Our new Track B Study: Inseparable is based on the high point of Romans in Chapter 8. This six-week journey will help us to experience God's Word and His Holy Spirit.

Introduction: Romans chapter 8 may be called the inspirational highlight of the entire book of Romans. The theme of this chapter is "Living by the Spirit." The main message is Nothing Can separate us from God's Love!

A. Word Pictures in Romans 8:

Spirit: in Romans 8, the Greek word for Spirit or spirit occurs 21 times. At least 18 and perhaps 20 of these are references to the Holy Spirit. This means there are more references to the Holy Spirit in Romans 8 than any other chapter of Paul's letters. (1 Corinthians 12 ranks second with 12 references to the spirit). Romans 8 contains the fullest discussion of new life in the Spirit.

Abba Father: ABBA is the Aramaic word for father. Is the intimate and endearing term by which the child in a Jewish home addressed his father. This term is found only three times in the New Testament: Galatians 4:6; Mark 14:36; and in this passage. In Mark 14:36, Jesus used it as He called upon God in Gethsemane. No term serves better than Abba or Father to qualify the warm personal relationship to God that His grace has made possible.

Firstfruits of the Spirit: Paul used the term firstfruits in reference to the gift of the Spirit as a pledge (see 2 Corinthians 5:5 where the Spirit is given as a deposit guaranteeing what is to come.) The Spirit is evidence that at the present time we are sons of God (Rom 8:14&16). He is the down payment on the inheritance that will be ours as members of the family of God. The Holy Spirit came on the great Pentecost and his blessings continue as seen in the gifts in one Corinthians 12 – 14, in the moral and spiritual gifts of Galatians 5:22F; and greater ones are to come, I  Corinthians 15:44 FF.

Helps: the little English verb helps (Rom 8.26)  translates a big verb in Greek. It is used elsewhere in the New Testament only when Martha called for Mary to help her prepare a meal in Luke 10:40.B.

Doctrines in Romans 8

Incarnation: God the father acts on the half of sinful man by sending his son. Paul describes the manner of Christ coming as in the likeness of sinful man. This is the incarnation, Jesus Christ, the son of God, become one of us in our humanity.

Atonement: the sacrificial death of Jesus on the cross, God achieves our deliverance by condemning sin in the flesh. In his death on the cross, Christ bore the full fury of Sands devastating power.

Predestination: God's grace at work before the foundation of the world.

Calling: God's grace confronting us.

Justification: God's grace making us write with himself in the midst of history.

Glorification: God's grace in the consummation of this age.

Inseparable Session 01 No Condemnation

Romans 8:1-11

The new life of the Spirit, made possible through faith in Jesus Christ as Lord, brings deliverance from our old bonds to sin and death. Christians, controlled by the Spirit of God, can experience life and strength in the struggles against sin.

Paul illuminates the message of our spiritual "emancipation." We were slaves to sin, but now we are free in Jesus Christ. However, we still struggle. We are often aware of our human shortcomings and a tendency to betray what we know is the right thing to do. This chapter provides us with an overwhelming picture of God's commitment to us, in spite of our obvious instability.

Inseparable Session 02: Confident Christians

Romans 8:12-17

In contrast to the control of sin, believers have received the Spirit of adoption and can approach God in an intimate way. The Christian's current suffering is only a prelude to being glorified together with Him

In our present life, we are no different than the rest of mankind. But, as followers of Christ, we are in fact, God's heirs. Through our relationship with God's Son Jesus Christ, we are joint heirs to God's eternal kingdom.

The Holy Spirit gives us this assurance of our new status...leading us to dclare God as "ABBA", our heavenly Father.

Inseparable Session 03: Only One Life

Romans 8:18-27

This pasage deals with the tension between our future glory as heirs of the kingdom and the suffering of this present life. It is through the Spirit that we experience assurance of a perfect redemption that is to come. Our present existance is not perfect. Even the created order observes the present imperfection, yet eagerly awaits the time when the future Kingdom of God will come in power. At that grand time, God's true heirs and children will come into their inheritance.

Here, Paul shares a prophetic vision of a new heaven and a new earth. This comes with the stark realization that even the non-human creation shares in human tragedy of sin.

Modern ecological studies have demonstrated how true this is: Nature waits for the day when it will be redeemed  and renewed as well. 

Followers of Christ also "groan" waiting for the the day of redemption that is to come. We will then exchange a mortal bod for a glorious resurrected body!

*Also note here that the Spirit undergirds our hope. But we must remember that it is a hope only, not a present reality. In fact, we dont even know how to pray, but the Spirit intercedes for us. The Spirit speaks beyond our capacity on God's level, in God's manner, and in accordance with God's eternal purposes.

Inseparable Session 04: Our Lifeline In Times of Trouble

Romans 8:28

Believers may gain assurance knowing that God is for them. All that happens to them rests in the sovereign hand of God, who in all things works for the good of those who love Him.

Verse 28 is a debated text among biblical scholars.

It does not express a "naive optimism." In its Greek context, it means that in spite of all the imperfections, suffering and adversity of this life,

God's plans for His children will prevail, working toward their ultimate good in the future realization of God's kingdom.

Inseparable Session 05: God is For You

Romans 8:31-34

This is the first part of a concluding hymn of praise to God's triumphant love in Christ. This pssage develops the theme of "no condemnation" through a series of rhetorical questions.

God has chosen us through His beloved Son, Jesus Christ, whom He gave for our salvation. This proclaims the understanding that If God has chosen us, who could possibly condemn us? Our relationship with God is secure.

Believers can expect difficulties in this age; but they can be certain that nothing will be able to separate them from the love of God. This recognition of present victory in future hope is because of God's gracious actions in Jesus, and inspired Paul to write this ecstatic praise and worship of God.

Inseparable Session 06: More Than Conquerors

Romans 8:35-39

This is the last part of a concluding hymn of praise to God's triumphant love in jesus. The previous passage developped the theme of no condemnation. Verses 35-39 develop the theme of "no separation."  This unbreakable love is constant...no earthly calamaties, no supernatural powers, no supraterrestrial forces; absolutely nothing can separate us from God's love in Christ Jesus!

Conclusions:

Paul's language is a way of expressing God's grace. It emphasizes that our relationship with God does not depend on our own doing but on God's doing. Our assurances rest in the purposes of God. Paul never eliminates human responsibility. Somehow the divine sovereignty and human response intertwine in the mystery of divine predestination. Romans 8 concludes with an appropriate and inspiring  hymn of praise to God's triumphant love in Christ. It serves as a fitting conclusion to all of Paul's messages from Romans. Our relationship to God is secure.

Again: Absolutely nothing can separate us from God's love in Christ Jesus!

Track B 's Spring 2012: The Gospel of Luke

The Truth About Jesus

Watch for my Digging Deeper Blog Commentary on each lesson  coming soon!

The Gospel of Luke

Written…

• By Luke, a Gentile physician, historian, and companion of Paul.

• In the 70s or 80s A.D.

• To Theopolus, primarily for Gentile Christians.

The theme: Jesus is the perfect “Son of Man” who brings salvation to both Jews and Gentiles.

 Key verses: 1:1-4; 15; 19:10 (theme verse).

To Study the Book of Luke:

See how the overall structure works leads geographically toward Jerusalem:

• Introduction of the Son of Man (1-4:13)

• The Son of Man in Galilee (4:14-9:50)

• The Son of Man in Judea (9:51-13:21)

• The Son of Man in Perea (13:22-19:27)

• The Son of Man in Jerusalem (19:28-24:53)

Notice the emphasis on the Gospel as “good news for the poor” and the need for followers of Christ to honor Christ with their money (3:10-14; 12:13-21; 16:1-13; 16:19-31; 19:1-10).

Make notes each time you see prayer and/or the Holy Spirit mentioned.

Luke wrote his gospel to assure his acquaintance, Theophilus, of the truth concerning the life and ministry of Jesus Christ. Beyond Theophilus, Luke “wrote for people removed from the ministry of Jesus, both in geography and time, and his task was to provide them with such an account of the story of Jesus as would enable them to see that the story with which they had already become partially acquainted was a reliable basis for their faith” (I. Howard Marshall, Commentary on Luke [Eerdmans], p. 35).

We don’t know for sure who the specific recipient, Theophilus, was. His name means “friend of God,” and the title, “most excellent,” seems to identify him as a ranking Roman official (see Acts 23:26; 24:3; 26:25). He had received some instruction in the Christian faith and he probably was a believer. But he was troubled by some nagging questions so that he needed assurance about the truthfulness of what he had believed.

Theophilus may have been troubled by questions like, “Is the Christian faith I believed in really the truth and the only truth? If it is true, why was Jesus rejected by His people and crucified? Why are Christians being persecuted? Why have most of the Jews rejected the message, while the Gentiles are receiving it?” (Adapted from Darrell Bock, Luke [Baker Exegetical Commentary], 1:65).

Luke has a number of distinctive features. He devotes more space to the birth and infancy of Jesus than any other gospel. He alone mentions the incident from Jesus’ youth, when He was left behind at the Temple. On the other end of Jesus’ life, Luke alone mentions the ascension and, in his companion volume (Acts) traces the history of Jesus’ followers beyond that momentous event.

Luke clearly has a universal emphasis, showing that the gospel is for every class, race, and nation.

To supplement Step 1 “Get Started” (p. 40, Explore the Bible Adult Leader Guide, Spring 2012), introduce the idea that when we recognize that Jesus is the Messiah we should support His primary mission by proclaiming the gospel, by sharing a summary of the following article exposing flaws in a (supposedly) 1500-year-old Bible recently discovered in Turkey, in which Jesus allegedly predicted the coming of Muhammad, the true messiah: The '1,500' Year Old 'Bible' and Muslim Propaganda

Ask:

• Why do you think stories like this cause such a stir? Why are some people so eager to cast doubt on the biblical account and teaching of Jesus?
• How do the assertions in this book raise questions about who you understand Jesus to be? How can you defend your understanding?
• Why is it important for believers today to be aware of stories like this and to be able to get the facts right when these stories come up in conversation?

Even if noone you know has heard about this ancient book and its claims, it is certain that you know people who wish to explain away Jesus Christ - His teachings, His resurrection, and His claims to be God's Messiah. The problem is that if Jesus is who the Bible claims He is, then we are the fallen, guilty sinners the Bible claims we are. The good news is that the Messiah came to rescue us from our helpless condition. He came with compassion and salvation, not wrath and judgment.

To supplement Step 3 “Get to the Point" (p. 42, Explore the Bible Adult Leader Guide, Spring 2012), share a summary of the following article about a retired grandmother on mission in India who recognizes there is no hope for changed lives without Christ: Grandma leaves 12 grandkids for mission field

Digging Deeper in Luke for March 18:

Luke chapter 3 is a prelude to Jesus’ public ministry. It shows Jesus committing himself to a mission of service and sacrifice. Jesus’ temptations were like ours and  they were real, but His experience with temptation was unique: first He resisted temptation and did not sin; also He met temptation on the field of battle and was victorious. In all three instances Jesus had been obedient to God's will. Throughout His temptations, Jesus found His answers in the Scriptures. He was armed with the sword of the Spirit (see Ephesians 6:17); for His battle was with Satan, the enemy. His being “full of the spirit” is a model for the believer.

Luke portrays Jesus’ ministry well with the account of Jesus’ first sermon. Luke provided his readers with Jesus’ own description of his mission and his ministry. As one reads Luke 4: 16 – 21, one can find one of the earliest records of what took place in a Jewish synagogue service. As was the custom, Jesus stood to read the Scriptures and then set out to teach. Jesus read from Isaiah 61:1 – 2.

“The spirit of the Lord God is upon me, because the Lord has anointed me to bring good news to the afflicted; He has sent me to bind up the brokenhearted, to proclaim liberty to captives, and freedom to prisoners; to proclaim the favorable year of the Lord, and the day of vengeance of our God; to comfort all who mourn. “(NASB).

Jesus actually stopped in the middle of verse two. The rest of the verse prophesies the judgment in the day of God's vengeance. Since that part of the passage pertained to the second advent, Christ did not read it because it had not been fulfilled yet. Then Jesus made an incredible claim that He was the Messiah who fulfilled the prophecy. They correctly understood his meaning but they could not accept such lofty claims from one they knew so well as the “carpenter son.”

The initial reaction of Jesus’  hearers was favorable. But as He continued, they began to wonder and raise questions in their minds. They wondered about the discrepancy between the man and His message. Jesus used two proverbs to illustrate the feelings that He sensed:

• Physician, heal yourself!
• No prophet is accepted in his hometown.

These proverbs were Jesus’ way of responding to their demand for signs among His own neighbors. His ministry could not be confined to His hometown, nor even His own nation. Luke mentions the first hostile opposition to Jesus Christ's ministry sparked by Christ's suggestion that divine grace might be withheld from them and actually extended to Gentiles. They became so angry that they ran Jesus out of town and even tried to kill Him. The implication is that this was a miraculous escape, the first of several similar incidents in which he escaped premature death at the hands of a mob. (see John 7:30; 8:59; 10:39).

Luke records these early days of Jesus Galilean ministry, which centered in the synagogues of Galloway. Initially Jesus was popular and well-received by his audience. But soon he was greeted with skepticism.

Digging Deeper in Luke 04-05 for 03.25.12

Luke records the early days of Jesus Christ's ministry in Galilee which centered in the synagogues. Initially Jesus was popular and well-received by His audience. But soon He was greeted with great skepticism. Luke records several incidents that take place in Capernaum, which was kind of a home base for His ministry in Galilee.

Two major themes of Luke emerge in this passage. First, Jesus performed miracles that were examples of His power and His authority. Second, Luke clarifies for his readers how Jesus self-proclaimed His messianic mission.

Jesus performs five healings in  the gospel of Luke on the Sabbath day. (See 4:8; 6:6; 13:10; 14:1). Luke is probably trying to emphasize the right use of the Sabbath. Jesus Christ's teaching caused astonishment and amazement, because He taught with authority. The practice of the day was for rabbis to credit one's words by referencing their predecessors. Jesus does no such thing and His authority interests people and impresses them.

 In this passage, Luke illustrates the two groups of people involved in Jesus's ministry. There are spectators and there are participants. Here, we meet a man who had the spirit of an “unclean demon.” In the ancient world it was held that many troubles were caused by evil spirits. The Bible does not speak  much about demon possession before or after Jesus's life on earth, but it is highly emphasized during Jesus' ministry. The demon possessing the man recognized the opposition between Jesus and all of his kind. The literal translation is a statement (not a question): “You have come to destroy us!”

Jesus expelled the demon very simply, without spells or supposed  magic that was so popular among other rabbis and teachers of the time. He rebuked the demon, which also implies that it should not have possessed the man. The command also reveals Christ's Lordship. Jesus commands the demon to be silent (or muzzled). And Jesus adds, “come out of him.” The demon threw the man down, but that was all. It came out having done him no harm.

Again, the people are amazed at His word and proceeded to comment on the authority and the power with which Jesus commanded the spirits. Luke's narrative implies that Jesus did this habitually, not just at this one miracle. And Jesus becomes a public figure attracting more and more attention in His early ministry.

Jesus then embarks on a preaching and healing tour.  Jesus states in Luke's gospel that He must preach the gospel elsewhere. About a quarter of Luke's references to the kingdom of God speak of preaching it. Jesus is modeling God's rule in action. As Luke narrates through the miracles and healings, they emphasize Jesus’  mastery over the situations in which He finds Himself. And they also show His compassion.

After a miraculous catch of fish which amazes the disciples, Jesus heals a leper. Leprosy in biblical times was the name given to a variety of diseases. Some of them were curable and some were not. In its worst form it was very dreadful disease which could disfigure and was most likely fatal. The ancient world's only remedy against it was quarantine. Anyone who suffered from leprosy was forbidden to approach other people, and to prevent any accidental contact they were required to call out that they were "unclean." Lepers had no way of earning a living and had to depend on charity. The psychological effects were probably just as serious as the physical. Leprosy was defiling and people were ashamed of it even though it was no fault of their own. Jesus healed lepers and used it as a sign of His Messiahship.

Jesus’ compassion comes out of the fact that he stretched out His hand and touched the leper. Maybe the man was keeping his distance, so Jesus had to reach. In Jesus‘ reaching out, the touch spoke volumes. Again Jesus simply pronounces the words of healing: I will be clean. The result was an immediate cure. Then Jesus instructs the leper to perform a simple quiet religious rite. According to the Law, after a priest was satisfied, the healed person was able to take his place back in the community. In this He not only upholds the Law (See Lev. 13 &14), but also demonstrates the power of God at work in Jesus.

Luke 6:12-8:56 Live to Benefit Others

Luke 6 introduces Jesus’ second sermon. The first was recorded in Luke 4. This sermon is addressed to His disciples who were introduced to us in Luke 6:12 – 16.

First, Jesus teaches us about the love of one's enemies. Love is the heart of Jesus's teachings, and these verses are crucial to understanding what he meant. Jesus defines love as an action, not an emotion. Whatever we feel about people, including our enemies, we are to act on their behalf for good.

Jesus also gives us the Golden Rule and these passages (see V. 31).  The Golden Rule is also stated in Matthew 7:12. The designation Golden Rule, does not appear in the Bible and its origin in English is difficult to trace. The principle of the Golden Rule is found in many religions; but Jesus wording of it is original and unique. Other religions teach simply not to do bad (or avoid evil or what is negative).  

Notice that Jesus states the rule positively, not negatively. The Golden Rule calls on followers of Christ to take the initiative. How do you want others to treat you? Treat them as you want to be treated. Do the good for them that you want to be done for you.

Judging others is also covered in this passage. There is nothing unusual or difficult about liking people who like us, or doing good to those who do good to us. This is how most people will act. Jesus calls us to God's kind of love. The command not to judge others forbids hypocrisy and a condemning spirit rising from self-righteousness; it does not condemn true discernment of evil. Those who practice this kind of love are recognized as sons of God.

A at the conclusion of this passage, Jesus the teacher gives a kind of “test “ to his disciples. It is a test of  goodness  and a test of obedience. The goodness test is about character. A person's character is revealed by what he or she says and does. Trees are known by their fruits. Likewise, good people or evil people reveal their inner attitude and values by their actions and their words.

The obedience test is also simple. Those who call Jesus, “Lord,” are not really His unless they practice what He tells them to do. What they profess should match what they practice.

Luke 24:13-35 Be Confident in the Resurrection

The news of Jesus’ resurrection spread around the region. Many of Jesus followers had a hard time believing this incredible news. Two followers of Christ and headed to Emmaus. As they walked and talked, they were joined by another man, who asked interesting questions and seemed very ignorant of the recent events in Jerusalem. The two travelers were amazed at how much the stranger knew about Jesus and about the Scriptures. His conversation was so warm that they couldn't resist inviting him to stay with them for the evening. And that is when their eyes were really opened.

These men spoke frankly would Jesus but they did not recognize Him. The conversation reveals how Jesus friends were feeling before they became aware of his resurrection. This is revealed by not only their words but how they looked: they stood still, their faces downcast (v. 17).

Jesus led the two in a discussion of the Old Testament Scriptures. Like today, many people are diligent students of the Scriptures, but they miss the central message. Many times we focus our attention on the passages that present the Messiah is a glorious king, but missed the passage the speaker suffering is God's way of dealing with evil. Jesus proceeded to show these men how the theme runs through the Old Testament. He showed them that the suffering of the cross is the way of triumph.

As the day concluded the two men recognize Jesus. He then miraculously disappeared from their site. They became certain in knowing who Jesus was and the sharing of Scripture and the breaking of bread. And they now realize why their hearts had burned with them as they walked along the way with Jesus.

The resurrection of Jesus is a central doctrine to the Christian faith. Paul reminded the Corinthian Christians that they already believed in Christ's resurrection. Otherwise they would not have been Christians. Because Jesus was raised from the dead, resurrection from death is obviously possible. What is impossible for mankind in general is possible for God. Furthermore, if there is no resurrection, the message of the gospel is meaningless and worthless.

The exact nature of Jesus resurrection body is still a mystery to us. He appeared to the disciples from time to time, usually suddenly. On one hand he had a body that could be seen and touched. On the other hand, he could appear suddenly even in a room with locked doors and walls. The resurrection of Jesus means more than Jesus spirit survive death. It points to two great truths of what we believe as Christians.

1. The tomb was empty.
2. Many people saw Jesus alive in bodily form.

Jesus Christ is not the average Messiah. His story is extraordinary. He called himself divine yet He allowed a human soldier drive a nail into His wrist. He demanded purity, yet He stood up for the rights of sinners. He taught about a Kingdom, yet refused men to allow them to make Him an earthly king. He sent his disciples into the entire world, but equipped them with only the bended knee of prayer, the discourses of a mere three years of training, and the memories of a resurrected carpenter. His claims are too outrageous to limit Him to just a “good teacher” or  a prophet sent to reveal truth. His own claims eliminate these possibilities. He is the Messiah. The Son of God. The Word. The Resurrected Lord. The King of Kings!

Sources: M. Lucado. J. MacArthur. Shepherd’s Notes: Luke.

Read 9:10 – 17. Jesus feeds 5000-plus people

This miracle is the only one in all four Gospels that occurred in Galilee, and one of the few miracles recorded in all four Gospels. After the 12 disciples returned from their mission, they reported to Jesus. He in the 12 would through to what Luke calls a remote place. However the crowds heard about it and followed him. Although the disciples wanted to dismiss the crowd, Jesus commanded them to feed the crowd. The crowd numbered about 5000 and the disciples had only five loaves of bread and two fish. Taking the loaves, Jesus gave thanks and then broke the bread. He performed a miracle. He multiplied the available food and provided an overabundance. The food that was left over was more than enough nourishment for the crowd. Luke records the disciples even gathered 12 basket. Leftovers.

The feeding of the 5000 people was a turning point in Jesus ministry. After this event has popularity with the masses began to decline and he devoted more of his time constructing his disciples.

Read 9:37 – 43 Jesus heals a boy with an unclean spirit.

After Jesus and the disciples descended a mountain, they met the crowds again… and a desperate situation. The disciples had been unable to heal a boy with an evil spirit. In healing him, Jesus challenged both the father and the disciples to a greater faith and to prayer. The father’s confession of the emptiness of his faith made contact with the riches of Christ's grace. Jesus’ healing of the boy left the people amazed.

Much of Luke 9 is based on Jesus’ teaching on discipleship. A Christian disciple is simply a learner or follower of Jesus Christ. A Disciple normally referred to a pupil of a particular teacher or a religious or philosophical school. Disciples of Rabbis could select their teachers.

Unique to this particular pattern,  Jesus often demanded extreme levels of personal renunciation (such as loss of family, property, etc). He asked for lifelong allegiance as an essential means of doing the will of God. Discipleship is not a frivolous decision. Jesus demands on qualified commitment of His disciples. Those who want to be learners and followers of Jesus Christ must first count the expense before making their commitment. But the rewards far outweigh the cost.

The Parable of the Good Samaritan

A lawyer approached Jesus and asked two questions. The first question was, “what must I do to inherit eternal life?” Jesus responded by telling a lawyer the answer was written in the Law. (The lawyer correctly identified Deuteronomy 6:5 and Leviticus 19:18 as the answer).

This led to the second question, “…and who is my neighbor?” Jesus answered with the Parable of the Good Samaritan.  The parable is unique to Luke, and no parable has probably been told more often than this one.

On the road between Jerusalem and Jericho, the Jewish traveler was assaulted by violent men, who robbed him in left him for dead. Both the Priest and the Levite passed by and refused to help their injured countrymen. Their reasons were that it would incur expensive and inconvenient ceremonial defilement by contact with someone who could be dead. In other words, their personal preference for duty to religious rules outweighed their compassion for a human being.

Jesus shocked his audience by suddenly introducing a hated Samaritan who showed compassion. In the days of Christ, the relationship between the Jews and the Samaritans were greatly strained. The animosity was so great that the Jews bypassed Samaria as they travel between Galilee and Judea. They even went an extra distance through the barren land of Paris on the eastern side of the Jordan River to avoid going through Samaria.  Jesus was different.

Jesus rebuked his disciples for their hostility to Samaritans (see Luke 9:55-56). Jesus even healed a Samaritan leper in Luke 17:16; honored a Samaritan for being a neighbor in Luke 10:30 – 37; praised a Samaritan for his gratitude in Luke 17:11-8 ; asked for a drink of the Samaritan woman in John 4:7; and even preached to the Samaritans. In Acts 1:8, Jesus challenged his disciples to witness in Samaria. Philip eventually opened a mission in Samaria (see Acts 8:5).

In Jesus's parable, the hero of the story is a Samaritan who shows compassion by addressing the victim’s wounds, letting the man ride the donkey through dangerous territory while he walked, and paid money to an innkeeper for an extended stay for the injured man. The Samaritan even promises credit for the additional funds if they were needed.

The Samaritan showed by his actions what love truly is. The reality of his compassion is seen in what he did to help the man. Christian love is acting for the good of other persons: whoever they are, whatever the cost; and however we feel.

The story answers the lawyer’s question. In fact, Jesus actually showed the lawyer that he had asked the wrong question. The question should not be: “who is my neighbor?” , but:  “To whom can I be a neighbor?”

Is Money a Possession or a Possessor?

A person can serve only one God. If a person's attitudes and actions are preoccupied with money, money will become that person's master.

When the Pharisees heard what Jesus said about money, they scoffed at Him. They viewed money differently. They saw money as evidence of God's blessing, not as a false god threatening to take God's place. The Pharisees prided themselves on their careful observation of the law and often accuse Jesus of disregarding their laws and traditions. Jesus affirmed the lasting importance of the moral truths of the law.  Jesus then told a story about a rich man and a poor man named Lazarus.

This parable is unusual in that it is the only parable in which a character is named. When Lazarus died, he was carried away by angels. (Lazarus’ name means “God has helped. ”) The rich man (sometimes called “Dives,” from the Latin word for “rich”) died and was buried, no doubt with a lavish funeral and many eloquent eulogies. However there were no ministering angels to take him to heaven.  Instead, he found himself in Hades.

(Note on the use of the word,  HADES)

HADES: (Greek) is defined as the Underworld, realm of the dead, eternal retirement. In Hades, one exists after death, but not happily)  Jesus uses the term in Parable of Rich man & Lazarus Luke 16:19-31. Jesus uses the word several times as a reference to an “underworld.” Peter also uses the term two times in his speech in Acts 2:24-32  and is quoting Old Testament.  A First-century Palestinian understanding  of Hades is not the same concept of “Hell” that we have today. Jesus’ (and Peter’s) listeners would have understood Hades as the afterlife without the presence of God.

The parables lessons come in two parts. It illustrates the blessedness of the poor believer (see v. 20); and the doom of the unbelieving rich (see v. 24).

Jesus taught that money and possessions are gifts and trust from God. God loves us these with the expectation that we will use them to help others. When we do, we are drawn closer to God and to those who are helped.

Read Luke 18:1 – 14

The Parable of the Woman and the Unjust Judge.

This parable is closely connected to the preceding material and continues Jesus teaching of the disciples. In the parable, two characters make up the picture: a persistent woman and an unjust judge. The woman is a widow who represents the needy, helpless, poor, and oppressed. She wanted help against an adversary. The judge finally agreed to vindicate her against her adversary. She annoyed him into granting a request. He had reached the stage where he would do anything to get out of his hair.

The point of the parable is this: if the unjust judge finally grants the persistent widow's request, how much more will adjust God here and grant the requests of his followers who pray to him day and night?

The last question of the parable is puzzling. The intent of the question is not to raise doubts, but to serve as a challenge from Jesus to his followers to persevere in faith and the difficult times that are to come.

We do not need to wear down God until he acts on our behalf. As a Father, he is sensitive to our every need and ready to answer our prayers.

The Parable of the Pharisee and the Tax Collector:

Within this parable we encounter a self-righteous Pharisee whose prayer in the Temple was essentially a self-eulogy. He thanked God that he was not like the others. In itself the prayer could not have been quite acceptable if the Pharisee was thanking God for protecting him from the circumstances that might have led him to become a thief or an adulterer. However, the Pharisees saw that since he had not succumbed to such sins as purely as his own doing. There was no thanks for what God had done, but rather a long list of personal achievements. (Lots of “I’s)

in contrast, the tax collector demonstrated his attitude even by his physical stance. He stood at a distance. His prayer sought God's mercy and forgiveness just like the psalmist in Psalm 51:1. The result, which would have been shocking for many of Jesus listeners, was that the sinner who sought God's mercy left justified instead of the Pharisee.

The Pharisee was so busy priding himself on his performance that he failed to realize he lacked the essential requirement of a right attitude. God relates to those people who have lost their pride and humble themselves and repent.

Read Luke 23:32 – 49

In ancient times, Romans reserved the horror of crucifixion for criminals and slaves. The crucifixion is essentially a first century version of firing squads and electric chairs. Crucifixion was the method the Romans used to execute Christ. It was the most painful and degrading form of capital punishment in the ancient world. And the Romans were experts at killing someone.

A person crucified in the first century was first beaten with a whip consisting of thongs with pieces of metal attached to the end. This scourging was designed to hasten death and lesson the terrible ordeal. After the beating, the victim carried the cross beam of the cross to signify that life was over and break his will to live. A tablet detailing the crime was often placed around the criminal’s neck. At the site of the death, the prisoner was tied or nailed to the cross beam. One was nailed if quicker death was desired. The nail would be driven through the wrist rather than the Palm since the smaller bones of the hand cannot support the weight of the body. Pens or a small wooden block replaced halfway up the state to provide a seat for the bodiless the nails tear open the wounds or the roots force their arms from their sockets.

After Jesus arrived at Golgotha, he was crucified between two thieves. As he was crucified, Jesus again prayed for the forgiveness of his opponents. Lots were cast in Jesus his garments were divided. While the people watched, the rulers talk to Jesus repeating some of his claims to being the Messiah. The Gospels record seven sayings of Jesus on the cross. Two of these found in Luke are actually prayers. As he was being crucified he kept praying: father, forgive them, for they do not know what they are doing. (v. 34). The second prayer is in verse 46: ”Father, into Your hands I commit my spirit.”

The two other men who were crucified with Jesus were criminals. This fulfilled the prophecy of Isaiah 53:12, which says of the Suffering Savior, “He was numbered with the transgressors… For He bore the sin of many.” The incident of the two criminals raises the question of why some people believe and some do not. Both criminals had been exposed to the same sights and sounds; yet one mocks Jesus, and the other one believed in Jesus. The one who believed asked to be remembered in Jesus’ coming kingdom. Jesus promised him that he would be with Him in paradise on that very day. The term, “paradise” is an old Persian term literally meaning an enclosure or a wooded park. All three New Testament references (including this one) refer to a place of the righteous dead. Over the years it has come to refer to Heaven.

The death of Jesus is recorded in verses 44 – 49. The cry is recorded by both Matthew and Mark showing the spiritual forces of darkness did their worst to Jesus during that time (see Matthew 27:46 and Mark 15:34). Not only was Jesus physically abused, he was attacked spiritually as well. The prayer in verse 46 shows that Jesus had already won the victory. At that time the disciples did not realize this, but after the resurrection they saw the Christ and a totally different light.

The tearing of the Temple curtain signifies that the death of Christ  had opened the way for all people into the presence of God. The response of the Roman centurion who was sent to kill Him is the account's high-point, serving as the final witness to Jesus's innocence. The Centurion was convinced that Jesus was innocent and praised God.

Even in His crucifixion, Jesus was in control of everything that was taking place. All was happening in the plan that God had with the fulfillment of Jesus’ teachings and actions. No one took His life from Him, Jesus gave it freely.

This week we conclude our study of the book of Luke with chapter 24, which deals with the resurrection and ascension of Jesus. None of the Gospels records all the resurrection appearances of Jesus. Each rider and evangelist tells of the resurrection in light of his distinctive purpose. Luke emphasizes the reality of the resurrection and the difference it made in the lives of His disciples.

Read 24:1 – 12

Mary Magdalene, Joanna, Mary the mother of James went to visit the 10th of Jesus carrying spices they had prepared. They were greeted with shock! They found the stone rolled away and empty. In the confusion, they heard to Angels announced that Jesus was not dead, but alive life point however when they reported this to the apostles they did not believe them. Some of the men went to the chairman found it empty. The report of the women actually lends credibility to the resurrection of Jesus as a fact. Women were second-class citizens in ancient times, and their testimony was not allowed or verified in a court of law. The fact that women were the first to report the resurrection of Jesus, and the early church’s sharing of the story of the women actually verify its truth.

Read 24:36-40

The disciples were in fear of persecution from the authorities so they were meeting behind locked doors. Jesus suddenly and supernaturally appears to them. Note:  If the disciples believed Jesus was risen, why were they startled and frightened when He appeared to them? Hearing Peter's testimony was one thing, but suddenly being confronted by Jesus himself was something else. Jesus challenged them to look carefully and touch him. He even ate a piece of fish to show them He was not a ghost.

The exact nature of Jesus resurrection body still remains a mystery. He appeared to the disciples from time to time, usually suddenly. On the other hand, He had a body that can be seen and touched (and could eat). The resurrection of Jesus therefore means more than that Jesus’ Spirit survived death. It points to two great truths: the tomb was empty; and people saw Jesus alive in bodily form. His resurrection body also gives us an indication of what type of body we might experience when we enter eternal life.

Read 46:44-46

 After having assured the disciples of his physical resurrection, Jesus gave them his final instructions: the disciples were to be Jesus witnesses and they were to proclaim what they themselves had seen and heard. First however, they were to wait in Jerusalem until Jesus sent the promise of His Father  so they would be divinely empowered to fulfill this mission. In two other Gospels as well as the longer ending of Mark, there exists some form of the final Commissioning scene:  see Matthew 28:19 – 20; John 20:21 – 23; Mark 16:15 – 16; and Luke 24:44 to 49.

Read 24:47-53

Luke gives us a short account of the ascension of Jesus which is also described in the Book of Acts 1:9 – 11. Leaving Jerusalem, Jesus led the disciples to Bethany on the Mount of Olives. After giving them His parting blessing, He was taken up into heaven. The incredible part of this account is what happened after Jesus left the disciples. Having worshiped,  Jesus disciples returned with great joy to Jerusalem. Earlier, when Jesus had been taken from them by death they were completely demoralized. But now after being reassured of His resurrection, they were able to rejoice even though He had departed from them.

The Ascension symbolizes the conclusion of Jesus earthly ministry. It allowed eyewitnesses to see both the risen Christ on earth and the victorious eternal Messiah returning to heaven to minister at the right hand of the Father. It also expands Christ’s ministry from its geographically limited earthly dimensions in ancient Israel to the universal heavenly dimension.