Family Worship ideas Luke 8:1-15

The Parable of the Sower is the foundational parable - the parable that explains how to makes sense of all the other parables, and even what parables are. Luke 8:10 is the key moment in the passage. Far from parables making things clearer, they are designed to hide the truth from people! or at least certain kinds of people… that’s a great place to start the conversation.

Why would Jesus want to keep secrets from the crowds?

What might those secrets be?

What is it that means the disciples can understand the parables, while the crowds can’t?

How can we learn from their example?

Activity idea

Potting soil, plant pot or paper cups, and cress seeds (or other ‘easy’ seeds to grow). Before you put the potting soil in the cup they can write Psalm 119:16 “I delight in your decrees; I will not neglect your word” on the cup. Pray together that our hearts would be ‘good soil’, and that we would hear the Word, retain it and by persevering produce a crop (Lk.18:15). Plant the seed!!

As you are working on this, start a conversation about what each of the soils represent.

When and where is the seed of God’s word sown in us?

How can we make sure - as a family - we respond well to the Word of God?

Are you worried that you might be a different kind of soil?

Luke 8:1-15 Bible Study

Sometimes our very familiarity with a passage is our greatest enemy to grasping its meaning.  Especially if that familiarity is skewed by our rendering it as a children’s story!  We have a tendency to do this: to take the Bible’s most combative and challenging material, and deflect it by rendering it in child-friendly terms.  That usually means we strip it of everything we find disturbing.

Think of the story of Noah’s Ark.  It’s a global flood, articulating unmitigated Divine wrath and judgment against human sin. It’s warning us of the terrible reality of Jesus’ return in glory to judge the living and the dead.  And we turn it into a ‘learn to count’ story, or a moralistic crusade on looking after our pets.  Something similar happens with passages like ‘the Parable of the Sower’. 

As Jesus’ parables go, this is one of the more disturbing, but we managed to inoculate ourselves against it by turning into a children’s story about a silly farmer who doesn’t know how to sow his seed very well...  and maybe about how important it is to listen well to Jesus’ words.  It might be about that, but when we reduce everything about the parable to that, we are losing some important insights Jesus wants us to confront.

The first one is that parables are not designed to reveal truth, they are designed to conceal it.  Like the story of Noah’s Ark, this is a story about God’s judgment.   This is the most fundamental thing we need to understand about the parable of the sower (or the parable of the soils as it is increasingly referred to).   In fact, this is the parable that explains all parables.  And all parables contain this same dynamic.  Jesus is far more reticent than we are about holding out the deep and precious things of the Gospel to those who will only respond with contempt and disregard.  The parables sift and sort those who – for a multitude of reasons, and not all of them good – find themselves listening to Jesus.  The ‘secrets of the kingdom’ are not for general consumption.  They are for the disciples, for those in relationship with Jesus.  The Kingdom cannot be entered apart from him; it cannot even be understood apart from Him.  In fact, there is no Kingdom apart from Him. 

Only in relationship with Jesus are the secrets to be revealed.  Only to those who prize Him above all the riches and pleasures this world has to offer; only to those who prize Him sufficiently to suffer with Him and for Him; only to those who refuse to be robbed of something so precious as His Word; only to those will the secrets of the Kingdom be revealed.  All others may see, but they will not see; they may hear, but they will not understand.  Such are already under God’s judgement.

Not so much of a story for little kids...

Questions:

If the secrets of the Kingdom aren’t for everyone (v.10), why is Word of God (v.11) sown without discrimination?  What do you think the ‘secrets of the Kingdom’ are?

Why would Jesus want to conceal those ‘secrets’ from the crowds that are following Him?  Doesn’t God want ‘all people to be saved and to come to a knowledge of the truth’ (I Tim.2:4)?

How do you feel about the idea that Satan can in some sense be present wherever the Word of God is preached (v.12)?  Do you think he is sometimes present in MIE?  What would that look like?

What constitutes a ‘time of testing’ (v.13)?  Is testing always a bad thing (see e.g. James 1:12)?  Why does such testing result in a falling away in Jesus’ parable?

How would you recognise someone who was ‘choked by life’s worries, riches and pleasures’ (v.14)?  What might their ‘Christianity’ look like?

Do you think there is any hope for those whose faith has no root, or is growing among thorns (have a look at Heb.6:4-8)?

If ‘every inclination of the thoughts of the human heart is only evil all the time’ (Gen.6:5, 8:21); and if ‘The heart is deceitful above all things and beyond cure’ (Jer.17:9), then how can Jesus talk here about ‘those with a noble and good heart’ (v.15)? 

How can we retain the Word of God and persevere in it?

Does it surprise or trouble you that our response to the Word of God is so determinative of our spirituality?

What does Jesus envisage the crop produced in His disciples’ life being?

Family Worship Ideas - Luke7:36-50

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Luke 7:36-50 Bible Study

Sometimes the ‘titles’ the NIV (and other translations) give to passages can be really helpful.  Other times, not so much.  This one falls firmly into the latter category.  It risks our framing the passage in a profoundly unhelpful way, and maybe even in a way that obscures what’s going on.  Take a step back, and ask yourself who is sinful in the passage?  It is ‘just’ the woman?  Clearly she is a sinner...  but is she any worse a sinner than Simon, the self-righteous Pharisee?  Is Jesus’ parable aimed at Simon, or at the women by His feet?  By the end of the passage, we might feel we would want a better title over these verses?

It turns out that how we see ourselves shapes how we see Jesus.  The unnamed woman who enters Simon’s house uninvited, and whose extravagant, reckless love for Jesus has been incorporated into the Gospel story, knew she was a sinner.  It seems that is how everyone else saw her (Lk.7:37), and it seems that is how she saw herself.  Emboldened by hope and the prospect of grace, she violates any number of social conventions, and bestows on Jesus an act of such indiscreet intimacy and audacious affection that we may feel unsure that it is entirely appropriate?  She sees Jesus as a Saviour, a Redeemer, One who has the authority to forgive sin, and the compassion to want to.  Does she know that in order to bestow such forgiveness will commit Christ to the cross?  She sees herself as a sinner, and Jesus as a Saviour.  And she treats Him as such.

How does Simon the Pharisee see Jesus?  His perception of Jesus is also shaped by how he sees himself.  Unlike the woman in the passage, the Pharisee emphatically does not see himself as a sinner.  OK, well maybe a bit sinful.  But not really.  And certainly not a sinner like ‘her’.  And he certainly doesn’t need a Saviour.  Maybe someone who can touch up his own righteousness; but not a Saviour.  And because of how Simon sees himself, he sees Jesus differently.  He sees an intellectual curiosity, Someone to be assessed, judged, critically engaged with.  But not bowed before...  apparently not even treated with common cultural courtesy (vv.44-46).  He likely thought Jesus should feel honoured to have been invited to dinner with him.

But it is the woman who goes home that night forgiven and at peace.   By the end of the story, Simon is all but forgotten in his own home.   The guests are focussed on Jesus (v.49), and the question of authority lingers in the air.  And Jesus, He is focussed on the woman and her faith in Him.  That is what captivates His vision.

Questions:

What happens when we lose the love we had at first (Rev.2:4)?  How does that change our experience of being a disciple?

Can we be a disciple without love for Jesus?  Does it have to be the extravagant kind of love we see in this woman? 

Would you want to cultivate this reckless kind of love?  Why might some Christians be fearful of this?

How can we avoid the self-righteousness of Simon?  Based on this passage, what are the tell-tale signs of that self-righteousness?  How would you counsel someone if you saw this developing in them?

Read Jesus’ parable in Luke 7:41-42 (&47) again. 

Is Jesus teaching that we can only really love Him if we have a sordidly sinful past?  What about those who became Christians at a very young age? ...or who have never committed ‘big’ sins?

Is Jesus teaching that some people’s history of sin is worse than others?

Who do you think is the person with the ‘bigger debt’ in this passage?

Can some people love Jesus more than others?   What provokes that greater love?

What do you think Luke is hoping to achieve in telling the story of these events?  Why does he include it here in his Gospel?

Family Worship ideas Luk 7:18-23

This week’s passage tackles one of the most troubling aspects of Christian experience: doubt.  If you’ve done DTP, you’ll know this is one of the first issues we tackle in Session 1.  You know it’s an issue when someone of the spiritual stature of John is assailed with it (see Jesus’ estimation of John in Lk.7:28).  Doubt clearly isn’t a sign of spiritual immaturity!

As you negotiate this with your family there are two main areas I’d suggest you focus on:

the first is the experience of doubt itself.  This is tricky with younger children.  It may never have occurred to them to be unsure about what you have taught them about Jesus.  It might be easier to tackle this from the side of assurance.  Playing into the God-given ‘visual aid’ is so helpful here.  As a parent, you are a model of God, and your relationship with your child(ren) reflects the dynamics of God’s relationship with us.

This makes it easier to conceptualise!  Do you know that [fill in the blank here] loves you?  How do you know?  Are you ever scared that [fill in blank] doesn’t love you?  What would you do if you were scared like that? 

It’s easy then to shift this to our relationship with God...  Do you know that God loves you?  How do you know?  Are you ever scared that God doesn’t love you?  What would you do if you were scared like that?

John was scared.  Not quite about whether God loved Him, but about whether Jesus was God!  It’s important to help our children understand that questions are OK... more than OK – they are good things.  Jesus doesn’t tell John off for asking such a deep question.

but neither does He answer the question directly!  He sends John on a bit of a treasure hunt!

you can have a lot of fun with this as a family.  set up a treasure hunt with verses from the Bible and other prizes to be found.  There are some great ideas for tresure hunts here

The treasure hunt Jesus sends John on gets him exploring the Bible. 

read Luke 7:21-22.  What is Jesus doing here?  He is sending John back to the writings of the prophet Isaiah, where everything He is doing is prophesied (e.g. Is.35:5-6; 61:1).  This is how Jesus teaches us to resolve doubt. 

This is a great skill to begin to teach our children as early as we can...  how to search the Scriptures to engage our doubts.  Asking questions that pre-empt the kind of things we find ourselves doubting, and then showing our child(ren) where to find passages that speak to those questions is a fantastic thing to practise as a family

Father in heaven,

There are times when I have so many questions.

Help me to trust your Holy Spirit as He teaches me through the Bible.

Teach me in my heart as well as in my head about what it means to follow Jesus.

In His Name.

Amen.

And that passage we were working from in our service (this - or part of it could be a great memory verse):

Praise be to you, Lord; teach me your decrees.

With my lips I recount all the laws that come from your mouth.

I rejoice in following your statutes as one rejoices in great riches.

I meditate on your precepts and consider your ways.

I delight in your decrees; I will not neglect your word.

Ps.119:12-16

Luke 7:18-35 Bible Study

Christian thinker and author, Os Guinness, once wrote that ‘If faith does not resolve doubt, doubt will dissolve faith’.  Doubt is part of Christian experience in a fallen world.  Christian belief and faith is complex, and doubt can be every bit as complex.  It can have many different causes.  Some doubt is driven by intellectual questions.  Many Christians read just enough to discover questions asked of their faith, but not enough to discover the answers!  Other doubt can be the result of suffering.  In a fallen world things happen to us that simply overwhelm our faith.  Still others find themselves doubting because of lifestyle decisions that undermine their faith.  In some cases, we are emotionally overwhelmed.  Sometimes we simply haven’t given our faith enough to feed on, we haven’t nurtured it.  Or it can be the result of wrong thinking about God, or our relationship with Him: assumptions we have made that simply aren’t justified by the Bible’s teaching.   We are holistic beings, and doubt can be triggered by exhaustion, loneliness, stress, illness; accident; jealousy; discouragement, failure...

Whether doubt is a positive or negative thing (or indeed whether different kinds of doubt could be either) is something I’ll leave you to reflect on in your discussion.  But Jesus doesn’t define John by his doubt.  He doesn’t demote John, or call into question his mission or spiritual credibility because of this display of doubt.  He publically re-affirms John’s status as a prophet, indeed the greatest ‘among those born of women’.  It would appear that nothing about doubt demeans us in the sight of Christ.  Arguably what we do with our doubt is more important than the fact of its existence.  John doesn’t sit in his cell wrapped in self-pity and existential angst.  He goes to Jesus (albeit through his disciples!).  And Jesus deals with John’s doubt by turning John to the Scriptures. 

It’s telling that Jesus doesn’t give John a direct answer.  Rather he gives John the tools necessary to resolve his doubt through confronting Scripture.  Or rather, He gives the Spirit to resolve John’s doubt through the Scripture.  By pointing out the immediate effects of His ministry, and presenting those effects as He does, Jesus is evoking Isaiah 35.  Interestingly, he expects John to be sufficiently familiar with the writings of Isaiah to recognise his allusion and to understand its significance. 

My own hunch is that by addressing John’s question in this way Jesus is not just resolving his doubt, but strengthening his faith.  John’s greatest battle still lies ahead, and in His wisdom and mercy, Jesus is equipping him for it.

Questions:

How do you deal with doubt in your own experience of Christian discipleship?

What is it that triggers John’s doubt?  What is it about John and his situation, and what is it about Jesus?

How can someone whose life (even from before birth) has been so wrapped up in his experience of the Lord now be unsure about whether He is, in fact, the One to come?  What does John’s designating of Jesus in these terms reveal about what he believes and understands about Jesus?

Why might we be tempted to stumble on account of Jesus (v.23)?

What does Jesus mean by a ‘reed swayed by the wind’ (v.24)?  Why would it be a problem for John to be like this?  Do you know anyone who is like this? 

Does Jesus have a problem with ‘expensive clothes’ (v.25)?  ... or with indulging in luxury?  ...or with palaces?

What is it about John that makes him so ‘great’ in Jesus’ eyes (v.28)?  Why is the least in the kingdom of God actually greater than John?  How does Jesus ‘grade’ people?

How is Christian baptism similar to John’s baptism (vv.29-30)? ...and how is it different?   And why can being baptised reveal our acceptance or rejection of God’s purposes?  Can people be Christians without being baptised (Acts 2:38)?

Why are people critical of John and Jesus (v.32-34)?  How can we learn from them how to handle such criticism?

What is a ‘child’ of wisdom?  ...and how does it prove wisdom’s rightness (v.35)?

Luke 7:11-17

One of the most traumatic and painful duties I have to perform as a minister is the burial of a child.  Of everything I see and do, nothing brings home to me the real horror and brokenness of a fallen world more acutely than watching parents through their child’s funeral.  Throughout Scripture death is seen as a horrific intrusion into a creation called into being by the God of life.  And yet, in a fallen world it remains among the most fundamental experiences of humanity.  It threatens to render life ‘meaningless’ (Eccl.1:1-2), and takes the dubious honour of being ‘the last enemy to be destroyed’ by virtue of the redemptive work of Christ (I Cor.15:26).  Death is never to be thought of as ‘natural’, or as simply a ‘fact of life’.  Death is always tragic and catastrophic.  But the death of a child is likely the most brutal expression of the spiritual calamity of our creation. 

‘As He approached the town gate, a dead person was being carried out – the only son of his mother, and she was a widow’.  Such deep pathos in such an economy of words.  Our familiarity with the story can mean that it’s easy to miss the layers of tragedy and grief it contains.  And that same can equally dull us to the extraordinary sequence of events that follows.  Jesus has already demonstrated His authority over disease, restoring someone ‘about to die’ to full health (Lk.7:2).  But this is a categorically different situation.  This ‘only son’ has already been taken by death.  Coming back from the brink is one thing...  unusual perhaps, but not beyond the realms of human experience.  Coming back from death itself – that’s a very different proposal!  Not unprecedented, but almost.  And yet Jesus’ authority extends, seemingly effortlessly, even beyond the boundaries of life.  Death, at least for now, no longer has dominion over this young man.

There are rare examples in the Old Testament of similar event – notably in the ministry of Elijah (I Kings 17:17-24), and Elisha (II Kings 4:32-37).  It is likely this resonance with these prophets that leads the crowd to their conclusion that ‘A great prophet has appeared among us’ (Lk.7:16).  Perhaps even the great prophet (Deut.18:15)? 

We are utterly helpless before death.  It takes us whether we wish to go with it or not.  It takes those we love, whether we wish it to or not.  Nothing else quite has the capacity to expose the vulnerability of all we achieve in life.  Perhaps few moments in the Gospels underline just how different from us Jesus is.  Fully human (Heb.2:17), and yet so very different from our humanity...  at least for now!

Questions:

Many Christians suggest that this kind of authority and power is (or at least should be) available to Christians today.  What do you think? ...and why?

How does Christ’s authority over death change the way we grieve as Christians?

As a Church, how can we support those who are grieving in a distinctively Christian way?

How should we prepare for death?  What do you anticipate are the unique temptations we will face in those moments?  How can we die in a way that honours Christ?

This story doesn’t appear in any of the other Gospel accounts.  Why do you think Luke makes a point of including it in his?  What does this teach us about Jesus that other resuscitation-miracles don’t convey (see e.g. Lk.8:50-56)?

How can we cultivate this Christ-like tenderness and compassion (7:13)?  ...or is compassion a character trait that we simply may or may not have?

In what ways are the crowds right in their response to what Jesus does (7:16-17)?  and in what ways are they wrong?

Fammily Worship ideas Luke 7:1-10

There is a kind of optical illusion where at first glance it looks like one thing, but on closer inspection it turns out it’s a picture of something else.  The picture with this Family Worship is a bit like that – at first it looks like some one playing a saxophone, but on closer inspection, it is a picture of woman...  or vice versa!

There are plenty of other illusions like this online.  Why not have a look and see what you can find?

Our passage this week is like one of these optical illusions. At first glance it is about a Centurion’s servant being healed... but on closer inspection it turns out Luke is wanting us to learn something about Jesus: His authority.

Depending on how old your child(ren) is, you might want to play something like a game of ‘Simon says...’, or you might want to think about being a soldier, and obeying orders. What happens if you get an order you don’t like?

The Centurion is a soldier (Plenty of opportunity for craft / dressing up here!). He really gets the idea of authority, and how it works. we have authority because we are under authority.

so think of someone directing traffic – it makes a big difference whether they have the authority to do that or not.  How do they get that authority?  It is given them by the Law of our land.  Police are under authority, and therefore they have authority ... for a specific job for which they are responsible.

Discussion:

Why do the Elders think that Jesus should help the Centurion?  Are they right?

Who is in charge of you? Why? What gives them the authority to tell you what to do?

Who gives Jesus His authority (Lk.10:22; Matt.28:18)?

How do you feel about Jesus having complete authority?

Look through Luke Chapters 7 & 8.  What and who does Jesus have authority over?

If Jesus has such authority, what does that mean about how we should hear His teaching?

You might want to take it further and explore the fact that Jesus practices what He preaches.  He has just spoken about loving our enemies (Lk.6:27), and on the way home from preaching that sermon He is confronted by a situation in which an enemy of His people is asking Him for help.

The Centurion is a Gentile (see Luke 4:28-29 for the last time Jesus engaged with the question of Gentiles!!!).  And he is an officer responsible for enforcing the political and military rule of the occupying Roman Empire.  What will Jesus do?  He will do exactly what He told His disciples to do.  He will love His enemy...

Family Prayer

Dear Lord, you offer grace and forgiveness

to all. Please help us accept your love with

trust and faith.

teach us wisdom about who to trust.

In Jesus’ name we pray.

Amen.

Luke 7:1-10 Bible Study

As a general rule I manage to make it home after preaching a sermon without incident.  For Jesus, the journey home was considerably more eventful!  As he enters Capernaum He is presented with a complex and dangerous dilemma.  Last time Jesus engaged the question of the Gentiles (Lk.4:24-30), He faced a lynch mob intent on throwing Him off a cliff.  And now here He is confronted with a Gentile-in-need.  Probably a God-fearer – a Gentile who likely worshipped the ‘God of the Jews’, but who had not yet taken the step to convert to Judaism itself. 

As we read the passage we can almost hear the silence that descends on the crowd as the Elders articulate their request.  How will Jesus respond to such a potentially inflammatory situation?  By embodying the very teaching He has just delivered in His previous sermon.  The Centurion is complex character, but he remains a Centurion – responsible for enforcing the militaristic rule of the Roman Empire.  He remains a quite literal enemy of Jesus’ own people.  What has Jesus taught with regard to our enemies?  With consummate integrity, Jesus practises what He preaches.

It is important to recognise that Jesus is unlikely to have been swayed by the Elder’s arguments and rationale for His involvement (are they trying to manipulate Jesus in order to ensure the Centurion’s ongoing favour?) .  He was driven by deeper considerations than their assessment of the Centurion’s worthiness or otherwise.  Jesus’ response is driven by His love.  His whole ministry is an expression of love for His enemies (see Rom.5:10; Col.1:21).  And this moment conveys this with a breath-taking clarity.  J.C. Ryle, one time Bishop of Liverpool captures the significance of what happens next:  ‘A greater miracle of healing than this is nowhere recorded in the Gospels.  Without even seeing the sufferer, without touch of hand or look of eye, our Lord restores health to a dying man by a single word.  He speaks and the man is cured.  He commands and the disease departs’.

With this closing comment, Ryle takes us to the heart of the story.  The authority of Jesus is the issue under discussion.  Jesus’ commendation of the Centurion’s faith is in part the result of how deeply informed it is.  The Centurion understands Jesus is one sent by God.  His being under authority is the root and grounds of His authority.  His authority to command disease, death (7:11-17); the forces of creation (8:22-25); the demonic (8:26-39).  ...and His authority to command His disciples.  His teaching comes to us with the ring of military command.  The Centurion understands this, and is celebrated by Jesus as a result.

Questions:

Why do you think the Jewish Elders were willing to act as mediators for the centurion, and why are they so uncharacteristically positive about a Gentile?  What is motivating their approach to Jesus?

What does their earnest pleading reveal about their thinking when it comes to religion?  Does the Centurion ‘deserve’ to have Jesus heal his servant?

Is the Centurion right in his assessment of himself?  Is he as unworthy in Jesus’ eyes as he is in his own?

What is it about the Centurion’s faith – including his grasp of who Jesus is - that is so exciting for Jesus? 

Why does Jesus say He hasn’t found such great faith even in Israel?  What is missing in the faith of God’s people?  Or is Jesus exaggerating for effect?

Do you think people can have greater, or lesser degrees of faith?  How can you measure ‘faith’?  How can faith develop and become greater?  How intentional are you about cultivating a ‘greater’ faith?

How do you feel about Jesus being presented in terms of ‘authority’? How important do you think it is to put those commands into practise? 

How can we better support each other in our growth into obeying the commands of Jesus?

Family Worship Ideas Luke 6:46-49

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Luke 6:46-49 Bible Study

It is all too easy for a Church to pride itself on being a Bible-teaching Church.  And in such a Church there can be a lot of pressure on the preacher to make sure that any given sermon is accessible, relevant, faithful, and engaging in equal measure.  And in many ways that is entirely appropriate.  A Church should expect their preachers to ‘hold firmly to the trustworthy message as it has been taught’; to show ‘integrity, seriousness and soundness of speech that cannot be condemned’; and ‘able to teach’ (Titus 1:9; 2:7-8; I Tim.3:2). 

But if that is all is said, then it is hopelessly inadequate, and dangerously imbalanced.  Yes, there are questions to ask about a Bible preaching and teaching ministry, but there are also questions to be asked of the congregation.  How do they hear the Bible...  or perhaps more accurately, what do they do when they hear the Bible being taught.

That is Jesus’ concern as He brings this initial sermon to a close.  What do we do when we hear Him?  What do we do when we hear the Word of God?  Hearing – even understanding – the Word is not an end in itself.  Jesus warns us of the dangers of being those who hear...  even those who listen intently, who are moved, inspired, uplifted, challenged.  All of this is important and good in its place, but none of this is the end of the process of response. 

The end point of the process is our putting into practise what we have heard.  To hear Jesus and to fail to put into practise what He tells us is folly.  More than that it is spiritually dangerous.  Jesus may well have Prov.10:25 in mind as he develops this parable: When the storm has swept by, the wicked are gone, but the righteous stand firm forever.  In which case the storm is the storm of judgment.  And those who hear and do not put His teaching into practise are the wicked.  That might seem a bit strong!?  But to call Jesus Lord (a recognition of His authority) and to then fail to do as He says (a denial of His authority) is at best dishonest, and is to render ourselves a living contradiction.  To love Christ is to obey His commands (John 14:23-24).  Our failure to put into practise what Jesus says is symptomatic of a far deeper issue. 

Questions:

What obstacles are there to our putting Jesus’ teaching in practise (perhaps just his teaching in 6:20-45)?  Be as specific as you can? 

How could we overcome those obstacles?

Do you think Jesus’ insistence that we do what He says makes light of, or ignores, those obstacles? 

Does this emphasis on obedience undermine ‘faith’? Should we present the Gospel merely in terms of believing in Jesus?

How can we support each other to more consistently be those who do as Jesus says?

What do you think the ‘torrent’ represent?  And what do the houses standing firm and being completely destroyed respectively represents?

Is Jesus here describing two kinds of Christians? ...or is the distinction between those who are Christians and those who aren’t?

What encouragement can we draw when we look back over our lives and see that we are becoming those who put Jesus’ words and put them into practise? 

Often this passage is presented as if it is about building your life on Jesus, the Rock.  Why is this not a good way of reading or understanding this passage?

Family Worship ideas for Luke 6:43-45

Note to parents:

This passage gives us an amazing opportunity to explore with our child(ren) the expansive reality of what becoming a Christian means.  Paul writes in II Cor.5:17, ‘If anyone is in Christ, they are a new creation’.  That’s what Jesus is driving at here with his picture of good and bad trees.  As He helps us think through how to respond to His teaching, He is helping us to realise what it will take for us to be the people He is calling us to be: He will have to give us a new nature.  This is the promise held to us in our baptism. 

I will sprinkle clean water on you, and you will be clean; I will cleanse you from all your impurities and from all your idols.  I will give you a new heart and put a new spirit in you; I will remove from you your heart of stone and give you a heart of flesh.  And I will put my Spirit in you and move you to follow my decrees and be careful to keep my laws.

Ezek.36:25-27  (You could easily use part of this for a memory verse...)

Having read Luke 6:35-37, download and cut out 2 tree trunks...  and a lot of leaves.  You might need to download it onto a Word Doc and resize it to get this to work.  For the bad tree, write a behaviour on each leaf and stick it on the tree (if you want to stick more closely to the image Jesus uses, use pictures of (rotten) fruit

Repeat for the good behaviours that grows from a new nature.  If you’re struggling – take a look at the fruit of the Spirit in Gal.5:22-23. Whilst you are doing this, chat through:

How can we store up ‘good things’ in our heart?

Do you think bad-tree people can actually produce good fruit? 

What makes something you do ‘good’?

You may remember from the service, Liz talking about poke-weed!  Can you remember what she said about ‘motive’?  How can the same action be both good or bad, depending on who is doing it and why?

Or for a totally different angle!

Sunday was our Harvest Festival, and all the food donated will be used by the Top Up Shop.  When we first started this ministry, I interviewed Marilyn about it.  You can watch the interview here.

Luke 6:43-45 Bible Study

Jesus is continuing His teaching about how to respond to His teaching.  We saw last week the basic idea that Jesus’ teaching is not to be applied to everyone else.  He expects us to apply His teaching to ourselves, and only as we take the plank out of our own eyes, only as we become those who can see clearly ourselves, only as we are trained to become like Jesus, ought we to take up the sacred responsibility of speaking to the sin we see in others.  As wounded healers we come alongside our fellow disciples, weeping with them, and in compassion we reflect the grace of Christ as we lead them the path we have first walked out of sin and into the freedom of obedience to Jesus the Spirit longs to cultivate in us.

It seems Jesus is concerned we might not appreciate the radical nature of the change He is discussing.  He is not interested in mere behaviour modification.  His goal is nothing less than the total transformation of what we are.  To be his disciple is to yield to His desire to change our nature, to change the kind of human being we are.  This cosmic renovation of our humanity has historically been called conversion.  It isn’t simply the change of belief, or behaviour – although of course, both follow.

Jesus’ view of humanity is that the ‘fruit’ we bear in life – what we say and do, think and feel, the way we treat other people, and think about the world – that fruit is the natural outworking of what we are.  To change behaviour or belief without changing our underlying nature is like sticking one kind of fruit onto another kind of fruit tree.  It is superficial at best... but possibly indicative of a more concerning malady!  Jesus’ strategy for producing good fruit in His disciples, isn’t to resort to a form of behavioural manipulation, or even more noble ventures such as education, or psychological therapy.  It is to change the tree.  A good tree bears good fruit.  Or stripping the imagery away: A good man beings good things out of the good stored up in his heart’ (6:45). 

This is the grounds of Jesus’ confidence in what can be achieved when His disciples are ‘trained’ (v.40).  He fully expects His teaching to be achieved and worked out in practise by His disciples.  He isn’t presenting an ‘ideal’ that can be meditated on, but never achieved.  This is actually how Jesus expects His disciples to live... as we’ll see next week!

Questions:

Do you think this fairly and accurately represents Jesus’ teaching?

Do you agree with Jesus’ teaching here, or do you think that bad trees can in fact produce good fruit?  What do you think that would mean – can you give an example?

Does this idea fill you with excitement, dread or neither?  Does it leave you feeling inspired or condemned?  can you identify why you react the way you do?

Does this match your experience of being a Christian?  Why do you think this is?  Do you think this is all a bit simplistic?

How close to being like Jesus do you think we can actually get ... even if we are ‘fully trained’?

Why does Jesus choose to talk about ‘thorn bushes’ and ‘briers’ in this parable?  Do you think passages such as Is.10:17 might be in the back of His mind (see similar teaching in Matt.7:19)?  Or is something else going on?

How can we store up good (or, I suppose, evil) things in our heart? 

In Matt.12:36, Jesus tells us: ... that everyone will have to give account on the day of judgment for every empty word they have spoken.  Based on what He teaches here in Luke 6:45, why do you think this is?  What do our words reveal about us?  Can you ever say that you didn’t really mean something you said?

Family Worship Luke 6:37-42

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Luke 6:37-42 Bible Study

For some people the whole of Christianity seems to be summed up in the phrase ‘Do not judge’.  And many of those people aren’t even Christians!  As such, this week’s passage gives us a great case study in how careful we have to be not to read into Jesus’ words our own cultural assumptions.  When it comes to not judging, our culture has a clear sense of what it means:  we can’t express disapproval.  To not judge is to not criticise... or indeed to not do anything other than affirm me and my opinion.  It is code for ‘You have to accept me as I am’. 

This way of thinking is often justified by a spurious logic: You don’t know me.  You don’t know my experience.  You haven’t walked in my shoes.  As such you have no right to pass any negative assessment on who I am, who I want to be, or what I do.  It is used a shield, designed to deflect any reproach, or censure.

So pervasive is this ‘interpretation’ of the idea of not judging, that we may find it difficult to disentangle it from our thinking.  We may reflex into it as we read those very words on the lips of Jesus.  It might even deafen us, rendering us incapable of actually engaging with what Jesus means when He says what He does! 

This is a common issue we face as Christians seeking to faithfully make sense of the Bible...  that of allowing the Bible to define its own terms (or in this case, allowing Jesus to define His own terms).  Words are slippery things, and their meaning can change over time.  Added to this is our culture’s propensity to remove words from their Christ-centred meaning and focus.  So even words that we assume we understand, and have in common with people who aren’t Christians, words like ‘love’ or ‘’forgive’ get confused, or take on drastically different meaning. 

All of which means we need to be careful as we engage with the text of Scripture.  Subtle, but crippling misunderstandings creep in when we simply assume we know what words mean, transposing them from our own cultural key.  Often just a moment’s pause is enough to help us realise our mistake.  Can we really imagine Jesus calling His disciples to abandon their critical faculties when it comes to patterns of sinful behaviour – whether our own or other peoples?  

Questions:

Take each of the key words in vv.37: judge, condemn, forgive.  How does the meaning of these words differ between culture and Christ?

When does being generous in our dealing with others (v.38) tip over into legitimising, or even just ignoring sinful behaviour? 

When do you think you should confront sin and disobedience in the lives of other Christians?  Can you think of passages which call us to make precisely these kinds of judgments?

What do you think constitutes blindness in a leader?  How would you recognise a ‘blind’ leader in the Church?

How should a Church ‘fully’ train disciples?  How optimistic are you about our ability to grow to be like our Teacher?  What has that process of being training looked like in your own experience of being a Christian?

How helpful do you find Jesus’ idea that being a Christian is being a student?  How would that affect your attitude to your faith?

What happens to a Church when it’s ‘students’ aren’t fully trained?

How would you explain Jesus’ parable in vv.41-42 to someone?  What does this process look like in MIE?  How qualified do you feel to help others navigate repentance and spiritual growth?  Why is being unqualified such a problem?

Family Worship ideas for Luke 6:27-36

Note to parents:

Children have a very strong sense of justice!  How many times do you hear them cry: ‘It’s not fair!’  The question of how to take Jesus’ teaching here in Luke 6:27-36, and put it into practise will feel just as problematic for them as it does for us.

I’ve found that putting it in a context, or framework, in the way Paul does in Rom.12:18-21, or as Peter does in I Pet.2:19-24 frames it well.  It helps us to understand for example, that Jesus is not asking us to do anything that He hasn’t first done Himself, and that He has given us the resources to put His teaching into practise as we follow His example.  It also helps us to grasp that we aren’t denying justice, but rather deferring it.  Justice will still be done – just not now and not by us.  And that is fair!

It’s highly likely that your child(ren) will have at least one experience of suffering injustice...  a time when someone has been mean to them, and maybe even hit them.  It might be tricky depending on the circumstances, but getting them to talk about that might be a good place to start.

some helpful discussion starters:

‘They started it’!  If we get into a fight with someone (verbal or physical), whose fault is it?

How can we stop ourselves from mean to someone else when they are mean to us?

What does Jesus teach us we should do to them and for them instead?

When we read Jesus’ teaching, does it mean that we shouldn’t tell our parents, or a teacher if someone bullies us, or ill-treats us?  Are there times when Jesus teaches us that we shouldn’t turn the other cheek? 

a great activity:

Read through the account of Jesus’ suffering and death (e.g. Luke 22:39-23:49).  How many different ways can you find of Jesus putting into practise what He preaches?

a fun video resource:

There is a Superbook episode looking at the issue of loving your enemies.  You can view it here.

a family prayer:

Father, thank you that you loved your enemies when you sent Jesus into this world. 

Forgive us when we don’t follow your example.  Help us by your Spirit to be more like you, even when people do something wrong to us.  Help us to control our temper and to behave in a way that show other people what you are like;  Amen.

You might enjoy discovering the story of Martin Luther King.  As a Christian pastor, he took Jesus’ teaching and used it in a political context to seek to reconcile a divided society... or at least to take some steps toward reconciling a divided society.  There’s an animated video exploring the life of King here

and you can see his famous ‘I have a dream’ speech here

Jesus’ teaching is so powerful that even when it is put into practise in context Jesus didn’t mean for it, it can still achieve a great deal!!

Luke 6:27-36 Bible Study

People often compare and contrast Luke 6, with the Sermon on the Mount.  It seems so familiar on the one hand, and yet the two passages seem to differ in some significant ways.  It’s the sort of thing that can cause some measure of anxiety, and that can undermine people’s confidence in the Scriptures.  So at the risk of sounding like I’m comparing myself to Jesus (which I’m honestly not!), let me try and chart a way through the conundrum.

Over the years, I’ve written a lot of sermons.  There’s a couple that I really enjoy preaching.  So on the odd occasion that I am invited to preach elsewhere, if I’m given the choice, I’ll get one of those out and have a look at it.  It’ll need to be re-worked a bit, and if I have time I’ll try and adapt it to the context I’ll be preaching in.  And I might change some of the illustrations if there’s a local interest.  And of course, because I don’t stick rigidly to the notes, I’ll end up putting things a bit differently every time I preach it.  If you listened to the recordings / watched the videos of those occasions you’d recognise the same material, but also a number of differences – some intentional, others simply by virtue of the way I preach.  There’d be a lot that familiar, but also some differences.

Looking at the structure of the Gospels, it seems that Jesus’ public ministry focussed on five periods of itinerant preaching, interspersed with time invested with the disciples and in rest.  It also appears that Jesus developed His material ahead of each preaching tour and then delivered it repeatedly as He went through Galilee and down into Judah.  The Gospel writers give us a record of Jesus’ teaching from each section of His ministry, but they don’t always do it from the same event in each tour.  Hence Matthew is clear that the teaching-event he is recording from Jesus’ first ‘tour’ is taken from a time when Jesus ‘went up on a mountainside and sat down’ (Matt.5:1).  Luke also records the teaching Jesus delivered during His first ‘tour’, but has in mind a different occasion, possibly earlier in the ‘tour’ and I suspect further north, when Jesus ‘stood on a level place’ (Lk.6:17). 

When you look at the details, it’s actually quite strange that people sometimes think they are the same event, and that they go to some length to try and reconcile the two passages.  I think it much more natural to recognise that these are two events from early in Jesus’ ministry, during His first preaching tour, but distinct and at different times and places in that tour. 

Both Luke and Matthew are reliable and trustworthy as they hold out their Spirit-inspired accounts of Jesus and His ministry.  You can relax!

Questions:

Can you follow Jesus’ ‘train of thought’ from the previous section of teaching (vv.20-26)?  What sort of situation does Jesus have in mind as he gives the teaching in vv.27-36?  Or do you think this teaching is appropriate in all and any situation? Are there times when Jesus teaches we shouldn’t turn the other cheek?

or you might find it more helpful to think through more specific issues, such as:

Does this passage preclude you seeking justice if someone commits a crime against you? 

Does this passage mean someone should stay in an abusive marriage?

Does this passage mean that if someone sins against you, you should just accept that?

Can Christians join the military?

Can you think of times when you have heard or seen this teaching applied in ways that Jesus would not approve of?

How would you reconcile this passage with passages such as Matt.18:15-20, where Jesus advocates a much less passive approach to sin?

In a situation where you had enemies, people cursing you, ill-treating you, taking from you etc. would you want to put Jesus’ teaching in to practise?  How can we get to the place where we want to do what Jesus says, even when it cuts so deeply across our ‘natural’ desires and tendencies?

How would you counsel someone who was consumed with bitterness about how they had been treated?

How does Jesus’ teaching us how to live reflect the life and example of the Lord Himself (see I Peter 2:19-24)?  How does the way He has treated us shape the way we now treat others?

Read Rom.12:18-21.  What does Paul teach that helps shape our response to mis-treatment by others?  How compelling do you find this passage? 

What is the end result Jesus is hoping to achieve as we behave like this?

Family Worship Ideas Luke 6:12-26

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Luke 6:12-26 Bible Study

As we work our way through the Gospels we find ourselves confronted with tiny oases of spiritual light and life.  They occur when Jesus passes through a region, and in His wake the diseases are healed, the dead are raised and those oppressed by impure spirits are liberated.  Jesus, the Priest is driving back all that is unclean.  It’s as close to experiencing the New Creation as I suspect this old fallen world has ever been.  It isn’t difficult to imagine the joy and delight of those who have tasted the goodness of the Lord.

It must have awakened a deep – almost forgotten – longing for ‘home’.  There are so many stories, books and films that hang around this most elemental plot line.  The protagonist ventures forth on a quest, or is driven from home, and after a period of exile returns, equipped from their travels and adventures and able to face the rigours of new responsibilities and usually the weight of glory.  Whether it is Simba from the Lion King, or Aragorn from Lord of the Rings (or in their own way, Merry and Pippin), or Odysseus, such stories have a near universal and enduring appeal because they resonate so profoundly with the ‘story’ that we are all part of.  Exiled from Eden, being transformed in that exile and made ready for a future glory. 

But the prospect of that future Kingdom proves intensely divisive.  Incredible though it may seem, there are many who choose not to live for it, or even to entertain its possibility.  They throw their lot in with this old, passing, fallen creation, seeking all they can gain from it.  The live without reference to the New Creation.  Jesus says to such: Woe...

Others know the kingdom of God awaits.  And they are willing to sacrifice and suffer now, to mourn and be marginalised now, if only they can know that on that Day they will be welcomed by their Lord into a renewed world.  Such people are called disciples by Jesus.  They are a complicated bunch – from different rungs on the socio-economic ladder; different points on the political spectrum.  But they are bound together by the fact that they are called by Jesus to this amazing future.

Questions:

Why does Jesus need to spend a night in prayer before choosing twelve of His disciples to become apostles?   How does Jesus’ example shape your own commitment to prayer? 

How do you account for Judas’ inclusion in this band? 

What is the difference between being a disciple and being an apostle?  What changes in their relationship with Jesus from this point on?

It seems that Jesus indiscriminately heals all who even touch Him (6:18-19).  What is Jesus seeking to achieve here? 

Do you think that such a display of curative and cleansing power in the Church today would advance the Church’s mission?  Why / Why not?

What does Jesus mean when he designates people ‘Blessed’?  What about when He pronounces ‘Woe’?  What do these words mean? 

If you aren’t poor, hungry, weeping or hated because of the Son of Man, are you blessed?

Is it possible to be rich, well-fed, and well-spoken of, but not be under ‘woe’?

Why are the states of these two groups presented in such a binary way? ... and why is it that their experience is so fundamentally reversed between old and new creations?  Do you think it is such a stark alternative, or are thing on more of a spectrum?

Do you feel encouraged, or unsettled by Jesus’ teaching in Luke 6:20-26? 

Luke 6:1-11 Bible Study

You might remember from our series earlier this year in Luke 1-5, that Luke has a deep theological agenda at work in how he writes his Gospel.  He is presenting Jesus as the ultimate (High-)Priest.  We see that agenda at work again in 6:1-11.  Part of the job of the Levitical priest was to interpret, teach and apply the Law (II Chron.15:3; 19:8; 31:4 etc.).  The Pharisees have set themselves up as guardians and gate-keepers of the Law.  As soon as Jesus – the Priest – begins His ministry, there is a sense of inevitability about the conflict that ensues.

The Pharisees are basically stalking Jesus.  His whole life and ministry is under intense scrutiny (v.7).  And yet Jesus is bereft of fear, and their hostile gaze does nothing to hinder His life or teaching.  Over the course of Jesus’ public ministry this antagonism will find expression in a host of different contexts, and over a number of different questions.  As we come into Chapter 6, Luke gives us a couple of instances when the flashpoint is ‘Sabbath’.   In one sense the question of whether Jesus and His disciples are keeping Sabbath is just a symptom of the key issue at stake: who has the right to interpret the Law.

The Pharisees are a complicated bunch.  It’s easy to turn them into two-dimensional comic-book villains...  But in reality they were just sincerely wrong.  This is an important observation in Church life.  We can easily be hoodwinked into thinking that someone’s point of view is legitimised by the sincerity with which they (claim to) hold it.  It isn’t.  As the old trope goes: you can be sincerely wrong.  And the Pharisees were certainly that.

But working out why they were wrong is trickier than it might first seem.  In fact, at first glance they seem to be holding an entirely defensible position.  The Sabbath is built into the theological structure of creation, and keeping it is so critical that it was embedded in the Ten Commandments.  Violating the Sabbath was a capital offense; and there are repeated prohibitions throughout Scripture against activities such as lighting fires (Ex.35:3), gathering wood (Num.15:32f), carrying a burden (Jer.17:21), and trading (Neh.13:15-17).  And when the ancient Church is sent into exile, the presenting issue was their failure to keep the Sabbath for themselves or for the land (Lev.26:43). 

The problem is that whilst they are keeping the Sabbath in a negative sense (i.e. in terms of what they are NOT to do), they have lost sight of what it means to keep Sabbath positively.  They have reduced the Sabbath to an institution in its own right, forgetting its purpose in pointing towards the wholeness and rest of the New Creation, and its context in a Law that is supposed to be the articulation of what it means to love God and neighbour.  Once the Law is removed from Christ, it becomes enslaving.  Only in Christ is it the freedom it was designed to be.

Questions:

In what other ways can a Christian vision for life become enslaving once it is taken out of the context of our relationship with Christ?  Why does that happen?

Do you think that the idea of a Sabbath should still feature in a Christian’s life today?  What might that look like?

What is the difference between Jesus’ view of rest, and our own society’s vision for rest?

Why do the Pharisees think Jesus’ disciples are doing what is unlawful on the Sabbath (6:2)?  

How does Jesus’ response (appealing to I Sam.21:1-7 & 22:9-10) answer the Pharisees question?  After all, on the face of it, David’s taking the consecrated bread doesn’t have anything to do with the Sabbath.

What does Jesus mean when He says that He ‘is Lord of the Sabbath’?   Does this mean that Jesus can do things on the Sabbath that no-one else can? ...that in some way the Law doesn’t apply to Him?

Where does Jesus’ courage in facing the religious authorities of His day come from?

Why would the Pharisees think that healing on a Sabbath was unlawful?

What does Jesus’ response in v.9 teach us about the purpose of the Law, and of the Sabbath more specifically?  How does that make sense of the Old Testament teaching about the Sabbath?

Why does Jesus’ healing evoke such fury from the Pharisees?