Luke 9:46-56

      Ironically, a story of spiritual exaltation is followed by a story of the disciples failing to heal and this story is immediately followed in Luke by an account of the disciples arguing amongst themselves about who was the greatest among them.
     The disciples who messed up are arguing over status? (How do you define irony?)
     Apparently, this discussion didn’t take place in the presence of Jesus, but he knew what they were talking about anyway. His response was to take a child and set the child next to them. He said that whoever received the child in his name received Jesus, and whoever receives Jesus receives the one who sent him. “…for he who is least among you all is the one who is great.”
     This wouldn’t be the only time children figure in the actions and teaching of Jesus. On another occasion, the parents brought their children to Jesus to be blessed and the disciples apparently thought their work was too important to be disturbed by anything or anyone with such low status.
     (Children had low status in society, yet obviously were important to their parents who wanted them blessed. Another irony to consider is how children are still sometimes treated under the law in modern society. A parent’s right to have the child often takes precedence over what may be best for the child. Also, there were animals abuse laws in the United States before there were laws to protect children from abuse. The lawyer who first went before a judge to help a child who’d been abused had to argue that the child was an animal and thereby could be protected.)
     The original disciples weren’t the last followers of Jesus to make this mistake. In the late 1970s, an evangelist at a Christian Rock concert in California was speaking while a child was fussing a bit in the audience. The evangelist stopped and ordered the mother to “take that child out of here. We’re trying to do something important.”
     What is the “important” thing the disciples of Jesus are called to do? Attain status? Garner admiration? Jesus continually modeled servanthood. Here he spoke of being among the least.
     The early church dealt with these issues. Christians were an eclectic group of people coming from all parts of society, from slave to wealthy, from powerless to some Roman officials. In I Corinthians, Paul sought to address the concerns of people who thought their spiritual gifts might be of more importance to the community than those of other people. He used the analogy of the body, all parts needed and the least regarded being of special importance.
     The disciples of Jesus had been arguing over who was most important amongst themselves, and Jesus set them straight with a few words. But they clearly didn’t fully understand, because they at least wanted to feel more important than other people. John (possibly the youngest disciples) tells Jesus that they’d seen a man casting out a demon in the name of Jesus and they told him to stop because he wasn’t among the select group of themselves. Jesus must have rolled his eyes when he answered that anyone who wasn’t against them was for them, and shouldn’t be stopped.

How do we balance between self-respect and the call of Jesus to be among the least?
How did Jesus model what he called his disciples to live?

Luke 9:37-45

     After the amazing story of the transfiguration, Luke tells a story that is peculiar in some ways. When they had come down from the mountain the next day, a man came to Jesus and told him of his son’s terrible suffering. This was his only child and had strange convulsions until his mouth foamed. The interpretation of the father and the society was that a evil spirit or demon possessed the boy. The symptoms suggest that the boy’s condition could have been epilepsy. With no other explanation, it must have felt like a demon.
     Regardless of whether it was a physical illness or an evil spirit, the father’s anguish is understandable. His son is afflicted with a terrible condition and there is nothing he can do about it. Then he’d had some hope. There is this Jesus traveling about the countryside with his disciples. The father takes his son to the disciples in the absence of Jesus, his hope high and…the disciples are unable to help.
     Jesus exclaims, “O faithless and perverse generation, how long am I to be with you and bear with you?”
     Scholars point to God’s “complaints” in Number 14:27 and Isaiah 65:2 in looking at the words of Jesus ere. It seems to be an expression of weariness. The work of Jesus couldn’t have been easy on him. He traveled a great deal, taught, healed, and tried to train the disciples. He’d just had a “mountain top” experience, one in which the suffering may also have been discussed. He returns to find his disciples have failed in his absence (and the one who’d gone with him hadn’t done too well, either). It must have been terribly discouraging. He knew that he might have only a relatively short time. These were the followers designated to carry on when he was gone…and they couldn’t heal this child.
     Yet Jesus still responded to the need of the father and his son. He rebuked the demon, which left the boy, whom Jesus returned to his father. And all were astonished at the majesty of God.
     While everyone was still amazed, Jesus turns to his disciples and reminds them that he would be delivered into the hands of men. As one scholar say, with the conjunction of these two stories, what they are hearing is that the majesty of God is to be delivered into the hands of humanity.
     Jesus frequently tried to teach the disciples that his mission was not to be a conquering hero, but they simply couldn’t hear it most of the time. The disciples didn’t have a clue here what he was talking about, although they were afraid to ask him about it. That might not be surprising—who would want to understand the cross.

How do you feel about a story of how the earliest disciples also failed in some of their tasks?
When he could have simply let them find out in the course of events, why do you think Jesus continued to make sure to tell the disciples about the cross?

Luke 9:28-36

     Sorry, this is going up a day later than usual.
     Jesus took three of the disciples, Peter, John and James, with him as he went up into the hills to pray. What they saw was what we call the transfiguration. His clothes turned dazzling white and something about his face seemed different, although we have few details. Moses and Elijah came to him and spoke of what he was going to do in Jerusalem. The disciples had been asleep at first (not the last time they’d be sleeping when Jesus prayed) and were astounded at the sight.
     As Elijah and Moses were moving away Peter, with typical lack of imagination, asked if they should make three shelters for Jesus and his visitors. Before Jesus could answer, they heard a voice saying ‘this is my Son, my chosen, listen to him.’ When the voice was silent, Jesus seemed to be alone again.
     Luke tells us that the disciples did not at that time say anything about what they had seen.
     There was a popular belief that Moses and Elijah had never died and that they would come again to herald the messianic age. There could have been a sense that the direction of Jesus to Jerusalem was in a sense a new exodus.
      It is hard for us to understand or interpret the transfiguration. What seemed interesting, and somewhat humorous, is the reaction of Peter, who seemed ready to camp out on the mountain. The scholars from the Cambridge Bible Commentary suggest he was making Jesus just one more episode in the history of Israel, while Jesus was a new event. This is interpreting the making of a shelter as trying to reenact the feast of Tabernacles, in which the Jews lived in temporary shelters as a way of remembering the wandering in the wilderness of their ancestors.
      The simplest explanation could be that Peter wanted to linger in the moment. Mountain-top experiences are wonderful and religious folks sometimes become addicted to them. But the work of Jesus was down among the people, in the gritty reality of occupation. He knew that his path would almost certainly lead to his death, but he went forward. To him, this moment was likely less about exultation and mountain top experiences than it was seeking the direction of God upon the path he was following.
     In some ways it seems strange that the disciples apparently kept quiet about what they’d seen for a long time. it could have been because Jesus himself asked them to (though people usually didn’t follow his requests). It seems possible they wondered if they’d be believed, or that they questioned the reality of what they’d seen. After all, they woke up to see it, so might have wondered if their midns were befuddled by sleep.
      It is true that any spiritual experiences are difficult to explain. In the call to witness, we may speak of God’s activities in our lives, of our love for God, a sense of God’s leading, etc. But more unusual experiences, such as visions, voices, etc., may be as real as anything we’ve ever known, yet are difficult to explain without our words being inadequate to describe them. We may fear to have them misunderstood, or we may simply know that some things are private and meant to be so. At some point the disciples sorted out what they thought about that day and decided it was appropriate to give an account.
     

Have you ever experienced something out of the ordinary in which you knew God was involved?
Have you ever shared it with others, and how did they react?
In the rational world in which people try to find alternate reasons, how would you define a true experience of God?

Luke 9:25-27

     Jesus had a clear set of priorities. He clearly cared about the quality of a person’s life in this world. But he didn’t want people trading the temporary quality of life in this world, for the imperishable things of the soul. What value is it to win things of this world at the cost of the true inner self? What he says to drive this home seems harsh. If someone was ashamed of him now, he’d be ashamed of them later. In some ways this statement doesn’t seem on par with the forgiveness and grace he lived. Yet it was also a time when hyperbole, strong and extravagant statements, were the custom. Jesus could have been driving home the point by a strong statement to convince people to pay attention and not trade gold for dross.
     The last statement is one that has caused confusion,--that there were some standing there who would not taste death until they had seen the kingdom of God.
     Many early Christians assumed this meant that the coming of the kingdom (often interpreted as the apocalypse) would come within their lifetime. Yet as the generation died off that had known Jesus in the flesh, they had to deal with the fact that it wasn’t going to happen in that way.
     Interpretation of this ranges widely. Some believe that Jesus, fully human (the purpose of incarnation) simply was mistaken. This is offensive to some who believe that Jesus must have been omniscient, knowing everything. Certainly Jesus did know much. We could ask, ‘did he know the world was round, instead of flat,’ which was the prevailing idea of most of the world for dozens of generations?’ Or did he operate with his time and culture, with the limitations of knowledge that his fellow citizens did? There aren’t any satisfactory answers to this. He had remarkable understanding of human nature. He understood and represented God’s nature. But if he knew everything in the mind of God, he would not have needed to pray.
     Regardless of the answers to the nature of the knowledge of Jesus, it is clear that the kingdom, as in the apocalypse expected by some Christians, did not happen in the 2,000 years since then. But is also possible that Jesus did not necessarily mean the coming of the kingdom in that way?
      Jesus said interesting things about the kingdom. The kingdom is within you. But some would see the kingdom before they died. The kingdom is like a mustard seed cast out with other seeds in the field. The kingdom is like leaven, invisible but active and inescapable until all is leavened. He taught his followers to pray ‘thy kingdom come...’
      As Jesus described it, the kingdom of God both is and is to come. It is visible, yet invisible.   The difficulty in discussing God’s kingdom may be due to the limitations of human language and images for describing something of God.

How do you see the kingdom of God?
When you pray “thy kingdom come” what do you think will happen?
How do you discern (if you do) the kingdom of God around and within you?

Luke 9:23-25

     Jesus just got finished telling his disciples that he was not going to be a conquering hero, then he makes it clear that being a follower of his wasn’t going to be any picnic either. If they wanted to go with him, they would have to pick up their cross daily. Making the saving of their lives a priority will be useless. Those who lose their lives for his sake will save it.
     Christians have grown used to the idea that they are called to “pick up their cross daily.” The subject is probably taken lightly, certainly the “cross” becomes to modern followers whatever little inconvenience or giving they do. Or some may suffer an illness or accident or problem and say that after all this is a cross they’ll have to bear. And perhaps it is, but possibly not the kind of cross Jesus was talking about.
     When Jesus faced his cross, he had a choice. He could have run away. He could have chosen a ministry that would not bring him into conflict with the dangerous elite. He could have had his followers fight on his behalf. He could have used his remarkable powers to circumvent the cross. But he didn’t. He may have prayed and asked God to let him skip this death, but when he believed it was God’s will for him to proceed, that’s what he did.
     The cross was a form of execution that the Romans adopted from the Persians. It was intended as cruel and unusual punishment – also very public.
     Crucifixion hung a man by the arms, stretching the chest muscles which kept the man from being able to breathe properly. Lack of oxygen caused lactic acid to build up in the muscles causing severe and painful cramps. You know how painful those muscle cramps must have been to know that a man would raise himself up on the nails through his feet in order to get some decent breaths of air. But he couldn't take the pain in his feet very long, so his body would sag and the suffocation and the muscle cramps started again. Hours, sometimes days passed with this terrible alternating torture between the breath and the muscle pains and the agony in the feet. Finally, he grew too weak to extend his life by raising himself up and he would die. If the Romans wanted to hasten death, they broke the man's legs.
     It took Jesus fewer hours to die because of what he had already endured—the thirty-nine lashes. Forty lashes was considered a death sentence. Jesus was already in severely weakened condition when he was placed upon the cross. It still took six hours of incredible agony.
     The cross for modern Christians has become a symbol, something that is decorated into a beautiful form. It is hard to estimate what his words sounded like to those who first heard him say they must pick up the cross in order to follow. Even the noose or electric chair, relatively clean and no longer public, would not have the same impact today.
     The disciples showed little sign that they actually believed Jesus would suffer and die—until he was placed on the cross. After the crucifixion there could have been little doubt that being his follower could involve a cross, or something else that was humiliating, painful, unpleasant, devastating, or fatal. We have mostly traditions about what happened to the disciples. Only young John, by those traditions, seemed to have died an old man. An early follower, Stephen, would be stoned to death. Holding the cloaks of those doing the stoning was Paul, (also known as Saul). When he became a Christian later in his life, he would be lashed, imprisoned, and otherwise abused. He also suffered from some form of physical or emotional ailment; he didn’t seem to regard that as something suffered on behalf of Jesus, but simply as a thorn in the flesh.

What might constitute a cross in the life of a modern Christian?

Have you found a cross you had to pick up in being a disciple?

Luke 9:18-22

     This portion of the story sounds as if it could have taken place at the same day and approximate time as the feeding of the multitude. If it wasn’t one speech given, but a moving of Jesus to one group to another, this might have taken place in a moment when he stopped for prayer and guidance in his ministry to the people. Whether it was that day or not, it was Jesus with only his disciples close by.
     And Jesus asked his disciples what the people were saying about him. And the disciples reported the same kinds of things that Herod had been told. That maybe Jesus was Elijah returned, or one of the prophets, or even John the Baptist returned from death.
     Jesus looks them in the eye and requires them to say who they thought he was. Peter answered, “The Messiah of God.”
     Christ is the Greek word meaning Messiah. So when we refer to Jesus as Christ, we are also saying “Messiah.” The term has meaning because of our long usage, yet its significance may vary for Christians, along with its meaning.
     Messiah or Christ means “anointed one.” The King in Israel was referred to as the anointed one of Yahweh. It also referred to a special figure who would be God’s anointed King of the end of time. It has extensive theology, and various biblical authors used the image in their own way.
     The Israelites of the first century seen to have had definite expectations of a Messiah. The Messiah would come, possibly/likely as a great military leader and kick out all the oppressors, most specifically, the Romans. People who are oppressed want a deliverer.
      It is significant that the idea of a Messiah who would suffer and die on behalf of the people was not part of Messianic thought. Yet this is clearly part of Jesus’ concept of his mission, as verse 23 demonstrates, so it is not surprising that he cautioned the disciples not to spread talk of him being the Messiah.
     A legitimate question could be raised in today’s Christian world of whether “Messiah” is the most meaningful title we could use. We refer to Jesus as the Christ, or as if it is his surname. There have even been theologians who have questioned if Jesus was the “Messiah”—not to “demote” Jesus, but to recognize that he might have been someone else entirely in God’s plan. We also use the term “Immanuel” which means God with us. That is not necessarily the same as Messiah, but indicates a powerful purpose in the presence of Jesus.
      Whether or not “Messiah” is a meaningful concept in your theology, it can simply be taken to mean one whom God has set apart or designated for a special task.
      Visit the bible, a hymnal or Christian book of poetry and you will find that multiple titles and images have been used of God and Jesus.
     Among them: Redeemer, King, Master, savior, head, Sun of Righteousness, Lord, Lamb of God, Maker, Father, Ancient of Days, incarnate word, holy Comforter, Spirit of holiness, Spirit of power, Creator, Lord God Almighty, King of heaven, everlasting King, Lord of Hosts, Shield, Defender, Ancient of Days, Almighty, Friend, advocate, guide, Most High, the Word, God of glory, Lord of love, Giver of immortal gladness.
       Well spring of the joy of living; ocean depth of happy rest; Christ our brother; Gift Divine; Source of all our gifts; Star child; God the first, God the last; Creating God; Sustaining God; Indwelling God; mighty fortress; Friend and Partner; Love unconfined, a father kind, a mother strong and sure; Wisdom; Source and Sovereign; Rock and Cloud; Fortress; Fountain; Shelter; Light; Judge; Mercy; Might; Life; Root and vine; Shepherd; Servant; Well and Water.
      Bread and Wine, Way, I AM, Storm and Stillness, Breath and Dove, Thunder, Tempest, Whirlwind, Fire, Comfort, Counselor, Presence, Love, Energies that never tire, God of change and glory, God of time and space, Giver, God of many colors, God of many signs, Freshness of the morning, newness of each night, mother, eagle, sculptor, God of Abraham, Ancient of Everlasting Days, God of love, Jehovah, the Eternal.
       God of the: sparrow, whale, swirling stars, earthquake, storm trumpet blest, rainbow, cross, empty grave, hungry, sick, prodigal, neighbor, foe, pruning hook, ages.
      God near at hand, God of the loving heart, El shaddai (God Almighty), El Elyon (the Most High God), na Adonai (O Lord), One, Strong deliverer, the heavenly potter, ruler, Stem of Jesse's Rod, Crucified, my Life, my Feast, my Strength, my Joy, my Love, my Heart, my Light, my Truth, Man of Sorrows, glorious king, King of Glory, captain, Day spring from on high, Day star, Radiancy divine, the Rock of all ages.
     Hope of every contrite heart, joy of all the meek, Hope of the world, my yearning, companion, Word almighty, Word made flesh, Word eternal, saving Word, Word of truth, Word of life, Alpha and Omega, the source and ending, Fairest Lord Jesus, ruler of all nature, Lord of all the nations, Joy of our desiring, Love the Guest, Love the Rose, Love the Star.
      The Lord's Anointed, great David's greater Son, Emmanuel, God with us, Key of David, Desire of nations, Son of Mary, infant holy, infant lowly, love's pure light, Prince of Peace, God head, seed of Manitou, morning star. Crown of gladness, Lord of the Dance, David's royal son, Blessed One, sacred head, Good shepherd, Rock of ages, king of glory, host, risen conquering Son, risen Lord, the health of the world, giver of good, lover and author of concord, Galilean King, universal Savior, Paschal Lamb, King of Kings, Lord of lords.
      Sweet sweet spirit, sweet heavenly Dove, gentle savior, still small voice of calm, the Nazarene, great high priest, all atoning Lamb, Spirit of the living God, guardian of my soul, Holy One, Fount of every blessing, Abba, Breath of God, crucified Redeemer, judge, captain Christ, lowly Lord, servant king, young and fearless prophet, parent, universal friend.
      Bright heaven's Sun, Ruler of all, lamb of Calvary, physician, flame of divine love, precious lord, Dove, Wellspring of Wisdom, Dawn of a New Day, Garden of Grace, Call to Compassion, pilot, joy of the desolate, bread of life, lily of the valley, captain, coach, leader, hope of the world.
       Pacesetter, shepherd chieftain, refuge, solace, eternal home, priceless treasure, pearl beyond price, Lord of gladness, truest friend, spotless lamb, everlasting arms, Source of calm repose, holy wind and fire, wind of God, winged fire, breath of life, breath of love, three in one, healer, teacher, guardian, the cornerstone, master teacher, son of man, the unknown guest, crown of righteousness, king eternal.
      Liberator, rescuer, Enlightener, divine interpreter, light of light, living word, source, provider, challenger, risen king, perfect love, perfect life, joy of our desiring, windsped flame, hovering dove, voice of prophets, sign of blessing, power of love, love crucified, suffering servant, foe of pride, life bestower, truth beyond all thought's recall, womb of mercy, mysterious being, sinner's Friend, immortal one, shelter, Lord of Harvest, sanctifier, God of the ages, restorer of the spirit, Guest, triumphant lord, rest for the weary, eternal home, everlasting lord, foundation of life,

     Jesus might turn to us today, as he did to the disciples of old, and ask how do we say he is? Not who do others say. Not what do the theologians say. Not what we think we should say. But who is Jesus to us? How do we proclaim him to others? What significance do we give to him in our daily lives, actions, beliefs, words and decisions?

Luke 9:3-17

     Jesus has sent out his disciples to do mission and ministry. He instructed them to travel light, to go where they were welcomed and not to stay where they weren’t.
     Was the ministry of the twelve successful? Luke doesn’t say so in specific terms, but it did catch attention. Herod hears about it, and it probably wouldn’t have raised his interest unless something was getting accomplished. Nonetheless, it isn’t the disciples themselves who gain the majority of his consideration. Jesus still stands out as the leader and the most powerful and effective figure. And people are speculating as to his true identity. Could he be Elijah risen from the dead? Or one of the prophets? Or even John the Baptist risen? Herod might have thought that people were speculating that John had someone escaped and were describing it as having raised from the dead, because Herod’s response is simply his assurance that John is dead because he himself had had him executed. So who could it be that was initiating such strange reports? Luke tells us that Herod actually tried to see him. It is tempting to speculate on what might have happened if Herod had actually followed through and met with Jesus.
     Luke’s low-key description of the ministry of the twelve continues when he tells us that the disciples returned and simply told Jesus about what had happened, but the reader doesn’t hear the details. Jesus takes them away to a deserted place, no doubt because he wants to spend time in reflection, prayer and counsel with them. But the need of the people is great and they seek him out.
     Jesus has too much compassion to send the crowd away so he continues speaking of God’s kingdom and healing those in need of it. As the day got late, the disciples came and asked him to send the people away to buy food and stay there. Amazingly, Jesus told them to feed the people. The disciples must have stared in astonishment as they explained that all they had were five loaves and two fish, which wasn’t enough to feed themselves, much less a crowd of people. John is the gospel writer who adds the details that a boy in the crowd was the one who shared his lunch with them.
     But Jesus directed the crowd to sit in orderly groups, blessed the food and sent the disciples out to serve it.
      There have been various explanations for this miracle. One is that everyone had only a taste, but it was sufficient because they were so filled by the presence of Jesus. Others that people had actually brought food and their hearts were opened to share. Or that the food was miraculously multiplied through the power of God. The first two explanations are no less descriptions of miracles as well. The presence of Jesus was, in the first place, a miracle of massive proportions. To open hearts to generosity is also a wondrous event.
     Nor is bread and fish in themselves ordinary things, though they may be viewed that way. From seed to tasty bread, from fish to table, these are gifts of God, so no matter how they came to people that day, Jesus raised thanks over them.
      Again Jesus has linked preaching the truth of God with the practical things that people need for daily life. From the beginning, Jesus called upon his followers to feed the hungry, visit the imprisoned and the lonely, to clothe the naked…to do so, he said, is the same as doing it for him. This was not new theology. In the book of Proverbs it is said that to give to the poor is to lend to the Lord. And the prophets of Israel’s history made it clear that when people are hungry, when they lack justice, when the powerless are not cared for, then God is displeased.
     Christians stand in middle of a delicate balance of truth. We are called to respond to the physical needs of the world around us. Today, we recognize the needs of the world itself and express that in ecological concerns. At the same time, Jesus reminds us not to trust in physical things when it is the spiritual ones that have eternal reality.

How do you balance physical needs and spiritual ones?
How do you define a “miracle”?
How can the Christians of today do ministry in a way that could make the world take notice?