Category: Gospel of Luke

Unless You Repent…

by Matthew Stidham, posted in Gospel of Luke, Psalms, Scripture

“Do you think that these Galileans were worse sinners than all the other Galileans because they suffered this way? I tell you, no! But unless you repent, you too will all perish. Or those eighteen who died when the tower in Siloam fell on them—do you think they were more guilty than all the others living in Jerusalem? I tell you, no! But unless you repent, you too will all perish.”

Luke 13:2-5 NIV

DEVOTIONAL

Some followers of Jesus in Luke 13 seem to conclude that bad things happen only to bad people. Jesus is quick to remind them that judging others will not improve their situation. Casting blame and searching for reasons for every bad thing that happens simply doesn’t help. We stand before God, not compared to others, but based on our own heart.

Twice in these few verses, we are given the same statement: “But unless you repent, you too will all perish.” My experience has been Christians often encourage others (and theirselves) to feel sorry about what they’ve done…show remorse for past actions. But that’s not what Jesus is saying here; the statement is not simply about feeling guilty about what has already been done. Jesus wants us to deal with our past and make changes moving forward.

Christ is calling us to not compare our situations with others…that creates a false standard… nor do we ignore the sins of the past and move on. Instead, we must face our wrongs and make changes in the present, so that our future is in accordance with God’s will.

Don’t ignore the past, but don’t get trapped in it either. We must not turn a blind eye to the ugly side of our past and allow those wrongs to continue. Instead, we compare our lives to Christ, make amends to God and others we have harmed by our sin, and then change our actions and systems to promote righteousness and justice moving forward.

This is exactly what David models for us in Psalm 51. After David committed murder to cover up his sexual wickedness toward Bathsheba, Nathan the prophet points out David’s sin. David’s repentance is captured in the words of Psalm 51. Read it slowly and notice how David addresses the past sins, makes amends to God in the present by seeking forgiveness, and then looks ahead at future actions he will do to change the course of his life.

And now the hard part. Take an honest look at your life. Is there anything in your past you haven’t dealt with? Are there any sins that still linger in the present? Have you asked God for forgiveness and direction going forward? Have you changed your actions so this sin doesn’t continue to plague you in the future? Good intentions are well and good, “but unless you repent, you too will all perish.”

PRAYER

Lord, convict us. Show us our sins and guide us to deal with the past before looking to the future. Help us remove everything from our lives that is sinful, remove our judgmental spirit, and help us reflect Christ, and Christ alone. Forgive us, Lord, for passing judgment on others, assuming their guilt, and presuming our innocence. May our repentance, our faith, and our fellowship show the world your greatness and love. Through the name and power of our Lord and Savior, Jesus. Amen.

The Open Table

by Matthew Stidham, posted in Gospel of Luke, Scripture, Worship

The presence of Jesus is amplified and recognized when we most fully live like him in the world.

As Luke draws volume 1 of his Gospel to a close (Acts being volume 2), his focus shifts slightly from what Jesus does in the world (vol. 1) to what his disciples do in the world as his representatives (vol. 2). There are, however, a few stories between that overlap. Jesus has risen from the dead and appears to the disciples intermittently while his disciples learn to continue ministering without the constant physical presence of their Messiah. My favorite of these stories is the road to Emmaus.

As I work through this text in preparation for preaching it this Sunday, I’m struck by two major points. The first being that the disciples have lost all hope because of the crucifixion. They watched as their friend and Messiah was arrested, beaten, and executed, and now they are at a loss for what to do. The story is clear that these two disciples were leaving the rest of the group in Jerusalem, presumably to return to their pre-discipleship life. Listen to their words of despair and confusion. After asking this stranger (Jesus) about his knowledge of the previous week’s events, Jesus responds:

“What things?” he asked. “About Jesus of Nazareth,” they replied. “He was a prophet, powerful in word and deed before God and all the people. The chief priests and our rulers handed him over to be sentenced to death, and they crucified him; but we had hoped that he was the one who was going to redeem Israel. And what is more, it is the third day since all this took place. In addition, some of our women amazed us. They went to the tomb early this morning but didn’t find his body. They came and told us that they had seen a vision of angels, who said he was alive. Then some of our companions went to the tomb and found it just as the women had said, but they did not see Jesus.”

Luke 24:19-24 NIV (emphasis added)

Their confusion and hopelessness is clear. “We had hoped…” indicates that to them this is no longer a reality, and “…they did not see Jesus” leads us to the confusion and disbelief. Yes, the women saw it and told about it, yes, the men went there, but there was no Jesus.

The grief and dismay that surrounded this event is effecting these disciples deeply. They had been told repeatedly that Jesus would be crucified, but would rise again (Luke 9:21-27, 9:43-45, 18:31-34). This news, however, was so shocking and contrary to their own notions about Jesus’ ministry that they simply didn’t make sense. And now, at this moment on the road to Emmaus, the teaching they had received was absent from their minds and hearts.

The solution? Jesus points them back to Scripture!

“Did not the Messiah have to suffer these things and then enter his glory?” And beginning with Moses and all the Prophets, he explained to them what was said in all the Scriptures concerning himself.

Luke 24:26-27 NIV

In the midst of grief, dismay, and hopelessness, Jesus points the disciples back to Scripture (read the Old Testament). This is of enormous significance. He could have simply revealed who he was to them and restored their faith through the physical sight of himself. Yet Jesus doesn’t operate this way. Instead, he points these disciples back to the timeless texts of their Bibles (Old Testament). These texts established their faith as children, and Jesus uses them to clarify what God was doing in the world through Jesus.

The second thing that stands out to me is how they recognize Jesus. Now that their hope and faith is restored through a message from Scripture, Jesus is going to continue down the road and leave the disciples. Instead, the disciples invite this man (who is still a stranger to them at this point) to stay and eat with them.

Table fellowship is a huge theme in Luke’s Gospel! Over and over again we read of Jesus eating with those marginalized by society. Most of his criticism from the religious establishment came as a direct result of who Jesus ate with. What we often miss is that eating with someone was a sign of acceptance of that person. When you eat with someone you now share a bond, a commitment to one another. This is why it’s all the more shocking that Judas betrayed Jesus on the same night that they dined together in the upper room.

On the way to Emmaus, the disciples renewed faith leads them to act like Jesus. Notice that they welcome the stranger and open their table to him. And it is at that moment, when they imitate Jesus through the open table that they recognize their Lord.

When he was at the table with them, he took bread, gave thanks, broke it and began to give it to them. Then their eyes were opened and they recognized him, and he disappeared from their sight.

Luke 24:30-31 NIV

When the disciples were hopeless and their faith almost gone, Jesus points them back to the Scriptures. And when the disciples act like Jesus in welcoming this stranger to their table, their eyes are opened, and they recognize the presence of their Lord.

Opening the Scriptures and gathering around the table with our Lord was vital to the faith of these disciples. It was in these events that the disciples encountered the risen Jesus. Why would it be any different for you and me?

So…what are you doing this Sunday?

My Father’s House?

by Matthew Stidham, posted in Gospel of Luke, Jesus

Luke is a master when it comes to dropping subtle clues in his writings. From the beginning of his Gospel, Luke wants you to know that Jesus isn’t just an ordinary man. He is human, yes, but he is also God in human form. And Luke shares this with us in many ways throughout the early chapters of his Gospel.

In Chapter 2 we get a story that no other Gospel writer tells. I believe Luke must have gotten this from Mary herself, especially since he relays Mary’s inner thoughts (see 1:3, 2:51). Jesus disappears from the family caravan at Passover. Mary and Joseph cannot find him anywhere, so they return to the city of Jerusalem and find Jesus in the temple courts discussing Scripture with the teachers.

What really stands out to me is the way Jesus responds to the question from his mother.

When his parents saw him, they were overwhelmed. His mother said to him, “Child, why have you treated us like this? Look, your father and I have been looking for you anxiously.” But he replied, “Why were you looking for me? Didn’t you know that I must be in my Father’s house?”

Biblical Studies Press, The NET Bible First Edition; Bible. English. NET Bible.; The NET Bible (Biblical Studies Press, 2005), Lk 2:48–49.

Did you notice Jesus’ words here? Compare the words of Mary to those of Jesus. Who is the “father” of Jesus? According to Jesus, he was exactly where he was supposed to be…in his Father’s house.

The word play here isn’t accidental. This is just one small example of how Luke fills his Gospel with subtle (and some not so subtle) ways of reminding us of the true identity of Jesus. Next time we’ll look at the words of Elizabeth and what they tell us about Jesus.

(I’ll be dropping some of these every week since I will be reading this Gospel a lot between now and the time I start preaching through it in December. If you’re looking for a reading plan that will drill down on Luke’s Gospel before the end of the year, you can join me. Here’s a reading plan for Luke that my Small Group is going through, and here’s what I’m reading in addition to that.)

Prayer: What is it Good For?

by Matthew Stidham, posted in Gospel of Luke, Prayer

Have you ever struggled with how to pray? Have you ever felt like you are supposed to say nice things and be thankful, but you really don’t know how to do that? You’re not alone.

Jesus’ followers asked him to teach them how to pray. It was (and still is) very common in the Jewish world to have memorized prayers for different situations. There was a routine set of prayers that you used every day, and in every situation in which you find yourself. Acts shows us that the early church continued the practice of “the prayers.” (Acts 2:42, 3:1, etc.)

Because of this practice, it’s no wonder that Jesus’ followers wanted their Rabbi to teach them a prayer. Afterall, John had done that for his disciples. (Luke 11:1) And in Luke’s account, due to their request, Jesus gives them a prayer to recite.

 “When you pray, say: 

“ ‘Father, 

hallowed be your name, 

your kingdom come. 

Give us each day our daily bread. 

Forgive us our sins, 

for we also forgive everyone who sins against us. g 

And lead us not into temptation.’ ” 

 Lk 11:2–4 NIV

Notice that it’s Jesus’ expectation that his disciples will pray these exact words. For some reason in my past that rote prayers became akin to vain repetitions, but Jesus doesn’t see it that way at all! He expects his disciples to repeat these words over and over again. “When you pray, say…” The Greek word for “when” is hotan, which means “whenever.” Jesus wanted his disciples to pray this prayer over and over and over again until it became second nature to them.

Why? Because in this prayer we find the heart of Jesus revealed. What he prayed for is of first importance to him and his mission, as it should be for us today when we recite this prayer. In his book You Are What You Love: The Spiritual Power of Habit, James K. A. Smith talks about the habitual practices we all encounter every day. Even your morning routine, or work routine, or shopping routine, or school routine program and shape you into a product of the world, not a product of the Kingdom. We need reprogramming, and Spiritual habits like prayer do just that!

“If our loves can be disordered by secular [routines], it’s also true that our loves need to be reordered (recalibrated) by [counterroutines]–embodied, communal practices that are ‘loaded’ with the gospel and indexed to God and his kingdom.”

You Are What You Love: The Spiritual Power of Habit by James K. A. Smith, pgs. 57-58

This is exactly what prayer, and specifically the Lord’s Prayer, is designed to do in our life. Prayer isn’t so much moving God into our will, but being shaped into the mission and will of the Father.

I hope you’ll join us Sunday morning at 9:30 CST as we talk about Prayer: Grasping the Heart of God.

Mary’s Song

by Matthew Stidham, posted in Advent, Gospel of Luke, Jesus, Narrative Lectionary, Scripture

As we approach the last Sunday of Advent, I’d like to draw our attention to the words of a young teenage girl who just received news that she would become pregnant. 

46 And Mary said: 
“My soul glorifies the Lord 
47 and my spirit rejoices in God my Savior, 
48 for he has been mindful 
of the humble state of his servant. 
From now on all generations will call me blessed, 
49 for the Mighty One has done great things for me— 
holy is his name. 
50 His mercy extends to those who fear him, 
from generation to generation. 
51 He has performed mighty deeds with his arm; 
he has scattered those who are proud in their inmost thoughts. 
52 He has brought down rulers from their thrones 
but has lifted up the humble. 
53 He has filled the hungry with good things 
but has sent the rich away empty. 
54 He has helped his servant Israel, 
remembering to be merciful 
55 to Abraham and his descendants forever, 
just as he promised our ancestors.”

Luke 1:46–55 NIV

Rather than dread, and fear, Mary sees her life mission as a blessing. But look specifically at how she saw this as a blessing. First, she acknowledges that God has chosen to use someone of a “humble state.’ (v. 48) We know from Luke that Joseph and Mary lived in poverty (Lk. 2:24, Lev. 12:8). Second, she realizes this is a reversal of the power structure. Thrones will be toppled and humble (poor) will be elevated, the starving are filled and the rich are not. (vv. 52-53) The last statement I want us to consider is vv. 54-55. Within her womb resides the help of Israel, the mercy of God, and the fulfillment of the promise made to Abraham, and subsequent promises to his “descendants.” (Gen. 12:3)

This is the moment the prophets foretold, and would confirm again at the temple (Lk. 2:25-38). This is the promise of a Savior, of a King, of a Messiah. It is something brand new, and yet very old. It is the end of centuries of waiting, and the beginning of more. It is a moment on which everything that was, everything that is, and everything that will be hinges. 

Praise our faithful God! He has come, and He is coming again!

Sermon Text for 12/22/19 – Psalm 113; Psalm 146; Luke 1:67-80; Luke 1:46-56; Luke 2:1-14

Daily Psalms – Psalm 22

by Matthew Stidham, posted in Gospel of John, Gospel of Luke, Gospel of Mark, Gospel of Matthew, Psalms, Scripture

Daily Psalm Reading – Psalm 21-25

Psalm 22 is a psalm every follower of Jesus should meditate on frequently. It’s one of my “go to” places for meditation on the crucifixion of Jesus. Just a quick reading should draw the minds of most people to the cross, but the writers of the Gospel specifically wanted their readers to recognize that Jesus was the suffering Messiah of Psalm 22. The Gospels quote this psalm extensively throughout the Passion narrative.

My God, my God, why have you abandoned me?

Psalm 22:1 CSB

Matthew 27:46 and Mark 15:33 include Jesus quoting these words from the cross. I read somewhere that this psalm was “the death psalm” and every devout Jew wanted to die while reciting it. But I think there’s more to this quote than just that. When the one who had no sin was made sin for our benefit (2 Cor. 5:21), it distanced Jesus from the Father in a way he had never experienced. A closeness we can only dream of was destroyed because of our sin. And in that moment Jesus felt the distance, felt alone, and felt abandoned.

Everyone who sees me mocks me;
they sneer and shake their heads:
“He relies on the Lord;
let him save him;
let the Lord rescue him,
since he takes pleasure in him.”

Psalm 22:7-8 CSB

Matthew 27:39-44, Mark 15:29, and Luke 23:35 all include elements of these mockers shaking their heads and hurling insults. Part of the crucifixion process was public shaming. If they wanted you dead they could just use a sword. Crucifixion usually lasted a long time and included being stripped naked (see 22:17), as well as insults from accusers being hurled upon you as you died.

It’s always struck me that Jesus could have done exactly what the accusers said. “Let the LORD rescue him.” It certainly could have happened, but would the accusers really have believed? And if Jesus did come down from the cross and the accusers did believe, then our sin would remain because Jesus would not have conquered death. No doubt Jesus wanted them to believe, and Satan knew that too. Even on the cross there is a temptation for Jesus to take the easy way out. Yet his love for us held him there.

My strength is dried up like baked clay;
my tongue sticks to the roof of my mouth.
You put me into the dust of death.

Psalm 22:15 CSB

NIV renders the first line of this verse: “My mouth is dried up like a potsherd…” but both translations show that there seems to be a dry mouth at play. No doubt Jesus would have been dehydrated and thirsty. John 19:28 recalls Jesus crying out because of thirst.

For dogs have surrounded me;
a gang of evildoers has closed in on me;
they pierced my hands and my feet.

Psalm 22:16 CSB

We read verse 16 and instantly think of the cross. What we may not realize is that crucifixion wasn’t even invented when this psalm was written! What would it mean to pierce hand and foot? The Holy Spirit knew as he inspired these words to be written in a time when they didn’t make sense in their immediate context.

They divided my garments among themselves,
and they cast lots for my clothing.

Psalm 22:18 CSB

All four Gospels include this detail about the soldiers at the foot of the cross. (Mt. 27:35, Mk. 15:24, Lk. 23:34, Jn. 19:23-24) Cloth was valuable. Jesus certainly didn’t have much in the way of earthly possessions, and even what he had was taken from him. Afterall, what good will clothes do for a dead man?

They will come and declare his righteousness;
to a people yet to be born
they will declare what he has done.

Psalm 22:31 CSB

We now have the responsibility of fulfilling Psalm 22. Jesus went to the cross for us. We don’t have to worry about that part. But we do have the responsibility to tell future generations of his goodness! We must declare what Jesus has done!

Every verse of this psalm points to something in the ministry, death, or resurrection of Jesus. I praise God for passages like this that tell the story of the Messiah hundreds of years before his birth. Now let us tell his story hundreds of years after his death and resurrection! Blessings.

Jesus and the Female Disciples – Part 2

by Matthew Stidham, posted in Gospel of Luke, Scripture, Women of Scripture

Today we continue our look at the female disciples that Luke mentions throughout his Gospel. Their introduction in the opening verses of chapter 8 leads to a thread throughout Luke’s story of the “others,” or the “rest” of those that followed Jesus. Luke makes it clear that his story isn’t one of Jesus and the 12. It is also a story of the “others.”

As Luke’s narrative unfolds, we find Jesus arrested and on trial after being betrayed by Judas. At this point the 12 disappear from the story, except for Peter. Peter follows Jesus through part of the trial, but ultimately denies his relationship with Jesus three times, then disappears from the narrative until after the resurrection. Luke does focus on a particular group throughout the crucifixion and resurrection: the women. 

“A large number of people followed him, including women who mourned and wailed for him.”

Luke 23:27 NIV

After Jesus breathes his last, and the centurion confesses Jesus’ righteousness, we are told that many of the witnesses of the crucifixion leave, except for some who stayed.

“But all those who knew him, including the women who had followed him from Galilee, stood at a distance, watching these things.”

Luke 23:49 NIV

“The women who had come with Jesus from Galilee followed Joseph and saw the tomb and how his body was laid in it. Then they went home and prepared spices and perfume.”

Luke 23:55-56 NIV

“On the first day of the week, very early in the morning, the women took the spices they had prepared and went to the tomb.”

Luke 24:1 NIV

“When they (women) came back from the tomb they told all these things to the Eleven and to all the others. It was Mary Magdalene, Joanna, Mary the mother of James, and the others with them who told this to the apostles.”

Luke 24:9-10 NIV

“While they were still talking about this, Jesus himself stood among them and said to them, “Peace be with you.”

Luke 24:36 NIV

So who were the first preachers of the resurrection? The women. Who did they tell? The Eleven and “the others,” both male and female.  And who does Jesus appear to and commission after the resurrection? All of them! (And in case you are unsure of this, go to Acts 1:13-15 to see this continue.)

Luke makes it very clear. The commission to preach this news starting in Jerusalem (Lk. 24:47-48, Acts 1:8) is the responsibility of the Eleven, the women, and the others, as we’ve already seen them do! This commission by Jesus has not been retracted. Next week we’ll see how Luke carries this commission into the mission of the early church in Acts 1 & 2.

Jesus and the Female Disciples

by Matthew Stidham, posted in Gospel of Luke, Women of Scripture

Today we continue our look at Luke’s gospel and some of the women he includes in his story about Jesus. Luke has a major focus on the role of women in the ministry of Jesus and this week we look at some of the female disciples and supporters of Jesus’ ministry.

Luke 8:1-3 tells us about “many” single and married women who not only traveled with Jesus, but supported his ministry financially. These women are not the twelve, but they are disciples and benefactors nonetheless. Benefactors (financial supporters) in the ancient world would financially support an effort they supported, but that did not mean they would physically participate in that effort. These women are not simply benefactors, they are disciples traveling with Jesus, involved physically in his ministry, and learning to be just like the Messiah. A disciple would eventually go on to have their own students and teach in a way similar to their own teacher.

The fact that Luke tells us of Jesus and these women as disciples, a very unusual practice in the ancient world, tells us something about Jesus. Their presence in support and practice of Jesus’ ministry shows that Jesus wasn’t constrained by, nor concerned with cultural ideas about the roles of women. Culture considered them property to be kept in the home, but Jesus included them as disciples, ones who could travel along side, support, and assist in his ministry.

This detail sets up the often misunderstood story of Mary and Martha at the end of Luke 10. Many tell this story as a lesson on priorities; Jesus is more important than housework. While this is true, it misses the context of what Luke is telling us about Jesus. Luke always gives a female counterpart to the males in his gospel, showing that following Jesus and serving in the Kingdom is not a job relegated to men. Luke gives us Elizabeth and Zechariah, Mary and Joseph, Simeon and Anna, the widow of Zarephath and Naaman (ch. 4), the centurion and the widow (ch. 7), the widow with the coins and the shepherd (ch. 15). Here in chapter 8 and chapter 10 we see the female complement to the male disciples.

Luke tells us that Mary “sat at the Lord’s feet listening to what he said” (10:39). In doing so, Mary is taking up the role of a disciple, something a male would do in that culture. She is breaking a cultural rule (that many other women from ch. 8 did as well). Martha wants Jesus to rebuke Mary, but Jesus affirms that “Mary has chosen what is better, and it will not be taken away from her.” (10:42)

This story goes with the preceding story of the good Samaritan, and is an example of the Greatest Commands lived out. The Samaritan is the hero of the first story, and a female disciple is the hero of the second story. These are two upside down images of obeying the Greatest Commands in a culture that valued neither of these heroes. Luke is clearly portraying Jesus as being against the rules and boundaries of the culture in which they lived. The Kingdom of Heaven doesn’t follow societal norms, it follows Jesus. These stories also call us to radically break with tradition and culture, disregard all else, and follow the example of Jesus. In Luke’s Gospel, the teachings and actions of Jesus remind us that the Kingdom of Heaven is a place where Jews and Samaritans, as well as men and women can serve as equals. (See Gal. 3:28)

Hurry Up and Wait…and Pray

by Matthew Stidham, posted in Gospel of Luke, Scripture

Our reading for this week is Luke 24. We read of the resurrection, the road to Emmaus, and some instruction and encouragement Jesus gives to his disciples before his ascension. Let’s focus on the last words Jesus speaks to the disciples as recorded by Luke.

This is what is written: The Messiah will suffer and rise from the dead on the third day, and repentance for the forgiveness of sins will be preached in his name to all nations, beginning at Jerusalem. You are witnesses of these things. I am going to send you what my Father has promised; but stay in the city until you have been clothed with power from on high. – Luke 24:46-49 NIV

Here we have Luke’s version of the Great Commission (Mt. 28:19-20). Jesus is clearly calling his disciples to preach the “forgiveness of sins…in his name to all nations…” But did you notice something strange? Jesus has this awesome mission, and I would add urgent mission, for these disciples. They have been called to the most important work someone can do: preaching the Gospel to the world. These men and women would bring the Good News of the resurrection to all people. The work they accomplished is the reason you are even reading this article. But did you notice something strange? The greatest mission that anyone was ever called to begins with waiting.

…but stay in the city until you have been clothed with power from on high.

How often do we do things backwards? How often do you set out to do something powerful and meaningful, but fail to wait on God to equip you for this work? How much time do you spend in prayer preparing for your mission?

The book of 2nd Luke (also known as Acts) tells us that:

“They all [the Eleven] joined together constantly in prayer, along with the women and Mary the mother of Jesus, and with his brothers…(a group numbering about a hundred and twenty.) – Acts 1:14-15 NIV

Notice that before this group entered into the work of the Lord, they spent time in prayer and waited until God was ready for them to proceed. Why don’t we take this approach more often? It clearly worked for the disciples! Here’s a few takeaways from this passage:

  1. Because you know of the resurrection of Jesus and the forgiveness of sins, you are called to be a witness of this to all nations…that means to everyone you encounter.
  2. By the time of Acts 1, the entire ministry and miracles of Jesus netted 120 disciples. Don’t be discouraged (or overly encouraged) by the size of your congregation. The course of human history was forever changed by the Spirit working through these 120 people.
  3. Before you begin a new ministry, or continue in a current one, bathe the entire process in prayer, and rely on the “power from on high” to power your ministry.

Just the Right Time

by Matthew Stidham, posted in Gospel of Luke, Scripture

This week’s reading comes from Luke 23. Amongst the sayings recorded in the Synoptics stands one ominous paragraph that both Matthew and Mark do not record: Luke 23:26-31. Many atheists will argue that occasions like this in Scripture prove that the text can’t be trusted because something as simple as a quote of Jesus is only recorded by Luke and not the others. However, when we explore the historical background of the text, and look for clues in the text and in outside sources, we can be confident in the truth of the Scriptures we have.

Each Gospel author had a specific purpose in their writing, as well as a unique audience to which they wrote. Recognizing these unique qualities of Luke, what reason might he have in including this otherwise unrecorded statement by Jesus from the cross?  To answer this question we will need to examine the statement, its meaning to the original audience, and the context of Luke’s original audience.

Luke’s statement about a large crowd, including women who were weeping, is critical to our understanding of this comment. In fact, Luke indicates that this very group of women is to whom the warning is spoken by the words “…and said to them.”  Jesus is not rebuking these women for mourning His fate, rather He calls for these women to weep for themselves. Jesus is indicating there is something else coming which will cause greater weeping. Jesus’ indication that these women might wish they never had children shows the severity of this warning.  He then follows this statement with a reference to Hosea 10:8, a passage where Israel and Ephraim are facing severe punishment for the sin of idolatry. According to David Hubbard’s commentary on Hosea, the call to the mountains and hills is a suicidal death-wish brought on by the stark reality of the punishment they now face.  Jesus is applying this same sentiment to the situation that would eventually face Jerusalem.

Finally, Jesus concludes this statement with a reference to their actions by comparing them to green and dry trees.  According to Plummer, this statement could be interpreted three different ways:

(1) If the Romans treat Me, whom they admit to be innocent, in this manner, how will they treat those who are rebellious and guilty?

(2) If the Jews deal thus with One who has come to save them, what treatment shall they receive themselves for destroying Him?

(3) If they behave thus before their cup of wickedness is full, what will they commit when it overflows?

It seems very clear in these few verses that Jesus is once again warning of the coming destruction of Jerusalem, an event He had wept over earlier in the week. Most scholars believe Luke’s Gospel was written just prior to the actual fall of the Jerusalem, and certainly after Mark’s Gospel (see Lk. 1:1-4). It is clear that the Holy Spirit moved Luke to include this specific statement in his Gospel, just as He inspired every word in Scripture. Therefore He equally inspired Mark, Matthew, and John not to include this statement from Jesus.  There was something unique about the time, audience, or intent of Luke’s Gospel that required this admonition from the cross.

Just as you would certainly tell a story differently to your closest friend than to your boss or or a stranger, the Gospel writers each had a different reason, audience, and time they were writing to. The Spirit decided Luke’s original audience would need this passage. How awesome is our God to send just what his people needed at just the right time!