Study 23. Luke 9:37-62

Luke now brings together four short incidents which show the disciples’ lack of faith, their slowness to learn, their pride and their intolerance.(Morris)

Why were Jesus' disciples unable to cast out the evil spirit (9:41, cf. Mark 9:28-29)? What do you make of that? Does it have any relevance to us today?

 The private enquiry of the disciples tells us that they were surprised that they could not cast out the demon. Jesus identified the reason:'except by prayer (and fasting)', and implied that there are different types of demonisation. ("this kind"). There is no harsh condemnation of the disciples, so "faithless and perverse generation" (cf. Dt 32:5) probably does not refer only to the disciples, or the boy's father, who had imperfect but existent faith. We should take the address then as ‘to all people who are present and had failed to show faith enough for the healing of the boy’ (Morris).

This passage reminds us that extraordinary works require extraordinary faith. Faith is built by prayer and fasting - a focus on God.

19. Jesus first predicted his rejection, executiuon, and resurrection after Peter acclaimed Him Christ (9:22). A week later He predicted His betrayal even while the people were marveling at His power over demons (9:43-44). What might Jesus have been trying to teach the disciples by timing His predictions alongside these events?

 In the Kingdom, power is not used always for triumphant protection. Power is united with humble sacrifice.

20. How did Jesus-respond to this argument about who was the greatest? (9:47-48)

He knew "the reasoning of their hearts" - the earthly desire to be preeminent in glory, affection or power. Then He gives a live demonstration of a child who is unimportant and helplessly dependent. True greatness is not earthly greatness but its opposite. The really great person is the lowly one. Jesus does not speak of 'greatest' in the Kingdom because there is no role for competition or comparision there (cf. Mt 20:20ff).

 

a. What might it mean to 'welcome' (receive) a child in Jesus' name?

To act towards those with nothing to offer us as though they were our Lord.

b. Why would welcoming a child in Jesus' name be equivalent to welcoming Jesus?

 Jesus sees our attitude with people and is just as pleased as if He were there himself (cf. Mt 25:40)

 

John's comment about the strange exorcist is a response to Jesus' words. Perhaps he was conscience-stricken. ‘But surely there are limits. This would not apply to a case like this.’

 

"he that is not against you is for you" (9:50) is contrasted with ‘He who is not with me is against me’ (11:23). The former is a test we apply to others who are performing the works of God in the name of Jesus. The latter is a test we apply to enemies who wilfully oppose Him.

21. How does the disciples' argument show yet once again their misconceptions of Christhood and discipleship (see 9:20-26, 44-45, 48)?

 The Messiahship of Jesus offered was not a simple path to glory, but a path to glory through suffering

22. James and John believed the Samaritans deserved to be destroyed by fire from heaven, but Jesus rebuked them (9:55). What lessons about Christhood and discipleship had they failed to learn (see 4:25-27, 6:27-39)?

• The rejected of the world are still precious in the sight of God
• We are to love our enemies who curse and abuse us
• Look to how we ouselves want to be judged by God

The disciples lived by a 'theology of glory', not a 'theology of the cross'

 Carl Trueman on “the most glorious contribution of Martin Luther to theological discourse,” first revealed in Heidelberg during a meeting in 1518:

At the heart of this new theology was the notion that God reveals himself under his opposite; or, to express this another way, God achieves his intended purposes by doing the exact opposite of that which humans might expect.  The supreme example of this is the cross itself: God triumphs over sin and evil by allowing sin and evil to triumph (apparently) over him.  His real strength is demonstrated through apparent weakness.  This was the way a theologian of the cross thought about God.

The opposite to this was the theologian of glory.  In simple terms, the theologian of glory assumed that there was basic continuity between the way the world is and the way God is: if strength is demonstrated through raw power on earth, then God’s strength must be the same, only extended to infinity.  To such a theologian, the cross is simply foolishness, a piece of nonsense.

 

23.What costs and risks of following Him does Jesus describe in 9:57-62?

•  No false expectations (v 57-58)
  
• No delays (v 59-60)
  
• No regrets (61-62)

Jesus will not tolerate any higher priorities. All our priorities are fulfilled in Him, not instead of Him.

 

 

What implications does 9:58 have for the life of a modern disciple?

The willingness to give up comforts, security, home.

 

 

What is the first priority for a person who is spiritually alive (9:60)? What can this priority sometimes cost (9:59-60)?

To follow, even if it means giving up family (“If anyone comes to me and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be my disciple, Lk 14:26)

Lk 14:26

We celebrated Ruth and Bon's birthdays!