Home Study Part I

B Community Bible I Institute Luke Home Study Part I

A Bible Study Course

Community Bible Institute is a ministry of Community Family Church. 859-356-8851

1 What is CBI?

Community Bible Institute is a Christian studies school designed “For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ” (Ephesians 4:12)

To learn more about How CBI works, get a copy of the CBI Handbook at the CBI desk in the church lobby, at the CBI desk in the Tara Center lobby, or by requesting one by email at [email protected].

Home Study courses for CBI may be obtained in a hard copy format or may be requested by and delivered as an email attachment.

2 CBI Courses Listed below are the courses currently available from CBI – they are available in booklet form and on line. To get an online course, email me at [email protected] and the course will be emailed to you.

Notice: The course is constantly growing. There may well be additional courses. For a current list of available courses, request them at the email address above.

Spiritual Growth Leadership Wisdom Part I Developing the Leader Within You Wisdom Part II Failing Forward Forgiveness Part I The 17 Indisputable Laws of Teamwork Forgiveness Part II The Winning Attitude Encouragement Part I Winning With People Encouragement Part II Be All You Can Be Thankfulness Be A People Person Love Part I Encouragement Changes Everything Love Part II Leadership I Leadership II Love Part III Bible Study Intercession Psalms Part I Holy Spirit Part I Psalms Part II Holy Spirit Part II Matthew Part II Judges Holy Spirit Part III Philippians Mark Covenants Part I Proverbs John Part I Covenants Part II Revelation John Part II Confidence Part I Romans Part I James Confidence Part II Romans Part II Matthew Part I Betrayal Daniel I Corinthians Anger Ephesians II Corinthians Compassion Esther Hosea Evangelism Galatians Judges Wisdom I Genesis I Ecclesiastes Wisdom II Genesis I Exodus I Service I Hebrews Exodus II Service II I, II, III John James Luke I Luke II Matthew I Matthew II

3 Luke Part I Introducing Luke

At coffee break in a Paris conference, a third-year law student approached me with a good question. “You were talking about me when you spoke of church people who are respectfully bored with Jesus. You talk about him as if he's fascinating. How can I see Jesus this way?” That opener with Jacques led to a fruitful discussion about the basic need to know the earthly life of Jesus Christ. Apart from Revelation 14:4, all references to “following Jesus” are of him as a man living in this world. The Son of God—Yes! But just as emphatically we must say he is the Son of Humanity, authentically human! How can we better know and follow Jesus Christ? Master the facts and implications of his earthly life and mission. That is how the first disciples gradually were dispelled of their wrong notions and came to see who Jesus of Nazareth really was—a divine Messiah, the Son of God, the universal Savior. They left behind historical records of his life. You have chosen to study the most comprehensive record of that life, Luke's good news of new hope and new joy.

The Uniqueness of Luke Of the four Gospels, Luke's is the longest. It includes material not found elsewhere—for example, Jesus' childhood, his parables in chapters 10–19, his one-year ministry through Samaria and Perea during his final journey to Jerusalem. It includes unique characters— for instance, Zechariah and Elizabeth, Simeon and Anna, Simon the Pharisee and the prostitute, the Emmaus disciples (note the coupling), Zaccheus. Of the four Gospel writers, Luke was the only Gentile. As an initial outsider to God's chosen community, he was intrigued with Jesus' compassionate attention to foreigners (Syrians, Romans, Greeks, Africans) and social outcasts (tax collectors, lepers, prostitutes, beggars). No other biblical author includes as many women—or as sympathetically as Luke does. No other writer talks about children and describes family life as he does. This is delightfully surprising for one who was apparently a bachelor. Luke made a rich contribution to apostolic history, the period when the Gospel was established in the Roman Empire. As a cosmopolitan traveler, he was admirably suited to become a coworker and “beloved doctor” of Paul, the apostle to the Gentiles. Acts and Paul's letters hint that this companionship had a tempering effect on the fiery apostle who became Christianity's foremost church planter, theologian and statesman.

The Writing of Luke Luke's Gospel is accurate and well organized. Its formal introduction reflects the writer's Greek literary background (1:1–4). Here he claims to follow the principles for writing dependable history: (1) acquaintance with similar accounts, (2) interviews with primary

4 sources—eyewitnesses and leading personages, (3) investigation of reported events, (4) orderliness in arranging materials, and (5) a stated aim. Most scholars think that Luke (like Matthew) probably used Mark's older Gospel as the structural basis of his Gospel. When, however, he does use Mark's stories, he often touches them lightly with an extra personal detail. For example, compare the openings of the Jairus story in Mark 5:21–23 and Luke 8:40–42. Luke addresses his Gospel (and Acts) to Theophilus. We know nothing else about this man. His name, “lover of God,” was an aristocratic Roman one, and not uncommon among government officials. He could have been an actual person or a literary representative of this upper class of Gentile readers. According to Luke 1:4, he was either a seeker or a new Christian in need of historical substantiation of the good news.

Characteristics of Luke Luke writes history like an artist. He employs prose and poetry, dialog and description. In his choice of events and people he uses rhythm of emphasis, comparisons and contrasts. He uses this last teaching technique especially well with broad subjects—for example, Jesus' compassion for outcasts and his condemnation of the Pharisees, and Jesus' teachings on freedom of life with God and the cost of discipleship. In transitions Luke is especially artistic. Note how the change of persons and locations in chapter 1 is smoothened by moving from one pregnancy to another. Likewise, his summaries of events also serve as links to the next train of events (for example, 2:39–40 or 5:15–16). His book overflows with worship, prayer and praise, hope and joy. It begins with Old Testament believers in the temple, worshiping in messianic hope. It ends with New Testament believers also in the temple, rejoicing in resurrection hope. In between we see Jesus interacting personally with the widest range of human beings found in any book of the Bible (or any book in the world)—the old and the young, the very poor and the very rich, Jews and foreigners, national/international leaders and the rejects of society, the highly articulate and the non-articulate. Watch for bits of humor (for example, in Jesus' parables and in the Zaccheus story), the role of the Holy Spirit, medical terms, Jesus' habits of prayer, and the “divine necessity” Jesus felt (2:49; 4:43; 13:16, 33; 17:25; 24:26). Luke's portrait of Jesus is strong, warm, compassionate and cosmopolitan—like the writer himself. These studies are divided into two parts. The first part is how Jesus progressively revealed his full identity (1–9:50). The second is how he prepared his disciples to carry on his divine mission to the rest of the world (9:51—24:53). My prayer for you as you study comes from Paul the apostle, Luke's friend: May the God of hope fill you with all joy and peace as you trust in him, so that you may overflow with hope by the power of the Holy Spirit. (Rom 15:13)

From Luke: New Hope, New Joy by Ada Lum. Copyright 1992 by Ada Lum. Published by InterVarsity Press. One-time permission granted for user to make up to ten copies for group use. For information on additional use, click the Permissions button in the About Logos Lesson Builder dialog box.

1 People of Hope Luke 1:1–80

5 Purpose: To know the implications for us that God has never forgotten his purposes or deserted his people.

Luke begins his story of the extraordinary Christ by introducing some very ordinary people. They live in a small, second-rate country occupied by imperial Rome. It is around 4 B.C. For over 400 years their nation, Israel, has heard no prophetic voice from God. Has God forgotten his chosen people? Has he left them to be the perennial pawns of aggressive neighbors? Is he going back on his many promises to send his Messiah to save them? No. God is about to break into Israel's dark history with new light, and he chooses to do this through an elderly childless couple and a teenaged village girl.

1. How do you feel on a committee or in a group when you are part of a hopeful minority among pessimistic people?

2. Luke opens with an event that bridges the Old Testament religion to New Testament Christianity. As you read Luke 1:1–25, note the references to that older religion. In what ways do Zechariah and Elizabeth show that they still hope in the God of Israel?

3. Gabriel announces some astounding facts to Zechariah about his son who is to be born (vv. 11–17). Do you find yourself sympathetic or critical of Zechariah's response of unbelief (vv. 18–22)? Explain.

4. The circumstances of the birth of the Messiah's forerunner were to be most unusual. Why do you suppose God planned it this way?

5. Read Luke 1:26–56 for Gabriel's second birth announcement. How is it even more extraordinary than the first?

6 6. Like Zechariah and Elizabeth, Mary also hopes in God. She accepts Gabriel's message more readily than Zechariah did. Which would you find easier to believe—a promise from God through an angel or a promise through the Bible? Why?

7. The visit to her cousin Elizabeth bolsters Mary's faith for the stupendous event to come. As expressed in her song of response, what kind of God does she believe in (vv. 46–55)?

8. Read Luke 1:57–66. Note the effects of John's birth on neighbors and relatives. What might be Luke's purpose in describing their response in such detail?

9. Read Luke 1:67–80. In Zechariah's inspired prophecy he sees (1) the great acts that God's Redeemer will do (vv. 68–75), and (2) his child's unique relation to this Redeemer (vv. 76–79). Suppose you were one of Zechariah's neighbors or relatives listening to him. Which part would have stirred you as a devout Jew? Explain.

10. Zechariah and Mary expressed their hope in God differently. What in their interaction with God gives you hope as you also seek to trust God totally?

2 Child of Hope Luke 2:1–52 Purpose: To experience afresh the wonder of the incarnation of God amidst all kinds of ordinary people.

7 Did you hear the one about the woman shopper at Christmas who came upon a nativity scene in the store window? In disgust she exclaimed, “Now look what they're dragging into Christmas. Religion!” That's how far many are in their understanding of God's loving purpose for the human race in the first Christmas. To gain a fresh view of this momentuous event, try reading and reflecting on what happened as though for the first time.

1. For you, what is most meaningful at Christmas?

2. Read Luke 2:1–20. As with other strategic events, Luke gives the historical setting of the birth of Jesus (vv. 1–4). What implications does this setting suggest about the world into which Jesus came?

3. Try making that trip from Nazareth as Joseph and Mary—and then arriving in Bethlehem. What do you think Joseph's experience was like? What do you think Mary's experience was like?

4. Luke gives us few details of Jesus' birth in verses 6–7. But what impression does he leave with you?

5. We like shepherds on Christmas cards. But back then they were an outcast group. So, what in the angels' message would be incredible to them (vv. 9–14)?

Question 5. Moving about the country as they did, shepherds were known for thievery and unreliability (Leon Morris, Luke, Tyndale New Testament Commentaries [Wheaton, Ill.: Tyndale, 1974]). Moreover, other Jews despised them because they were unable to keep details of the laws on ceremonial cleanness (William Barclay in The Gospel of Luke, St. Andrew's Press). These particular shepherds, however, indicate some godly devotion and probably knew the promises of the Messiah.

8 6. Throughout these events what do you find striking about Mary?

7. Read Luke 2:21–52 for four prophetic events about this child of hope. How is the first one in verse 21 prophetic?

8. The second and third prophetic events are closely tied together (2:22–38). In what ways are Simeon and Anna similar?

How are their prophetic messages about Jesus similar, yet different?

9. The fourth event tells us much about Jesus' growing awareness of himself and of his relationships to others. What do his dialogs with the religious teachers and his parents reveal about these two areas?

10. Compare yourself with Jesus' development (vv. 40, 49, 51–52). In which area do you think you need more growth?

3 Public Preparation John's Ministry Luke 3:1–20 Purpose: To consider John's ministry of preaching repentance as a needed one today.

9 Several years ago, before Queen Elizabeth arrived in a British Commonwealth country, its people feverishly prepared a royal welcome. They gave special attention to the highway running from the airport to the capital. Each house along the way received from the government a fresh coat of paint—but only on the front of the house! Superficial changes that people can notice—that's all some Christian leaders seem to ask for. Not so the preaching of John the Baptizer. He asked for radical moral changes, reversals of lifestyle.

1. Repentance is not a common subject from the pulpit. Why?

2. Read Luke 3:1–14. What contrast of authorities can you see in verses 1–2a and 2b?

By this, what do you think Luke wants Theophilus and us to see?

3. Reflect on John's dominant preaching theme in verses 3–9. How would you paraphrase this theme with contemporary relevance?

4. “A brood of vipers” is what John calls his listeners. Yet they respond positively to his message! How would you have responded?

5. John gladly answers three distinct groups asking about the practical fruits of repentance. What basic sin does John attack in each case?

6. What injustices of specific groups in your society would John attack?

10 7. In verses 15–20 John introduces Jesus the Christ. He has been uncompromising about the need for repentance. Now he also refuses to let the crowds think he is the expected Christ. In warning them, what picture of the Christ does he paint?

8. Like repentance, judgment is not a popular topic today among many Christians. Yet how is this also part of “the good news” (v. 18)?

9. What factors can produce powerful preachers and prophets like John for our day?

10. John's message and ministry show what repentance should be. How would you explain repentance to an inquirer in terms that make sense to him or her?

Pray for a friend who needs this explanation. 4 Personal Preparation Baptism and Temptation Luke 3:21–4:13 Purpose: To understand the authenticity of Jesus' humanity as our model. Note on reading: Omit reading the genealogy aloud in the group. This section will be dealt with in question 4.

The best way to get rid of temptation is to give in to it,” said Oscar Wilde. He was the brilliant, flamboyant Irish writer of the second half of the nineteenth century. He died young, gifted and dissipated by his unbridled passions.

11 Jesus also died young and gifted, but disciplined by his passion for God. His discipline began in childhood where we have already observed an early consciousness of his life mission. Now, at thirty, he submits himself to more tests to prepare him further for this goal.

1. What would you like to have achieved ten years from now?

2. Read Luke 3:21–23. Jesus did not have to be baptized for the forgiveness of his sins (v. 3). But by this public act he identified with our human race in need of repentance and forgiveness. What do Luke's details emphasize about Jesus' baptism?

Question 2. (1) Jesus was part of the “all the people” being baptized. (2) His praying shows a consciousness of its divine significance. (3) This is God's public introduction of his Son to Israel. (4) God's presence and power are unmistakably visible and audible to all.

3. Consider Jesus' age, occupation, family and marital status as he begins his ministry. He clearly made some crucial choices before he was thirty. What are the possible implications of these choices for him?

4. Luke's genealogy of Jesus begins with his father, Joseph, and passing Abraham, moves all the way back to “Adam, the son of God” (3:23–38). What does Luke want to bring out about Jesus?

5. Read Luke 4:1–13. Temptations are strong appeals to satisfy legitimate desires in wrong circumstances or by wrong means. What natural desire is the devil trying to get Jesus to satisfy in each appeal?

6. God created these desires. Why then would it become sin if Jesus were to satisfy each desire in his circumstances then?

12 7. What do you learn from Jesus about dealing with temptations?

8. Jesus' temptations appear to have little resemblance to ours today. Yet we are told in Hebrews 4:15 that he “has been tempted in every way, just as we are.” How can you explain that?

9. Because Jesus did not give in to the devil, what are the results for us? Check your response with Hebrews 2:14–18 and 4:14–16.

10. If we want to serve God wholeheartedly, we too must undergo tough training. In which area do you feel the greatest need for discipline?

What should be your first step in that direction?

5 Promising Yet Dangerous Beginnings Luke 4:14–5:16 Purpose: To learn from Jesus how to meet rejection and still continue.

Sometimes people say, “Everything has been going so well that I feel something awful coming.” They know enough about life not to expect good things to continue forever. But we need not be fatalistic. We can be both realistic and positive about expectations in life. We have seen how well Jesus began. We shall also see how realistic he was about fickle human nature and how he drew out the best in people who wanted to follow him.

13 1. When you've felt rejection (on any level), what was your greatest fear?

2. Read Luke 4:14–30. What link do you see between Jesus' temptations and the beginning of his mission (vv. 14–15)?

3. In his hometown of Nazareth Jesus makes the startling claim that he is the Messiah of whom Isaiah's prophecy speaks. Which aspects of the Anointed One's work in verses 18– 19 do you think Christians today are strong in carrying on?

Where are they weak?

4. Watch the people's changing attitudes to Jesus (vv. 14–15, 20–22, 28–29). What has caused the radical change?

5. What prejudices can make people today object to Jesus' good news or perhaps to Jesus himself?

How would you respond to these objections?

6. Read Luke 4:31–44. Having been rejected by Nazareth, Jesus now makes Capernaum his base of operations. Here Luke describes what may be a typical work day for Jesus. Identify his activities during that period (vv. 31–44).

14 7. Note how varied are Jesus' activities, the places he went to and the people he helped. From the text how could you answer someone who calls Jesus a workaholic, a poor example to follow?

8. Read Luke 5:1–16. Note the progressive steps by which Jesus persuades Simon Peter to leave everything and follow him. When you met Jesus, what tensions arose as you recognized the need to leave everything to follow him?

9. In its context Jesus' healing of the leper appears to be a personal encounter, typical of his opening ministry. As such then, what do you observe about Jesus as a people helper?

10. Think of your ministry to others. Which of Jesus' ministering qualities do you want to have added or reinforced in your life?

Praise God for such a Teacher and Lord!

6 Radical Authority Luke 5:17–6:11 Purpose: To examine the lifestyle our Lord exemplified to followers.

God is always full of surprises. Those who know him delight in this. This, however, upsets people who feel secure only with neatly structured beliefs that are left untouched.

15 One problem for them is that every now and then God chooses to do something new and fresh. Then packaged religions and secure traditions fall apart! This often happened when Jesus came on Israel's religious scene with surprising teaching and authority.

1. Do you wish you had more or less authority in your life? Why?

2. Read Luke 5:17–6:11, alert to the clash of authorities. Imagine yourself a part of the religious establishment mentioned in 5:17. How would you have viewed Jesus' growing popularity?

3. Compare the Pharisees' questions in 5:21, 30, 33; 6:2, 7—criticisms which climax in 6:11. What pattern(s) do you observe?

4. The six incidents recorded here show the radical authority of Jesus. In each incident he does something which challenges an assumption—a tradition or a prejudice. In each portion of Scripture below note what each radical action was and what it challenged.

Verses — His Radical Actions — Assumption His Action Challenges

5:17–26 — He claims authority to forgive sins. — Jesus cannot be God; God cannot become a human being like us.

5:27–28 — He called an outcast to follow him. —

5:29–32 — He socialized with community rejects. —

5:33–39 — He led a joyous lifestyle with his disciples. —

6:1–11 — He worked on the sabbath to help people.

5. What skills in answering religious critics can you learn from Jesus?

16 6. Jesus was relentless in his battle with the religious legalists of his day. He clearly saw that in distorting God's laws they also distorted God's image. What religious legalisms can keep you from enjoying the Lord and his true sabbath?

7. In the six episodes above, over which areas of life do you see Jesus exercising authority?

8. Over which area of your life do you sense an absence of Jesus' authority?

9. What is the first thing you can do to remedy this?

7 Radical Lifestyle Luke 6:12–49 Purpose: To examine the lifestyle our Lord exemplified to followers. General note. The Sermon on the Plain is a condensed version of the Sermon on the Mount in Matthew. But Luke views the beatitudes in a more material, physical way than does Matthew. This makes a good complement to Matthew's version. The materials in this section lend themselves to several studies, because the group will find most sections immediately practical. But sticking to the major questions will help them to see the bigger picture of Jesus' intentions and not just isolated moral principles.

Mahatma Mohandas Gandhi was India's revered leader in the fight for national independence from British colonialism. As a child in India, a student in England and a lawyer in South Africa, he was exposed to Christianity—and racism. He admired the teachings of Jesus, especially the Sermon on the Mount. He admired the life of Jesus, and

17 indeed was inspired to follow his example. But after years of observing Christians, he sadly concluded, “For me to believe in their Redeemer, their lives must show they are redeemed.” He never became a Christian. A Christian's lifestyle matters—not only his correct words. The total teaching and example of Jesus demand a lifestyle that is noticeably different from the average person's.

1. Describe someone you know who has a truly Christlike lifestyle.

2. Read Luke 6:12–16. Jesus' praying all night to God before choosing the twelve apostles is impressive (6:12). The context (before and after the present text), suggests reasons. What reasons can you find?

3. In verses 17–19 Luke has carefully given us the setting for the “Sermon on the Plain.” What kinds of people are in Jesus' audience?

4. Jesus begins with kingdom attitudes that shape one's lifestyle. What contrasts does he draw between his way of personal fulfillment and the world's way (vv. 20–26)?

5. In what ways have you found Jesus' road to happiness the right one?

Or an unsatisfactory one?

6. Read Luke 6:27–36. Loving one's enemies is another aspect of a radical Christian lifestyle. In what ways does your enemy make it hard for you to love him/her?

18 7. Jesus knows that loving one's enemies is impossible without strong motivation. How does he argue that his disciples can have that motivation (vv. 31–36)?

8. Read Luke 6:37–49. In verses 37 Jesus is probably being facetious, for he knows it is impossible not to judge others. Rather we are to judge with good sense. What guidelines does he give to judge in this way (vv. 37b-42)?

9. Jesus concludes by warning his listeners of the long-term results of their present choice of lifestyle (vv. 43–49). How do his logic and illustrations sharpen his argument?

10. What in this study gives you hope that you can maintain the kind of radical lifestyle Jesus expects of his followers?

8 Five People of Faith Luke 7:1–50 Purpose: To discern how differently people express faith and to learn from Jesus about sensitive interaction with people.

An artist friend struggled over the exclusive claim of the Christian faith. In her first Bible studies she discovered an attractive Jesus. But is he really the only way to God? Growing up in a pluralistic society had conditioned her to resist such an intolerant position. Because she was still interested, some Christians pressured her to “accept Jesus as your Savior and Lord.” She could not. But she privately pursued in the Gospels. She began to note how differently people approached Jesus and how personally he treated each of them. Gradually she saw a distinction: There is indeed only one way to God—through Jesus Christ, but there are many ways to Jesus Christ. 19 Today we meet five persons with diverse backgrounds and varying approaches to Jesus —all different in expressing faith in Jesus.

1. What do you mean by faith?

2. Read 7:1–50. Note the distinctive background of each of the five individuals who met Jesus. How are their backgrounds different?

What do they all have in common as they relate to Jesus?

3. Only twice do the Gospels record that Jesus was stirred by amazement (Mark 6:6 and here in 7:9). What aspects of the centurion's extraordinary faith do you observe (7:1–10)?

4. Visualize the two processions in verses 11–13 meeting just outside the towngate. There is no request for help, no sign of faith from the widow. But look at Jesus himself in verses 13–15. What does this focus suggest about another dimension of faith in God's power?

5. It was physically easy for Jesus to touch the dead man. But in doing so, he ritualistically contaminated himself. In our society what comparable risks might we have to take to help needy people?

6. In verses 18–23 we see John languishing in Herod's prison for openly criticizing the king's marital games. But the longer he sits in prison, the greater grow his doubts that Jesus is the Messiah. How does Jesus respond to his doubts?

20 7. In 7:24–35 Jesus highly commends John's unique work in salvation history. But he has harsh words for the Pharisees and experts in the Law, comparing them to petulant children whom nobody can please. Jesus rejects their kind of professional faith. Despite the Pharisees' public rejection of Jesus, one of them invites him to dinner. A drama unfolds (vv. 36–50). The woman's faith in Jesus is obvious. But Simon shows signs of some kind of faith in Jesus (vv. 36a, 39, 40b). How does Jesus proceed to draw out his faith?

8. Jesus' interaction with the woman is vastly different from his interaction with Simon. What does this indicate about his understanding of each?

Question 8. The interaction between the woman and Jesus is completely non-verbal until the end of the episode itself. The assurance of his forgiveness may have been just as much for the sake of the others as for her. His open dialog with Simon is verbal and cerebral. Jesus is first dealing with an uneducated social outcast, a woman who is highly emotional, intuitive, given to actions rather than to argument. On the other hand with Simon he is dealing with a sophisticated, highly respected leader in the community, used to verbal debates.

9. In what different ways has he dealt with the sins of the woman and Simon?

10. Of the five people you have looked at, with whom can you more readily identify? How does she/he challenge your faith in Jesus as Teacher and Lord?

9 Taking Care How You Listen Luke 8:1–21 Purpose: To know the kind of followers God gives more of himself to.

21 When the Berlin Wall fell in 1989, the West rejoiced. For Christians it symbolized evangelistic opportunities in East Europe. At first we heard much of “tremendous openness,” “thousands accepting Christ,” “demand for Bibles.” This was probably true. Then we began hearing about growing materialism and power struggles among some Christian leaders. Journalists began to report that many who came to meetings were mainly eager for Western contacts to worldly opportunities. Wherever the Gospel is preached results vary, because people have different motives for listening and responding. Jesus knew this about his contemporary audience, and he dealt with it in a graphic way.

1. What were the two most significant factors that influenced your response to the Christian gospel?

2. Read Luke 8:1–21. Luke's description of the women followers in verses 2–3 is unique among the Gospels. What do these verses tell you about the changing nature of Jesus' ministry?

3. The reason for Jesus' telling the first parable is implied in verse 4. What danger in Christian ministry does this reason suggest to you?

4. In Jesus' first parable the seeds sown are the same, but the soils are different. How are they different?

5. Jesus himself interprets this opening parable. What is his main point (vv. 11–15)?

6. As the crowds grow, Jesus increasingly teaches in parables. He gives his reason for this in verses 8b-10. How is the use of parables effective in testing a listener's sincerity?

22 7. Jesus' second parable of the lighted lamp on a stand reinforces his teaching in the first (vv. 16–18). Consider your habits of listening to God's truth. What helps you to retain it and persevere in it?

8. Luke uses the family episode as a live illustration on listening to God (vv. 19–21). What does Jesus highlight by this illustration?

9. Home is a hard place to put God's Word into practice, as Jesus well knew. Share an experience of putting into practice a specific biblical truth in your family and what happened.

10. Think over 8:15, where Jesus spells out what good soil is. How do you aim to cultivate your good soil?

10 Four Signs of Power and Identity Luke 8:22–56 Purpose: To know the place of power in Jesus' ministry and his identity. General note: These four power encounters are signs of Jesus' unique identity. Following each other in time and place, they move to a climax showing that Jesus is the Lord of life and death. Only the Twelve witness all four, and it only gradually dawns on them that Jesus is God. About a year later they make that great confession (Lk 9:18–20).

When is God present among people? Worshipers in a village in Portugal, in a village in Yugoslavia and more recently in an Illinois town all said he was present in a unique way. They claimed the Virgin Mary appeared to them, sometimes instructing or comforting 23 and sometimes healing them. These locations drew thousands of people, either seeking the physical reality of God or simply curious. Visions, healing and deliverance services easily draw crowds all over the world. Whether people are believers or skeptics they want to see, and perhaps experience, God's power—if it's there.

1. To what extent do we today need unusual displays of God's power?

2. Read Luke 8:22–25 for the first of four signs of extraordinary power from Jesus. Jesus' Galilean disciples were used to sudden, violent storms on their sea, but this one was ferocious. What emotions do they experience from the beginning to the end of this event?

3. The discussion afterwards indicates their realization that they did not know Jesus' true identity after all (v. 25b). Have you ever unexpectedly become curious about Jesus?

What did it lead to?

4. Read Luke 8:26–39 for the second power encounter—this time in foreign territory. What unusual elements do you observe in the interchange between the man and Jesus?

5. We should not get morbidly curious about the subject of demons. But from this text what can you know about them?

6. It seems odd that the people, knowing Jesus had delivered the demoniac, are “overcome with fear” (v. 37). What are reasons that people even today may be fearful or uneasy in the presence of Jesus?

24 7. Read Luke 8:40–56. Jesus and his disciples are back in home territory, where two more astonishing events take place. How is the healing of the woman different from other Bible healings you know of?

8. Jesus insists on knowing who touched him. How has it helped to witness publicly to what God has done for you?

9. What makes the fourth sign of power a climax for the Twelve (vv. 54–56)?

10. What signs of God's power in your world move you most to worship and obey Jesus Christ as Lord of the universe?

11 Training for the Twelve Luke 9:1–50 Purpose: To learn from Jesus how to train ordinary people to form an extraordinary team of coworkers. General note: Jesus' instructions can be better understood if one bears in mind that this was a short- term mission in home territory. Their two previous years of training had been intensive. After this it will become even harder! These questions aim to help the group to probe the helpful topic of Jesus as a leader of leaders, a trainer of trainers.

“It has been my experience that superior people are attracted only by challenge. By setting our standards low and making our life soft we have, quite automatically and unconsciously, assured ourselves of mediocre people” (Ambassador MacWhite in The Ugly American, referring to his observations in the diplomatic corps).

25 Looking at Jesus' diplomatic corps of twelve, we might wonder about his standards. The Gospels tell us little about their backgrounds, but they tell us much about how Jesus trained them. This is useful for us.

1. How do you react to the quote above?

2. Read Luke 9:1–9. For two years Jesus has been teaching, training and testing the Twelve. In what important ways has Jesus prepared them for this first short-term mission without him? first mission only now?

3. Which parts of Jesus' commission and instructions do you think are especially relevant for world mission today? Why?

4. Read Luke 9:10–17. The apostles have just returned from an intense and successful evangelistic mission. Their reluctance to help the crowd is understandable. But Jesus is insistent. What progressive steps do you see him take to involve them in feeding the people?

5. Read Luke 9:18–43a. Peter's “Great Confession” of Jesus' true identity is followed by two hard teachings—the first prediction of his ignominious death (vv. 21–22) and the costs of commitment to him as Lord (vv. 23–27). But what does Jesus say are the long- term benefits of these short-time costs?

6. Luke links Jesus' transfiguration to his final trip to Jerusalem, where death awaits (9:30–32; 9:51ff.). How then is the transfiguration important to Jesus himself and to the disciples?

26 7. On the plain with the mixed crowd we can sense Jesus' deep feelings. How can he be at once both compassionate and impatient?

8. Share an experience when you felt both God's compassion and impatience.

9. Read Luke 9:43b-50. The Twelve have learned much in the past two years. Yet here we see their continued lack of understanding of Jesus' prediction and their immaturity in two other areas. Based on Jesus' answers to the two latter problems, what do you think is the cause of each problem?

10. What is one blind spot, or area of spiritual immaturity, that you need to work on?

CBI Transcript Course Title Course Type Date Approved Completed

27 To earn a CBI degree, you must complete 24 classes: 6 Bible Studies, 6 Spiritual Growth Studies, 3 leadership Studies, 1 Finance Study, and 8 Electives.