Read Galatians 2

What does justification mean? In academic research, justification explains a theory or thesis in order to support the conclusion. In ethics, justification is the category of theories that tries to answer questions like “Why should I be moral?” In popular usage, if we say a decision or action is justified we mean it was an acceptable choice. But what does it mean to say we are justified in Christ?

Our passage today provides us with a clear answer. Being justified is a central part of our identity in Christ, and it is part of our understanding salvation in Jesus.

First, justification means we are declared righteous before God (v. 21). As we saw yesterday, we can never justify ourselves. We can never be right with God on our own terms. “We know that a person is not justified by the works of the law, but by faith in Jesus Christ. So we, too, have put our faith in Christ Jesus that we may be justified by faith in Christ” (v. 16).

Second, justification means we now live by faith in Christ (v. 20). Being justified in Christ not only changes the status

of our relationship with God but also transforms the way we live. We have the Spirit of God living within us to guide our lives. We can embrace grace rather than legalistic ideas of how to please God.

Justification also matters for our relationships with others. If we grasp that our identity of being justified in Christ is entirely based on what He has done for us—not our own goodness— then we can extend that grace to others. We don’t have to impose additional restrictions or expectations on others when we know that Jesus does the work of justification for all who believe in Him (vv. 4, 21).

APPLY THE WORD

Peter and Paul clashed over associating with Gentiles. Disagreement between Christians is not new and need not mean breaking fellowship. In disagreements, the gospel takes priority over our preferences. Paul confronted Peter for choosing Law over grace; Peter later became a persuasive advocate for Gentile believers (vv. 11–14; Acts 15).

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Read Romans 4:13-25

Like many people in the 1990s, Chris Robinson loved Beanie Babies. He thought the small plush toys would increase in value, and he began devoting all his spare time—and money—to amassing a collection. He figured eventually he could sell them to pay college tuition. But after spending over $100,000 on some 15,000 Beanie Babies, the market for the toys plummeted, leaving Robinson with a whole lot of stuffed animals and debt.

Trying to invest money can be a wise decision, but the investment must be trustworthy. The object of our trust is important: faith in a worthless cure or risky business or unreliable person will do us no good. This is even more true in our spiritual lives. Merely having faith will not save us. Our faith must be placed in Jesus Christ.

As our text today makes clear, the object of faith was always supposed o be God, the Giver of the Law, not the Law itself. Only God can keep His promises. Only God could fulfill His word to Abraham to make him a father of many nations (v. 18).

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Read Luke 24

In his book Lament for a Son, Christian philosopher Nicholas Wolterstorff has explored the grief of losing his adult son in a mountain-climbing accident. “It’s the neverness that’s so painful,” Wolsterstoff says. “All the rest of our lives we must live without him. . . . A month, a year, five years—with that I could live. But not this forever.”

Death is not what God intended for His creation, and the Bible describes death as humanity’s great enemy. If we have suffered the grief of losing someone we have loved, we know the searing pain, suffering, and tragedy of death. Thankfully, we also know the good news of the bodily resurrection of Jesus Christ, which reverses the curse of death. The day will come when we will not seek for the living among the dead. The dead will be raised to life, and Jesus’ resurrection is proof that our hope for death’s defeat is certain (see 1 Corinthians 15).

Luke closes his Gospel by returning to some themes we have seen since the beginning of his account. The angels were present to announce the good news of Jesus’ birth to Mary and to the shepherds, and they are now posted as sentries at the empty tomb. The disciples throughout Luke’s Gospel have been slow to grasp the understanding of Jesus’ identity, and they continue in their obtuseness even after His resurrection. It would take multiple eyewitness testimonies and finally a shared meal to begin believing that the apparition before them was not a ghost but the resurrected Jesus (vv. 36–43).

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Read Luke 23

On February 27, 2015, Boris Nemtsov was another critic of Russian president Vladimir Putin found shot to death in Moscow. Although the Kremlin has denied any involvement, a growing number of journalists, aid workers, and political opponents have been arrested or assassinated in Russia. Nemtsov had spoken publicly about corruption within the government and had been preparing a paper documenting the experiences of Russian soldiers in Ukraine.

When corrupt political leaders want either to seize power or to protect it, they consider the strategy of assassination. We see this in our reading today. Though the Jewish religious leaders wanted Jesus dead, they had to make a political case for His execution. They had to prove that Jesus wasn’t just a religious problem that threatened their regime of temple worship. They needed to paint Jesus as an insurrectionist and a threat to Roman rule. He had to be portrayed as a self-appointed candidate for king, who refused to bow the knee to Caesar.

And they were right, of course, about the radical nature of the message that Jesus preached. When Jesus announced the coming of a new kingdom, He wasn’t simply speaking about how people get to heaven when they die (although this is important). He was proclaiming a transfer of power. He was saying that He deserved worship and allegiance—not Caesar.

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Read Luke 20

Students of American history know John Wilkes Booth assassinated President Abraham Lincoln. They may not be as familiar with George Azterodt, who was part of Wilkes’s conspiracy. Wilkes had instructed Azterodt to kill Vice President Andrew Johnson—but Azterodt lost his nerve and went out drinking instead. He was still convicted as an accomplice of Wilkes and executed by hanging in July 1865.

In our text today, Jesus had entered Jerusalem and the plot to kill Him intensified. The Pharisees and religious leaders were looking for a way to accuse Him; they were afraid of the crowd’s reaction if it seemed they were attacking Jesus for no reason. First, they tried to entrap Him on religious grounds: By what authority did He teach in the temple (v. 2)? Second, they tried to entrap Him on political grounds: Should faithful Jews pay taxes to the Romans (v. 22)?

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Read Luke 19:28-48

At the Berlin Conference in 1884–1885, the continent of Africa was carved up between European colonial powers. The new arbitrary boundaries did not reflect natural tribal divisions. When African nations began achieving independence in the 1950s and 60s, long-simmering tribal and ethnic conflicts often erupted, destabilizing the new governments with military coups, civil wars, and ethnic genocide.

Since Luke 9:51, Luke’s narrative has described Jesus’ resolute march toward Jerusalem—and some still expected that He would lead a violent coup and take political power. Jesus had often told His disciples that He expected to suffer and die in Jerusalem, but they did not grasp the significance of His words. And no doubt Jesus’ words were often strangely confusing—even in the closing of yesterday’s reading, we read the politically charged story of the king who intends to slaughter his enemies.

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Read Luke 19:1-27

During the 2014 Commonwealth Games, two Australian field hockey players captured a celebrity in the background of their selfie photo. The two women are smiling at the camera—and right behind them, also smiling at the camera, is Queen Elizabeth II! The queen was making her way over to greet the team during an unscheduled visit to the games.

Jesus was an unexpected guest at the home of an unsuspecting host. He invited Himself to the house of Zacchaeus, a well-known tax collector (v. 5). Tax collectors had the reputation for collecting more from the Jewish people than required by the Romans, and they were despised as greedy collaborators. Jesus’ decision to share a meal with Zacchaeus caused no small stir among the people.

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Read Luke 18

In ancient society, a widow was one of the most powerless members of society. Without a man to speak for her in the public square, she had no voice and no recourse against injustice. When her husband died, his property passed to the nearest male relative. Apart from family charity, the widow was almost assuredly cast into poverty.

Jesus tells a story about a widow pleading her case before an unjust judge (vv. 1–8). It’s likely that this judge had refused to grant the widow justice in her case because she was too poor to pay the necessary bribe. Because of her persistence, however, he finally ensured that justice was done, and the case was resolved. If even a corrupt, unjust judge would eventually do the right thing, how much more will our perfect Judge, who hears our cry and delivers us.

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Read Luke 17

Author Lesley Leyland Fields writes about the journey of learning to forgive her absent, abusive father. Though she had long held against him his litany of sins, in later adulthood she moved toward him in forgiveness. With sympathy, she recognized the brokenness of her father’s past, and this fueled new compassion and greater willingness to forgive.

Forgiveness is just one manifestation of the faith that Jesus says will be required to enter the kingdom of heaven. Humility is another evidence of kingdom faith, in which we count our work for God the Master not as some extraordinary achievement of our own doing but as something necessary that flows from His work for us (v. 10).

Kingdom faith must also be grateful, giving thanks as the healed Samaritan leper did (v. 16). And finally, by faith in Jesus our perspective is transformed, allowing us to see beyond the banality of the everyday to a greater spiritual reality—both of our sin and of the gospel (vv. 20–21).

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Read Luke 15

When William Penn designed Philadelphia, the “City of Brotherly Love,” he envisioned a more humane setting than the overcrowded streets of London. Penn wanted every family to have room for a garden, and he widened city thoroughfares and promoted religious freedom. No doubt he would be disappointed by the homicide rate, which is hardly evidence of “brotherly love”; in 2014, Philadelphia counted 248 murders.

The parable of the prodigal son depicts little brotherly love between the two sons, despite the gifts of a loving father and stable home. The younger brother demands a share in the family estate before his father’s death. The older brother labors for his father and yet resents that his hard work isn’t sufficiently repaid. The younger brother leaves the family estate for a “distant country,” where he squanders his inheritance (v. 13).

The older brother remains dutifully at home—although he is no less estranged from his father than his younger brother. He may not be corrupted by parties and prostitutes, but his sins of bitterness and self-righteousness are no less scandalous. He resents that his father would generously forgive his younger brother, whom he has regarded as unworthy (vv. 28–30).

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JESUS, THE VINE

Whenever a tragedy causes the deaths of many people—a natural disaster, a terrorist attack, a building or bridge collapse—some people speculate about the deeper causes. Is it God’s punishment? Did sin cause this suffering?

When we try to determine the meaning of historical calamity, at best we can usually offer only guesses. In today’s reading, Jesus rebukes those in His day who would blame all suffering on sin (vv. 2–4). We can’t assume a mechanistic connection between sin and tragedy, although it’s true that without repentance, everyone will die. But those who are victims of tragic events are not inherently more sinful. Indeed, as Jesus reminds us, every human life, like a fig tree, will be uprooted when it fails to produce the fruit of repentance (v. 7).

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Read Luke 7

Before his death, Steve Jobs was known both inside and outside of Apple for his exacting standards. He involved himself in the design details of Apple products and frequently lambasted employees when their vision and execution fell short of his genius. Jobs may have been a brilliant CEO, but he was also a difficult boss.

As a boss himself, the Roman centurion in today’s story understood the dynamics of power. When he told his servants to come or to go, they obeyed him immediately for fear of reprisal. Strangely, however, though the centurion noted that he had the ability to give orders to his servants, he described himself as “under authority” (v. 8). He seemed to understand his authority less as self-derived power and more as delegated power. Others with greater authority (namely, the emperor) had invested him with his authority to command others.

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