00:00 Introduction and Monday Plans

01:19 Family and Cultural Celebrations

01:49 Neighborhood Concerns and Humor

03:01 Understanding Parables in the Gospels

04:55 The Parable of the Sower Explained

10:03 The Parable of the Weeds and Other Teachings

15:43 Jesus' Miracles and Teachings in Luke

25:03 Concluding Thoughts and Prayer

Audio Only - All Participants:

Hey, welcome back to another

2

edition of the Daily Bible Podcast.

3

It is Monday.

4

What's up, y'all?

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Yeah, what uh, what's new?

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What are you doing on Monday, Pastor Ron?

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I'm gonna get the at least a couple

of the kids some haircuts We're gonna

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try to take photos tonight as long as

the weather holds up, which it looks

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good so far At least from today as we

record this and we're gonna try to get

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a couple family photos And I'm gonna

I'm gonna do something bold I was

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going to take my iPhone, get a tripod

and go to the Salina area next to it.

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It'd be the train tracks and take

a couple of photos by ourselves.

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Christmas photos.

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Yes.

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Yeah.

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It's our annual family Christmas photo.

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So God willing, that'll work out well.

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Don't really have any other major plans.

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I think the kids are out of school,

but I'm afraid of going to the,

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to the fair during that time.

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Not because again, I don't mind

the crowds that much anymore.

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I just, I do mind having

to park 16 miles away.

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And walking or hoping it, uh,

that doesn't sound exciting.

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So I'll see what the way it looks like.

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And if, if it's good,

maybe we'll go anyway.

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Yeah, well, all right.

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Fair enough.

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What are you up to?

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I think, uh, we are laying low.

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I think just coming off

the women's retreat.

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I think we're, we're gonna.

32

Must've been hard for you

to be at women's retreat.

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It was horribly difficult, uh, for me.

34

No, but thinking about my wife,

uh, she is, she's looking forward

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to a day of rest on Monday.

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So our kids are off school

too, which is great.

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And, uh, yeah, it should be,

uh, it should be a good time.

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So that's nice to, to get that break.

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It's a indigenous people's day too.

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So I'm sure you guys are celebrating.

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Uh, what do you guys have to, yeah.

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Well, I'm not, don't you have

some native American in you too?

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You get to Jewish and native American.

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So you're the one I have the jackpot.

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For sure.

46

Yeah.

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Yes.

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I'm gonna put on my native, native

American garb, and I'm gonna do

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a, a dance in front of my house.

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Okay?

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Okay.

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Uh, I'm gonna invite all the neighbors to

watch and I will offer a blessing Okay.

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From, from said garb in

front of my front of my lawn.

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So we'll see how it goes.

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Okay?

56

Okay.

57

Um, uh, speaking of the front of your

house, to change subjects as quickly

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as we came from all that , uh, and

by the way, if you're taking Pastor

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Rod seriously on that one, you jut,

it's just evidence you don't know.

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Please don't.

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You don't know him well

enough on on that one yet.

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Yeah.

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Keep listening.

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Yeah.

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There's not not gonna be any of that.

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Uh, any more landmines on the front yard?

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You know, I've not been looking,

but um, you know, I, I, okay.

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So I, I, I see it consistently in

my neighborhood Facebook group that

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people are posting about this or that.

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Yeah.

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So I, I don't know.

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I'm, I'm trying not to think about it.

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And if I see it, I see it, I'll

deal with it, but I'm trying

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not to let it get to me anymore.

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I'm at a point where I just feel

like it's, it's a losing battle.

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And if I, if I found out who it

was, I've thought through this

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in my mind over and over again.

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What am I going to do with that?

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I might want to go to the door and

say, Hey, can you please not do this?

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Um, maybe it's a misunderstanding.

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Maybe they didn't know that the dog was

going to do that on my lawn and they

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didn't see it as they were doing it.

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Who, I don't know.

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There's so many variables here.

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I don't know how it would work out.

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So I'm not sure I want

to do anything with it.

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And that's, that's big of you.

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That is, it's very, it is.

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Thank you.

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I agree.

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Well, we'll see it.

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We'll see what, when it

happens again, we'll see.

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I'll report back and see if

I know we'll hear about it.

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I know we'll hear about it.

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If I see you hear about it,

they may not, but we will.

96

Yeah, that's true.

97

That's all right.

98

Let's jump into our text.

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Matthew 13, Luke 8.

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Matthew 13 and Luke 8.

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Uh, Matthew 13, we have the, we have

a new section in, in the gospels and

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a new form of teaching from Jesus.

103

And that is that Jesus

begins teaching in parables.

104

Um, in between the first parable,

which is the four soils, uh, and

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the interpretation of that parable,

there's a section wherein Jesus talks

106

about the purpose of parables there.

107

And it's somewhat.

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Disturbing when you think about it,

because Jesus is teaching in parables

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as a way to passively judge those

that had hardened their hearts against

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him so that they wouldn't be able to

understand the things that he was saying.

111

And there's a different lack of

understanding from the disciples.

112

The disciples have to

ask him some questions.

113

Hey, what, what exactly

did you mean by this?

114

But, but that's because they needed to,

to be brought along in their knowledge

115

and understanding that those that he was

specifically hiding the truth from, they

116

walked away going either thinking they

understood it in one way, not really

117

understanding it, or just walked away

going, what in the world was that about?

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That's a clever story, but okay,

let's move on with our lives.

119

Uh, and this was part of

God's passive judgment.

120

It's part of the fulfillment of the

Isaiah six prophecy that, Hey, you're

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going to prophesy to these people,

Isaiah, and they're not going to,

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they're going to hear, but not hear.

123

They're going to see, but not see.

124

And now Jesus is saying that

he's doing the same thing.

125

Through this, this format

of teaching parables.

126

Uh, so it's a, it's a, a frightening,

uh, frightening proposition for

127

sure to think about that, that

intentional blinding there.

128

I would also add too, that it's

actually a form of mercy because

129

the less light they have, the less

light they're accountable for.

130

Right, that's true.

131

So it's a due, it's a dual alleged sword.

132

It is a, certainly a judgment of

sorts because he's saying, look.

133

You don't want to know.

134

And so you're not going to know what

you even have is going to be taken away

135

from you, but it's also merciful of

him because then they're accountable

136

for less, which means judgment for

them will have been less as well.

137

Good point.

138

Well, the first parable out of

the gates is the parable of the

139

sower or the parable of the soils.

140

Uh, there are four soils and the

four soils break down this way.

141

There's one denial or outright rejection.

142

So that's the soil that falls.

143

Falls on the path and the birds come

down and swoop in and take it away.

144

Um, that's the person that says,

I don't want to hear about it.

145

I don't want to hear about Jesus.

146

I'm not interested.

147

That's good for you.

148

It's not for me.

149

Uh, the, the next two soils, I'm going

to use a word for them that I think fits.

150

Um, and that is the word apostate soils.

151

Uh, these next two soils, the soil that

falls in the rocky dirt or the seed

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that falls in the rocky dirt and the

seed that falls in the thorny soil, uh,

153

they both initially show signs of life.

154

Um, the rocky one is

unable to put down roots.

155

And so when tribulation, when trials,

when testing comes, when following Jesus

156

becomes difficult, this person falls away.

157

They apostatize, they walk away

from the faith, but there was

158

never any true genuine root there.

159

There was never any true

genuine faith there.

160

There just was the appearance of it in

the way that they were initially responded

161

to the word of God in the gospel, the

third soil, then being the thorny soil.

162

This is again, there's signs

of life, but they have not gone

163

after the cares of the world.

164

They've not gone over the

pleasures of the world.

165

They love those things still.

166

And they kind of want both.

167

And what happens is the cares of the

world, the pleasures of the world,

168

they crowd out the life in that seed.

169

And it chokes it out.

170

And this is another apostate soil.

171

That person falls away.

172

They walk away because they love

the world more than they love Jesus.

173

And then the final soil is the only

one in the parable that is genuine.

174

This is a true believer

and it's good soil.

175

The roots go down deep and it comes up

and what's what differentiates it from

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the others is the fruit that it bears.

177

And it's going to bear 30

fold, 60 fold, a hundred fold.

178

Uh, but, but this is the only

genuine true convert out of all of

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the soils that Jesus talks about.

180

So, two things then.

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Number one, all Christians are fruitful.

182

To varying degrees, all

Christians are fruitful.

183

We can't escape that imagery.

184

That's clearly what Jesus has in mind.

185

Um, the amount of fruit varies, 30, 60,

100, but even 30 is still quite a number.

186

That's a lot.

187

All Christians are fruitful.

188

And that's one thing you can't escape.

189

But here's the thing I said, I

wanted your, your input, Pastor BJ.

190

Now, in the first soil, the soil,

the sower sows the seeds and,

191

and, and Matthew, he says that

the birds came to devour them.

192

And Luke, he says that it's the

devil who comes and takes away

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the word from their hearts.

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You talk about the person who says,

I want nothing to do with this.

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Is it true?

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So, based on this parable here, that

everyone who hears the gospel, assuming

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that they're hearing an accurate

presentation, if they don't respond

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to it, um, is it true that in every

sense or in every occasion that there's

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demonic intervention, uh, I guess a

negative intervention that's causing

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this person to not be able to believe?

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Is it just the devil?

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Is it them?

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Is it the devil and them?

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Is there more than that going on here?

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Yes.

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put those things together?

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Yes.

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Yeah, it's one of those yes things.

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It's both and.

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I mean, II Corinthians 4 makes it

abundantly clear that the God of

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this world has blinded the eyes of

the lost to keep them from seeing

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the light of the glory of Jesus.

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And so when someone rejects the

gospel, it is evidence of the fact

214

that they are still open to it.

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Right prone to that.

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They are still blinded

by the God of this world.

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Now, the God of this world has not

taken somebody that is neutral in and

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of themselves and hindered them from

being able to see the God of this

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world has taken somebody who has given

them over, given themselves over to

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sin and given themselves over to, uh,

just the, the, the corruption of the

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fallen nature and said, I am going to

further complicate matters by blinding

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the eyes to, to keep you from seeing

the light of the glory of Jesus Christ.

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So this is not somebody who is.

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Innocent, who's a victim of Satan.

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This is somebody who is, is rejected God.

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This is somebody who is alienated

from God as we all once were.

227

Um, and, and this is somebody who God

has not yet chosen to shine the light

228

of the glory of Jesus into their hearts

to cause them to be able to believe.

229

So it's, it's their own rejection of

Christ coupled with Satan's compounding

230

upon that of blinding their eyes to be

able to keep them from seeing the light.

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So is it Satan?

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Is it the, the unbeliever?

233

The answer is yes.

234

It, it's both At work in the

rejection of Christ in the gospel.

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Is Satan personally

invested in this process?

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Is he's the one who doing this?

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Luke says it.

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That's Satan.

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Uh, it Satan's not omniscient, so

he can't be everywhere at once.

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Um, and so when you have any given

number of people around the world

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at any given second rejecting the

gospel, Satan can only be present in

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one spot at any given time, but he

has a legion of, of his demons at.

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At his disposal that can be about the

work that he's taxed, taxed them with

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doing, I mean, uh, screw tape letters

by CS Lewis has a lot to speak to that.

245

And it's, it's a, it's a story.

246

It's, it's, it's a giant metaphor,

but I think it's a helpful glance

247

into that, that concept of Satan

training up his young demons to do as

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much harm to the gospel as possible.

249

Amen to that.

250

Yeah.

251

It'd Satan's ultimately responsible,

he's not actively involved in all of our.

252

Friends are people's lives.

253

Um, and, and Matthew, he says that it's

the birds and the birds in this case,

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then it would represent the demonic

hordes that are working on his behalf.

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Yep.

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Yeah.

257

We would agree on that.

258

Yeah.

259

Next parable up then is

the parable of the weeds.

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And this one again, why

so much agriculture?

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Well, because it was an agrarian society.

262

It made sense.

263

This is what the people knew.

264

This was part of their life.

265

And so Jesus is using agriculture

to communicate these things.

266

We didn't talk about that.

267

But a parable is a story with a point,

um, is basically what it breaks down to.

268

And so a lot of times we can get into

trouble because we can look at, at a

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parable and we can try to dissect every

single part of the parable and say, well,

270

what does this little story here mean?

271

And what does this element mean?

272

What does this element mean?

273

That, that, that wasn't the point.

274

The point was singular by and large.

275

There's a couple of parables that have

maybe a couple of layers there, but by and

276

large, there was one point to the story.

277

Okay.

278

And so when we come to like this

next parable, the parable of the

279

weeds, you have soil that's sown

with, with seed, but also there's

280

going to be weeds that go in there.

281

And these weeds, which are tears

in other translations, grow up and

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they look exactly like the wheat.

283

And the only thing that differentiates it

is in the end when harvest times comes,

284

harvest time comes, the wheat bear fruit.

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And the tares don't.

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And so the servants say, Hey, do you

want us to go out and pull up the weeds?

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And the master says no, because in

pulling up the weeds, you might pull

288

up some of the good stuff as well.

289

And so this is alluding to the fact that,

man, as long as, as we're here, as long as

290

the church is here, as long as, as Christ

has not yet returned for us, there's going

291

to be unbeliever and believer together

side by side in any body of, of, of.

292

The church and in any followers of Jesus,

there's going to be both true professions

293

and false professions of faith.

294

And the day of judgment is going to

be ultimately what bears that out

295

and reveals the true nature there.

296

And a few chapters, Matthew is

going to tell us that he wants

297

us to practice church discipline.

298

Matthew chapter 18 is going to give us

instructions for what that looks like.

299

How do we put those two

things together here?

300

It seems like we're to let the

unbelievers stick around in the church.

301

And Matthew 18 says we're not supposed

to, how do you work with those two things?

302

When the unbeliever manifests or reveals.

303

their state through unrepentant

and rebellious sin, then Jesus

304

calls us to action on that.

305

Uh, when you have somebody who might be

self deceived or somebody who is a, an,

306

an unbeliever, that's maybe on the, just

on the outside, you know, I'm, I'm saved

307

by osmosis because I show up at church.

308

There may not be any glaring sin

that ever shows up in their life.

309

That, that runs the flag all the

way up for church discipline.

310

Um, church discipline is a process that

begins with confronting someone over sin.

311

And so there are going to be those that.

312

That are there throughout their whole

time in church, and they are never

313

going to be confronted over sin because

by our world standards, they're a

314

good person, but maybe they don't

have a true relationship with Christ.

315

Uh, we're not going to be able to,

to tell those things apart until

316

God does on the judgment day.

317

Those that, that do reveal that through

that hardness of heart, that rejection,

318

those are the ones in Matthew 18.

319

Next parable up, uh, a couple of

them, the mustard seed and the leaven.

320

This is spoken, a lot of

these are about the kingdom.

321

And so the kingdom of God is like, and so

here he talks about two things that are

322

small to start, but have a great impact.

323

So the mustard seed, very small,

it begins grows to be one of

324

the largest in the garden.

325

The, the leaven, just a small amount

of leaven spreads throughout the whole

326

lump of dough and, and reaches all of,

uh, And saturates the whole thing there.

327

So that's what he's

saying with the kingdom.

328

The kingdom starting out small,

but man, it's, it's going to grow.

329

It's going to spread far and wide.

330

And that's going to be through a lot of

the labors of the disciples and still

331

part of our labor today in doing that.

332

Next up, you've got the treasure

and the pearl, and this is

333

about the value of the kingdom.

334

And he talks about the discovery

of a treasure and a field

335

in a pearl of great price.

336

And in both instances, the people

that find it are willing to give up

337

everything else they have in order

to gain the field in order to gain

338

the treasure in the to gain the

pearl because of how valuable it is.

339

Jesus says, Hey, that's

what the kingdom is like.

340

Um, next up, you've got the, the,

the fishing net, which is cast out.

341

And this is similar to the weeds and

the tears that the nets hauled in in as

342

it's hauled in at the end of the age.

343

The angels are going to separate

out the good and the bad.

344

And so there's good

fish, there's bad fish.

345

And, and that's going to be up to God's

prerogative in, in, uh, in deciding

346

that at the end of the age, but in

the meantime, we're trying to catch as

347

many as we possibly can in the process.

348

Um, 51 through 52 new and old.

349

This is a difficult one.

350

And it's, it's one that has long been

a source of confusion of its own, but.

351

My understanding is this, hey, as

Jesus is introducing a lot of these

352

new truths, he wants them to understand

that they're anchored in old concepts,

353

uh, that you bring out of, out of the

treasure, both the, the, the new and the

354

old, you bring new things out of both.

355

And so as Jesus is teaching these new

things, I think he's reminding them, hey,

356

it's, it's anchored to what's old as well.

357

Pastor Rod, your thoughts on that passage?

358

Yeah, I would agree with that.

359

I think Jesus is getting at the idea

that Uh, Jesus is bringing in new thing.

360

It's a new kingdom.

361

I don't, I don't know if you would've

called it a new covenant at that point,

362

but that's certainly the backdrop.

363

Everything in the Old Testament

points to a New Testament, um,

364

we're, we're given the promise

that there would be a new covenant.

365

So I think he's, he's starting

to reveal to them the, the

366

totality of what he's doing.

367

You have an old covenant.

368

You have a new covenant.

369

Uh, your job is to put them together

and paint the whole picture.

370

And, and that's the task of every good

scribe, every good student of scripture,

371

which I think is the modern equivalent.

372

And I think that's what he's getting at.

373

That'd be my 2 cents.

374

I think we're on the same page

with, um, Matthew 13, 53 through 58.

375

Then he's back in Nazareth

and this is the rejection of

376

Christ again from his hometown.

377

A prophet is not without

honor except in his hometown.

378

They're saying, who is this guy?

379

Isn't he Mary and Joseph's kid?

380

And what's he doing here?

381

And so Jesus condemns them

and says, Hey, I'm done.

382

I'm done here.

383

I'm not coming back.

384

But you came back to your hometown, bro.

385

What's up with that?

386

I did well because they didn't.

387

Yeah, because I'm not Jesus.

388

So newsflash breaking news people

haven't tried to kill you yet.

389

So when you get to that point,

I'll know you're doing it, right

390

Maybe we can have a

different standard too.

391

Yeah

392

All right, Luke 8 Man, I love the

beginning of Luke 8, Luke 8, 1 through

393

3, um, you've got these ladies that

are there and they're, some of them

394

at least are called by name, Mary,

Magdalene, Joanna, and Susanna.

395

And then it says there that these

ladies were using their own means

396

to help support the, the band of

disciples, the, the band of, of Jesus

397

and his followers, which is super cool.

398

A lot of times the ladies don't get,

you know, Billing, top billing credit.

399

Uh, in, uh, in, in the stories we think

about Peter, we think about, um, John,

400

we think about the, the, the, the male

disciples, the male followers of Jesus.

401

But the, the ladies were doing

work and they were, uh, they were

402

key to what was going on here.

403

And Luke throws them some,

uh, some cred as he opens up.

404

Luke chapter eight.

405

What do you do with the fact that

there, I mean, it, it says here in

406

in verse two, some of the women who

had been healed of the evil spirits

407

and infirmities were with him.

408

They, they were tra it seems like

they were traveling with Jesus.

409

Yeah.

410

As he was going about his circuit tour.

411

Um, would, would there have been

any scandal associated with that, or

412

would that have been weird for a, a

male rabbi to have female disciples?

413

I mean, I think ideally in the context

of the, the band of followers, there were

414

plenty enough in his closest followers

were the 12 and then the three, um,

415

Peter, James, and John inside the 12 i,

I, I think there was enough there that.

416

Any charges would be easily defeated.

417

You know, we talked about the Billy

Graham rule, you know, as far as not

418

having not sitting down for a meal

or a meeting with with a woman, not

419

our wife in a one on one context.

420

Right.

421

I think, you know, Jesus had plenty

of those defenses in place with the

422

disciples and everybody else to,

to defeat any spurious accusations.

423

However, that hasn't stopped history

from trying to bring accusations of

424

untowardness between Jesus, specifically

Mary Magdalene is what we hear most often.

425

And yet you're not going to

find anything scripturally to

426

back that up or support that.

427

Um, and so yes, it would, it was on,

it was abnormal for a Jewish rabbi

428

to have female followers like that.

429

But I think because of the mass number

of his followers, I don't think there

430

would have been any thought to it

beyond the Pharisees, maybe trying

431

to do an aha or a gotcha in that.

432

And what's surprising too, is you,

you never find that accusation in the

433

scriptures, the scriptures are not, you

know, they're not ashamed to bring stuff

434

up that they used, uh, the religious

leaders, if there was anything going on,

435

they, they certainly would have clued

in on that and said, Oh, Hey, you know,

436

you and Mary or whatever else they,

they, they're silent on that, which

437

kind of Silence is not an argument per

se, but it's the silence is so loud

438

as they say that it's hard to ignore

439

Yeah, mary magdalene noted

here seven demons going out.

440

There's thoughts about that Did

she actually have seven seven was

441

also in the number of completion?

442

There's questions there.

443

She was demon possessed

and jesus healed her.

444

That's the point though I think we

can draw away from that which is uh

445

Is that the significant point there?

446

That's terrifying.

447

Yeah.

448

Uh, yeah.

449

From here, uh, Jesus goes back to

parables, uh, Luke 8, 4 through 15.

450

We get the parable of the sower again,

same thing that we just covered.

451

What's of note here, one change,

Luke doesn't record the 30,

452

60, hundredfold, but just says

hundredfold for the good soil.

453

The good soil is going to

produce a hundredfold fruit.

454

So he didn't list the, the, the lesser.

455

He just went straight for

the, set the bar high, man.

456

I like that.

457

Way to go, Luke.

458

Appreciate it.

459

Verses 16 through 18 then, um, we, we

get a story about the response that

460

the disciples were supposed to have.

461

And he uses a parable for that.

462

No one lights a lamp and covers it

with a jar, puts it under a bed.

463

In other words, the truth that Jesus

was teaching, ironically in parables,

464

he was intending for the disciples

to take and make known publicly.

465

He wanted people to respond rightly

to the teaching and reflect the light

466

of his teaching to those around them.

467

And so in the midst of teaching

in parables, he says, hey,

468

your responsibility, make this

stuff known to everybody else.

469

Luke 18 or Luke 8 rather 19 through 21

Jesus mother and brothers again show up.

470

Hey Jesus You're you're

kind of embarrassing us.

471

Why don't you come home?

472

Jesus says who are my mother and

brothers other than those that do the

473

will of God we've talked about that

at this point Verses 22 through 25.

474

You've got the calming of the storm

again, and he asks the question.

475

Where is your faith to the disciples,

which is is a Chilling question and

476

it's one that I think man I would have

been there with them waking Jesus up

477

if I was on that boat I think I would

have been afraid as well, but then

478

their fear Shifts from the storm to

Jesus because Jesus calms it and they

479

say who is this that even commands the

wind and the water that They obey him

480

that question I think is recorded in all

three accounts of this in the gospels

481

that that they say man Who is this?

482

They are blown away by Jesus verses 26

through 39 Then we get the healing of

483

the the demoniacs now The the question we

have to ask is one or two because matthew

484

records that there were two in matthew

8 Luke and mark both record only one um

485

Matthew was the only one of these three

who was actually there present for it.

486

So it's possible Matthew was, was

drawing on his personal reflection of

487

these events, whereas Mark and Luke

were recording the main actor, the main

488

one that Jesus was addressing in this.

489

And so that's perhaps a reason why.

490

Luke only records one.

491

Whereas the Matthew records two there.

492

I don't know, PR any thoughts

on, on the differentiation there?

493

Yeah, a hundred percent.

494

I would agree with that.

495

Uh, just because you focus on one party

versus the second doesn't mean that

496

you're saying that there was never a

second, um, which is why we, it's great

497

that we have multiple accounts because

now you can put the pieces together and

498

say, okay, there was two people there.

499

There was two men that were demoniacs,

but again, you have Luke's focus

500

on, on the one man, you have him.

501

Kind of putting the spotlight as it

were on, on the primary target that

502

helps, that helps elucidate his point.

503

Yeah.

504

Uh, same thing with the, the locale.

505

Um, you've got Gerasa, uh, the Gerasenes,

and then you've got Gadara and some,

506

uh, the, the important thing to

remember, this is a Gentile territory.

507

Um, and that's what's taking place here.

508

And that factors into what Jesus

instructs the man at the end.

509

He tells the man, Hey, you can't

follow me, but why don't you go tell

510

everybody about what's happened to you?

511

That's unique because that was something

that Jesus wasn't telling other people.

512

He was telling other people

when they were healed.

513

Hey, don't tell anyone yet.

514

And the difference is

the Gentile territory.

515

The Gentiles weren't going to come

and take Jesus and make him king.

516

And so Jesus wanted the Gentiles to

have news about who he was and begin

517

to get excited about this because he

knew they weren't going to look at

518

him and be like, here's the Messiah.

519

Let's make him king.

520

Whereas with the Jewish people,

he had to say, Hey, tone it down

521

because it's not yet my hour.

522

He was worried.

523

Again, after the feeding of the

5, 000, they were going to take

524

him by force and make him king.

525

And so he had to withdraw

from them at that point.

526

So that's what's going on there.

527

What Jesus says to him, go tell everybody.

528

That's a great insight.

529

Don't don't miss verse 39 either.

530

Verse 39 is huge here.

531

He says that Return to your home and

declare how much God has done for you.

532

And notice in the very next verse

here, this is Luke's commentary.

533

I think, uh, the guy went away

proclaiming throughout the whole

534

city, how much Jesus had done for him.

535

And so you have a parallel there, how much

God has done, how much Jesus has done.

536

I think Luke's trying to tell

you not so subtly, Jesus is God.

537

Yeah, that's great.

538

Great connection there too.

539

Uh, chapter ends with the, the

desperate faith again of Jairus and

540

the woman, um, with the discharge

who, who Luke records it for us here.

541

And, uh, I think we're going to see

it tomorrow in Mark five as well.

542

We've already seen it from Matthew

nine, but you've got the situation.

543

Luke gives more detail than Matthew

did specifically about this woman.

544

Um, Her situation, she'd been

to many different doctors and

545

spent all of her income there.

546

She couldn't be healed by anyone.

547

She comes up to Jesus and touches

the fringes of his garments

548

and immediately she's healed.

549

And, and, uh, this interaction,

Jesus says, who touched me, the

550

disciples say, are you kidding me?

551

There's a crowd all over.

552

Everyone's touching you.

553

You're at the state

fair of Texas right now.

554

Like everybody's pressing in on you.

555

Uh, and Jesus, no, no, no, no.

556

I felt power go out for me.

557

And the woman realizing she was

Was exposed for her act of faith

558

comes forward and says, it was me.

559

He says, your faith has healed you.

560

It's in this context that we

learn here in Luke's account.

561

Somebody comes up to Jairus and

says, Hey, your daughter is dead.

562

Don't bother him anymore.

563

Jesus overhears.

564

This goes back and says, don't worry.

565

She's going to live.

566

He rises the child from the dead.

567

Um, as we read about in Matthew.

568

So just more detail

here from Luke for sure.

569

One of the things that's interesting

about the, this narrative here

570

is that Jesus is interrupted.

571

In fact, Mark does this a lot.

572

He sandwiches stories between each other.

573

Um, but this is one, they think a lot of

them share, and this is this particular

574

detail of Jesus being interrupted on

the way to go heal Jairus's daughter.

575

And of course it's the woman

with the issue of blood.

576

Jesus responds.

577

I mean, obviously he responds well.

578

He's not irritated.

579

He's not put off by it.

580

He's not saying, Oh, no, I, sorry.

581

I can't talk to you right now.

582

I got to go.

583

I've got a girl to heal.

584

I've got a daughter to

raise from the dead.

585

He responds to the interruptions with, uh,

with exactly what you'd expect with the

586

compassion and patience of the Messiah,

which I think is helpful for us to see.

587

Um, so many times we're interrupted

from the things that Thinking that

588

our most important in that moment,

um, things that we have to do,

589

probably real responsibilities.

590

It was a real responsibility for

Jesus to heal this daughter, and

591

yet he slows down enough to deal

with this woman and to love her.

592

Which I think is super

helpful for us to see.

593

We can get so busy and bogged down with

good and helpful things to the neglect

594

of things that God puts into our path.

595

I think we should remember that.

596

Well, let's pray and then we'll

be done with this episode.

597

God, we want to, uh,

to be faithful to you.

598

We, um, Lord, thank you

for your, your teaching.

599

We want to be those with

ears to hear and eyes to see.

600

We don't want to run the risk of, of being

those that, that, uh, have missed it.

601

And so we, we thank you that

if we understand your word,

602

that's just an encouragement

to us and evidence that, that.

603

That's because of your,

your spirit at work in us.

604

That's because you've given us

the eyes to see and ears to hear.

605

Uh, we want to be like

this, uh, healed demoniac.

606

None of us necessarily listening to

this word demoniacs, but we had our sin

607

that you cleansed us from, and we want

to be like him going and proclaiming

608

to everyone who will listen, how much

you through Jesus have done for us.

609

And so help us to be, uh, the evangelists.

610

And like the, the, the garrison demoniac

here from Luke chapter eight, uh, we

611

want to be, it's strange to say that,

but we want to be like him, not before

612

he's healed, but after he's healed.

613

And so God help us to do that.

614

We pray in Jesus name.

615

Amen.

616

Amen.

617

Thanks for clarifying after he's healed.

618

Appreciate that.

619

Cause I was praying just, I was,

I wasn't sure which way to go.

620

So you want to be the demoniac welfare.

621

All right.

622

Hey, keeping your Bible student

tomorrow for another episode

623

of the daily Bible podcast.

624

Bye y'all.