the source of light for the body. when your eye is bad. The problem was
THE LAMP OF THE BODY
33"No one, when he has lit a lamp, puts it in a secret place or under a basket,
but on a lampstand, that those who come in may see the light. 34The lamp of the body is the eye. Therefore, when your eye is good, your whole body also
is full of light. But when your eye is bad, your body also is full of darkness. 35Therefore take heed that the light which is in you is not darkness. 36If then your whole body is full of light, having no part dark, the whole body will be full of light, as when the bright shining of a lamp gives you light."
11:34 The lamp of the body. This is a different metaphor from the one in v. 33. There the lamp speaks of the word of God. Here the eye is the "lamp" i.e., the source of light for the body. when your eye is bad. The problem was their perception, not a lack of light. They did not need a sign. They needed hearts to believe the great display of divine power they had already seen.
WOE TO THE PHARISEES AND LAWYERS
37And as He spoke, a certain Pharisee asked Him to dine with him. So He went in and sat down to eat. 38When the Pharisee saw it, he marveled that He had not first washed before dinner.
11:38 He had not first washed. The Pharisee was concerned with ceremony, not hygiene. The Greek word for "washed" refers to a ceremonial ablution. Nothing in the law commanded such washings, but the Pharisees practiced them, believing the ritual cleansed them of any accidental ceremonial defilement.
39Then the Lord said to him, "Now you Pharisees make the outside of the cup
and dish clean, but your inward part is full of greed and wickedness. 40Foolish
ones! Did not He who made the outside make the inside also? 41But rather give alms of such things as you have; then indeed all things are clean to you.
42"But woe to you Pharisees! For you tithe mint and rue and all manner of herbs, and pass by justice and the love of God. These you ought to have done, without leaving the others undone. 43Woe to you Pharisees! For you
love the best seats in the synagogues and greetings in the marketplaces. 44Woe to you, scribes and Pharisees, hypocrites!a For you are like graves which are not seen, and the men who walk over them are not aware of them."
45Then one of the lawyers answered and said to Him, "Teacher, by saying these things You reproach us also."
46And He said, "Woe to you also, lawyers! For you load men with burdens hard
to bear, and you yourselves do not touch the burdens with one of your fingers. 47Woe to you! For you build the tombs of the prophets, and your fathers killed
them. 48In fact, you bear witness that you approve the deeds of your fathers; for
they indeed killed them, and you build their tombs. 49Therefore the wisdom of God also said, 'I will send them prophets and apostles, and some of them they will kill and persecute,' 50that the blood of all the prophets which was shed from
the foundation of the world may be required of this generation, 51from the blood of Abel to the blood of Zechariah who perished between the altar and the temple. Yes, I say to you, it shall be required of this generation.
52"Woe to you lawyers! For you have taken away the key of knowledge. You did not enter in yourselves, and those who were entering in you hindered."
53And as He said these things to them,a the scribes and the Pharisees began to assail Him vehemently, and to cross-examine Him about many things, 54lying in wait for Him, and seeking to catch Him in something He might say, that they might accuse Him.a
DAY 13: How does God's guarantee of success to Joshua relate to us?
The Book of Joshua begins with God's commissioning of Israel's new leader. God described Joshua's mission—to go in and possess the Land (1:2–6). God hinged Joshua's success on three key factors: 1) God's own presence (v. 5); 2) Joshua's personal strength and courage (vv. 7, 9); and 3) Joshua's attention to and application of God's word (vv. 7, 8). God spelled out this third factor with some detail for it was to be the basis for all of Joshua's actions. God's word was to be Joshua's constant conversation, continual meditation, and unswerving application. The phrase "This Book of the Law shall not depart from your mouth" (v. 8) deserves added attention. While a first impression might lead to the conclusion that Joshua was not supposed to talk about the Book of the Law, the direct opposite is the case: he was not supposed to stop talking about it.
Biblical meditation begins with the thoughtful, lingering reading of God's Word. It progresses to familiarity and memorization. In order to "meditate in it day and night" (v. 8), the Book of the Law would have been in Joshua. The purpose has been achieved when meditation leads us to "observe to do according to all that is written in it" (v. 8).
"Then," God told Joshua, "you will make your way prosperous, and then you will have good success" (v. 8). Joshua found the ultimate measure of prosperity and success—knowing how God wants His people to live and then living that way. God repeatedly assured Joshua of His own presence "wherever you go." What greater measurement of success could there be than to honor the ever-present God with our obedience?
Return to April 13 Readings
Luke 12
April 14
L UKE 12:1–31
BEWARE OF HYPOCRISY
1In the meantime, when an innumerable multitude of people had gathered together, so that they trampled one another, He began to say to His disciples first of all, "Beware of the leaven of the Pharisees, which is hypocrisy. 2For there is nothing covered that will not be revealed, nor hidden that will not be known. 3Therefore whatever you have spoken in the dark will be heard in the light, and what you have spoken in the ear in inner rooms will be proclaimed on the housetops.
JESUS TEACHES THE FEAR OF GOD
4"And I say to you, My friends, do not be afraid of those who kill the body,
and after that have no more that they can do. 5But I will show you whom you should fear: Fear Him who, after He has killed, has power to cast into hell; yes, I say to you, fear Him!
6"Are not five sparrows sold for two copper coins?a And not one of them is forgotten before God. 7But the very hairs of your head are all numbered. Do not fear therefore; you are of more value than many sparrows.
CONFESS CHRIST BEFORE MEN
8"Also I say to you, whoever confesses Me before men, him the Son of Man also will confess before the angels of God. 9But he who denies Me before men will be denied before the angels of God.
10"And anyone who speaks a word against the Son of Man, it will be forgiven him; but to him who blasphemes against the Holy Spirit, it will not be forgiven.
11"Now when they bring you to the synagogues and magistrates and authorities,
do not worry about how or what you should answer, or what you should say. 12For the Holy Spirit will teach you in that very hour what you ought to say."
12:11 do not worry. I.e., do not be anxious. This does not suggest that ministers and teachers should forego preparation in their normal spiritual duties. To cite this passage and others like it (21:12–15; Matt. 10:19) to justify the neglect of study and meditation is to twist the meaning of Scripture. This verse is meant as a comfort for those under life-threatening persecution, not as an excuse for laziness in ministry. The exact same expression is used in v. 22, speaking of concern for one's material necessities. In neither context was Jesus condemning legitimate toil and preparation. He was promising the Holy Spirit's aid for times of persecution when there can be no preparation.
THE PARABLE OF THE RICH FOOL
13Then one from the crowd said to Him, "Teacher, tell my brother to divide the inheritance with me."
14But He said to him, "Man, who made Me a judge or an arbitrator over you?" 15And He said to them, "Take heed and beware of covetousness,a for one's life
does not consist in the abundance of the things he possesses."
16Then He spoke a parable to them, saying: "The ground of a certain rich man yielded plentifully. 17And he thought within himself, saying, 'What shall I do, since I have no room to store my crops?' 18So he said, 'I will do this: I will pull down my barns and build greater, and there I will store all my crops and my goods. 19And I will say to my soul, "Soul, you have many
goods laid up for many years; take your ease; eat, drink, and be merry." ' 20But God said to him, 'Fool! This night your soul will be required of you; then whose will those things be which you have provided?'
21"So is he who lays up treasure for himself, and is not rich toward God."
DO NOT WORRY
22Then He said to His disciples, "Therefore I say to you, do not worry about your life, what you will eat; nor about the body, what you will put on. 23Life is
more than food, and the body is more than clothing. 24Consider the ravens, for they neither sow nor reap, which have neither storehouse nor barn; and God feeds them. Of how much more value are you than the birds? 25And
which of you by worrying can add one cubit to his stature? 26If you then are
not able to do the least, why are you anxious for the rest? 27Consider the lilies, how they grow: they neither toil nor spin; and yet I say to you, even Solomon in all his glory was not arrayed like one of these. 28If then God so clothes the grass, which today is in the field and tomorrow is thrown into the oven, how much more will He clothe you, O you of little faith?
29"And do not seek what you should eat or what you should drink, nor have an anxious mind. 30For all these things the nations of the world seek after, and your Father knows that you need these things. 31But seek the kingdom of God, and all these thingsa shall be added to you.
DAY 14: What passages in Luke are unique to his Gospel?
Luke included 12 events or major passages not found in the other Gospels:
Events preceding the birth of John the Baptist and Jesus (1:5–80). Scenes from Jesus' childhood (2:1–52). Herod imprisons John the Baptist (3:19, 20). The people of Nazareth reject Jesus (4:16–30). The first disciples are called (5:1–11). A widow's son is raised (7:11–17). A woman anoints Jesus' feet (7:36–50). Certain women minister to Christ (8:1–3).
Events, teaching, and miracles during the months leading up to Christ's death (10:1–18:14).
Christ abides with Zacchaeus (19:1–27). Herod tries Christ (23:6–12). Some of Jesus' final words before His ascension (24:44–49).
Return to April 14 Readings
April 15
L UKE 12:32–59
32"Do not fear, little flock, for it is your Father's good pleasure to give you the kingdom. 33Sell what you have and give alms; provide yourselves money bags which do not grow old, a treasure in the heavens that does not fail, where no thief approaches nor moth destroys. 34For where your treasure is, there your heart will be also.
12:33 Sell what you have and give alms. Those who amassed earthly possessions, falsely thinking their security lay in material resources (vv. 16–20), needed to lay up treasure in heaven instead. Believers in the early church did sell their goods to meet the basic needs of poorer brethren (Acts 2:44, 45; 4:32–37). But this commandment is not to be twisted into an absolute prohibition of all earthly possessions. In fact, Peter's words to Ananias in Acts 5:4 make it clear that the selling of one's possessions was optional. money bags which do not grow old. These purses that do not wear out (so as to lose the money) are defined as "treasure in the heavens that does not fail." The surest place to put one's money is in such a purse in heaven, where it is safe from thieves and decay, as well.
12:34 your heart will be also. Where one puts his money reveals the priorities of his heart. See 16:1–13; Matthew 6:21.
THE FAITHFUL SERVANT AND THE EVIL SERVANT
35"Let your waist be girded and your lamps burning; 36and you yourselves be like men who wait for their master, when he will return from the wedding, that
when he comes and knocks they may open to him immediately. 37Blessed are those servants whom the master, when he comes, will find watching. Assuredly, I say to you that he will gird himself and have them sit down to eat, and will come
and serve them. 38And if he should come in the second watch, or come in the
third watch, and find them so, blessed are those servants. 39But know this, that if the master of the house had known what hour the thief would come, he would
have watched anda not allowed his house to be broken into. 40Therefore you also be ready, for the Son of Man is coming at an hour you do not expect."
41Then Peter said to Him, "Lord, do You speak this parable only to us, or to all people?"
42And the Lord said, "Who then is that faithful and wise steward, whom his master will make ruler over his household, to give them their portion of food in due season? 43Blessed is that servant whom his master will find so doing when
he comes. 44Truly, I say to you that he will make him ruler over all that he has. 45But if that servant says in his heart, 'My master is delaying his coming,' and
begins to beat the male and female servants, and to eat and drink and be drunk, 46the master of that servant will come on a day when he is not looking for him, and at an hour when he is not aware, and will cut him in two and appoint him his portion with the unbelievers. 47And that servant who knew his master's will, and did not prepare himself or do according to his will, shall be beaten with many
stripes. 48But he who did not know, yet committed things deserving of stripes, shall be beaten with few. For everyone to whom much is given, from him much will be required; and to whom much has been committed, of him they will ask the more.
CHRIST BRINGS DIVISION
49"I came to send fire on the earth, and how I wish it were already kindled! 50But I have a baptism to be baptized with, and how distressed I am till it is accomplished! 51Do you suppose that I came to give peace on earth? I tell you, not at all, but rather division. 52For from now on five in one house will be divided: three against two, and two against three. 53Father will be divided against son and son against father, mother against daughter and daughter against mother, mother-in-law against her daughter-in-law and daughter-in-law against her mother-in-law."
DISCERN THE TIME
54Then He also said to the multitudes, "Whenever you see a cloud rising out of the west, immediately you say, 'A shower is coming'; and so it is. 55And when you see the south wind blow, you say, 'There will be hot weather'; and there is. 56Hypocrites! You can discern the face of the sky and of the earth, but how is it you do not discern this time?
MAKE PEACE WITH YOUR ADVERSARY
57"Yes, and why, even of yourselves, do you not judge what is right? 58When you go with your adversary to the magistrate, make every effort along the way to settle with him, lest he drag you to the judge, the judge deliver you to the officer, and the officer throw you into prison. 59I tell you, you shall not depart from there till you have paid the very last mite."
DAY 15: Where can we find stability in troubled times?
Psalm 46 was the scriptural catalyst for Martin Luther's great hymn "A Mighty Fortress Is Our God." This psalm extols the adequacy of God in facing threats from nature and the nations. God indeed protects (see vv. 1, 7, 11) His people upon the earth (see vv. 2, 6, 8, 9, 10). The major burden of Psalm 46 is that God provides stability for His people who live in two exceedingly unstable environments.
Specifically, "Even though the earth be removed" (v. 2). I.e., "When earth changes and when mountains move or shake or totter or slip" (see the language of Is. 24:19, 20; 54:10; Hag. 2:6). These are poetic allusions to earthquakes. Since "the earth" and "mountains" are regarded by men as symbols of stability, when they "dance," great terror normally ensues. But when the most stable becomes unstable, there should be "no fear" because of the transcendent stability of God. And "though its waters roar" (v. 3). This is an illustration of powerfully surging and potentially destructive floods of waters. These will not erode God's protective fortifications.
"There is a river whose streams shall make glad the city of God" (v. 4). Refreshing waters contrast with those threatening torrents of v. 3. See the garden of paradise concept often mentioned in ancient Near Eastern literature, but most importantly, see the biblical revelation, noting especially the "bookends" of Genesis 2:10 and Revelation 22:1, 2. "She shall not be moved" (vv. 5, 6). These verses pick up some of the key terms about moving, slipping, tottering, sliding, and roaring from vv. 1–3. However, here, because of the presence of God, the forces of nature and the nations are no longer a threat to the people of God who
dwell with Him.
Return to April 15 Readings
Luke 13
April 16
L UKE 13:1–21
REPENT OR PERISH
1There were present at that season some who told Him about the Galileans whose blood Pilate had mingled with their sacrifices. 2And Jesus answered and said to them, "Do you suppose that these Galileans were worse sinners than all other Galileans, because they suffered such things? 3I tell you, no; but unless you repent you will all likewise perish. 4Or those eighteen on whom the tower in Siloam fell and killed them, do you think that they were worse sinners than all other men who dwelt in Jerusalem? 5I tell you, no; but unless you repent you will all likewise perish."
THE PARABLE OF THE BARREN FIG TREE
6He also spoke this parable: "A certain man had a fig tree planted in his vineyard,
and he came seeking fruit on it and found none. 7Then he said to the keeper of his vineyard, 'Look, for three years I have come seeking fruit on this fig tree and find none. Cut it down; why does it use up the ground?' 8But he answered and
said to him, 'Sir, let it alone this year also, until I dig around it and fertilize it. 9And
if it bears fruit, well. But if not, after thata you can cut it down.' "
A SPIRIT OF INFIRMITY
10Now He was teaching in one of the synagogues on the Sabbath. 11And behold, there was a woman who had a spirit of infirmity eighteen years, and was bent over and could in no way raise herself up. 12But when Jesus saw her, He called her to Him and said to her, "Woman, you are loosed from your infirmity." 13And He laid His hands on her, and immediately she was made straight, and glorified God.
13:11 had a spirit of infirmity. This suggests that her physical ailment, which left her unable to stand erect, was caused by an evil spirit. However, Christ did not have to confront and drive out a demon, but simply declared her loosed (v. 12), so her case appears somewhat different from other cases of demonic possession He often encountered.
13:12 He called her to Him. The healing was unsolicited; He took the initiative (see 7:12–14). Furthermore, no special faith was required on her part or anyone else's. Jesus sometimes called for faith, but not always (see 8:48; Mark 5:34).
14But the ruler of the synagogue answered with indignation, because Jesus had healed on the Sabbath; and he said to the crowd, "There are six days on which men ought to work; therefore come and be healed on them, and not on the Sabbath day."
15The Lord then answered him and said, "Hypocrite!a Does not each one of you
on the Sabbath loose his ox or donkey from the stall, and lead it away to water it? 16So ought not this woman, being a daughter of Abraham, whom Satan has bound—think of it—for eighteen years, be loosed from this bond on the Sabbath?" 17And when He said these things, all His adversaries were put to shame; and all the multitude rejoiced for all the glorious things that were done by Him.
THE PARABLE OF THE MUSTARD SEED
18Then He said, "What is the kingdom of God like? And to what shall I compare
it? 19It is like a mustard seed, which a man took and put in his garden; and it
grew and became a largea tree, and the birds of the air nested in its branches."
THE PARABLE OF THE LEAVEN
20And again He said, "To what shall I liken the kingdom of God? 21It is like leaven, which a woman took and hid in three measuresa of meal till it was all leavened."
DAY 16: Are catastrophes a sign of God's judgment?
Upon hearing about an incident where Galileans were sought out and killed in the temple by Roman authorities while in the process of offering a sacrifice, perhaps because they were seditious zealots, Jesus asked His listeners, "Do you suppose that these Galileans were worse sinners…because they suffered such things?" (Luke 13:2). It was the belief of many that disaster and sudden death always signified divine displeasure over particular sins (see Job 4:7). Those who suffered in uncommon ways were therefore assumed to be guilty of some more severe immorality (see John 9:2).
Jesus did not deny the connection between catastrophe and human evil, for all such afflictions ultimately stem from the curse of humanity's fallenness ( Gen. 3:17–19 ). Furthermore, specific calamities may indeed be the fruit of certain iniquities (Prov. 24:16). But Christ challenged the people's notion that they were morally superior to those who suffered in such catastrophes. He called all to repent (v. 3), for all were in danger of sudden destruction. No one is guaranteed time to prepare for death, so now is the time for repentance for all (see 2 Cor. 6:2 ). Jesus also mentions another disaster in Siloam, where evidently one of the towers guarding an aqueduct collapsed, perhaps while under construction, killing some people (v. 4). Again, the question in the minds of people was regarding the connection between calamity and iniquity ("worse sinners"). Jesus responded by saying that such a calamity was not God's way to single out an especially evil group for death, but a means of warning to all sinners.
Return to April 16 Readings
April 17
L UKE 13:22–35
THE NARROW WAY
22And He went through the cities and villages, teaching, and journeying toward
Jerusalem. 23Then one said to Him, "Lord, are there few who are saved?"
13:23 are there few who are saved? That question may have been prompted by a number of factors. The great multitudes that had once followed Christ were subsiding to a faithful few (see John 6:66). Great crowds still came to hear (14:25), but committed followers were increasingly scarce. Moreover, Christ's messages often seemed designed to discourage the halfhearted. And He Himself had stated that the way is so narrow that few find it (Matt. 7:14). This contradicted the Jewish belief that all Jews, except for tax collectors and other notorious sinners, would be saved. Christ's reply once again underscored the difficulty of entering at the narrow gate. After the resurrection, only 120 disciples gathered in the upper room in Jerusalem (Acts 1:15) and only about 500 in Galilee (1 Cor. 15:6).
And He said to them, 24"Strive to enter through the narrow gate, for many, I say
to you, will seek to enter and will not be able. 25When once the Master of the house has risen up and shut the door, and you begin to stand outside and knock at the door, saying, 'Lord, Lord, open for us,' and He will answer and say to you, 'I do not know you, where you are from,' 26then you will begin to say, 'We ate
and drank in Your presence, and You taught in our streets.' 27But He will say, 'I tell you I do not know you, where you are from. Depart from Me, all you workers of iniquity.' 28There will be weeping and gnashing of teeth, when you see Abraham and Isaac and Jacob and all the prophets in the kingdom of God, and yourselves thrust out. 29They will come from the east and the west, from the
north and the south, and sit down in the kingdom of God. 30And indeed there are last who will be first, and there are first who will be last."
13:29 They will come. By including people from the 4 corners of the earth, Jesus made it clear that even Gentiles would be invited to the heavenly banquet table. This was contrary to prevailing rabbinical thought, but perfectly consistent with the Old Testament Scriptures (Ps. 107:3; Is. 66:18, 19; Mal. 1:11).
31On that very daya some Pharisees came, saying to Him, "Get out and depart from here, for Herod wants to kill You."
32And He said to them, "Go, tell that fox, 'Behold, I cast out demons and
perform cures today and tomorrow, and the third day I shall be perfected.' 33Nevertheless I must journey today, tomorrow, and the day following; for it cannot be that a prophet should perish outside of Jerusalem.
JESUS LAMENTS OVER JERUSALEM
34"O Jerusalem, Jerusalem, the one who kills the prophets and stones those who are sent to her! How often I wanted to gather your children together, as a hen
gathers her brood under her wings, but you were not willing! 35See! Your house is
left to you desolate; and assuredly,a I say to you, you shall not see Me until the time
comes when you say, 'Blessed is He who comes in the name of the LORD!' "b
DAY 17: Why would Jesus call Herod a "fox" in Luke 13:32?
Some have suggested that Jesus' use of this expression is hard to reconcile with Exodus 22:28; Ecclesiastes 10:20; and Acts 23:5. However, those verses apply to everyday discourse. Prophets, speaking as mouthpieces of God and with divine authority, were often commissioned to rebuke leaders publicly (see Is. 1:23 ; Ezek. 22:27 ; Hos. 7:3–7 ; Zeph. 3:3 ). Since Jesus spoke with perfect divine authority, He had every right to speak of Herod in such terms. Rabbinical writings often used "the fox" to signify someone who was both crafty and worthless. The Pharisees, who trembled at Herod's power, must have been astonished at Christ's boldness.
Jesus' message to Herod was: "Behold, I cast out demons and perform cures today and tomorrow, and the third day I shall be perfected" (v. 32). This expression signified only that Christ was on His own divine timetable; it was not meant to lay out a literal 3-day schedule. Expressions like this were common in Semitic usage and seldom were employed in a literal sense to specify precise intervals of time. To "be perfected," i.e., by death, in the finishing of His work. (See Heb. 2:10; John 17:4, 5; 19:30.) Herod was threatening to kill Him, but no one could kill Christ before His time (John 10:17, 18).
Jesus adds that "it cannot be that a prophet should perish outside of Jerusalem" (v. 33). Not all prophets who were martyred died in Jerusalem, of course. This saying was probably a familiar proverb. The statement is full of irony, noting that most of the Old Testament prophets were martyred at the hands of the Jewish people, not by foreign enemies. Luke's inclusion of this saying
underscores his theme in this section of his Gospel—Jesus' relentless journey to Jerusalem for the purpose of dying.
Return to April 17 Readings
Luke 14
April 18
L UKE 14:1–24
A MAN WITH DROPSY HEALED ON THE SABBATH
1Now it happened, as He went into the house of one of the rulers of the Pharisees to
eat bread on the Sabbath, that they watched Him closely. 2And behold, there was a
certain man before Him who had dropsy. 3And Jesus, answering, spoke to the
lawyers and Pharisees, saying, "Is it lawful to heal on the Sabbath?"a
4But they kept silent. And He took him and healed him, and let him go. 5Then He answered them, saying, "Which of you, having a donkeya or an ox that has fallen into a pit, will not immediately pull him out on the Sabbath day?" 6And they could not answer Him regarding these things.
TAKE THE LOWLY PLACE
7So He told a parable to those who were invited, when He noted how they chose
the best places, saying to them: 8"When you are invited by anyone to a wedding feast, do not sit down in the best place, lest one more honorable than you be invited by him; 9and he who invited you and him come and say to you, 'Give
place to this man,' and then you begin with shame to take the lowest place. 10But when you are invited, go and sit down in the lowest place, so that when he who invited you comes he may say to you, 'Friend, go up higher.' Then you will have glory in the presence of those who sit at the table with you. 11For whoever exalts himself will be humbled, and he who humbles himself will be exalted."
12Then He also said to him who invited Him, "When you give a dinner or a supper, do not ask your friends, your brothers, your relatives, nor rich neighbors, lest they also invite you back, and you be repaid. 13But when you give a feast, invite the poor, the maimed, the lame, the blind. 14And you will be blessed, because they cannot repay you; for you shall be repaid at the resurrection of the just."
THE PARABLE OF THE GREAT SUPPER
15Now when one of those who sat at the table with Him heard these things,
he said to Him, "Blessed is he who shall eat breada in the kingdom of God!"
16Then He said to him, "A certain man gave a great supper and invited many, 17and sent his servant at supper time to say to those who were invited, 'Come, for
all things are now ready.' 18But they all with one accord began to make excuses. The first said to him, 'I have bought a piece of ground, and I must go and see it. I ask you to have me excused.' 19And another said, 'I have bought five yoke of oxen,
and I am going to test them. I ask you to have me excused.' 20Still another said, 'I
have married a wife, and therefore I cannot come.' 21So that servant came and reported these things to his master. Then the master of the house, being angry, said to his servant, 'Go out quickly into the streets and lanes of the city, and bring in here the poor and the maimed and the lame and the
blind.' 22And the servant said, 'Master, it is done as you commanded, and still
there is room.' 23Then the master said to the servant, 'Go out into the highways
and hedges, and compel them to come in, that my house may be filled. 24For I say to you that none of those men who were invited shall taste my supper.' "
14:21 the poor and the maimed and the lame and the blind. I.e., people the Pharisees tended to regard as unclean or unworthy. The religious leaders condemned Jesus for His associations with prostitutes and tax collectors (see 5:29, 30; 15:1; Matt. 9:10, 11; 11:19; 21:31, 32; Mark 2:15, 16).
14:23 into the highways and hedges. This evidently represents the Gentile regions. compel them to come in. I.e., not by force or violence, but by earnest persuasion.
DAY 18: Why was there a need for the judges?
"Another generation arose after them who did not know the LORD nor the work which He had done" (Judg. 2:10). The first people in the land had vivid recollections of all the miracles and judgments and were devoted to faith, duty, and purity. The new generation were ignorant of the experiences of their parents and yielded more easily to corruption. To a marked degree the people of this new generation were not true believers.
The new generation "followed other gods" (v. 12). Idol worship, such as the
golden calf in the wilderness (Ex. 32), flared up again. Spurious gods of Canaan
were plentiful. El was the supreme Canaanite deity, a god of uncontrolled lust and a bloody tyrant, as shown in writings found at Ras Shamra in northern Syria. His name means "strong, powerful." Baal, son and successor of El, was "lord of heaven," a farm god of rain and storm, his name meaning "lord, possessor." His cult at Phoenicia included animal sacrifices, ritual meals, and licentious dances. Chambers catered to sacred prostitution by men and women (see 1 Kin. 14:23, 24; 2 Kin. 23:7). Anath, sister-wife of Baal, also called Ashtoreth (Astarte), patroness of sex and war, was called "virgin" and "holy," but was actually a "sacred prostitute." Many other gods besides these also attracted worship.
"The anger of the LORD was hot" against them (v. 14), which was followed by plunderers and calamities designed as chastisement to lead the people to repentance. During these times, "the LORD raised up judges" (v. 16). A "judge" or deliverer guided military expeditions against foes and arbitrated judicial matters (see 4:5). There was no succession or national rule. They were local deliverers, lifted up to leadership by God when the deplorable condition of Israel in the region around them prompted God to rescue the people.
Return to April 18 Readings
April 19
L UKE 14:25–35
LEAVING ALL TO FOLLOW CHRIST
25Now great multitudes went with Him. And He turned and said to them, 26"If anyone comes to Me and does not hate his father and mother, wife and children, brothers and sisters, yes, and his own life also, he cannot be My disciple. 27And
whoever does not bear his cross and come after Me cannot be My disciple. 28For which of you, intending to build a tower, does not sit down first and count
the cost, whether he has enough to finish it— 29lest, after he has laid the
foundation, and is not able to finish, all who see it begin to mock him, 30saying,
'This man began to build and was not able to finish'? 31Or what king, going to make war against another king, does not sit down first and consider whether he is able with ten thousand to meet him who comes against him with twenty thousand? 32Or else, while the other is still a great way off, he sends a
delegation and asks conditions of peace. 33So likewise, whoever of you does not forsake all that he has cannot be My disciple.
TASTELESS SALT IS WORTHLESS
34"Salt is good; but if the salt has lost its flavor, how shall it be seasoned? 35It is neither fit for the land nor for the dunghill, but men throw it out. He who has ears to hear, let him hear!"
DAY 19: How deep of a commitment does Christ ask of His followers?
From the teaching in Luke 14:25–35, it is clear that Christ's aim was not to gather appreciative crowds, but to make true disciples. He never adapted His message to majority preferences, but always plainly declared the high cost of discipleship. Here He made several bold demands that would discourage the halfhearted.
"Hate" (v. 26). A similar statement in Matthew 10:37 is the key to understanding this difficult command. The "hatred" called for here is actually a lesser love. Jesus was calling His disciples to cultivate such a devotion to Him that their attachment to everything else—including their own lives—would seem like hatred by comparison. See 16:13; Genesis 29:30, 31 for similar usages of the word "hate." "Bear his cross" (v. 27). I.e., willingly. This parallels the idea of hating one's own life in v. 26. "Count the cost" (v. 28). The multitudes were positive but uncommitted. Far from making it easy for them to respond positively, He set the cost of discipleship as high as possible and encouraged them to do a careful inventory before declaring their willingness to follow.
"Forsake all" (v. 33). Only those willing to carefully assess the cost and invest all they had in His kingdom were worthy to enter. This speaks of something far more than mere abandonment of one's material possessions. It is an absolute, unconditional surrender. His disciples were permitted to retain no privileges and make no demands. They were to safeguard no cherished sins, treasure no earthly possessions, and cling to no secret self-indulgences. Their commitment to Him must be without reservation.
Return to April 19 Readings
Luke 15
April 20
L UKE 15:1–10
THE PARABLE OF THE LOST SHEEP
1Then all the tax collectors and the sinners drew near to Him to hear Him. 2And the Pharisees and scribes complained, saying, "This Man receives sinners and eats with them." 3So He spoke this parable to them, saying:
4"What man of you, having a hundred sheep, if he loses one of them, does not leave the ninety-nine in the wilderness, and go after the one which is lost until he
finds it? 5And when he has found it, he lays it on his shoulders, rejoicing. 6And when he comes home, he calls together his friends and neighbors, saying to
them, 'Rejoice with me, for I have found my sheep which was lost!' 7I say to you that likewise there will be more joy in heaven over one sinner who repents than over ninety-nine just persons who need no repentance.
15:7 joy in heaven. A reference to the joy of God Himself. There was complaining on earth, among the Pharisees (v. 2); but there was great joy with God and among the angels (v. 10). persons who need no repentance. I.e., those who think themselves righteous (see 5:32; 16:15; 18:9).
THE PARABLE OF THE LOST COIN
8"Or what woman, having ten silver coins,a if she loses one coin, does not light a
lamp, sweep the house, and search carefully until she finds it? 9And when she has found it, she calls her friends and neighbors together, saying, 'Rejoice with me, for I have found the piece which I lost!' 10Likewise, I say to you, there is joy in the presence of the angels of God over one sinner who repents."
DAY 20: Was it right for Gideon to ask God for signs?
In Judges 6:11, Gideon received a visitation from the "Angel of the
LORD." This is identified as "the LORD " Himself (vv. 14 , 16 , 23 , 25 , 27 ). See Genesis 16:7–14 ; 18:1 ; 32:24–30 for other appearances. Conditions in the land were grim due to the Midianites, which led Gideon to express his frustration that the Lord had forsaken them utterly.
Like Moses (Ex. 33), Gideon desired a sign when the Lord directed him to rise up and lead a deliverance (v. 17). In both incidents, revelation was so rare and wickedness so prevalent that they desired full assurance. God graciously gave it. In vv. 18–23, the fire from God brought the realization of the presence of God to Gideon, filling him with awe and even the fear of death. When he saw the Lord, he knew the Lord had also seen him in his fallenness. Thus he feared the death that sinners should die before Holy God. But God graciously promised life (v. 23).
In vv. 36–40, Gideon's two requests for signs in the fleece should be viewed as weak faith. Even Gideon recognized this when he said, "Do not be angry with me" (v. 39), since God had already specifically promised His presence and victory (vv. 12, 14, 16). But they were also legitimate requests for confirmation of victory against seemingly impossible odds (6:5; 7:2, 12). God nowhere reprimanded Gideon, but was very compassionate in giving what his inadequacy requested. In 7:10–15, God volunteered a sign to boost Gideon's faith.
Return to April 20 Readings
April 21
L UKE 15:11–32
THE PARABLE OF THE LOST SON
11Then He said: "A certain man had two sons. 12And the younger of them said to his father, 'Father, give me the portion of goods that falls to me.' So he divided to them his livelihood. 13And not many days after, the younger son gathered all together, journeyed to a far country, and there wasted his possessions with prodigal living. 14But when he had spent all, there arose a severe famine in that land, and he began to be in want. 15Then he went and joined himself to a citizen of that country, and he sent him into his fields to feed swine. 16And he would gladly have filled his stomach with the pods that the swine ate, and no one gave him anything.
17"But when he came to himself, he said, 'How many of my father's hired servants have bread enough and to spare, and I perish with hunger! 18I will arise and go to my father, and will say to him, "Father, I have sinned against heaven and before you, 19and I am no longer worthy to be called your son. Make me like one of your hired servants." '
20"And he arose and came to his father. But when he was still a great way off, his father saw him and had compassion, and ran and fell on his neck and kissed him. 21And the son said to him, 'Father, I have sinned against heaven and in your sight, and am no longer worthy to be called your son.'
22"But the father said to his servants, 'Bringa out the best robe and put it on
him, and put a ring on his hand and sandals on his feet. 23And bring the fatted
calf here and kill it, and let us eat and be merry; 24for this my son was dead and is alive again; he was lost and is found.' And they began to be merry.
25"Now his older son was in the field. And as he came and drew near to the house,
he heard music and dancing. 26So he called one of the servants and asked what
these things meant. 27And he said to him, 'Your brother has come, and because he has received him safe and sound, your father has killed the fatted
calf.'
28"But he was angry and would not go in. Therefore his father came out and
pleaded with him. 29So he answered and said to his father, 'Lo, these many years I have been serving you; I never transgressed your commandment at any time; and yet you never gave me a young goat, that I might make merry with my friends. 30But as soon as this son of yours came, who has devoured your livelihood with harlots, you killed the fatted calf for him.'
15:29 I never transgressed your commandment at any time. Unlikely, given the boy's obvious contempt for his father, shown by his refusal to participate in the father's great joy. This statement reveals the telltale problem with all religious hypocrites. They will not recognize their sin and repent. The elder son's comment reeks of the same spirit as the words of the Pharisee in 18:11. you never gave me a young goat. All those years of service to the father appear to have been motivated too much by concern for what he could get for himself. This son's self-righteous behavior was more socially acceptable than the younger brother's debauchery, but it was equally dishonoring to the father and called for repentance.
31"And he said to him, 'Son, you are always with me, and all that I have is yours. 32It was right that we should make merry and be glad, for your brother was dead and is alive again, and was lost and is found.' "
DAY 21: What is the main feature of the parable of the prodigal son?
The parable in Luke 15:11–32, unlike most parables, has more than one lesson. The prodigal is an example of sound repentance. The elder brother illustrates the wickedness of the Pharisees' self-righteousness, prejudice, and indifference toward repenting sinners. And the father pictures God, eager to forgive and
longing for the return of the sinner. The main feature, however, is the joy of God, the celebrations that fill heaven when a sinner repents.
For the son to demand "the portion of goods that falls to me" (v. 12) is tantamount to saying he wished his father were dead. He was not entitled to any inheritance while his father still lived. Yet the father graciously fulfilled the request, giving him his full portion, which would have been one-third of the entire estate—because the right of the firstborn (Deut. 21:17) gave the elder brother a double portion. This act pictures all sinners (related to God the Father by creation), who waste their potential privileges and refuse any relationship with Him, choosing instead a life of sinful self-indulgence. The Greek word for "prodigal" means "dissolute" and conveys the idea of an utterly debauched lifestyle. "To feed swine" (v. 15) was the worst sort of degradation imaginable for Jesus' Jewish audience; swine were the worst sort of unclean animals. His situation could hardly have been more desperate.
Nevertheless, when "his father saw him [he] had compassion, and ran and fell on his neck and kissed him" (v. 20). Clearly, the father had been waiting and looking for his son's return. The father's eagerness and joy at his son's return is unmistakable. This is the magnificent attribute of God that sets Him apart from all the false gods invented by men and demons. He is not indifferent or hostile, but a Savior by nature, longing to see sinners repent and rejoicing when they do. From Genesis 3:8 to Revelation 22:17, from the Fall to the Consummation, God has been and will be seeking to save sinners, and rejoices each time one repents and is converted.
Return to April 21 Readings
Luke 16
April 22
L UKE 16:1–31
THE PARABLE OF THE UNJUST STEWARD
1He also said to His disciples: "There was a certain rich man who had a steward, and an accusation was brought to him that this man was wasting his goods. 2So he called him and said to him, 'What is this I hear about you? Give an account of your stewardship, for you can no longer be steward.'
3"Then the steward said within himself, 'What shall I do? For my master is taking the stewardship away from me. I cannot dig; I am ashamed to beg. 4I have resolved what to do, that when I am put out of the stewardship, they may receive me into their houses.'
5"So he called every one of his master's debtors to him, and said to the first, 'How much do you owe my master?' 6And he said, 'A hundred measuresa of oil.'
So he said to him, 'Take your bill, and sit down quickly and write fifty.' 7Then he
said to another, 'And how much do you owe?' So he said, 'A hundred measuresa
of wheat.' And he said to him, 'Take your bill, and write eighty.' 8So the master commended the unjust steward because he had dealt shrewdly. For the sons of this world are more shrewd in their generation than the sons of light.
9"And I say to you, make friends for yourselves by unrighteous mammon, that
when you fail,a they may receive you into an everlasting home. 10He who is faithful in what is least is faithful also in much; and he who is unjust in what is least is unjust also in much. 11Therefore if you have not been faithful in the
unrighteous mammon, who will commit to your trust the true riches? 12And if you have not been faithful in what is another man's, who will give you what is
your own?
13"No servant can serve two masters; for either he will hate the one and love the other, or else he will be loyal to the one and despise the other. You cannot serve God and mammon."
16:13 You cannot serve God and mammon. Many of the Pharisees taught that devotion to money and devotion to God were perfectly compatible (v. 14). This went hand-in-hand with the commonly held notion that earthly riches signified divine blessing. Rich people were therefore regarded as God's favorites. While not condemning wealth per se, Christ denounced both love of wealth and devotion to mammon.
THE LAW, THE PROPHETS, AND THE KINGDOM
14Now the Pharisees, who were lovers of money, also heard all these
things, and they derided Him. 15And He said to them, "You are those who justify yourselves before men, but God knows your hearts. For what is highly esteemed among men is an abomination in the sight of God.
16:15 justify yourselves. The Pharisees' belief was that their own goodness was what justified them (see Rom. 10:3). This is the very definition of "selfrighteousness." But, as Jesus suggested, their righteousness was flawed, being an external veneer only. That might be enough to justify them before men, but not before God, because He knew their hearts. He repeatedly exposed their habit of seeking the approval of people (see Matt. 6:2, 5, 16; 23:28).
16"The law and the prophets were until John. Since that time the kingdom of
God has been preached, and everyone is pressing into it. 17And it is easier for heaven and earth to pass away than for one tittle of the law to fail.
18"Whoever divorces his wife and marries another commits adultery; and whoever marries her who is divorced from her husband commits adultery.
THE RICH MAN AND LAZARUS
19"There was a certain rich man who was clothed in purple and fine linen and fared sumptuously every day. 20But there was a certain beggar named Lazarus, full of sores, who was laid at his gate, 21desiring to be fed with the crumbs which fella from the rich man's table. Moreover the dogs came and licked his sores. 22So it was that the beggar died, and was carried by the angels to Abraham's bosom. The rich man also died and was buried. 23And being in torments in Hades, he lifted up his eyes and saw Abraham afar off, and Lazarus in his bosom.
24"Then he cried and said, 'Father Abraham, have mercy on me, and send Lazarus that he may dip the tip of his finger in water and cool my tongue; for I
am tormented in this flame.' 25But Abraham said, 'Son, remember that in your lifetime you received your good things, and likewise Lazarus evil things; but
now he is comforted and you are tormented. 26And besides all this, between us and you there is a great gulf fixed, so that those who want to pass from here to you cannot, nor can those from there pass to us.'
27"Then he said, 'I beg you therefore, father, that you would send him to my father's house, 28for I have five brothers, that he may testify to them, lest they also come to this place of torment.' 29Abraham said to him, 'They have Moses and the prophets; let them hear them.' 30And he said, 'No,
father Abraham; but if one goes to them from the dead, they will repent.' 31But he said to him, 'If they do not hear Moses and the prophets, neither will they be persuaded though one rise from the dead.' "
16:31 neither will they be persuaded. This speaks powerfully of the singular sufficiency of Scripture to overcome unbelief. The gospel itself is the power of God unto salvation (Rom. 1:16). Since unbelief is at heart a moral rather than an intellectual problem, no amount of evidences will ever turn unbelief to faith. But the revealed Word of God has inherent power to do so (see John 6:63 ; Heb. 4:12 ; James 1:18 ; 1 Pet. 1:23 ).
DAY 22: Why would the parable of the rich man scandalize the Pharisees?
The parable of the rich man and Lazarus (Luke 16:19–31) was employed in the same fashion as all Christ's parables, to teach a lesson, in this case for the benefit of the Pharisees. The mention of table scraps, sores, and dogs all made this poor man appear odious in the eyes of the Pharisees (v. 21). They were inclined to see all such things as proof of divine disfavor. The idea was that Lazarus was given a place of high honor, reclining next to Abraham at the heavenly banquet, "Abraham's bosom" (v. 22). This same expression (found only here in Scripture) was used in the Talmud as a figure for heaven. Yet the rich man was "in Hades" (v. 23). The suggestion that a rich man would be excluded from heaven would have scandalized the Pharisees. Especially galling was the idea that a beggar who ate scraps from his table was granted the place of honor next to Abraham.
"Hades" was the Greek term for the abode of the dead. In the Greek Old Testament, it was used to translate the Hebrew Sheol, which referred to the realm of the dead in general, without necessarily distinguishing between righteous or unrighteous souls. However, in New Testament usage, "Hades" always refers to the place of the wicked prior to final judgment in hell. The imagery Jesus used fit the erroneous common rabbinical idea that Sheol had two parts, one for the souls of the righteous and the other for the souls of the wicked —separated by an impassable gulf. But there is no reason to suppose, as some do, that "Abraham's bosom" spoke of a temporary prison for the souls of Old Testament saints, who were brought to heaven only after He had actually atoned for their sins. Scripture consistently teaches that the spirits of the righteous dead go immediately into the presence of God (see 23:43; 2 Cor. 5:8; Phil. 1:23). And the presence of Moses and Elijah on the Mount of Transfiguration (9:30) belies the notion that they were confined in a compartment of Sheol until Christ finished His work.
Return to April 22 Readings
Luke 17
April 23
L UKE 17:1–19
JESUS WARNS OF OFFENSES
1Then He said to the disciples, "It is impossible that no offenses should come, but woe to him through whom they do come! 2It would be better for him if a millstone were hung around his neck, and he were thrown into the sea, than that he should offend one of these little ones. 3Take heed to yourselves. If your brother sins against you,a rebuke him; and if he repents, forgive him. 4And if he sins against you seven times in a day, and seven times in a day returns to you,a saying, 'I repent,' you shall forgive him."
FAITH AND DUTY
5And the apostles said to the Lord, "Increase our faith." 6So the Lord said, "If you have faith as a mustard seed, you can say to this mulberry tree, 'Be pulled up by the roots and be planted in the sea,' and it would obey you. 7And which of you, having a servant plowing or tending sheep, will say to him when he has come in from the field, 'Come at once and sit down to eat'? 8But will he not rather say to him, 'Prepare something for my supper, and gird yourself and serve me till I have eaten and drunk, and afterward you will eat and drink'? 9Does he thank that servant because he did
the things that were commanded him? I think not.a 10So likewise you, when you have done all those things which you are commanded, say, 'We are unprofitable servants. We have done what was our duty to do.' "
TEN LEPERS CLEANSED
11Now it happened as He went to Jerusalem that He passed through the midst of Samaria and Galilee. 12Then as He entered a certain village, there met Him ten men who were lepers, who stood afar off. 13And they lifted up their voices and said, "Jesus, Master, have mercy on us!"
14So when He saw them, He said to them, "Go, show yourselves to the priests." And so it was that as they went, they were cleansed.
15And one of them, when he saw that he was healed, returned, and with a loud voice glorified God, 16and fell down on his face at His feet, giving Him thanks. And he was a Samaritan.
17:16 he was a Samaritan. Jesus' sending the lepers to show themselves to the priest suggests that they were Jewish. This Samaritan had been permitted to associate with them when all were ceremonially unclean, but in their healing they did not share his deep gratitude.
17So Jesus answered and said, "Were there not ten cleansed? But where are the nine? 18Were there not any found who returned to give glory to God except this foreigner?" 19And He said to him, "Arise, go your way. Your faith has made you well."
DAY 23: Why does God make use of leaders who display such obvious weaknesses?
It is true that judges such as Gideon, Jephthah, and Samson exhibited gross
failures, as well as successes. But as long as God chooses to use people at all, He will end up using people with obvious weaknesses. No one escapes that category. The point is that God uses people in His plans in spite of it.
This does not excuse the sins of a leader. Note for example that Moses forfeited his opportunity to enter the Promised Land because of an angry outburst ( Num. 20:10 ; Deut. 3:24–27 ). Jephthah made a rash vow for which his daughter had to bear the primary consequence (Judg. 11:29– 40). What probably ought to attract our attention to these servants of God is not so much their weaknesses, or even the great accomplishments, but the fact that they remained faithful to God despite their failures.
When we study the lives of the judges, we discover ourselves. The shared victories, defeats, mistakes, and right choices form a common link across the centuries and turn our attention to the God who worked in their lives. The invitation from the ancients remains silently compelling: If we are to live as boldly for God, surely we would discover each day that same kind of God's immediate presence that was such a part of their experience.
Return to April 23 Readings
April 24
L UKE 17:20–37
THE COMING OF THE KINGDOM
20Now when He was asked by the Pharisees when the kingdom of God would come, He answered them and said, "The kingdom of God does not come with observation; 21nor will they say, 'See here!' or 'See there!'a For indeed, the kingdom of God is within you."
17:20 when the kingdom of God would come. They may have asked the question mockingly, having already concluded that He was not the Messiah. does not come with observation. The Pharisees believed that the Messiah's triumph would be immediate. They were looking for Him to come, overthrow Rome, and set up the millennial kingdom. Christ's program was altogether different. He was inaugurating an era in which the kingdom would be manifest in the rule of God in men's hearts through faith in the Savior (v. 21 ; see Rom. 14:17 ). That kingdom was neither confined to a particular geographical location nor visible to human eyes. It would come quietly, invisibly, and without the normal pomp and splendor associated with the arrival of a king. Jesus did not suggest that the Old Testament promises of an earthly kingdom were hereby nullified. Rather, that earthly, visible manifestation of the kingdom is yet to come (Rev. 20:1–6).
22Then He said to the disciples, "The days will come when you will desire to see one of the days of the Son of Man, and you will not see it. 23And they will
say to you, 'Look here!' or 'Look there!'a Do not go after them or follow them. 24For as the lightning that flashes out of one part under heaven shines to the
other part under heaven, so also the Son of Man will be in His day. 25But first He
must suffer many things and be rejected by this generation. 26And as it was in
the days of Noah, so it will be also in the days of the Son of Man: 27They ate, they drank, they married wives, they were given in marriage, until the day that Noah entered the ark, and the flood came and destroyed them all. 28Likewise as
it was also in the days of Lot: They ate, they drank, they bought, they sold, they planted, they built; 29but on the day that Lot went out of Sodom it rained fire and brimstone from heaven and destroyed them all. 30Even so will it be in the day when the Son of Man is revealed.
17:22 The days will come. This introduces a brief discourse that has some similarities to the Olivet Discourse of Matthew 24 and 25. you will desire to see one of the days of the Son of Man. I.e., desire to have Him physically present. This suggests a longing for His return to set things right (see Rev. 6:9–11; 22:20).
31"In that day, he who is on the housetop, and his goods are in the house, let him not come down to take them away. And likewise the one who is in the field, let him not turn back. 32Remember Lot's wife. 33Whoever seeks to save his life
will lose it, and whoever loses his life will preserve it. 34I tell you, in that night
there will be two men in one bed: the one will be taken and the other will be left. 35Two women will be grinding together: the one will be taken and the other left. 36Two men will be in the field: the one will be taken and the other left."a
37And they answered and said to Him, "Where, Lord?" So He said to them, "Wherever the body is, there the eagles will be gathered together."
DAY 24: What about those who claim to see a wide gap between Luke's theology and Paul's theology?
Although Luke, more than any of the other Gospel writers, highlighted the univeral scope of the gospel invitation, some have questioned why a companion of Paul's would use so little of Paul's language in explaining the process of salvation. But a difference in vocabulary does not necessarily imply a difference
in thought or underlying theology.
Luke certainly wrote in his own style. He was an astute observer and careful thinker. In writing the Gospel, he was careful not to insert Pauline language back into the Gospel account. The theology of Luke's record parallels Paul's exactly. Luke repeatedly related accounts of Gentiles, Samaritans, and other outcasts who found grace in Jesus' eyes. This emphasis not only records Jesus' appeal, but also proves to be precisely what we would expect from the close companion of the "apostle to the Gentiles" (Rom. 11:13).
A compelling illustration of this parallel involves Luke's treatment of the centerpiece of Paul's doctrine-justification by faith. Luke highlighted and illustrated justification by faith in many of the incidents and parables he related in his Gospel. For example, the account of the Pharisee and the publican ( 18:9– 14 ), the familiar story of the prodigal son ( 15:11–32 ), the incident at Simon's house (7:36–50), and the salvation of Zacchaeus (19:1–10) all serve to demonstrate that Jesus taught justification by faith long before Paul wrote about it.
Return to April 24 Readings
Luke 18
April 25
L UKE 18:1–23
THE PARABLE OF THE PERSISTENT WIDOW
1Then He spoke a parable to them, that men always ought to pray and not lose heart, 2saying: "There was in a certain city a judge who did not fear God nor regard man. 3Now there was a widow in that city; and she came to him, saying, 'Get justice for me from my adversary.' 4And he would not for a while; but afterward he said within himself, 'Though I do not fear God nor regard man, 5yet because this widow troubles me I will avenge her, lest by her continual coming she weary me.' "
6Then the Lord said, "Hear what the unjust judge said. 7And shall God not avenge His own elect who cry out day and night to Him, though He bears long with them? 8I tell you that He will avenge them speedily. Nevertheless, when the Son of Man comes, will He really find faith on the earth?"
THE PARABLE OF THE PHARISEE AND THE TAX COLLECTOR
9Also He spoke this parable to some who trusted in themselves that they were
righteous, and despised others: 10"Two men went up to the temple to pray, one
a Pharisee and the other a tax collector. 11The Pharisee stood and prayed thus with himself, 'God, I thank You that I am not like other men—extortioners, unjust, adulterers, or even as this tax collector. 12I fast twice a week; I give tithes of all
that I possess.' 13And the tax collector, standing afar off, would not so much as
raise his eyes to heaven, but beat his breast, saying, 'God, be merciful to me a sinner!' 14I tell you, this man went down to his house justified rather than the other; for everyone who exalts himself will be humbled, and he who humbles himself will be exalted."
JESUS BLESSES LITTLE CHILDREN
15Then they also brought infants to Him that He might touch them; but when the disciples saw it, they rebuked them. 16But Jesus called them to Him and said, "Let the little children come to Me, and do not forbid them; for of such is the kingdom of God. 17Assuredly, I say to you, whoever does not receive the kingdom of God as a little child will by no means enter it."
JESUS COUNSELS THE RICH YOUNG RULER
18Now a certain ruler asked Him, saying, "Good Teacher, what shall I do to inherit eternal life?"
19So Jesus said to him, "Why do you call Me good? No one is good but One, that is, God. 20You know the commandments: 'Do not commit adultery,' 'Do not murder,' 'Do not steal,' 'Do not bear false witness,' 'Honor your father and your mother.' "a
21And he said, "All these things I have kept from my youth." 22So when Jesus heard these things, He said to him, "You still lack one thing. Sell all that you have and distribute to the poor, and you will have treasure in heaven; and come, follow Me."
23But when he heard this, he became very sorrowful, for he was very rich.
DAY 25: Why is human righteousness so insufficient for salvation?
The parable of the Pharisee and the tax collector in Luke 18:9–14 is rich with truth about the doctrine of justification by faith. It illustrates perfectly how a sinner who is utterly devoid of personal righteousness may be declared righteous before God instantaneously through an act of repentant faith. The parable is addressed to Pharisees who trusted their own righteousness (vv. 10, 11). Such confidence in one's inherent righteousness is a damning hope (see Rom. 10:3;
Phil. 3:9), because human righteousness—even the righteousness of the most fastidious Pharisee—falls short of the divine standard (Matt. 5:48). Scripture consistently teaches that sinners are justified when God's perfect righteousness is imputed to their account (see Gen. 15:6; Rom. 4:4, 5; 2 Cor. 5:21; Phil. 3:4–9) —and it was only on that basis that this tax collector (or anyone else) could be saved.
For the Pharisee to fast twice a week (v. 12) was more than is required by any biblical standard. By exalting his own works, the Pharisee revealed that his entire hope lay in his not being as bad as someone else. He utterly lacked any sense of his own unworthiness and sin.
The tax collector's humility is notable in everything about his posture and behavior (v. 13). Here was a man who had been made to face the reality of his own sin, and his only response was abject humility and repentance. He contrasts with the Pharisee in virtually every detail. "God, be merciful to me a sinner!" He had no hope but the mercy of God. This is the point to which the law aims to bring every sinner (see Rom. 3:19, 20; 7:13; Gal 3:22–24). He was "justified" (v. 14), i.e., reckoned righteous before God by means of an imputed righteousness.
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April 26
L UKE 18:24–43
WITH GOD ALL THINGS ARE POSSIBLE
24And when Jesus saw that he became very sorrowful, He said, "How hard
it is for those who have riches to enter the kingdom of God! 25For it is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God."
26And those who heard it said, "Who then can be saved?" 27But He said, "The things which are impossible with men are possible with
God."
28Then Peter said, "See, we have left alla and followed You." 29So He said to them, "Assuredly, I say to you, there is no one who has left house or parents or brothers or wife or children, for the sake of the kingdom of God, 30who shall not receive many times more in this present time, and in the age to come eternal life."
JESUS A THIRD TIME PREDICTS HIS DEATH AND RESURRECTION
31Then He took the twelve aside and said to them, "Behold, we are going up to Jerusalem, and all things that are written by the prophets concerning the Son of Man will be accomplished. 32For He will be delivered to the Gentiles and will be mocked and insulted and spit upon. 33They will scourge Him and kill Him. And the third day He will rise again."
34But they understood none of these things; this saying was hidden from them, and they did not know the things which were spoken.
A BLIND MAN RECEIVES HIS SIGHT
35Then it happened, as He was coming near Jericho, that a certain blind man sat by the road begging. 36And hearing a multitude passing by, he asked what it meant. 37So they told him that Jesus of Nazareth was passing by. 38And he cried out, saying, "Jesus, Son of David, have mercy on me!" 39Then those who went before warned him that he should be quiet; but he cried out all the more, "Son of David, have mercy on me!"
40So Jesus stood still and commanded him to be brought to Him. And when he
had come near, He asked him, 41saying, "What do you want Me to do for you?"
He said, "Lord, that I may receive my sight." 42Then Jesus said to him, "Receive your sight; your faith has made you well." 43And immediately he received his sight, and followed Him, glorifying God. And all the people, when they saw it, gave praise to God.
DAY 26: What did the anointing of the Holy Spirit mean in the Old Testament?
Old Testament Israel had mediators who stood between God and His people. To empower the Old Testament mediators, the Holy Spirit gave special administrative ability to carry out the management of the nation and military skills which enabled them to defeat the theocracy's enemies. The Lord first anointed Moses with this ministry of the Spirit, and then in a truly dramatic scene, took some of this ministry of the Spirit and shared it with the 70 elders. Thus they were enabled to help Moses administer Israel (Num. 11:17–25).
Also Joshua (Deut. 34:9), the judges (Judg. 3:10; 6:34), and the kings of united Israel and the southern kingdom were anointed with this special ministry of the Spirit. When the Spirit of the Lord came upon King Saul, for example, he was in effect given "another heart" (1 Sam. 10:6–10). This does not mean that he was regenerated at this point in his life, but that he was given skills to be a king. Later the theocratic anointing was taken from Saul and given to David ( 1 Sam. 16:1– 14 ). Saul, from that time on, became a totally incapable leader. King David no doubt had this special ministry of the Spirit in mind in his prayer of repentance in Psalm 51. He was not afraid of losing his salvation when he prayed, "Do not take Your Holy Spirit from me" (Ps. 51:11), but rather was concerned that God would remove this spiritual wisdom and administrative skill from him. David had earlier seen such the tragedy in the life of Saul when that king of Israel lost the anointing of the Holy Spirit. David was thus pleading with God not to remove His hand of guidance.
King Solomon also perceived his youthful inabilities at the beginning of his reign and requested God to give him special wisdom in administering Israel. God was greatly pleased with this request and granted an extra measure to the young man (1 Kin. 3:7–12, 28; 4:29–34). Although the Old Testament is silent in this regard about the kings who succeeded Solomon, the theocratic anointing of the Spirit likely came on all the descendants of David in connection with the Davidic Covenant.
When the theocracy went out of existence as Judah was carried away into captivity and the last Davidic king was disempowered, the theocratic anointing was no longer given (Ezek. 8–11). The kings of the northern tribes, on the other hand, being essentially apostate and not in the Davidic line, never had the
benefit of this special ministry of the Spirit.
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Luke 19
April 27
L UKE 19:1–27
JESUS COMES TO ZACCHAEUS' HOUSE
1Then Jesus entered and passed through Jericho. 2Now behold, there was a man named Zacchaeus who was a chief tax collector, and he was rich. 3And he sought to see who Jesus was, but could not because of the crowd, for he was of short stature. 4So he ran ahead and climbed up into a sycamore tree to see Him, for He was going to pass that way. 5And when Jesus came to the place, He looked up and saw him,a and said to him, "Zacchaeus, make haste and come down, for today I must stay at your house." 6So he made haste and came down, and received Him joyfully. 7But when they saw it, they all complained, saying, "He has gone to be a guest with a man who is a sinner."
8Then Zacchaeus stood and said to the Lord, "Look, Lord, I give half of my goods to the poor; and if I have taken anything from anyone by false accusation, I restore fourfold."
9And Jesus said to him, "Today salvation has come to this house, because he also is a son of Abraham; 10for the Son of Man has come to seek and to save that which was lost."
THE PARABLE OF THE MINAS
11Now as they heard these things, He spoke another parable, because He was near Jerusalem and because they thought the kingdom of God would appear immediately. 12Therefore He said: "A certain nobleman went into a far country to receive for himself a kingdom and to return. 13So he called ten of his servants, delivered to them ten minas,a and said to them, 'Do business till I come.' 14But his citizens hated him, and sent a delegation after him, saying, 'We will not have this man to reign over us.'
15"And so it was that when he returned, having received the kingdom, he then commanded these servants, to whom he had given the money, to be called to him, that he might know how much every man had gained by trading. 16Then
came the first, saying, 'Master, your mina has earned ten minas.' 17And he said to him, 'Well done, good servant; because you were faithful in a very little, have authority over ten cities.' 18And the second came, saying, 'Master, your mina has
earned five minas.' 19Likewise he said to him, 'You also be over five cities.'
19:17 faithful in a very little. Those with relatively small gifts and opportunities are just as responsible to use them faithfully as those who are given much more. over ten cities. The reward is incomparably greater than the 10 minas warranted. Note also that the rewards were apportioned according to the servants' diligence: the one who gained 10 minas was given 10 cities, the one who gained 5 minas, 5 cities (v. 19), and so on.
20"Then another came, saying, 'Master, here is your mina, which I have kept put
away in a handkerchief. 21For I feared you, because you are an austere man. You
collect what you did not deposit, and reap what you did not sow.' 22And he said to him, 'Out of your own mouth I will judge you, you wicked servant. You knew that I was an austere man, collecting what I did not deposit and reaping
what I did not sow. 23Why then did you not put my money in the bank, that at my coming I might have collected it with interest?'
24"And he said to those who stood by, 'Take the mina from him, and give it to him who has ten minas.' 25(But they said to him, 'Master, he has ten minas.') 26'For I say to you, that to everyone who has will be given; and from him who does not have, even what he has will be taken away from him. 27But bring here those enemies of mine, who did not want me to reign over them, and slay them before me.' "
DAY 27: How did Zacchaeus personify why Jesus came to this world?
Zacchaeus was a chief tax collector, who probably oversaw a large tax district and had other tax collectors working for him (Luke 19:2). Jericho alone was a prosperous trading center, so it is certain that Zacchaeus was a wealthy man. Zacchaeus was among "the crowd" in Jericho who lined the street to see Jesus pass through. They had undoubtedly heard about the recent raising of Lazarus in Bethany, less than 15 miles away (John 11). That, combined with His fame as a healer and teacher, stirred the entire city when word arrived that He was coming. Zacchaeus was so desperate to see Christ that he took an undignified position for someone of his rank (v. 4).
Both the religious elite and the common people hated Zacchaeus. They did not understand, and in their blind pride refused to see, what possible righteous purpose Jesus had in visiting such a notorious sinner (v. 7). But He had come to seek and to save the lost, which is exactly what happened here (v. 10).
Not only did Zacchaeus receive Jesus joyfully (v. 6), but his willingness to make restitution was proof that his conversion was genuine (v. 8). It was the fruit, not the condition, of his salvation. The law required a penalty of one-fifth as restitution for money acquired by fraud (Lev. 6:5; Num. 5:6, 7), so Zacchaeus was doing more than was required. Zacchaeus judged his own crime severely, acknowledging that he was as guilty as the lowest common robber. Since much of his wealth had probably been acquired fraudulently, this was a costly commitment. On top of that, he gave half his goods to the poor. But Zacchaeus had just found incomprehensible spiritual riches and did not mind the loss of material wealth.
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April 28
L UKE 19:28–48
THE TRIUMPHAL ENTRY
28When He had said this, He went on ahead, going up to Jerusalem. 29And it
came to pass, when He drew near to Bethphagea and Bethany, at the mountain
called Olivet, that He sent two of His disciples, 30saying, "Go into the village opposite you, where as you enter you will find a colt tied, on which no one has ever sat. Loose it and bring it here. 31And if anyone asks you, 'Why are you loosing it?' thus you shall say to him, 'Because the Lord has need of it.' "
32So those who were sent went their way and found it just as He had said to them. 33But as they were loosing the colt, the owners of it said to them, "Why are you loosing the colt?"
34And they said, "The Lord has need of him." 35Then they brought him to Jesus. And they threw their own clothes on the colt, and they set Jesus on him. 36And as He went, many spread their clothes on the road.
37Then, as He was now drawing near the descent of the Mount of Olives, the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works they had seen, 38saying:
" 'Blessed is the King who comes in the name of the
LORD!'a Peace in heaven and glory in the highest!"
39And some of the Pharisees called to Him from the crowd, "Teacher, rebuke Your disciples."
40But He answered and said to them, "I tell you that if these should keep silent, the stones would immediately cry out."
19:40 the stones would immediately cry out. This was a strong claim of Deity and perhaps a reference to the words of Habakkuk 2:11. Scripture often speaks of inanimate nature praising God. (See Pss. 96:11 ; 98:7–9 ; 114:7 ; Is. 55:12 .) See also the words of John the Baptist in Matthew 3:9 ; note the fulfillment of Jesus' words in Matthew 27:51.
JESUS WEEPS OVER JERUSALEM
41Now as He drew near, He saw the city and wept over it, 42saying, "If you had known, even you, especially in this your day, the things that make for your peace! But now they are hidden from your eyes. 43For days will come upon you when your enemies will build an embankment around you, surround you and close you in on every side, 44and level you, and your children within you, to the ground; and they will not leave in you one stone upon another, because you did not know the time of your visitation."
19:41, 42 Only Luke recorded the weeping of Jesus over the city of Jerusalem. Christ grieved over Jerusalem on at least two other occasions ( 13:34 ; Matt. 23:37 ). The timing of this lament may seem incongruous with the Triumphal Entry, but it reveals that Jesus knew the true superficiality of the peoples' hearts, and His mood was anything but giddy as He rode into the city. The same crowd would soon cry for His death (23:21).
JESUS CLEANSES THE TEMPLE
45Then He went into the temple and began to drive out those who bought and sold in it,a 46saying to them, "It is written, 'My house isa a house of prayer,'b but you have made it a 'den of thieves.' "c
47And He was teaching daily in the temple. But the chief priests, the scribes, and the leaders of the people sought to destroy Him, 48and were unable to do anything; for all the people were very attentive to hear Him.
DAY 28: Why is the "kinsman-redeemer" a prominent part in the story of Ruth?
In Ruth 2:20, the great kinsman-redeemer theme of Ruth begins (cf. 3:9, 12; 4:1, 3, 6, 8, 14). A close relative could redeem 1) a family member sold into slavery (Lev. 25:47–49), 2) land which needed to be sold under economic hardship (Lev. 25:23–28), and/or 3) the family name by virtue of a levirate marriage (Deut. 25:5–10). This earthly custom pictures the reality of God the Redeemer doing a greater work (Pss. 19:14; 78:35; Is. 41:14; 43:14) by reclaiming those who needed to be spiritually redeemed out of slavery to sin ( Ps. 107:2 ; Is. 62:12 ). Thus, Boaz pictures Christ, who as a Brother ( Heb. 2:17 ) redeemed those who 1) were slaves to sin (Rom. 6:15–18), 2) had lost all earthly possessions/privilege in the Fall (Gen. 3:17–19), and 3) had been alienated by sin from God ( 2 Cor. 5:18–21 ). Boaz stands in the direct line of Christ ( Matt. 1:5 ; Luke 3:32 ). This turn of events marks the point where Naomi's human emptiness (1:21) begins to be refilled by the Lord. Her night of earthly doubt has been broken by the dawning of new hope (cf. Rom. 8:28–39).
When Boaz negotiated with another relative about the settlement of Elimelech and Naomi's estate in Ruth 4:1–12, he referred to a law established by Moses in Deuteronomy 25:5–10. That law set out specific actions to be taken by the surviving family if a married son were to die without a son to inherit or carry on his name. Another (presumably unmarried) man in the family was to marry the widow. The first resulting child would inherit the estate of the man who had
died.
Return to April 28 Readings
Luke 20
April 29
L UKE 20:1–26
JESUS'AUTHORITY QUESTIONED
1Now it happened on one of those days, as He taught the people in the temple and preached the gospel, that the chief priests and the scribes, together with the
elders, confronted Him 2and spoke to Him, saying, "Tell us, by what authority are You doing these things? Or who is he who gave You this authority?"
3But He answered and said to them, "I also will ask you one thing, and
answer Me: 4The baptism of John—was it from heaven or from men?"
5And they reasoned among themselves, saying, "If we say, 'From heaven,' He will say, 'Why thena did you not believe him?' 6But if we say, 'From men,' all the people will stone us, for they are persuaded that John was a prophet." 7So they answered that they did not know where it was from.
20:5 Why then did you not believe him? John had clearly testified that Jesus was the Messiah. If John was a prophet whose words were true, they ought to believe his testimony about Christ. On the other hand, it would have been political folly for the Pharisees to attack the legitimacy of John the Baptist or deny his authority as a prophet of God. John was enormously popular with the people and a martyr at the hands of the despised Herod. For the Pharisees to question John's authority was to attack a national hero, and they knew better than that. So they pleaded ignorance (v. 7).
8And Jesus said to them, "Neither will I tell you by what authority I do these things."
THE PARABLE OF THE WICKED VINEDRESSERS
9Then He began to tell the people this parable: "A certain man planted a vineyard, leased it to vinedressers, and went into a far country for a long time. 10Now at vintage-time he sent a servant to the vinedressers, that they might give him some of the fruit of the vineyard. But the vinedressers beat him and sent him away empty-handed. 11Again he sent another servant; and they beat him also, treated him shamefully, and sent him away empty-handed. 12And again he sent a third; and they wounded him also and cast him out. 13"Then the owner of the vineyard said, 'What shall I do? I will send my beloved son. Probably they will respect him when they see him.' 14But when the vinedressers saw him, they reasoned among themselves, saying, 'This is the heir. Come, let us kill him, that the inheritance may be ours.' 15So they cast him out of the vineyard and killed him. Therefore what will the owner of the vineyard do to them? 16He will come and destroy those vinedressers and give the vineyard to others."
And when they heard it they said, "Certainly not!"
17Then He looked at them and said, "What then is this that is written:
'The stone which the builders rejected Has become the chief cornerstone'?a
18Whoever falls on that stone will be broken; but on whomever it falls, it will grind him to powder."
19And the chief priests and the scribes that very hour sought to lay hands on Him, but they feared the peoplea —for they knew He had spoken this parable against them.
THE PHARISEES: IS IT LAWFUL TO PAY TAXES TO CAESAR?
20So they watched Him, and sent spies who pretended to be righteous, that they might seize on His words, in order to deliver Him to the power and the authority of the governor.
21Then they asked Him, saying, "Teacher, we know that You say and teach rightly, and You do not show personal favoritism, but teach the way of God in truth: 22Is it lawful for us to pay taxes to Caesar or not?"
23But He perceived their craftiness, and said to them, "Why do you test Me?a
24Show Me a denarius. Whose image and inscription does it have?" They answered and said, "Caesar's." 25And He said to them, "Render therefore to Caesar the things that are Caesar's, and to God the things that are God's."
26But they could not catch Him in His words in the presence of the people. And they marveled at His answer and kept silent.
DAY 29: How does Ruth exemplify the Proverbs 31 wife?
The "virtuous" wife of Proverbs 31:10 is personified by "virtuous" Ruth of whom the same Hebrew word is used (Ruth 3:11). With amazing parallel, they share at least 8 character traits (see below). One wonders (in concert with Jewish tradition) if King Lemuel's mother might not have been Bathsheba, who orally passed the family heritage of Ruth's spotless reputation along to David's son Solomon. Lemuel, which means "devoted to God," could have been a family name for Solomon (see Jedidiah, 2 Sam. 12:25), who then could have penned Proverbs 31:10–31 with Ruth in mind: Devoted to her family (Ruth 1:15–18 // Prov. 31:10–12, 23). Delighted in her work (Ruth 2:2 // Prov. 31:13). Diligent in her labor (Ruth 2:7, 17, 23 // Prov. 31:14–18, 19–21, 24, 27). Dedicated to godly speech (Ruth 2:10, 13 // Prov. 31:26). Dependent on God (Ruth 2:12 // Prov. 31:25b, 30). Dressed with care (Ruth 3:3 // Prov. 31:22, 25a). Discreet with men (Ruth 3:6–13 // Prov. 31:11, 12, 23).