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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.

• a. Ezek 16:61-63; 36:31-32.
• b. Hosea 14:2, 4; Rom 3:24; Eph 1:7.
• c. Luke 13:3, 5; Acts 17:30-31.

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.

• a. Mat 12:36; Rom 5:12; 6:23.
• b. Isa 1:16, 18; 55:7; Rom 8:1.

In Luke 12:35-59 Jesus tells his followers to be ready for the return of their master by faithfully serving others. Those who he finds ready are given a promise of joy. Joy will be theirs because when he comes he will dress himself to serve them! Jesus also explains that when he comes he will bring God's perfect justice. God's justice might seem severe, but it is also wonderful. It is wonderful because the new heavens and earth he brings with him will have no evil, no decay, no death, and no injustice. He will accomplish this by plunging himself into God's justice, paying the debt for all who come to him in faith. Jesus finishes this section by urging his listeners not to delay in making a decision to embrace him as God's Messiah. Have you?

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.

In Luke 11:37-54, we see one of the strongest condemnation discourses by Jesus, aimed at the Pharisees and Lawyers. Jesus opens with a principal statement highlighting their religious hypocrisy (vs 39-40). A person cannot expect to please God if he or she is externally obedient yet internally cold, unrepentant, and unloving. God made (and cares) about the outside and inside of a person.

Jesus elaborates by issuing three “woes” aimed at the Pharisee and three at the Lawyer. These denunciations are grounded in heartless legalism, pride, and false guidance/teaching that not only affect themselves, but their followers too.

Jesus offers us a better way; right religion is the outflow of a transformed heart that loves God and loves people. Jesus is the only way to the Father, the key to the knowledge of God, and the door to eternal life. Everyone who looks on the Son and believes in him has eternal life, and will be raised up on the last day (John 6:40).

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).

In Genesis 11 people gathered to build a tower and a city rather than disperse as God instructed them. This event reveals humanity’s propensity for self-exaltation (tower) and self-preservation (a city). In God’s wise sovereignty, he has used the confusion of languages to disperse and protect us rather than destroy us. In Acts 2 we get a glimpse of God miraculously reversing the linguistic barriers to allow people from every nation to hear the good news of salvation in Jesus Christ. We are then given a future glimpse of God’s redemptive plan in Revelation 5:9-10 where “they sang a new song, saying, ‘Worthy are you to take the scroll and to open its seals, for you were slain, and by your blood you ransomed people for God from every tribe and language and people and nation, and you have made them a kingdom and priests to our God, and they shall reign on the earth.” God’s plan for the nations has always been the church, one kingdom and one unified people in Christ.

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).