Bible Studies For Life
Richard Elligson
Richard Elligson earned a PhD in Theology from Mid-America Baptist Theological Seminary. Archives
Session 3
March 17, 2024
THE IDENTITY OF JESUS
Luke 9:18-26
Here we find the great confession of Peter, whose profession of faith— “Thou art the Christ, the Son of the living God”—is the bedrock upon which Christ built His church (Matt. 16:16). While Matthew’s account is the better-known version, Luke (like all the Gospel writers), brings his own unique perspective to the occasion. I have chosen to look at Luke’s text through the lens of “mistakes” that Jesus needed to correct; all of which in some way involved His identity.
Mistaken identification (vv. 18-19). This great prelude to Peter’s confession was a set-up by the Lord. He certainly knew what people were saying! But His purpose was to see if they had been paying attention to both what the people said about Him and to what He had been teaching them. Two details about the setting are notable. First, Luke pointed out that the Lord had just come from a period of private prayer. This might indicate that the questions He posed were precipitated in His preceding prayers. Second, the conversation He had was with the disciples alone. This reminds us that Jesus spent the greater part of His ministry not preaching to the multitudes but investing in the lives of the Twelve. Simply put, Jesus spent the majority of His time discipling His disciples. The speculation that surrounded Jesus was born of both fanciful speculation and scriptural expectation. That a prophet would arise “like Moses” (see Deut. 18:15 ff) was an encouraging messianic prophecy. The final verses of the Old Testament predicted the coming of a second Elijah (Mal. 4:5). These were the kinds of rumors swirling around Jesus. Even Herod the King had heard speculation that John the Baptist (or another prophet) had risen from the dead (Luke 9:7-8) and was preaching in Galilee. For reflection: What kinds of “mistakes” are being made about Jesus’ identity even today? Is it possible that some might even show up in the church?
Mistaken motivation (vv. 20-22). This of course was the heart of the matter. Jesus knew what the crowd said, but He wanted to hear what His chosen said. Matthew’s account makes much more of Peter’s confession, but Luke recorded the meat of it. There is no indication that Peter was blurting out a response (as Matthew’s account is so often depicted). Rather, the indication from Luke is that Peter was answering for them all and was indeed representing their view. He was the Christ; the Messiah; the Anointed One, sent by God. Verse 21 is interesting. Why would Jesus want this essential truth kept quiet? Certainly, He approved of their assessment. Yet the warning to silence was strict, almost to the point of harshness. Several reasons for this come to mind. First, it may simply not have been “the right time” (see John 8:20). Second, they might not have been ready to make such an announcement, and then be able to defend it. As the Geneva Bible noted, “Men first must learn, and then teach!” Third, such a claim might have again moved the crowds to make Him a king (see John 6:15). Fourth, such a claim would no doubt have stirred up the angst of His enemies (see John 8:58-59, for example). Perhaps Jesus explained His reasoning indirectly in verse 22. Apparently, while they understood who the Messiah from God was, there was some confusion about what exactly the Messiah from God would actually do. For reflection: What seems to be the mistaken idea of what the Mesiah was supposed to do? Why might His death seem “out of place?”
Mistaken perception (vv. 23-26). “Then He said to them all…” Mark’s account makes it clear that “them all” refers to the crowd. The startling details of His death, burial, and resurrection—given only to the Twelve—no doubt contrasted with the general Messianic ideal the disciples had. The teaching Jesus then gave to the multitudes presented a contrast as well. This was not the exalted and triumphant Kingdom life they were expecting! Rather than a reign of peace and prosperity, Jesus was calling them to a life of self-denial, where the only way to win was to lose! And those who might spurn either Christ or His gospel message would themselves be spurned at the culmination of the age; an event clearly depicted in verse 26. For reflection: What do you think the connection is between Peter’s confession in verse 20 and Jesus’ exhortation to the crowd in verses 23-26?
Session 1
March 10, 2024
THE MINISTRY OF JESUS
Luke 6:17-23, 27-31
Once again, we see much of the foundational ministry of the Lord Jesus being described in familiar but somewhat different settings. This section sounds very much like the much longer Sermon on the Mount. While the setting is different (see v. 17), the multitudes are made up of the same types of people and the needs represented by those multitudes haven’t changed. Hence, the introductory aspects of Christ’s ministry haven’t changed either. These lessons are what I call “Kingdom lessons,” because they pointed people away from the dead-ended religious requirements of law-based Judaism and toward God’s ultimate (and much bigger) Kingdom best. He would fill in the details later. But for now, He painted in broad strokes. And He did so in three different ways.
Exposed by His miracles (vv. 17-19). The ministry of the Lord Jesus quickly grew from a small wonder to a grand spectacle. Luke points out that the crowds were drawn to Him for two reasons. First, they came “to hear Him” (v. 18). This implies that the message of Jesus was accessible. Judaism was propagated somewhat selectively. The synagogues were in place to educate the boys and congregate the men. The girls and women were expected to get their religion from home. Various religious teachers had their followers (both men and women), but no one could draw a crowd like Jesus. In addition, unlike the dry precepts of the law, the teaching of Jesus was fresh, astonishing, and authoritative (see Matt. 7:28-29). Second, the crowds formed because of the miracles that Jesus performed. Two specific miracles are mentioned. First, He healed their diseases, and second, He cast out the evil spirits that tormented them (v. 18). Notice how Luke’s description emphasizes the influence that Jesus had. Verse 17 calls the crowd “large” and their numbers “great,” and points out the vast region from which they were drawn. Verse 19 mentions the “whole crowd” and says that Jesus’ power was “healing them all.” For reflection: Why do you think Jesus performed miracles in the first place? Was He simply trying to draw a crowd? Or was there more to it?
Expounded by His teaching (vv. 20-23). Here, the kingdom concepts are expounded. What was spoken in the Sermon on the Mount is summarized again for the disciples. Two important features stand out. First, Jesus was focusing on His disciples. The crowds were still there, and still pressed around Him. But He picked their faces from the crowd and addressed them. The rest of the people were invited (and expected) to listen, but His priority at this point was making sure the disciples were discipled. Second, in His teaching, He was clearly pointing out that the Kingdom (as well as His ministry) was not about supernatural miracles, but about holy living. The time would come when the crowds would leave Him for that very reason (see John 6:15; 40). The essence of the Beatitudes (Matt 5:3-10) and their shortened form here, basically contrast the popular religious teaching of the day with what Kingdom living was supposed to be. The word “blessed” is often translated “happy,” but the connotation goes much further. To be “blessed” is to be absolutely satisfied and contented beyond belief. In contrast to conventional wisdom, Jesus taught that in Kingdom living the poor are blessed (v. 20), the hungry and the mourning are blessed (v. 21), and the hated and slandered are blessed (v. 22). In sum, those who suffer here for the Kingdom’s sake will be rewarded for it in heaven (v. 23). For reflection: Are there times when today’s church needs to be reminded of Kingdom truth? In what ways do we need to guard against the same traps Old Testament Judaism posed?
Expressed by His applications (vv. 27-31). The third way that Christ’s ministry pointed people to a deeper relationship with God was through His demand for tangible, notable changes in behavior. Again, notice the contrasts. The idea of humble submission to those who might take advantage of you at the least, or blatantly attack you at the worst was considered as absurd in Christ’s day as it is today! Yet the Lord’s point was that expressing genuine love in the most adverse circumstances was the best way to influence outsiders to take note of real kingdom living and hopefully become a part of it. For reflection: Notice how Jesus made practical applications of the Kingdom truth He espoused. How did the Lord Himself demonstrate those same applications later in His ministry?
Session 6
February 25, 2024
MATURING FAITH
Luke 17:1-10
Any parent knows the necessity of repetition. Even simple instructions must be “hammered in” if we want to insure raising responsible kids. This passage from Luke 17 serves as yet another reminder to the Lord’s disciples of some important lessons He had mentioned earlier in His ministry. The common theme is application. It’s not enough to know spiritual principles; they must be put into practice. Three related lessons are offered.
Forgiveness (vv. 1-4). When counseling folks, I often remind them that much of what happens to us we have no control over. Hence, it behooves us to actually take control of those things we can control. Jesus taught much the same thing here. “Offenses will certainly come,” He said. The word offense has several possible meanings. The word refers sometimes to a trap; other times to the bait used in a trap; and other times to “stumbling blocks.” But the general meaning is the same: there are certain temptations that might cause us to “stumble” into sin. Again, they will come. The devil is seeking to trap us (see Eph. 6:11); the world is certainly against us (see 1 John 2:15ff); and even our old sin nature is in warfare with God and our desired piety (see Rom. 8:7ff). Jesus said we cannot control the fact that traps and temptations come our way. But we can make sure that we are not the source of temptations to others! That can happen through unintentional hypocrisy, active irreverence, or downright deception. So offensive to God is His children tempting others to sin, that He says they would be better off drowned in the sea than to face God’s wrath because of it. Such is the angst of God! So what does one do when a brother slips up and sins, or perhaps sets a snare for another? The answer is to “rebuke him” (v. 3). If he repents, then “forgive him.” As offended as God is by sin, so merciful is He toward the repentant. And verse 4 makes the application: If God continues to forgive us when we sin against Him, then we are obligated to do the same to those who sin against us. For reflection: Read Matt. 6:14-15. How does that passage inform our discussion here?
Faith (vv. 5-6). The request of the apostles might appear misplaced, but actually makes perfect sense in light of what Jesus told them in the preceding verses. Suddenly confronted with their own weaknesses and the fear of being “stumbling blocks” to others, they saw the need to protect themselves from just that. The solution (in their mind) was increased faith. Yet, while Jesus addresses faith, He never really told them how to increase it. Rather, He emphasized the power of faith. Whether He was speaking of mustard-seed-sized faith moving mountains (as in Matt. 17:20) or mulberry trees (v. 6), the principle is not the amount of faith, but its potential. So what is the answer to deeper, more powerful faith? Perhaps it’s not the amount of faith, but the object of faith that matters. In other words, the power of faith lies not in how much we have, but who we place it in. For reflection: Read Mark 9:20ff. How does that text apply here? Is there a contradiction? Why or why not?
Faithfulness (vv. 7-10). At first glance, this third segment of the narrative seems even more misplaced than the second. But the key is understanding that Jesus is following the disciples’ train of thought. In the first segment, He warned them to guard themselves, stay away from dangerous temptations, and avoid becoming stumbling blocks to others. They reacted in fear in the second segment, asking for an increased faith to help them “rise above” those pitfalls. But there must have been more to their reaction than simple fear. Apparently, they wanted spiritual maturity, and they wanted it now! The story of the servant and his master was His way of telling them to slow down and re-set their priorities. The time to reap their rewards was coming. But they still had obligations to fulfill for their Master. Verse 10 was a bit of a rebuke, as Jesus reminded them that even when they had done all that the Master commanded, their response was to be one of genuine humility. For reflection: How would you describe “mature faith?” Why do you think that Jesus finished this segment with a reminder to stay humble? Is there a connection here?
Session 5
February 18, 2024
CONFIDENT FAITH
Luke 12:22-34
Luke 12 contains what we often call the Sermon on the Plain. It has much in common with the longer Sermon on the Mount in Matthew 5-7. The two differ in context, audience, and purpose, but there are several shared themes and illustrations. Don’t let the repetitions bother you. All preachers repeat themselves! We think if it’s worth saying once, then it’s worth saying again! To glean the most principles from these themes, put the two sermons side by side and study them together. This week’s theme is worry. I’ve organized the text around three key words.
Confusion (vv. 22-26). This section follows immediately after the Lord’s parable about the rich fool (vv. 13-21). Everyone wants to be prosperous, but we are confused about what that means. Jesus taught His disciples that seeking earthly treasures was a selfish trap. But He didn’t simply say, “Don’t do it!” Rather, He explained why believers didn’t need to worry about material wealth. First, material wealth is just that: it’s material. And life is so much more than material possessions—even when those possessions pertain directly to us and affect our own well-being (v. 23). Second, if God takes care of His common creatures (and He does), then will He not also take care of His special creatures, His children? (v. 24). Third, worrying about it is a waste of time! It doesn’t change us, nor does it change our circumstances. In reality, worry only hurts the one doing it. Reflection: Think about your own life. Has worrying about your financial position (or anything else, for that matter) ever really helped you? In what ways has such stress actually hurt you?
Contrast (vv. 27-30). Jesus continued to use the power of contrasts to make His point in this section. Notice first, that the splendor of King Solomon’s royal wardrobe pales in comparison to the beauty of the simple wildflowers. Second, the flowers are temporary. They fade and are then discarded. But the children of God belong to Him. They are eternal and they will never be discarded (see Heb. 13:5). The third contrast is inferred, contrasting the unbelieving and worldly Gentiles with the children of God. To be “like the Gentiles” is to lack faith (v. 28), to worry about material things (v. 29), to eagerly seek earthly treasures (v. 30), and to ignore the great God of heaven who sovereignly knows what we need and provides for His own (v. 30). For reflection: If God really does know what we need before we ask, then why do you think He encourages us to ask Him for it anyway?
Condition (vv. 31-34). While worrying about earthly things doesn’t negate our relationship with the Lord, it certainly damages it. Verse 31 says, “But seek His kingdom, and these things will be provided for you.” This is not so much a condition as it is a promise. Those who put the kingdom first will certainly have everything they need…and a great deal of what they want. But to worry about the necessities of life not only indicates a lack of faith that He will provide (v. 28), but it indicates a misunderstanding of His character. Remember, this discourse was directed toward the Twelve. They needed to understand that their priorities changed as soon as they left their nets to follow Him. As they were forsaking everything, He reminded them not to fear; for they are His “little flock,” and He “delights” to give them all His kingdom had to offer (see Matt. 19:29). The verses that follow should not be seen as commands, but rather as encouragement to relax and participate in His delight. “Go ahead,” He said. “Sell all you have and give it to the poor!” And instead of seeking temporary, material treasure, He encouraged them to store up kingdom treasure that lasts forever. Why? Because those who seek first His kingdom, will always have His sufficient provision. And He actually likes to take care of us! For reflection: Do you think that Jesus was condemning material possessions completely? What do you think He meant by kingdom treasures?