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Luke 15 is Jesus’ response to Pharisaical grumbling (15:1-2). He responds with a parable (a simple story that conveys spiritual truths). It’s one parable (15:3 “So he told them this parable”) with three different episodes — a lost sheep, a lost coin, and a lost son. The actions of the shepherd, woman, and father become illustrations of God’s character, and what God is doing through his son, Jesus — Luke 19:10 “For the Son of Man came to seek and to save the lost.” In the third episode of this parable (the lost son), Jesus expands the story. Parables are about contrast. This is not a story about one son, but two sons (a younger and older son) and more importantly, a father. There are beautiful lessons in the younger son’s departure and return, the father’s welcome, the older brother’s anger, and the father’s entreating love. In this episode we get a consistent view of God’s character. We see the patience and love of the father toward both sons.

Luke 15 is Jesus’s response to Pharisaical grumbling (v.2). The entire chapter is a response in parable form. It’s one parable with three different episodes. It’s his explanation for why he “receives sinners and eats with them” (v.1). There’s the parable of the lost sheep, the parable of the lost coin, and the parable of the lost son. Both sons are lost in different ways. What the religious leaders meant as derogatory and a character assassination is actually good news! The actions of the shepherd, woman, and father become illustrations for what God is doing through his son — Luke 19:10 “For the Son of Man came to seek and to save the lost.” The mission of seeking and saving the lost is so wonderful that twice tells us to rejoice, "for there will be more joy in heaven over one sinner who repents" (vv.6-7, 9-10).

Here’s the reality —“All we like sheep have gone astray; we have turned—every one—to his own way; and the LORD has laid on him the iniquity of us all” (Isaiah 53:6). Who is Isaiah talking about? Jesus Christ (Messiah). He alone is the answer to our lostness. Jesus said, “I am the good shepherd. The good shepherd lays down his life for the sheep” (John 10:11). As the Good Shepherd he allowed himself to also be a sacrificial lamb. John states the necessity for this in John 1:29 “Behold, the Lamb of God, who takes away the sin of the world!” This is the gospel — the “good news!!!”

In Luke 14:25-35, Jesus is very clear about the cost of following him. It demands much more than learning to become a Pharisee, a scribe, or a ruler of the synagogue. It doesn’t hinge on family name, tribal identity, or education. Discipleship involves hate, cross-bearing, counting the cost, and renouncing all to follow Jesus. At one point, Peter seems to have laid his cross-beam down. He had boasted in Mark 14:31, “If I must die with you, I will not deny you.” Yet, he denied even knowing Jesus. In a beautiful picture of grace, Jesus gently restored Peter back to usefulness. Do you love Jesus more than anything or anyone else? Have you counted the cost? Have you taken up your cross to follow him? Have you renounced all? If not, Jesus said twice in this passage, you “cannot be my disciple.”

Luke 14:1-24 is an invitation and a warning. There are four sections that warn how selfishness can keep us from entering the kingdom, and from accepting an invitation to God’s great banquet.

  • Selfishness in relationship to religion (14:1-6)
  • Selfishness in relationship to position (14:7-11)
  • Selfishness in relationship to giving (14:12-14)
  • Selfishness in relationship to priority (14:15-24)

The parable of the Great Banquet shows us that God's kingdom is a celebratory feast, but it’s not the kind of feast you’d think. Instead of a feast for the rich, affluent, entitled, and proud (those who offer to be excused from God’s banquet), it’s a feast for the humble (those who are surprised and glad to be invited).

In Luke 13:22-35, Jesus’ first response to the question about whether or not it will be few who are saved is to compare the kingdom to a narrow door. It’s not a complex interstate highway system with many ways and options for entrance and exit. It’s a single narrow door. Jesus then explains that this narrow door, which has been left open to all who would strive to enter, will one day be shut. Behind the shut door is an amazing banquet. Yet, this feast, intended to bring joy and satisfaction will be a moment of despair for many who did not enter through the narrow way. Jesus’ compassion is evident as he explains that he must continue on to Jerusalem where certain death awaits him. 

There are many wide open doors, but inside there’s no banquet and no eternal life — only death. Jesus said in Luke 13:24, “Strive to enter through the narrow door.” He also said in John 14:6, “I am the way and the truth and the life. No one comes to the Father except through me.”

Luke 13:10-21 combines the healing-exorcism of a woman on a Sabbath day with two short parables. It’s a conflict story, in a religious environment, on a religious day, with a religious ruler. But the Jews recognize neither the kingdom of God, nor the King himself. Instead they fixate on violations of law. Jesus is provoking them to answer this question — “Why am I healing this woman on this day?” It’s not about demon possession or what is permitted on the Sabbath, but rather about the identity of the King and the nature of God’s kingdom. God’s Son, the King, delivers and rescues from slavery (Deuteronomy 5:15). Jesus follows his miracle with two parables explaining how God’s kingdom, imperceptible at first, grows upward and outward as well as inward and through. This miracle and these parables lead us to identify the King and better understand the kingdom. Paradoxically, life is given through death, and the kingdom will grow worldwide after the seed has germinated. Jesus said in John 12:23-24, “Truly, truly, I say to you, unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit.” Eventually, safety and rest will be found by many throughout the world in the branches of the tree.

Jesus did not hesitate to preach about topics that are largely avoided in today’s church. Sin, judgment, and repentance are unpopular but vital truths for believers and unbelievers. Twice Jesus says in Luke 13:1-9, “I tell you; but unless you repent, you will all likewise perish” (vv. 3, 5). 

In the Bible, the word repent means “to change one’s mind.” The Bible also tells us that true repentance has fruit, that is — it will result in a change of actions. Having been compared to two sides of a coin, repentance and faith are distinct but inseparable. 

Repentance is not a work of righteousness that we do to earn salvation (Titus 3:5). No one can repent and come to God unless God first convinces of the sin of unbelief (John 6:44; 16:7-11). Repentance is something God gives, and it is only possible because of his grace (Acts 5:31; 11:18; 2 Timothy 2:25). No one can repent unless God grants repentance. All of salvation, including repentance and faith, is a result of God drawing us, opening our eyes, and changing our hearts. God’s longsuffering leads us to repentance (2 Peter 3:9), as does his goodness and kindness (Romans 2:4).

The 1647 Westminster Confession of Faith (chapter 15, section 3-4)
3. Although repentance be not to be rested in as any satisfaction for sin, or any cause of the pardon thereof which is the act of God’s free grace in Christ; yet is it of such necessity to all sinners that none may expect pardon without it.

4. As there is no sin so small but it deserves damnation, so there is no sin so great that it can bring damnation upon those who truly repent.

Luke chapter 12 explores and exposes whether we seek affirmation vertically from God, or horizontally from people, possessions, and false security. Jesus’s message and life are counter-cultural to everything we’ve been taught:

  1. Life Is Much More Than the Abundance of Possessions (12:13-21).
  2. Anxiety Is Closely Connected to a Fixation on Stuff (12:22-31).
  3. Treasure on Earth Is Corruptible and Insecure (12:32-34).

John Purdy, in his book Parables At Work, offers a challenging contemporary application of this parable to the modern pursuit for materialist success and happy retirement years. He says, “If we hold that true wisdom is to be rich toward God, then work will have a limited place in our lives. We shall work hard enough to provide the necessities; we shall leave the future in God's hands. We will not make work a means of securing our lives against all possible calamities.”

In chapter 12 Luke continues to show us the urgency of responding rightly to Jesus. What or who we fear reveals what or who we value most. The word “fear” is used 5x in this passage. Fear is directional, and like love and anger, the direction that fear moves reveals what we love and find most important. In this passage, Jesus instructs us to fear God’s omniscience (12:1-3), to fear God’s judgment (12:4-7), to remember that God cares for us more than many sparrows (so “fear not” 12:7), and then to go out and provide a fearless witness (12:8-12).

Luke 11:14-36 highlights the need to respond to Jesus. Jesus teaches there is no neutrality between his kingdom and the kingdom of darkness. Two things indicate the crumbling of Satan’s kingdom. First, the defeat of demons (11:14, 15, 18, 19, 20). Second, the undermining of Satan’s fortifications (11:22).

Jesus then refers to, “the sign of Jonah. For as Jonah became a sign to the people of Nineveh, so will the Son of Man be to this generation” (Luke 11:29-30). The sign of Jonah includes three elements: the preaching of repentance (5:32; 13:3, 5; 15:7, 10), the preaching of judgment (13:1–9, 23–30, 34–35; 20:9–19; 22:20–28; 23:28–31), and divine rescue (24:5–7). Even though there are obstacles to following Jesus, he is the stronger man, greater than a human king or prophet, and the light that penetrates darkness. Therefore, follow him.

What does it mean to be a disciple of Jesus? In Luke 10:39 we learn that Mary was focused on the Lord, whereas Martha was distracted, anxious, and troubled about many things (10:40-41). The problem is not Martha’s hospitality or service, but what was revealed in Martha’s comment to Jesus about Mary. Through Mary we learn something about discipleship — we are called into a close personal relationship with Jesus.

Following this scene, the disciples ask Jesus to teach them to pray (11:1). Jesus provides an example (11:2-4), then follows it with two exaggerated illustrations (11:5–8, 11–13) that argue from the lesser to the greater. Both illustrations begin with a question. The answer is that a friend will wake up at midnight to help, and a good father would never replace something good with something harmful. Therefore, “ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For everyone who asks receives, and the one who seeks finds, and to the one who knocks it will be opened… If you then, who are evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit to those who ask him!” (11:9–10, 13).

After summarizing the entire Old Testament Law with the statement “love God and love your neighbor as yourself,” the lawyer asked Jesus, “Who is my neighbor?” His motives are revealed by the word “test” in Luke 10:25. The lawyer had people he wanted to exclude from his obligation to love and still be considered legally righteous. 

Jesus answered his question by telling a story. A man was traveling to Jericho and was beaten, stripped, and left for dead on the side of a road. A priest and Levite came across the man in misery but passed along the other side of the road to avoid him. A Samaritan, however, displayed love in action as he cared for the man and paid for the expenses. Jesus made a Samaritan the hero of the story to expose the Jewish lawyer's prejudice and reveal that he was asking the wrong question. The real question is not, “Who is my neighbor,” but rather, “Am I a loving neighbor to all who come into contact with me?” Jesus told him, “You go, and do likewise” (verse 37).

In chapter 10 of Luke, Jesus sends out 72 disciples to prepare the way before him. We learn that every disciple has a mission, an exclusive message, and a high motivation. Our message is exclusive because that is what Jesus taught. He said in John 14:6, “I am the way and the truth and the life; no one comes to the Father but through Me.” The apostles taught, “there is no other name given under Heaven whereby we can be saved” (Acts 4:12). There is only one way to the Father. Therefore, we reject pluralism (several ways) and inclusivism (all will find their way). 

If you have seen Jesus clearly you should proclaim him boldly (Luke 10:23-24). We are called to share the good news victory, the life-shaping history-changing event of Jesus’ life, death, and resurrection (1 Corinthians 15:56-58).