesus has said?
• Jesus praises God.  Can you think of and find another place it specifically says Jesus "rejoiced" and "praised" God?
• Jesus calls the seventy all excited and rejoicing "infants" as opposed to the "wise" and "intelligent".  How do you think this was not an insult?  How do you think they took it?
•  Jesus claims that all things had been handed over to Him by the Father.  Read Philippians 2:9-11.  Do you think this has happened already when Jesus speaks, or does it happen later after the resurrection? (yes, this is a trick question, sort of)
• Jesus then tells the disciples only that they are seeing what prophets and kings wanted to see but didn't.  What do you think that meant to the disciples right then?  What do you think it meant to them later?

That should keep us busy for our time together.  Remember to be looking for application as you read, what these things mean to you, what you may need to do different in response, how this affects your life and behavior.

Remember to bring your notes and questions Thursday!