The Book of Luke

expiated said:
It’s interesting…I’ve listened to some people dismiss the Bible because the stories in it are just “too fantastical.” But then, I’ve heard others reject Scripture because they've personally never seen a miracle.

So which is it?
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Is it necessary to believe all the stories?

Is this an all or nothing proposition?

What if the story is blasphemous toward and god that is actually good?

Personally, I would believe the cross scenario and the escape-from-a-tomb scenario.

But I also believe the cross scenario, as framed, is blaspemous. And while a return from "dead" to flesh is impressive, it doesn't mean the Kingdom of God, the main message, as you say, is about re-stocking a world of flesh...another concept I consider to be blasphemous.

So it appears I believe in the two pillars of Judeo-Christianity, but do not interpret their meaning the same as your book does. I consider these interpretations to be worse than just stories: really antithetical to the main message.
 
Luke Chapter 7

This is the chapter where Yeshua compares the people of that generation (or perhaps primarily the Pharisees and lawyers) to children sitting in the marketplace and calling to one another: “We played the flute for you, and you did not dance; we sang a dirge, and you did not weep.”

Also, it’s in this chapter where there is an incident (when the Messiah speaks to the crowds concerning John the baptizer, commenting more or less that those dressed in soft clothing and living in luxury are in king’s courts) that highlights in my mind how most Americans today live like royalty of years gone by.

Even in observing people of “limited means” I find we are constantly entertaining ourselves with cell phones, video games, Wi-Fi, satellite T.V., stereo systems, and big screen televisions; access to the best entertainment the world has to offer 24/7.

And there’s no worries about starving to death if this year’s crop is wiped out. We can simply walk down to the local Walmart or Trader Joe’s and choose from a wide variety of foods beyond the imagination of almost anyone from the past and even many from the present. (If we can’t afford it, there’s always SNAP.)

As a matter of fact, who needs to walk? Most families in America own their own car—or cars—regardless of their socio-economic status. And if they become ill? Well, there are hospitals and clinics galore, and often insurance to help pay the doctors’ bills, guys and gals who are far more knowledgeable than the medicine men and physicians of the past.

Oh, and did I mention refrigeration, running water, indoor plumbing, air conditioning, and central heating? It seems to me that few kings down through the ages ever had it so good.
 
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Follow-up question, are the 10-16 yr olds in your Sunday school class expected to raise their hands before asking a question?
 
Luke Chapter 8

Events in the eighth chapter of Luke are pretty well covered by the subheadings.

Nonetheless, a while ago, I did have to check to see what “Woman Healed” and “Girl Restored to Life” were referring to. But at this point, I know it was the woman who had been suffering from a discharge of blood for twelve years, and that the girl was the daughter of Jairus, a ruler of the synagogue.

So the only thing I actually need to note (due to my not being consciously aware that it is found in this chapter) is that when Yeshua shares “The Parable of Revealed Light,” it is here that He is quoted as saying, “…for to the one who has, more will be given, and from the one who has not, even what he thinks that he has will be taken away.”
 
I get it, if you can make it to chapter 24 while completely ignoring the audience, you can get a Divinity Degree from Knox Theological Seminary that you can apply toward an assistant youth pastor position at one of the Christ-The-King mega-churches...and from there, work your way up?
 
The ninth chapter of Luke is about the most challenging one for me when it comes to remembering all the subheadings, but I guess it’s now familiar enough that I still managed to pass the test I just gave myself.

As for the details, it’s in the section where Yeshua talks about taking up one’s cross and following Him that He says He will be ashamed of whomever is ashamed of Him and His words when He comes in His glory and the glory of the Father and of the holy angels.

The boy who Jesus healed of an unclean spirit is the same one who Jesus’s disciples were unable to cure, in spite of the fact that Jesus gave them power and authority over all demons and to cure diseases when he sent them out at the beginning of the chapter.

The section where Jesus teaches on no sectarianism is the incident in which His disciples tried to stop someone who was casting out demons in the Messiah’s name because the guy was not a part of their group.

The passage where He teaches about rejection refers to His being turned away by the Samaritan village because His face was set toward Jerusalem, followed by James and John asking the Messiah if He wanted them to tell fire to come down from heaven to consume the place.

And at the end of the chapter, where Jesus talks about the cost of discipleship, is when He comments on leaving the dead to bury their own dead, and on how no one who puts his hand to the plow and looks back is fit for the kingdom of God—not to mention that foxes have holes, and birds of the air have nests, but "the Son of Man has nowhere to lay his head."
 
expiated said:
Back to the 4th chapter of Luke…

I’m often struck by how quick and anxious people who say they don’t even believe in God are to criticize Christians when they feel they see believers failing to “love your enemies,” or “turn the other cheek,” or care for the poor and needy—as if this was all the Messiah was about.

But when stating why He was sent here to interact with mankind in Luke 4:43, God the Son said that it was to “preach the good news of the kingdom of God.”

No doubt, someone will want to point out that in Luke 12:33 Yeshua said to “sell your possessions and give to the needy.” But again, this was a small part of an extended exhortation to seek God’s kingdom above all—or as recorded in Matthew 6:33, “But seek first the kingdom of God and His righteousness…”

Consequently, I can only conclude that liberal churches who join in the movement to classify or categorize God’s righteous expectations as “hate speech” are getting their priorities all wrong, and I have no doubt that Yeshua would have a thing or two to say to religious leaders who want to reject the word of God in the interest of “loving” those who oppose Judeo-Christian values and beliefs.

Christ expressed His views more clearly in the seventh chapter of Mark when He said, “You leave the commandment of God and hold to the tradition of men,” and “You have a fine way of rejecting the commandment of God in order to establish your traditions.” (Mark 7:8-9)

In Luke 4:33 the people of Galilee were astonished at the Messiah’s teaching because His word possessed such authority. In other words, Jesus felt no need to cite the opinions or arguments of famous or respected rabbis (religious leaders) to back up His assertions—and why should He? After all, Yeshua was and is God in the flesh!

So if I must choose between being called names by others (be they religious or otherwise) or abiding by what I find written in Scripture, the choice for me is an unqualified, unmitigated, absolute no-brainer.
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Great points.
And he liked /quoted the old testament.:cool::cool:Some people wrongly think old testament is for Jews + New testament is for Christian .....Jesus quoted/lived both.Thanks. Proverbs is real practical.
 
In the tenth chapter of Luke I was struck by how much judgment was evidenced in the words of the Messiah (verses 10 through 16) when He sent out the 72 (for some reason I was thinking it was 70).

I was also reminded that Christ’s account of the Good Samaritan was prompted by the questions of a lawyer who wanted to justify himself.

And the story of Mary and Martha brings to my mind a certain brand of social justice warrior who is always happy to quote particular teachings of the Son while at the same time rejecting the Son and especially rejecting the Father—placing more importance on one's actions than on the relationship one has with the Savior.
 
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