There is much we can learn from the parable of the Pharisee and the tax collector in Luke 18:9–14. I recently noticed a difference between the two prayers that I cannot remember seeing before. Notice the way the Pharisee uses “that.”
Pharisee: “God, I thank you that I am not like other men, extortioners, unjust, adulterers, or even like this tax collector. I fast twice a week; I give tithes of all that I get.” Tax collector: “God, be merciful to me, a sinner!”
It seems there’s a difference between praying “I thank you that…” and praying “Thank you…” The same goes for prayers of praise, confession, or petition.
It’s much easier when praying with “that” to state what we intend to pray rather than to actually pray it. The word “that” can introduce an extra measure of distance or formality—even performance—to our prayers that should not be present.
Think about it—we (usually) don’t speak this way to each other. Aren’t you more likely to say “Jim, would you pass me the salt?” instead of “Jim, I ask that you pass me the salt”?
I’ve noticed “that” showing up in my prayers recently, and I’m now especially tuned in when praying with other people. I’ve heard it in my children’s prayers too, and I suspect they’ve picked it up from me.
Now, I’m not saying this is a terrible way to pray or that it should be avoided at all costs. After all, Jesus prayed this way on at least one occasion (Matt 11:25)!
My point is simply this: We should be aware of the words we’re using in prayer. Those words can shape us and our relationship with God. They can also reflect how we view this relationship. When we “pray that,” it is easier to create or imagine relational space between us and God.
God is our gracious, heavenly father, so he will hear and answer us. There is no perfect way to pray! I’m raising this issue merely as a way to remind myself (and possibly you) of the warmth and closeness we have when speaking with God.
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Jesus’s crucifixion was not only unjust, it was tortuous. The Romans were famous for their punishing, public executions.
But physical pain was not the only agony Jesus suffered in his final days. In fact, one Gospel writer highlights the emotional torment of Jesus far more than his bodily pain.
Mockery in Luke
As my small group made its way through the end of Luke this year, the humiliation of Jesus jumped out at me.
After Jesus was arrested, the men who held him abused him. Notice the way they mocked Jesus, belittling his position as a divine prophet.
Now the men who were holding Jesus in custody were mocking him as they beat him. They also blindfolded him and kept asking him, “Prophesy! Who is it that struck you?” And they said many other things against him, blaspheming him. (Luke 22:63–65)
Later, Pilate sent Jesus to Herod. Herod and his soldiers “mocked him.” As part of this humiliation, Jesus was dressed in “splendid clothing” (Luke 23:11).
Jesus was “railed at,” “scoffed at,” and “mocked” (Luke 23:35–37, 39). He suffered the indignity of being crucified with criminals. Jesus’s accusers threw the title of “Savior” in his face—surely he cannot be the Christ or the King of the Jews if he can’t even save himself!
The Pain of Public Taunting
Let’s consider these indignities carefully. In public, Jesus was denounced as being utterly powerless. Jesus couldn’t be the Christ, he couldn’t be the Chosen One, he couldn’t be the King.
Because Jesus was fully man, we can imagine some of what he felt during this mockery. Think of a core mission of your life or a label given to you by God. Now imagine someone screaming these taunts at you in the town square. You must not be a child of God! She is not much of a mother! He cannot be a true missionary!
Here’s the awful, terrible truth. Jesus was completely humiliated. He was mocked and taunted and denounced. He heard every biting word, and, one by one, they sliced open his heart.
Lack of Physical Suffering
When compared to the emotional pain that Jesus suffered, Luke records far less physical suffering.
Luke tells us about the beating from the soldiers (Luke 22:63) and the way Herod and his soldiers “treated him with contempt” (Luke 23:11). But Luke doesn’t record Jesus’s crown of thorns or his scourging by Pilate’s men (see Matthew 27:29 and Matthew 27:26, respectively). Luke also omits other incidents of beating, spitting, and slapping that we read in the other three Gospels.
These omissions don’t point to a contradiction. They also don’t mean that Luke was unaware of these abuses. Luke just chose to emphasize Jesus’s emotional suffering.
Why This Emphasis?
This may seem like a strange focus, but it is a natural conclusion to the way Luke writes Jesus’s story. Throughout his ministry, Jesus identified with those who were scorned and cast out. He elevated the humiliated and called his followers to humble themselves in service of others. Once we look for this thread, we see it woven through every page of Luke’s Gospel.
Jesus announced his ministry by saying he would focus on the poor, the captives, the blind, and the oppressed (Luke 4:18–19).
Jesus’s healings largely focused on those suffering in ways that put them on the margins of society. Among others, he healed a leper (Luke 5:12–13), a naked man possessed by many demons (Luke 8:26–39), a woman with a 12-year discharge of blood (Luke 8:43–48), a boy possessed by a violent demon (Luke 9:37–43), a woman with an 18-year “disabling spirit” which bent her in half (Luke 13:10–13), and a blind beggar (Luke 18:35–43).
In the Beatitudes, Jesus blessed those who were poor, hungry, weeping, and hated (Luke 6:20–23).
Jesus’s teaching on discipleship emphasized self-denial (Luke 9:23–27), selling one’s possessions to give to the needy (Luke 12:33–34), and inviting the poor, crippled, lame, and blind to a banquet instead of friends and family (Luke 14:12–14).
Jesus showed concern for the humiliated in his parables. In the parable of the banquet, the master brought in the poor, crippled, blind, and lame (Luke 14:15–24). The father of the prodigal ran to meet his broken and humiliated son when he returned (Luke 15:11–24). And Lazarus, a poor beggar covered with sores, was elevated to heaven while the rich man suffered in Hades (Luke 16:19–31).
Peter proclaimed he was willing to die for Jesus (Luke 22:33) and wanted a fight when Jesus was arrested (Luke 22:50). He didn’t want to be identified with a humiliated Jesus (Luke 22:54–62). Jesus’s look at Peter (Luke 22:61) was a quiet rebuke; following Jesus does not bring the honor of a final glorious battle, it requires the willingness to give up one’s rights and die.
After Jesus loved and cared for the humiliated through his ministry, he became humiliated at the end. He took the place of those he loved.
Jesus knows our humiliation because he was humiliated. He is able to sympathize with every one of our conditions and weaknesses (Hebrews 4:15). This is why we can draw near to his throne of grace with confidence, knowing that we’ll find all the mercy we need (Hebrews 4:16).
Jesus also calls us to willingly suffer humiliation for others. As we lower ourselves, giving up money or time or status, we elevate others.
In this, we embrace the pattern of Jesus, who suffered to save his enemies (including us, Romans 5:10). We also depend on (and demonstrate) the power of Jesus. Embracing humiliation for others is not natural; only after we have been changed can we seek out the lower place by the gracious work of the Spirit.
Christians have a sure hope of heaven. Because Jesus has paid for our sin and we have received his righteousness, we are children of God who will be with our Father forever.
That’s wonderful! But, some might ask, what’s in it for me now?
Though most Christians don’t ask this question in polite company, many have wondered. Aren’t there some tangible, present-time benefits of being a Christian? Or must we wait entirely for heaven?
We Have Left Our Home
Jesus addresses this matter with his disciples on the heels of his interaction with the rich ruler in Luke 18. The ruler wants to do something to inherit eternal life, and Jesus pokes his finger where it hurts.
When Jesus heard this, he said to him, “One thing you still lack. Sell all that you have and distribute to the poor, and you will have treasure in heaven; and come, follow me.” (Luke 18:22)
The ruler leaves in grief because he is so wealthy, and Jesus notes how difficult it is for the rich to enter the kingdom of God. This doesn’t rule out the possibility of prosperous Christians, however, because “what is impossible with man is possible with God” (Luke 18:27).
Peter then says, “See, we have left our homes and followed you” (Luke 18:28). Peter must be thinking back to Jesus’s words in verse 22. We have done what the ruler did not. What does that mean for us?
Jesus’ reply is stunning.
And he said to them, “Truly I say to you, there is no one who has left house or wife or brothers or parents or children, for the sake of the kingdom of God, who will not receive many times more in this time, and in the age to come eternal life.” (Luke 18:29–30)
There is eternal life to come, but the blessings of the kingdom of God start now. And those blessings are abundant.
Blessings in this Time
We can almost hear the gears turning in Peter’s head. What is it that we receive now?
Jesus is not talking about wealth. That wouldn’t make sense in the context of leaving house and family, and it doesn’t fit after the warning about material riches.
There are probably hundreds of gifts we could discuss, but let’s focus on three.
The Freedom from the Grip of Idols
If an idol is anything (even a good thing) that occupies a commanding place in one’s heart, then the ruler made an idol of his wealth. Jesus told him to sell everything—not because this is a universal command to all believers, but because Jesus wanted the ruler to confront his idol. Sadly, the ruler was devoted to his riches.
When we follow Jesus, we start down the path of freedom from our idols. Jesus calls us to this freedom and gives us the power to make this freedom happen.
To determine the idols that occupy our hearts, we must ask ourselves: Where do I turn for refuge, safety, comfort, or escape? What brings me hope or causes me despair? It could be family, reputation, achievement, politics, or work. It might be a dozen other things.
If you’ve identified one or more idols here, don’t despair. It simply means that you are a human being. Jesus is eager to help idolatrous humans like us!
In the first century, a disciple who left his family (Luke 18:29) was leaving virtually all of his friends and contacts. With a few exceptions, he probably didn’t know any other disciples, but he was so compelled by Jesus that it didn’t matter.
We may lose family and acquaintances when we follow Christ, but we gain so much more. Christians who have joined a healthy, local church know the joy of belonging to a new family (Matt 12:46–50).
The people in the church are our brothers and sisters (Rom 8:29). They care for us; they help us with physical, emotional, and spiritual needs; they share a mission and a vision with us. In prayer, in gathering around the Scriptures, they point us toward the most important things in life—loving God and loving our neighbors.
The Presence of God
The disciples walked the same roads as Jesus. This was its own blessing—they learned from and were cared for by the Son of God! This is the very gift Jesus wanted to give the ruler in Luke 18.
And this gift is just as present for us. We have the Holy Spirit, and Jesus said that in some ways we have it better than his first-century followers.
Nevertheless, I tell you the truth: it is to your advantage that I go away, for if I do not go away, the Helper will not come to you. But if I go, I will send him to you. (John 16:7)
The presence of God—lost in the garden of Eden, accessible to a select few in the tabernacle and temple, described and promised in the psalms and prophets—is a real, glorious gift for Christians right now.
Not Just in the Age to Come
The best earthly blessings resonate with us because they offer a foretaste of heaven. Freedom from sin, the fellowship of believers, the presence of God—we long to have these gifts in full!
But the good news of this passage is that leaving everything to follow Jesus has benefits now. These present-time blessings strengthen us, encourage us, and develop our affections for eternity.
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Until this year, I didn’t dwell much on Jesus’s crucifixion. Who would hang out at the gloomy execution when the empty tomb is right around the corner?
My categories were far too simple. I thought of the resurrection as the event where all of the good stuff happened, where all of the change took place, where the gospel reached its climax and hope bloomed. But through a closer study of the crucifixion itself, I’ve seen just how transforming that grisly, dark event can be.
In Luke’s Gospel, we’re told that Jesus was crucified between two criminals (Luke 23:32–33). And while the salvation of the second criminal is a rather famous story, Matthew tells us that both men, along with many others, were hurling abuse at Jesus (Matthew 27:44).
So, what happened? What made the second man rebuke his partner in crime, confess his sin and Jesus’s innocence, and cry out for deliverance to Jesus as his king (Luke 23:40–42)? Certainly God changes hearts, but what means did he use for this dying man?
There was just a parenthesis of time. Yet Luke wrote the answer bold, with exclamation points. What changed this man was Jesus, dying on the cross.
The criminal watched Jesus submit to the humiliation of the cross. He saw the added disgrace of his near-nakedness (Luke 23:34). He heard the sneering of the rulers, the mockery of the soldiers, and the taunting of his fellow criminal (Luke 23:35–39). And he observed Jesus suffer all of this without defending himself or lashing out.
Above everything else, what likely captured this criminal’s heart was the love of Jesus. There is hardly another explanation for Jesus’s posture in his last hours. In love’s chief display, Jesus prayed one of the most shocking prayers in the Bible.
Father, forgive them, for they know not what they do. (Luke 23:34)
Jesus had been betrayed by a close friend and denied by another. He had endured baseless accusations and a trial in which he was declared innocent. He had submitted when a cowardly ruler gave in to a mob, demanding Jesus be killed.
He felt nails driven through his flesh. He knew the excruciating pain that would last until the end. He heard all the scorn and the mockery and the insults.
And yet, as he hung dying, he asked his father to forgive them. They didn’t know what they were doing. They didn’t grasp who he was. Please forgive them!
Jesus’s love broke through the second criminal’s hard heart. He knew it must all be true—all the teaching and rumors and questions about Jesus—because he saw Jesus extend love in the face of hate. And Jesus received that criminal with one of the world’s greatest promises: “Truly, I say to you, today you will be with me in paradise” (Luke 23:43).
But the criminal wasn’t the only one changed by the crucifixion.
We don’t have much back story on the centurion. Did he join the soldiers in their mockery (Luke 23:36)? Was he a proud Roman who delighted in punishing this likely rebel? Or did he carry out his duties with indifference, just part of the job?
We may not know where he started, but we know where he ended up.
Now when the centurion saw what had taken place, he praised God, saying, “Certainly this man was innocent!” (Luke 23:47)
The centurion witnessed three hours of darkness (Luke 23:44–45) and an earthquake (Matthew 27:51). He also saw Jesus take his last breath after crying out, “Father, into your hands I commit my spirit” (Luke 23:46).
How did this lead to the centurion knowing Jesus was innocent? How did this lead to praise for God?
No one but an innocent man would gladly, with a great cry of relief, entrust his soul to God. Anyone with even a hint of sin—and even a glimmer of an understanding of God’s justice—would tremble in their final moments. But Jesus was innocent, and he knew that God would soon vindicate his unjust death through resurrection.
Why did the centurion praise God? Again, we don’t have many details. But it’s possible the centurion was on day-long guard duty. He may have witnessed Jesus’s interaction with the criminal and all that came before it.
When the criminal proclaimed Jesus’s innocence and asked Jesus to remember him, perhaps the centurion wanted to believe. And then Jesus’s final cry and the signs of God’s judgment (darkness and earthquake) convinced him.
If Jesus was innocent, everything was upside down. The mob was wrong. Everything Jesus taught was true. So in that moment, the centurion didn’t weep in regret. He praised God, because God’s innocent son welcomed and died for sinners.
What About You?
We often want to read past Luke 23 (the trial and crucifixion) to Luke 24 (the resurrection). We want to get to the good stuff. And we should!
But there is earth-shaking, curtain-tearing power in the crucifixion—the son of God killed for sinners, an act of unthinkable, glorious love. We should all pause a little longer at the cross to consider the horrible scene.
Let’s not stay silent, though. Consider Jesus’s compassion and, like the criminal, run repentant to your Savior. Consider Jesus’s innocence and, with the centurion, cry out with praise to God.
It’s easy for modern Christians to scoff at the Pharisees. In the Gospels, they appear mean, petty, and vindictive.
Let’s be careful, though. The Pharisees were the religious leaders of their day, enjoying and abusing their power and prestige. Today’s church leaders face these same temptations.
But it’s not just leaders who need Jesus’s warnings. The Pharisees were honored in the first century, so those who weren’t Pharisees respected them. Therefore, at least some of the qualities Jesus rebuked in the Pharisees were present in the common synagogue member. If Jesus’s criticisms would have stung the average Jewish citizen back then, all Christians today should give full attention to his critiques.
Six Woes From Jesus
In Luke 11:37–54, we read some harsh words from Jesus. He was invited to dine at the house of a Pharisee, and the issue of pre-meal washing came up. Jesus offered this stinging rebuke.
Now you Pharisees cleanse the outside of the cup and of the dish, but inside you are full of greed and wickedness. You fools! Did not he who made the outside make the inside also? But give as alms those things that are within, and behold, everything is clean for you. (Luke 11:39–41)
Christians know that Jesus was perfect, but we seldom explore the details of his perfection. In this passage, Jesus levels six woes against the Pharisees and lawyers. As Jesus is the exact opposite of what he criticizes, we will see Jesus as the perfect religious leader and teacher.
Woe #1: Tithing
The first woe concerns the Pharisees and their tithes:
But woe to you Pharisees! For you tithe mint and rue and every herb, and neglect justice and the love of God. These you ought to have done, without neglecting the others. (Luke 11:42)
It’s an absurd picture—these socially powerful men gathered around a scale, removing a precise portion of garden herbs. And those hearts that cared deeply about the weight of mint cared little for God or neighbor.
Jesus was just the opposite. His entire mission was defined by justice and the love of God. His love for his Father compelled him in his quest to save sinners. Our holy God wanted to dwell with sinful people, and that could not happen without his just wrath aimed at those sins. Jesus came—as the perfect man—to solve this problem.
Woe #2: Reputation
In the second woe, Jesus focused on the Pharisees’ desire for acclaim and recognition.
Woe to you Pharisees! For you love the best seat in the synagogues and greetings in the marketplaces. (Luke 11:43)
As often happens with those in high positions, the Pharisees twisted the honor due to a leader into a hunger for praise. They were eager for people to flatter them and exalt them in religious and social settings.
Though Jesus deserved the seat of honor, he faced derision and scorn. He did not seek out popularity but associated with the lowly. And his earthly life ended in the shame of a bogus trial and a gruesome death. Jesus humbled himself to the point of death (Philippians 2:8) so that his people might be rescued and exalted.
Make no mistake, one day everyone will see Jesus in the best seat—his throne—but during his earthly ministry he sacrificed his own comfort, ego, and reputation for others.
Woe #3: Uncleanness
Jesus’s final woe against the Pharisees was the most severe:
Woe to you! For you are like unmarked graves, and people walk over them without knowing it. (Luke 11:44)
According to Jewish law, anyone who came into contact with a dead body or a grave was unclean (Numbers 19:11, 16). Since Pharisees were devoted to ceremonial cleanness, Jesus’s image of them was horrifying.
The mercy and power of Jesus are seen in sharp contrast to this picture. By his touch, Jesus made unclean people clean! (See Matthew 8:1–4, for example.)
Woe #4: Heavy Burdens
After the first three woes, Jesus focused on the lawyers in the crowd:
Woe to you lawyers also! For you load people with burdens hard to bear, and you yourselves do not touch the burdens with one of your fingers. (Luke 11:46)
It’s easy to see Jesus on the opposite side of this coin:
Come to me, all who labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls. For my yoke is easy, and my burden is light. (Matthew 11:28–30)
The burden of following Jesus is one of dying to oneself. But this yoke is easy in view of the burden Jesus bore for sinners.
Woe #5: The Blood of the Prophets
This fifth woe is the hardest of the six to decipher (Luke 11:47–51). Jesus condemned the lawyers for building the tombs of the prophets, the same prophets whom their fathers killed. “So you are witnesses and you consent to the deeds of your fathers” (Luke 11:48).
Jesus goes on to say that “the blood of all the prophets…may be charged against this generation” (Luke 11:50).
If the lawyers approved of the death of the prophets, then they opposed the greatest prophet ever—the one standing before them. All the law and prophets pointed to Jesus, and the lawyers, who were supposed to be experts in the Scriptures, ignored these signposts. Because they despised the Son of God, their generation was guilty.
Woe #6: The Key of Knowledge
What is the goal of Scripture if not to point people to God?
Woe to you lawyers! For you have taken away the key of knowledge. You did not enter yourselves, and you hindered those who were entering. (Luke 11:52)
Jesus called people to follow him and worship the Father. He sought his Father’s presence and wanted the door to his Father’s house flung open for many. Jesus used the key of knowledge—understanding the nature and will of God—to bring people to God.
As we move from condemning the Pharisees to commending Jesus, we must realize the demands this passage makes on us. As people who are loved, saved, and secured by God, how should we respond?
Don’t neglect your heart. It’s tempting to focus on our appearance, but God knows and cares about our hearts. He who made the outside also made the inside.
Don’t mistake religious practice for love. We are often so consumed with the details of church activities that we miss the larger point. We should be giving, praying, serving, worshiping, and reading, but we must not neglect justice or the love of God.
Invite others to God. The church is not a club or secret society, and the knowledge of God should be used to gather people, not scatter them.
It’s too late for this year. But if you’re looking for a Bible verse for next year’s Christmas card, I have a suggestion.
Do you think that I have come to give peace on earth? No, I tell you, but rather division. (Luke 12:51)
Your card is sure to be a hit, though it may get you disinvited from some parties.
What About the Angels?
In seriousness, this passage in Luke 12 raises some difficult questions. We’re used to reading and singing about “peace on earth” at Christmas. And for good reason!
And suddenly there was with the angel a multitude of the heavenly host praising God and saying, “Glory to God in the highest, and on earth peace among those with whom he is pleased!” (Luke 2:13–14)
As we read closely, we see that the angels were praising God and praying as well. They both sought and heralded peace on earth among those with whom God is pleased. So, the angels weren’t declaring an immediate, universal peace with the arrival of Jesus, but they were calling for a peace among his people.
Because the birth of Jesus was a definitive, declarative step in the victory of God, and because this victory brings believers peace with God, peace among God’s people is possible. We can rest in our acceptance by God, our common adopted status as his sons and daughters. We can stop tearing each other down and start building each other up. We can love each other as brothers and sisters.
Not Now But Later
I read that portion of Luke 12 and I think, Why not, Jesus?
Why didn’t Jesus come to bring peace on earth? There’s a deep part of me—maybe it’s within everyone—that cries out for true peace on earth. Now.
But Jesus came to bring division.
“I came to cast fire on the earth, and would that it were already kindled! I have a baptism to be baptized with, and how great is my distress until it is accomplished! Do you think that I have come to give peace on earth? No, I tell you, but rather division. For from now on in one house there will be five divided, three against two and two against three. They will be divided, father against son and son against father, mother against daughter and daughter against mother, mother-in-law against her daughter-in-law and daughter-in-law against mother-in-law.” (Luke 12:49–53)
Jesus’s “baptism”—likely his crucifixion—will kindle a fire. That fire will bring division based on allegiance and worship, and these fault lines will shoot through households and families.
Sons and daughters of the king will necessarily divide from those outside the kingdom. We love and work and sing and pray and plead for our neighbors, but eventually everyone’s heart follows their treasure.
But among God’s children, there should not be such division: “Peace among those with whom God is pleased.” Though peace will come imperfectly, it should come.
In this aspect as in many others, the church points ahead. We have God’s presence with us now, but we will have it fully in the age to come. We understand dimly now as we look forward to crystal clarity. And we aim now for the peace that will one day extend in all directions, forever.
No Peace for Jesus
We long for that future day without death or pain or any sign of the curse (Rev 22:3). It is coming as surely as the sun rises. But it comes at a cost. We will have peace because Jesus had none.
During his earthly ministry, life for Jesus was chaotic. He had nowhere to stay, no one who understood him, and a growing crowd of accusers. His life ended with betrayal, loneliness, pain, and disgrace.
But most peace comes through conflict. The peace that Jesus secured for us came through the anguish of the cross. God the Father focused his wrath against Jesus, who stood in our place. We can have peace now in part, and we can look forward to perfect peace, because Jesus knew no peace on earth.
The reason for Jesus’s birth doesn’t lend itself to foil-stamped greeting cards. The Incarnation wasn’t about warmly-lit, soft-focused images to make people feel cozy.
But it was about love. It was about peace.
Remember Jesus’s purpose this season. He came to bring peace within the church, division with the world, and a sure hope that sustains us until he returns.
Jesus does not want cheerleaders or groupies. Following Christ is not about T-shirts, slogans, or hashtags. Jesus calls us to be children of his Father. He calls us to be his disciples.
Because Jesus has a unique role in God’s plan of salvation, he is more than an example. The best mirror we find in the Gospel accounts is not Jesus but his disciples.
15 Marks of a Disciple of Jesus
Here are fifteen things we learn about being a disciple of Jesus from the Gospel of Luke.
A disciple is called (Luke 5:1–11). Jesus didn’t need a recruiter. He called and his disciples “left everything and followed him.” Likewise, God calls us as disciples, not because we are worthy but because of his grace (2 Timothy 1:9).
A disciple is taught (Luke 6:20–49). Jesus spent a lot of time teaching his disciples about reality. Who did the Messiah come for? Who is worthy of salvation? What is the kingdom of God? We are just as ignorant and resistant to the truth; we need instruction.
A disciple is a follower (Luke 7:11). Inherent in the definition of a disciple is one who does not choose his own direction, causes, or values. Disciples follow Jesus.
A disciple is aware of the kingdom of God (Luke 8:9–10). Jesus reveals truth to his disciples that is obscured to others. Because God’s kingdom is not worldly or political, we must be taught the values and requirements of the king.
A disciple is a servant (Luke 9:14–17). Jesus’ disciples got their hands dirty, distributing multiplied food to the hungry people. Sometimes walking with Jesus means picking up bread crusts and fish bones.
A disciple is sent to proclaim the kingdom of God (Luke 9:1–6; 10:1–12). Jesus sent out his twelve apostles and then seventy-two others as laborers in a plentiful harvest (Luke 10:2). As those sent with a message to proclaim, his disciples were in danger as lambs among wolves (Luke 10:3) because they were announcing a different king. The heavenly kingdom they announced valued peace (Luke 10:5) and healing (Luke 10:9), not riches and power. Challenging existing authority structures is often unpopular.
A disciple confesses Jesus as Christ (Luke 9:18–20). Peter famously confessed Jesus as “the Christ of God.” This is the most important question we face as well: Who do you say Jesus is? We must answer this daily, reorienting our priorities, our passions, and our purpose around the Messiah.
A disciple is a witness (Luke 10:23–24). The apostles walked with Jesus. Many longed to see what they saw. This is part of God’s “gracious will” (Luke 10:21). We also witness the love and power of Jesus through his Word and his work in the world. The arena is much bigger now, but his disciples still sit court-side.
A disciple denies himself and takes up his cross (Luke 9:23–27). A disciple’s life was not glamorous or lucrative. It was full of hardship and danger. Make no mistake—if your highest values are comfort, peace, and safety, you will lose your life. But if you lose your life for Jesus’ sake, you will save it.
A disciple is committed (Luke 9:57–62). Jesus teaches that following him is not easy; it requires everything. “No one who puts his hand to the plow and looks back is fit for the kingdom of God.”
A disciple is a cross-bearer and a cost-counter (Luke 14:26–33). Following Jesus is serious and costly. It may cost family and friends; it may cost time and comfort; it may even cost your life. Jesus says, “Any one of you who does not renounce all that he has cannot be my disciple.”
A disciple is rebuked by Jesus (Luke 18:15–17). When we submit to Jesus as Lord, we acknowledge his perfection, his wisdom, and his authority to correct us—and we need a lot of correction! The disciples were rebuked by Jesus, and if we do not know the same, we’re probably not encountering the Lord. This ongoing process happens as we read his Word and interact with his people. God’s rebuke is evidence of his love for his children.
A disciple praises God (Luke 19:33–40). When disciples see Jesus clearly, the “King who comes in the name of the Lord,” they rejoice and praise the Father who sent his Son. Following Jesus is not primarily about doing, but about worshipping.
A disciple spends time with his Master (Luke 22:11; 22:39; 22:45). In the hours before his arrest, Jesus yearned for time with his disciples. They ate with him, talked with him, and sang with him. As God changes our hearts and gives us new desires, chief among them will be love for him. We seek out and spend time with those we love.
A disciple is redeemed, comforted, and dispatched to the world (Luke 24:36–53). Jesus seeks out his disciples after his resurrection though they were absent at his crucifixion and burial. He speaks peace and comfort to them. He died for their sins and rose from the grave so they also could have new life. As he sent his disciples into the world with the promise of the Spirit (v.49), so he also sends us.
Disciple, Will You Take Up Your Cross?
There is no place for pride among those who follow Jesus (Luke 22:24–27). We are called, taught, directed, equipped, and corrected by our Master. We cannot meet our greatest need—reconciliation with God—and we often bristle at this reality.
But Jesus is a loving Savior. When we confess our pride, he graciously restores us. Our sin-debt has already been paid, so he doesn’t hold it against us. He is also the Risen King, who replaces our pride with humility, through the work of His spirit within us.
Jesus continues to call us today. Will you take up your cross as a disciple and follow the One who was taken up on the cross for you?