Cost of Discipleship, Good Life - Luke 12

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Mark 11:1-11 Colossians 1:1-8 Luke 12:13-34 Maturing in faith,The love, and hope Cost of the Good Life Introduction We continue on the Lenten journey to Jerusalem, on the pathway of the “Cost of Discipleship.” In the previous weeks, we have seen this cost described by Luke in terms of the cost of the wilderness, the cost of the table, and the cost of the journey. Last week, in particular, we saw what it costs to proclaim, “I will follow you, Jesus.” This week’s passages fleshes out our understanding of the cost of following Jesus in terms of a reorientation of our understanding of “the good life.”

Introductory Question Having listened to Stuart’s sermon, consider: how are we proclaiming,, in our lives, the world’s understanding of the good life?

Connection Group Study COMMENTARY STUDY

v. 13. Cultural context is always key: “The assumptions behind such the younger brother’s request for arbitration are clear: the father had died without a will, oral or written, and there was an estate that was held by the family. But according to the law of

DISCUSSION QUESTIONS

v. 13. Discuss: We know that matters of inheritance can become complicated in this day and age. If you were in Jesus’ shoes, how would you have responded to such a request for arbitration in dividing an inheritance?

the times, the inheritance could not be divided until the older brother agreed. In effect, then, the younger brother is saying, “Jesus! Tell my brother that he is wrong and that he should give me my rightful portion.” The demand means that a split between the brothers has already taken place” (Kenneth Bailey, Jesus Through Middle Eastern Eyes, p. 300).

vv. 14-15. Jesus understands the covetous desire behind the man’s request for his portion of the inheritance, and his stern response with its firm warning indicates that much is amiss in the request of the man from the crowd.

vv. 14-15. Discuss: In what ways does the world tell us that our lives—that our understanding of “the good life”—does in fact consist in the abundance of our possessions?

Discuss: Note that the word here for “possession” is ὑπαρχόντων (hyparchonton) from the related verb that most simply means “to be,” or “to exist,” as in the sense of something that exists to us or for us. In this sense, consider: What other things in our lives, besides just goods and possessions, does the world tell us to store up abundantly (as "things that are to us."?

vv. 16-19. Jesus uses the request from the younger brother as a teaching opportunity with the parable of the rich fool who has sought to secure his life with no reference to God or others; rather, he looks to his possession as his sources of security, and in this way, his possessions, goods, truly gain a sense of possession, control, over him.

vv. 16-19. Study: This not the first time that Luke is describing the rich; see what Luke has already written thus far in the gospel about the rich, looking up Luke 6:24-26.

Confess: The rich farmer is afflicted by an “ailment of my,” as Luke’s syntax, his word order, in verse 18 particularly draws out an emphasis on “my barns, my grain, and my goods.” Confess: In what ways in the last few weeks and

months have you been guilty of this kind of my-opia that ails the rich man?

Study: Stuart referenced in his sermon the story of Joseph gathering gain for Egypt, particularly in light of the lexical connection of the Greek word found both in Luke 12 and in Genesis 42--Συνάγω (sunago), “to store up.” Read Genesis 41:41-57. How do you find the example of Joseph, in relation to the parable of the rich fool, illuminating?

vv. 20-21. Just as the rich man’s soliloquy is interrupted by the voice of God, so the rich man’s plans to enjoy the future that he has reserved for himself are interrupted by the sovereignty of God.

vv. 22-23. We need a reorientation around our understanding of—as Stuart put it in his sermon—“the good life.” But in order to do this, we will have to learn to release our anxiety, recognizing God’s good character and trusting in his goodness to provide for all our human needs. Note that the key word in this section is μεριμνάω (merimnao), “to worry,” which, in this context, refers to the apprehension and anxiety caused by undue concern for the future; not to planning and forethought.

vv. 24-28. Jesus makes his point of the futility of worry abundantly clear through

vv. 20-21. Meditate: If your life were soon to be demanded of you, what would you wish you have done differently in terms of laying up treasures toward God? Sit quietly with this question for a number of minutes; then share, if comfortable. vv. 22-23. Discuss: What other elements of nature might we look to in reminding ourselves of the goodness of God’s provision?

Pray: There may be times and seasons in our lives when it does not seem that God is adequately supplying us with what we need. Pray for the peace, grace, and long-suffering of God in such a situation.

vv. 24-28. Discuss: To what other elements of creation might we look to in reminding

the twin nature illustrations of ravens and lilies, arguing from the lesser to the greater. Note that “ravens,” as a bird of prey known by some people groups for their mischievousness and by others as a sign for evil, were considered by the Torah to be unclean (Lev 11:15).

vv. 29-31. Jesus draws the distinction between his followers and the nations in terms of what is to be sought in life—in terms of our understanding of “the good life.” The language “do not seek what you are to eat and what you are to drink” is probably best understood as a metonymy—a figure of speech that uses the name of one particular object to express a larger related idea; as in “pen” is a metonymy for “the written word.” For the incarnate Christ clearly knows that we do need to find on a daily basis our food and drink.

vv. 32-34. The church father Augustine perhaps said it best: “The rich fool does not realize that the bellies of the poor are much safer storerooms than his barns.”

ourselves of the goodness of God’s provision? Confess: Confess to God—and, if comfortable, to one another—those worries that have been on your mind and heart as of late. Pray for his hope and peace.

Study: Read of the grandeur of Solomon’s court in 1 Kings 10:14-29.

vv. 29-31. Discuss: If “what we are to eat and drink” is best understood as a metonymy (see commentary note on this figure of speech), how would you define what these terms represent?

Discuss: How do you understand the command “to seek his kingdom”?

Discern: How can your Connection Group be a light to your specific neighbourhood in terms of offer unto the neighbourhood a different understanding of the good life?

vv. 32-34. Reflect: How have you seen God’s provision in the past, and how does this encourage you in the future? Share, and encourage one another.