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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).

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).

In chapter 9 of Luke, Peter confesses that Jesus is not merely one more in a row of prophets — Elijah, John the Baptist, or some other prophet. Peter says, you are “the Christ of God.” What’s interesting is that after Peter gets the person of Jesus correct (his identity), he immediately gets a revelation of his work (sacrificial death). At this point Jesus says, “Follow me.” 

In chapters 1 to 8, Luke is answering the question, “Who is Jesus?” Chapters 9 through 19 answer the question, “If he is the Christ of God (the Messiah), what does it mean to follow him?" The word follow is a key word for the next nine chapters, and this chapter lays out the basics and pitfalls of it. In this section we get to observe the disciples struggle with pride, tribalism and sectarianism, vengeance and racism, and the subtle dangers of comfort and security.

Jesus continues to press upon their heart what he already told them, “If anyone would come after me, let him deny himself and take up his cross daily and follow me” (Luke 9:23).

In chapter 9 of Luke’s Gospel account, he continues to answer the question, “Who is Jesus?”

After explaining the cross work he must accomplish (9:22) and the cross-bearing awaiting those who follow him (9:23-26), Jesus provides hope. “But I tell you truly, there are some standing here who will not taste death until they see the kingdom of God” (9:27).

In the middle of a string of inquiries about who Jesus is (Herod, popular opinion, the disciples, and Peter himself) three men are taken to the top of a mountain to get a glimpse of the kingdom and the king. It’s certainly not what they expected with Jesus’ appearance being altered and his talking with two Old Testament leaders (9:28-36).

A glimpse of the kingdom (the transfiguration is a prolepsis) is intended to provide hope, just as a glimpse of the kingdom provided hope to Daniel and Ezekiel. Piercing all the other opinions and perceptions comes the Father’s estimation — “a voice came out of the cloud, saying, ‘This is my Son, my Chosen One; listen to him!’” (9:35).

“For whatever was written in former days was written for our instruction, that through endurance and through the encouragement of the Scriptures we might have hope” (Romans 15:4). Hope is a confident expectation in something (some future event) or someone (some deliverer-rescuer king) or some place (a kingdom paradise) bigger and more sure than our current reality.

Luke puts together a collage of four pictures; four miracles; four portraits of people in need. These people are hurting, in trouble, and in need of rescue. The disciples are rescued from the storm, the man from demons, the woman from an illness, Jairus from agonizing grief, and his daughter from death itself.

This collage of rescue, the context of each involving desperation and danger, helps answer the question, “Who is Jesus?” That’s exactly what the first miracle presses upon us — “Who then is this, that he commands even winds and water, and they obey him?” (8:25). The demons answer with a precise Christology — “Jesus, Son of the Most High God?” (8:28).

Jesus exercises authority over four different realms: nature, the unseen spiritual realm, disease, and death to reveal that he truly is the Son of God and Creator, the Light of the World, the Great Physician, and the Resurrection and the Life.

In Luke 8:22-39 Jesus shows he is Lord over the storm and Lord over demonic evil. Jesus must be more than a mere teacher if seasoned sailors turn to him for help in the storm. His simple command calms the storm and invites their faith. When Jesus meets a man possessed by "Legion," although he is outnumbered, he is certainly not outmatched. Jesus has all the power. The demons obey his command and the man is delivered. The man is completely changed and given a new mission — tell everyone all that Jesus (who is God) had done for him. How have you experienced the saving power of Jesus in your life?

In Luke chapter 8, Jesus tells the parable of the soils in order to help us know whether or not we truly belong to his kingdom. It tells us how the kingdom of God begins in the heart. The emphasis is on hearing (8:8,10,12,13,14,15,18, 21). The parable of the lamp (8:16-17), that follows the parable of the soils, introduces the element of seeing. Hearing and seeing correctly are imperative.

1. Be careful of listening to Jesus with a hard heart.
2. Be careful of listening to Jesus with a shallow heart.
3. Be careful of listening to Jesus with a distracted heart.
4. Be careful to listen to Jesus with an attentive heart.

The three women in 8:2-3 are living illustrations of what happens when the seed finds good soil and sinners embrace the light. Jesus’ pronouncement that “those who hear the word of God and do it” are his mother and brothers (8:21) means that the women mentioned in 8:2-3 are now family members. Judas Iscariot, on the other hand (one of the Twelve mentioned in 8:1), refused to let the seed of the word bring forth life in his heart. He rejected the light.

The kingdom of God comes by hearing, so be careful how you hear Jesus’ words.

In Luke 7:36-50 Jesus teaches about debt, forgiveness, and love. Two people find themselves in the same room with Jesus, one was invited while the other was not. Why is one coldly religious and detached from the teacher, while the other passionately and unashamedly worships her Savior? Why is one unchanged and left sitting at the table, while the other is sent out at peace with God? Jesus' parable of the two debtors answers those questions. We either have a little debt we think we can eventually pay off with our own self-righteousness, or we have a big debt we could never pay off.

In Luke 7:18-35 we are surprised to hear John the Baptist wrestle with doubt about who Jesus is. This teaches us something about doubt. If the prophet John can doubt, anyone can wrestle with doubt. John's question, "Are you the One?" offers insight into our deepest needs and longings. And Jesus's response further reveals his true identity while also exposing how we are often offended by his true identity as "the One." Is Jesus "the One" in your life?

What would make Jesus say, "Wow"? In Luke 7:1-17 we are told Jesus marveled at someone's faith. A centurion had a terminally sick servant. Some Jewish elders begged Jesus to come and heal the servant because the centurion had done good things for Israel. In other words, they believe he is worthy (vs. 4). But the centurion disagrees. He tells Jesus not to come because he isn't worthy (vs. 6). Who is right? What does this story teach us about the nature of true faith?