There is No.Clearer.Picture in all of the Bible of the heart of God towards sinners — I’m talking the hardest of hardhearted sinners — than this one right here in Luke 13.
A Scriptural snapshot that will go a long way to defining your biblical view of God and your biblical understanding of Jesus, both as a man and as God.
If you think of the Bible as a picture book, Luke paints for us a portrait of Jesus that is, quite frankly, irresistible, and most refreshing to my soul. It will be to yours as well. Guaranteed.
One that comes to us, ironically enough, thanks to a small cadre of good Pharisees. Yes! Heard me right. Good Pharisees.
The Pharisees as a group, as we have discussed in weeks gone by, and as you therefore understand, were historically among Jesus’ chief tormentors. That being said, there were in the minority some good Pharisees.
Nicodemus comes to mind as a good Pharisee, one who lovingly cared for Jesus’ body after the crucifixion.
In Mark 12, Jesus told a good Pharisee that he was “not far from the Kingdom of God.”
In Acts 15, reference is made to a number of good Pharisees who were committed Christ-followers.
And here in Luke 13, we find a small group of good Pharisees who traveled likely from Galilee to Perea to warn Jesus about the murderous intentions of Antipas.
This, my dear friends, is quite a gripping story.
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We are, as you well know, engaged in a fascinating election cycle — one that I have been following with great interest.
Last week, one prominent commentator told of the time when, shortly after the swearing-in of a relatively recent President, he asked him,
“What does it feel like to be President?”
His answer, in case you are interested, was this:
“I suddenly realized that everything I say will profoundly affect something somewhere in the world.”
As you will hear in this PODCAST, that question, “What does it feel like to be President?” piqued my curiosity. Truth be told, there have been times when I have curiously wondered how God would respond if we were to ask Him,
“What does it feel like to be God?”
The thing is, God has already answered that question.
God has told us exactly what it feels like to be God.
Fact is, His answer might honestly surprise you. Surprise you in a profoundly emotional way. It sure does me!
Now, in considering His answer that question, “What does it feel like to be God?” we have to start with this.
Jesus said this in John 4:24, “God is spirit.” God is, in that sense, ineffable. Meaning, inexpressible, indescribable, like nothing we’ve ever known before.
As God Himself said to Isaiah, in chapter 55,
“My thoughts are nothing like your thoughts,” says the Lord. “And my ways are far beyond anything you could imagine. For just as the heavens are higher than the earth, so my ways are higher than your ways and my thoughts higher than your thoughts.”
God is, by His own definition, utterly incomprehensible. So in an effort to help us relate to Him at least on some level, God chose to describe Himself to us using word pictures. Very meaningful word pictures.
Remember how I’ve told you Bible is picture book? Remember how I’ve told you that after stating a proposition, a good rabbi will always paint the picture?
For instance, the biblical writer states the proposition, “God is love” (1 John 4:8). He then follows this proposition by painting word pictures which describe what God’s love looks like.
So through the quills of the biblical writers, God was forever providing Scriptural snapshots what He is like, of which there are several throughout pages of Bible.
The Lord is my shepherd, He shelters us under His wings, He is our rock, mountain, fortress. So, so many.
The technical term for these portraits is anthropomorphisms, morphe (form), anthropos (human, man) — God describing Himself in forms, images, pictures we humans can understand.
OK, now watch this: Of all of the pictures that God painted (anthropomorphisms each), there are basically two iconic images of God in the Bible. As if to say,
Of all of the pictures that I have drawn of Myself for you, there are two predominant portraits of Me that I want you never to forget. Shepherd, Bird, Rock, Mountain, Fortress, so many others — these are great, accurate, and most helpful. But if you are going to remember only two, and forever cherish these two in your hearts, these are the two I want you never to forget: One in the Old Testament, and one in the New Testament.
If you think about it, God chose the two most intimate, precious, personal, and cherished of all human relationships.
You are in for quite a treat, and a stunning surprise as you listen.
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This week, I have been reading a fascinating book of historical fiction entitled, The Robe, by Lloyd C. Douglas.
As you will hear in this PODCAST, in the book Douglas records a conversation between Marcellus, son of a Roman Senator who has fallen out of favor with Emperor Tiberias, and Marcellus’ slave, Demetrius.
The conversation goes like this:
‘Demetrius’—Marcellus swept the sky with an all-inclusive arm—’do you ever believe in the gods?’
‘If it is my master’s wish, I do,’ replied Demetrius, perfunctorily.
‘No, no,’ said Marcellus, testily, ‘be honest. Never mind what I believe. Tell me what you think about the gods. Do you ever pray to them?’
‘When I was a small boy, sir,’ complied Demetrius, ‘my mother taught us to invoke the gods. She was quite religious. There was a pretty statue of Priapus in our flower garden. I can still remember my mother kneeling there, on a fine spring day, with a little trowel in one hand and a basket of plants in the other. She believed that Priapus made things grow…. And my mother prayed to Athene every morning when my brothers and I followed the teacher into our schoolroom.’ He was silent for a while; and then, prodded by an encouraging nod from Marcellus, he continued: ‘My father offered libations to the gods on their feast-days, but I think that was to please my mother.’
‘This is most interesting—and touching, too,’ observed Marcellus. ‘But you haven’t quite answered my question, Demetrius. Do you believe in the gods—now?’
‘No, sir.’
‘Do you mean that you don’t believe they render any service to men? Or do you doubt that the gods exist, at all?’
‘I think it better for the mind, sir, to disbelieve in their existence. The last time I prayed—it was on the day that our home was broken up. As my father was led away in chains, I knelt by my mother and we prayed to Zeus—the Father of gods and men—to protect his life. But Zeus either did not hear us; or, hearing us, had no power to aid us; or, having power to aid us, refused to do so. It is better, I think, to believe that he did not hear us than to believe that he was unable or unwilling to give aid. … That afternoon my mother went away—upon her own invitation—because she could bear no more sorrow…. I have not prayed to the gods since that day, sir. I have cursed and reviled them, on occasions; but with very little hope that they might resent my blasphemies. Cursing the gods is foolish and futile, I think.’
Well, you could reason, of course Zeus did not hear Demetrius’ prayers. There was no Zeus to hear him.
And of course, you could also argue, there was no answer to his prayer because there was no Zeus who promised Demetrius what Jesus promised to us:
“So I say to you, ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For everyone who asks receives, and he who seeks finds, and to him who knocks it will be opened.”
Yet, how many of us have had a crisis of faith equal to that of Demetrius precisely because we prayed to our God in a time of crisis, in Jesus’ name, the same Jesus who did indeed make to us this promise:
“So I say to you, ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For everyone who asks receives, and he who seeks finds, and to him who knocks it will be opened…”
…and yet, nothing happened.
What exactly did Jesus mean by those words, His prayer promise to us?
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It is, without a doubt, one of the most precious truths in all of the Bible. From the lips of Jesus Himself to the seventy upon their return from their first mission’s trip, in this PODCAST you will hear Him say,
“I was watching Satan fall from heaven like lightning.”
Fact: Satan is a fallen foe.
Fact: The devil has been defeated.
As we have discussed for the past two weeks, Fact: Satan is not losing the war; he has already lost it.
There is a day coming, sooner rather than later, when in the words of John,
“The devil who deceived them (will be) thrown into the lake of fire” (Revelation 20).
There is a day coming, sooner rather than later, when at the mere mention of Jesus’ name,
“every knee will bow (including the devil and every one of his demonic minions)… and confess that Jesus Christ is Lord, to the glory of God the Father,” (Philippians 2).
The day has already come when, in the words of James,
“the demons believe this, and they tremble in terror,” (James 2).
So yes, Satan IS a fallen foe. The devil IS — right now, in real time — a thoroughly defeated foe.
Consequently, there is a verse. Or more accurately, a part of a verse. A half of a verse. One that is buried in the very back of the Bible. In the Apostle John’s first letter, chapter 4. Fourteen words (in the NASB) to be exact.
One sentence we will now highlight and underscore and amplify. A precious truth that perfectly frames any discussion of spiritual warfare and our vulnerability to what Paul described as
“all the schemes, strategies, and deceits of the devil.”
A fundamental fact of our faith that you will now hear, and cherish, in this PODCAST.
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Last week, when talking about Jesus “watching Satan fall from heaven,” we were encouraged by the fact that Satan is a defeated foe.
As you will be reminded in this week’s PODCAST, Satan isn’t losing the war; he has already lost it.
Be that as it may, however, the devil is winning his share of battles, and the destruction he causes is painful in the extreme.
Of all of the names of Satan I shared with you last week, of which there are many in the Bible, arguably the most personally troublesome is the one found in Revelation 9:11. Speaking of the demonic realm,
“Their king is the angel from the bottomless pit; his name in Hebrew is Abaddon, and in Greek, Apollyon—the Destroyer.”
I say “most personally troublesome” for three reasons:
1. There is a suffix added to the adverb translated “in Hebrew,” as in “his name in Hebrew is Abaddon,” which makes this term particularly forceful. As if to say that Satan is the ultimate destroyer going all the way back to the very beginnings of the Bible.
2. His “most personally troublesome” name because the word means to destroy, corrupt, to exterminate, or to kill in battle or in prison, as in a prison of addiction.
3. His “most personally troublesome” name because, as you well know, it is painful enough for us to personally experience the devil’s devastation in our own lives. But it is exponentially more painful to watch when he has his way in the lives of those near and dear to us. It is one thing for us to suffer personally the consequences our own regrettable choices. Indeed, to have to stand by and watch helplessly as those whom we love suffer the consequences of their regrettable choices? That is agonizing beyond description. And I don’t need to add a suffix to that word agonizing to make it more forceful. You know how much that hurts.
Yes, his name in Hebrew is Abaddon, and in Greek, Apollyon—the Destroyer.
Yet, with all of that, as will be illustrated and demonstrated, underscored and emphasized in this PODCAST, Satan is a defeated foe.
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You and I are embroiled in a cosmic collision of good and evil, a spiritual war that is taking place in real time, in the present tense, on a scale of epic proportions.
As you are about to hear in this PODCAST, there can be no doubt in any thinking person’s mind that this war is real, and that it has a profound affect upon our world and our lives.
Even an atheist who denounces the existence of God as a delusion, the reality of Satan as a myth, and the authority of Scripture as a collection of fairy tales, cannot deny that operating in our world today is a force for righteousness and a force for unrighteousness, and the daily-if-not-hourly collision of the two.
This is how the Apostle Paul described this to the Christ-followers in Ephesus:
“A final word: Be strong in the Lord and in his mighty power. Put on all of God’s armor so that you will be able to stand firm against all the schemes and the strategies and the deceits of the devil. For we are not fighting against flesh-and-blood enemies, but against evil rulers and authorities of the unseen world, against mighty powers in this dark world, and against evil spirits in the heavenly places. Therefore, put on every piece of God’s armor so you will be able to resist the enemy in the time of evil. Then after the battle you will still be standing firm.”
Words that are downright sobering, if not outright chilling. But words that are equally revealing and encouraging.
Sobering and chilling because who are we to stand firm against an unseen enemy like that? Specifically, the Devil and his many demons?
Revealing because this does indeed describe exactly what we are witnessing in our world on a daily basis.
Encouraging because as Paul made clear in Ephesians 6, as Jesus made equally clear and His 70 messengers indeed experienced here in Luke 10, this war is eminently winnable.
Indeed, as you will soon hear, this war has Already.Been.Won.
We are less than 6 months from the crucifixion. Jesus will spend these final days visiting every town and village in the South of the Land: Judea and Perea. In anticipation of His visits, Jesus sent out 70 emissaries to prepare the way.
He sent them out as gentle lambs in the midst of ferocious wolves, an unmistakable allusion to the hostile spiritual climate they were about to enter. This was but the latest skirmish in an ongoing spiritual war.
The battle lines were drawn. The harvest was ready. Even as they stood on the cusp of the Crucifixion, there was a godly remnant primed and ready to hear and receive their message:
God’s peace could be theirs.
So off they went, on a several-weeks’ excursion into enemy territory, all to bring God’s message of peace to the tormented souls just trying to survive day-by-day.
Back to Jesus they finally returned, in order to give Him their reports and to debrief their experiences. Which is where we join the narrative here in Luke 10:17…
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As I publish this week’s PODCAST, I am brimming with optimism.
Whether you realize it or not, we are blessed with a singular privilege: To be alive at this time, in this place, at this precise moment in human history.
As you will hear in this study of Luke 10, we have been handed a golden opportunity to fulfill that which is the highest calling that can be bestowed on any human being.
Lofty words, those. But words that I believe with all of my heart.
After hearing this podcast, I believe that you will too.
Last week, I introduced you to the foundational purpose statement that defines why exactly our Jewish friends are God’s Chosen People. Do you remember what it is? Tikkun ha-olam. Which is defined by our Jewish friends as “repairing the world,” ideally by bringing the world under the rule of God in the world.
In the words of the rabbis, Tikkun ha-olam “is deeply embedded in the Jewish ethos.” Indeed, defines it. The acknowledgement, the understanding that our world as a whole, and that every one of us who lives in this world is broken and in need of repair.
Tikkun ha-olam: A repair that can only come when the world which God created submits to its Creator.
Which brings us to Jesus’ instructions in Luke 10.
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“After these things the Lord appointed seventy others also, and sent them two by two before His face into every city and place where He Himself was about to go.”
In light of that verse, I want to float a theory.
My theory is this: Jesus did nothing arbitrarily or randomly.
In other words, there was a particular purpose behind everything that Jesus did.
Including His sending of the 70.
So if my theory holds, that Jesus did not send out the 70 randomly or arbitrarily, we are face with two most-intriguing questions:
1. Why in the world did Jesus send out 70?
2. What does it mean to us today?
And as you will soon hear in this PODCAST, it means everything to us today.
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There is nothing more toxic to our faith than when we base our faith on misinformed expectations. More precisely, holding God to expectations that He never intended for us to form; expectations God never committed Himself to fulfill.
They say that “confession is good for the soul.” OK, here’s my confession to you: Every week, when I open the Bible and begin to teach, I keenly, keenly feel my inadequacy. That’s not a me-trying-to-sound-humble statement; that’s a me-being-brutally-honest statement. A true statement, an honest admission, because I know that each and every person who listens to my voice and hears my words is experiencing their own challenges, asking their own questions, working through their own difficulties.
Consequently, there is so much that I would like to tell you, but literally so little time. How much can we accomplish in less than an hour together each week?
I am certainly not alone in my frustration. I take great comfort that Jesus felt it too, keenly so. Which is precisely what He told His disciples in one of the landmark chapters in all of the Bible. Yet, ironically, it’s a chapter that is so often overlooked as to its significance and importance.
If I were to ask you to tell me your favorite chapter in the Bible, or the one that brings you the greatest level of comfort, I doubt you’d say John 16. But for me, without a doubt, I’d say John 16. And it’s in this chapter that Jesus expressed my same exact frustration.
There is so much more I want to tell you, but you can’t bear it now.
The scene was the Upper Room. The night was His last night before the crucifixion. Jesus knew what the next 24 hours would be like. Consequently, Jesus had to recalibrate His disciples’ expectations. And so on this night, Jesus huddled with His disciples at what should have been the singular celebration of the year: a Passover Seder.
A beautiful night that would soon turn ugly.
These men had left everything to follow Jesus. They had literally put their lives on the line to become committed Christ-followers.
Jesus had warned them repeatedly that this night was coming — the night of His betrayal and arrest.
But you know, it’s amazing to me what we hear, and what we don’t allow ourselves to hear.
Last week, I introduced you ever-so-briefly to the subject of shepherds. This because Jesus drew our attention to all-things sheep-and-shepherd-related when He defined Himself by saying, “I AM the door (gate) of the sheep.”
This week, in this PODCAST, we’ll discover together exactly what Jesus meant when He identified Himself as the “door of the sheep.”
The important point to remember from last week is this: Life for the shepherd was and is unpredictable and oh-so-difficult.
You might remember that when his or her world is rocked by undeserved trauma of some sort, a shepherd will never ask the question of God, “Why?” Or “Why me?” It is a given that life in the desert is tough, and that problems are the norm.
Shepherds “get it” — that in this world of ours, bad things do indeed happen. Bad things do indeed happen to good people. We live in a world where, as but one example, men are born blind. And as Jesus made crystal-clear in John 9, it has nothing to do with the man’s sins, or his parents’ for that matter, as assumed by the disciples who asked Jesus about that very thing.
In the thinking of a shepherd, the evidence of the blessing of God in someone’s life is NOT the absence of problems or pain. The evidence of God’s blessing is His peace-giving presence that shepherds us through our problems and pain.
As Peter (who knew his fair share of suffering and pain) completely understood, Jesus is and ever will be our “Shepherd, the Guardian of our souls.” (1 Peter 2:25) A shepherd who guards our souls not from trouble, but while we are in the midst of trouble — undeserved, unpredictable, oh-so-difficult problems and personal pain.
Given all of that, what then did Jesus mean when He identified Himself as the “door of the sheep”? More than you can possibly imagine.
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Dewey Bertolini 