Luke 9:1-6

     As Chapter nine begins, we see the ministry of Jesus being expanded through the twelve disciples. He called them together and gave them authority to cure diseases and cast out demons and said he was sending them out to preach the kingdom of God and to cure diseases. He told them to bring no luggage with them. They should bring no staff or bag, bread or extra clothing, no money even. If they entered a house, they should stay there and not seek another. If they are not received in an area, they should shake off the dust and move on. So the disciples went out and did what he sent them to do.
     It is clear that Jesus conceived a practical ministry. His disciples were sent not just to preach, but also to heal. It has sometimes been a conversation in the church to determine whether “Mission” should include practical help to an area or should it only proclaim the good news of Jesus Christ. Many Christian groups faithfully interpret their mission in either direction. Some restrict their efforts to pure evangelism. Others expand their efforts to hospitals, schools and other practical help. Denominations such as the United Methodist Church tend in this direction and have multiple practical ministries throughout the world. Its United Methodist Committee on Relief, for example, has an excellent reputation for its work. Yet the church has in the last decade recognized its need to be more intentional in the making of disciples. For many years its membership vows included the promise to support the church through prayers, presence, gifts and service. In 2008, its vows were amended to include supporting the church through witness.
     The United Methodists have not abandoned its practical ministries, although it recognizes the need of 200 million people in the United States alone who have no active church or faith life. Spiritual need is real and practical as well.
      Few Christians of any sort have had the nerve to do what Jesus called the twelve to do—set out with only the clothing they are wearing. No money, or extra shirt, no food or resources of any kind. And it is impossible to know even whether Jesus would recommend such a thing in a different day and age. Of course, the twelve did not go out with no resources—they went with the empowerment of Jesus upon them.
      Why was it important for the twelve to go into their ministry without physical resources? We can only speculate, because Jesus did not explain, or if he did, it wasn’t reported. But it seems likely that they needed to learn trust. In this early stage, if they sought the support of anything except the absolute power of God they might fail. Most were humble working men. They loved God, but were not accustomed to the power of God working through them. They needed to learn to trust God and in themselves as ones called by Jesus for this work. Yet this carries a lesson for the Christians of today as well. Are there any resources individuals or churches look for rather than the power of God? Individuals or churches may struggle, thinking ‘if only we had this much money or more people or some other favorable circumstance, then we could accomplish great things.’ Is that the question or concern we should be raising?
     Jesus further advised the disciples to stay in the place where they entered. This is usually understood as saying that they should stay in the home where they were first welcomed and not try to find someplace larger or more comfortable if it was offered. This could relate to the discussion about taking resources. It would be easy to wander from place to place, always looking for the more favorable or comfortable spot. ‘Maybe the ministry would yield more over there…” To do that might mean nothing would be accomplished, nothing firmly established. It is true that individuals and churches may, after an honest effort, make a determination that a particular area of ministry is not the place where they are called anymore. It is also true that dogged effort in places of little discernible results have sometimes done amazing things. It is not, and should not be an easily made decision, but should be made through prayer and seeking God’s guidance.
      Jesus offered a final piece of advice. If his disciples went to a place where they were rejected, they should shake the dust off their feet and move on. Again, we might raise the question of whether this was intended as advice for all situations, particularly in today’s world where so many people are simply uninterested in Christianity or even hostile to it. Do we give up and go back to our church buildings where fewer and fewer people find their way to us? Or do we witness in a world where we are sometimes rejected but still seek to cast some seeds that might take root and grow even in unlikely spots? The early Christians certainly didn’t follow that advice to move on—or so many of them wouldn’t have been martyred…and the church wouldn’t have grown so much. At the same time, when Jesus sent out the twelve it was a time of urgency—get as much done as possible in a short period of time, as well as a learning experience for the disciples.
      In other circumstances, it can be wise to shake off the dust. It is smart psychologically to leave behind the baggage of rejection. It certainly won’t help us succeed in the future.

What baggage of the past do you need to shake off so you can move into a better future?
What baggage are you carrying that interferes with trusting God?
In what ways can you witness and share news of God’s kingdom?

Luke 8:40-56

     The following is for the week of October 6 - 13 - We will be taking a two week break- October 13&20
     In the first century, a daughter had little societal value. But fathers clearly could have tremendous affection for a daughter. Jairus was a leader of his community, the president of the synagogue. The president was responsible for supervising the arrangements for worship. His only child was a daughter and he clearly loved her dearly, for he was willing to approach Jesus, already a controversial figure, and beg his help in healing the child he knew was dying. His anxiety was so great that he fell at the feet of Jesus to make his request.
     Jesus immediately set out to help the man, but as he went, the crowds were fierce and it may have been hard to get through them. The people had come out of their curiosity concerning Jesus, and some through their need.
     A woman was there. She had suffered for twelve years from a hemorrhage. Blood was sacred to the Israelites, yet contact with it made a person unclean. So this woman had suffered for twelve years not only from a debilitating condition, yet also from a sense that her community considered her unclean. Some may have also considered her sinful, for there was still a theology that blamed ill fortune and illness on sin; the assumption being that if a person suffered, then they must deserve to do so.
     This woman clearly felt unacceptable to approach Jesus and ask his help. Her bleeding may have been from a strictly female condition which would have made it even more difficult. It would also have been somewhat scandalous for a woman to touch a man, and an unclean woman would officially have made Jesus unclean for a time.
     But the woman had enough hope and enough faith to creep up behind Jesus and touch the fringe of his garment, believing that even this was enough for her to be healed. It may be important to note that this fringe was not almost certainly not decorative. The prayer shawl of Judaism has a tassel on each corner. It is tied with a specific number of turns and knots which correspond to the Hebrew alphabet. The symbolism refers to the Shema, the central teaching of Judaism—the Lord our God, the Lord is One. The shawl or fringe or tassel always includes at least one purple thread. Purple was an extremely expensive dye, which is why it became associated with royalty. The prayer shawl of the average Israelite used one purple thread as a symbol. Expression of this symbolism may vary from theologian to theologian and person to person, but it can be understood as representing the individual’s importance to God, as well as the individual’s responsibility.
     So, it certainly could be understood that when this “unclean” ailing woman came to touch the fringe of Jesus, she was seeking to be valued also. Her faith was rewarded; she was healed.
      Now, Jesus knew immediately something had happened. Luke expressed it as know that power had gone out from him. So he asked who it was who had touched him. Peter thought it a silly question, for the crowds had been pressing him all about, but Jesus meant something more than this and the woman knew it. Was Jesus actually unaware of who had touched him? We don’t know for he didn’t say so. Either knowing or not, he was giving the woman the opportunity to claim herself before him, which is what she did. She revealed that it was her and explained that she had been healed. Jesus told her that her faith had made her well and to go in peace.
      Some Christians have interpreted faith as a power source for healing, denying themselves medical care on the theory that if they seek it, they haven’t the faith that they’ve been healed. The strength of one’s faith has been used as an explanation for why certain prayers are or are not answered. Was Jesus trying to say here that true faith can win us healing, or was something else happening? Is it possible that he was empowering this woman, and ourselves, in a relationship with God? He always seemed wary of being seen as a miracle-working wonder-man, instead he directed people back to their relationship with the Lord.
     Peter’s anxiety to dismiss the incident could have also had to do with the fact that a very important man had requested his help. Why did Jesus have to talk to someone in the crowd, and a woman no less! Why make her healing front and center? She was a nobody and Peter, like many of the disciples, still had a worldly point of view about importance. But Jesus recognized one person’s value, not matter how ill or unclean or worthless that others might consider her.
     While this was taking place, messengers came from the house of Jairus to say don’t bother anymore, the child was dead and Jesus shouldn’t be troubled with the matter (perhaps these messengers also thought a twelve-year-old girl was unimportant). But imagine the grief of the parents who have lost their only child But Jesus said not to fear, only believe and she would be saved.
      At the house, Jesus only allowed the parents and his disciples Peter, John and James to come in with him. With traditional mourning ritual, they were weeping and wailing. But Jesus told them to stop, because the child was only asleep.
     This made no sense to those who knew death when they saw it and even in the midst of grief it provoked a strange sort of laughter. They didn’t yet know Jesus very well, who was the master of turning mourning into joy. He took the child by the hand and called her to get up, and she did. A practical man, Jesus told them to get her something to eat—this would also have reassured the parents that she was on the path of healing. Her parents were astounded by what had happened, yet Jesus told them not to say anything about it.
     On numerous occasions Jesus told people not to talk about what he had done for them. Of course, it was hardly possible for people not to know about this—the child had been announced as dead and would soon be seen by people to be healthy and alive. So it’s not clear why Jesus asked Jairus and his wife to stay silent—and obviously somebody did tell the story. But Jairus, as William Barclay pointed out, remains a most interesting character in this event. He didn’t stand on ceremony or pride, instead he asked Jesus for help, and he kept enough faith to follow him into the room where his dead daughter lay (note that his wife also had this faith).

Where do we feel unimportant in life?
How can we understand how special we are in the eyes of Jesus?
Is there some pride or other issue that keeps us from surrendering part of ourselves to God?
Where can we throw some faith ahead of ourselves into the rooms where our deepest fears or doubts or ambiguities lie?

The Bible Study which would normally be posted on October 6 MIGHT be posted on October 7.  Also - the study will be taking a two week hiatus from October 13-20.  Happy October!

Luke 8:22-39

     Jesus and his disciples get into boat to cross the lake. Jesus apparently fell asleep, and a heavy storm began. The boat was in danger and the disciples cry out their fear, waking Jesus and telling him they were sinking. He woke, and told the storm to quiet, and it did. Jesus asked his disciples ‘where was your faith?’ They make no answer to this, but instead marvel at the fact that the wind and waves had obeyed him.
     For those who question the existence of miracles, this story will, no doubt, be troubling or less meaningful than others. It has no moral teaching and could be taken to imply that with enough faith, there is no danger. Yet we know that men and women of deep and sincere faith have suffered extreme danger, not only at the hands of persecutors, but in the forces of nature. Jesus himself would comment that the rain falls on the just and the unjust.
     Nonetheless, these were extraordinary circumstances. The disciples had Jesus with them, Jesus whose ministry was hardly concluded. In the time ahead they would face far greater dangers than wind and rain. They would need to muster their faith. Perhaps Jesus knew they would look back on this experience and let it inspire them to be strong.
     When they reach the other side of the lake, they encounter a man possessed by “demons.” Even if you do not believe in spiritual entities such as demons,t here is no denying that there are psychological conditions that certainly feel like possession. And it was the only explanation they could make for schizophrenia and other illnesses. (A pastor who works with homeless folks with this condition explains that they often wear headset with loud music or other things to which they listen in order to drown out the “voices” of their illness.)
     The demons cry out to Jesus asking not to be banished to the “abyss.” Luke tells us that instead they were sent into a herd of swine who went man and rushed into the lake to be drowned. The townspeople who came out were likely dismayed (they were Gentile and the swine were legitimate food for them) by the loss of the pigs, but even more so by the awareness that a strange power was before them. The man had been mad for many years and nothing they had been able to do restrained him. Yet here he was in his right mind. Full of fear, they begged Jesus to leave.
     This may seem strange to anyone who would think it a good idea to have someone around who can accomplish such feats. But even great good linked with awesome power is not always comfortable to have in your midst. C.S. Lewis wrote a science fiction story where the hero met an alien. The character says that he knew with absolute certainty that the alien was good. Yet, contrary to his previous assumptions about goodness, he was also not sure it was safe. Lewis, who wrote in Christian metaphor much of the time, captures very much the sense of fearsome awe there is in encountering the holiness of God. Because we are not entirely good, the entire goodness of God cannot possibly feel safe. God is beyond our control and understanding.
     However, the man who had been healed wanted to go with Jesus. How sane of him! YET Jesus told him instead to go home and tell people what God had done for him, a reminder, perhaps, that the calling of Jesus to follow can be lived out in different ways, including faithful witness in the place we already find ourselves.

Where and how do you see and express the awesomeness of God?
Where is faith necessary right now in what you face?
How do you witness to what Jesus has done for you?

Luke 8:17-21

     There is nothing hidden that will not be made known. This comment follows the one about putting a light where everyone can see it. Barclay takes this verse to stress the impossibility of secrecy. There are three ways people try to keep secrets, Barclay points out--secrets from ourselves, secrets from other people, and secrets from God.
     So this section begins with pointing out that light’s purpose is only served by putting it in a prominent position so that all can see it. Though Jesus did not belabor the point, we know that the importance of light is that all can also see by it. Light changes darkness into light, it is an ancient symbol, it represents safety, hope and knowledge. The mention of light continues into the statement that secrecy is not permanent.
     Was Jesus saying that it is pointless to try and keep our Christian discipleship secret? That all will be revealed. Or was he saying that the truths of God will revealed to everyone?
     He did seem to be telling his followers to be careful, making a comment similar to what he said at the end of the parable of the talents. The one who has will be given to, and the one who has not shall have what they think they own taken away from them.
     The series of three comments is open to imaginative interpretation and is not easily explained. The first is widely interpreted and applied in terms of witness and discipleship. The second, more obscure, says that which is secret or obscure will be revealed. Then Jesus says to his followers that they should be careful in how they listen, for the one who has will receive more and the one without will lose.
      There is call to discipleship, promise of revelation, and the pointed reminded to pay attention. Some might interpret the words at the last as a threat, but it is true to life that those who pay attention get more out of life and those who fail to pay attention lose out.
     Whatever Jesus might have meant, the event which follows may have struck his followers as puzzling as well. They come and tell him that his mother and brothers are outside. We might think—family reunion time. Jesus said instead that his brothers and sisters who those who heard the word of God and did it.
     Jesus was not denying his family relationship, although he was using the opportunity to broaden it.
     Mary and his siblings must have had a difficult time with how the ministry of Jesus took him away from them. Though many if not all became faithful members of the church he established (James became bishop of the Jerusalem church), during this time of his earthly ministry, the gospels indicate that they struggled. He no longer belonged exclusively to them. Jesus must have loved his human family, but he couldn’t remain only Mary’s son and a loving brother.
     What is important to the followers of Jesus is his identification of them as family. Later this family would be called the church, a group that would be characterized by love.

If you had a chance to ask a question of Mary or the siblings of Jesus, what would you ask?
What is hiding in your life that you need/fear/hope to be revealed?
In what ways are you needing to pay more attention?
What do you think Jesus meant when he talked about light and hiddenness being revealed?

Luke 8:16

     No one takes a lamp and lights it and then puts a bushel basket over it, or a vessel of any kind. It is clear and obvious that lights are meant to be seen and to see by, so a light is placed on a stand to give aid to everyone who enters that space.
      It’s become a common proverb: Don’t hide your light under a bushel. Most people who use it may not even realize the image comes from the lips of Jesus. In the same way, a Hollywood writer portrayed a time long before Jesus or anything in the bible, in the mythical days of Greek gods and goddesses. A character protests, “I was just trying to be a good Samaritan.” Of course, it could have been a particularly clever writer, introducing a deliberate anachronism for those who could see the humor in it. Most likely, the phrase is simple so familiar that the writer never thought about the fact that in the time portrayed, there had not yet been any Samaritans, good or bad, nor had there been a Jesus to tell the story of one.
     Don’t hide your light under a bushel. It’s a phrase used to encourage a self-image. It has been employed sarcastically as well as with genuine fervor. Jesus himself was pointing to a simple truth and his followers have puzzled over it, gained from it and applied it in various ways throughout the centuries since then.
     In Luke, the closest to a comment upon his own words is to say (verse17) that everything that is hidden or secret will come to light. But his followers have suspected he meant even more than this.
     Mark records the words in the same general context as Luke, following the parable of the sower. It may be possible, then, to apply them to that parable, perhaps that the good harvest will help give light to the world. That would fit with the context Matthew records it in, where Jesus said specifically to his followers that they were the light of the world. Christians ever since have related it to the subject of witness and discipleship. Jesus was very direct in making this a responsibility of the Christian life. We are to be bearers f light and to give that light to others, and they are to do the same in turn. God make disciples, he this followers at the end of Matthew. In the United Methodist Church we have as our goal: To make disciples of Jesus Christ for the transformation of the world. And with more disciples giving and creating light, how could the world fail to be transformed?
     Naturally, the subject can be question and applied in other respects. What about modesty? Jesus also talked about charitable giving that s secret and not praying in ways that are ostentatious.
     This question came up in one church where the special giving of individuals was routinely listed in the church newsletter. Some objected. Their generosity (in many cases great) was something they felt was supposed to be between them and God. For others, the listing of their names was also a witness, and in some cases as they gave to remember a person, it was a witness also to that person’s life. Eventually a compromise was established. The amounts would not be listed and if someone requested it, their names would not be printed.
      Ironically, of course, great good has been done in the world by those who were seeking self-advancement or preservation of their names. Can a business be blamed for wanting some advertising out of the generous gift they gave to a cause? And the cause is usually grateful to give that advertising.
      How do you let your light shine, yet not let the left hand know what the right is doing?
      Jesus might invite us to examine our motives. Is it our light we want advertised? Are we seeking or inviting admiration of ourselves? Are we witnessing to God or to human beings?
      Only the individual can answer that for themselves, and even then we have many ways to fool ourselves. Human motives are also usually not completely pure, so it may be an ongoing process to find ways to let the light shine without letting the process become spiritually unhealthy.

What questions do you think would be healthy in asking about your motives?
Because good might be done, should we forget the motives and throw ourselves into it?

Luke 8:1-15

    Luke mentions the Twelve disciples here, who followed Jesus from town to town. At times there were clearly a number of others , but here the others mentioned are a group of women who had been healed of various problems. Some of these may have been physical illnesses, but Mary of Magdala’s healing consisted of the driving out of seven devils or demons. Mental illness was not understood at the time, or as well today as we would like, particularly as regarding treatment. The fact that the number is described as seven indicates that Mary of Magdala’s condition was severe.
     Among the group of women that are also mentioned by name are Susanna and Joanna, the wife of Chuza the steward of Herod. Joanna’s mention shows that there were followers of Jesus even within the household of Herod, although this clearly did not result in any kindness toward Jesus once he was arrested.
     The women who followed are specifically mentioned as financially supporting the traveling ministry, indicating that they were women with means and who had some autonomy over their money and actions.
     If asked, many people would say that Mary of Magdala or Mary Magdalene was a former prostitute. The rock musical Jesus Christ Superstar presented her in that way and the term “Magdalene” generally refers to prostitutes in many people’s reference. Scholars, however, have questioned the identification of Mary with the profession of prostitution. The scriptures don’t specifically say she was a prostitute and the fact that she traveled with respectable women, including the wife of a high government official, would seem to contradict attributing that profession to her. That is not completely convincing, since the disciples of Jesus also included such a non-respectable individual as a tax collector for the Romans. Association with Jesus would have taught a new attitude toward others. Scholars who question Mary’s profession point out that Magdala, her town of origin, had an unsavory reputation and her memory could have been tainted by association.
      The non-biblical gospel of Mary is attributed to Mary Magdalene and supposedly contains truths particularly conveyed to her from Jesus. Later Luke specifically mentions Mary as watching the crucifixion from a distance and also going to the tomb. While he gives fewer details than many of us today might appreciate having, his portrait still indicates a woman who had been healed of psychological distress, who faithfully followed Jesus, gave generously, remained faithful and courageous when things got hard, and who intended to attend to the difficult task of preparing Jesus’ body for its long sleep in the tomb. She had the joy of being among the first to learn of his resurrection, but the story she and the other women told was dismissed at first by the other disciples, to whom it appeared as nonsense.
     After the mention of the traveling ministry, Luke went on to tell of those who came to listen and the teaching of Jesus in parables. The story of the sower (Luke 8:4-15) was misunderstood by many, including the disciples. It appears simple. A sower goes out to sow. In those days, the seed was sown before the soil was plowed so the sower did not know how fruitful the land would be were the seed first fell. Seed might fall on a path hardened by the feet of those who had passed over it. Thus the seed could be easily eaten by birds. The seed might fall on a thin layer of soil over rock. Warmed more easily by the sun, this seed might show rapid growth, but its roots could not go deep and sustain it. Some seed might fall among weeds or thistles that would choke it out. But some seed fell on good soil where the yield would be bountiful. At th conclusion of the story, Jesus said let those with ears hear. Evidently the disciples were among those without ears, though Jesus said they were given the privilege of understanding. He related the seed to the word of God. It comes to those whose attention is gobbled up by evil. It falls among those attention is taken up by wealth or other worldly priorities. It may fall upon those who have a sudden rapid excitement, but whose interest fades in the time of testing. But it will fall amongst those also who will produce in a great harvest.
     Scholars will say that a parable is intended to convey a single point, which might indicate that this is simply a parable of hope for those disciples of Jesus who help share the word. That while there may be times of discouragement, in the end there will be a harvest.
      For those of us who still like to pick apart the pieces, it may be troubling to think of those for whom life has been difficult and therefore the word finds a difficult time taking root and being successful. Taken in context of the whole gospel, Jesus spoke of how it was the sick who needed the physician. We might note the hardness of Paul, but God kept working on him, and other stories throughout history of those who did not provide good nutritious soil for the growing of God’s word, but who eventually had it take root. Jesus himself, as Luke reports, would forgive his executioners, who had no interest in being forgiven. So it would seem that the parable is not an excuse to shrug and dismiss anyone who is not apparently receptive to the message of faith.

Is it possible that all kinds of soil are found in us? What parts of our lives might be trodden on and hardened? What parts shallow? What parts challenged by less worthy priorities? Where does the word of God find good soil and produce for ourselves and for others?