To accurately interpret this passage, it helps to begin at the end. Luke 19-10 is the key verse for the entire Gospel of Luke, but it is also an apt description of what just took place in this encounter between Jesus and Zacchaeus. While Zacchaeus is certainly eager to see Jesus, Luke makes it clear that ultimately it is Jesus who is seeking -and saving- the lost. Indeed, that is the summary of why the Son of Man came- to seek and to save the lost.

When we compare this passage with the previous one -Lk. 18-31-34- especially vs. 34-, we notice that Luke has presented us with a fascinating juxtaposition- Disciples who could see physically, but not spiritually, and a blind man who cannot see physically, but can spiritually. Bartimaeus' blind sight presents us with, at least, four lessons. His recognition of Jesus as the Son of David, his unrelenting cry for mercy, his God-honoring bold request, and his transformed life.

For the third time Jesus tells his disciples that everything that is written by the prophets is about to be accomplished when they arrive in Jerusalem. Then he provides a simple outline, describing his sufferings, death, and resurrection on the third day. However, the disciples don't understand what he's talking about. So why is this prophecy here, then- Because in hindsight, after the resurrection, the disciples would see that everything took place according to God's sovereign plan as it was revealed in the Scriptures, and that would result in saving, life-transforming faith. This provides an important lesson for us, because as Paul says in Romans 10-17, -faith comes from hearing and hearing from the word of Christ.- Faith comes from God's word, that is true for us today, and it was even true for the disciples in the first century.

In our culture money opens many doors. Doors that will help us advance in education or business or politics or music or sports, etc. But in this encounter with the rich, young ruler Jesus makes it clear that money is a serious hindrance to opening at least one door-the door that leads into God's eternal kingdom. We need to heed Jesus' sobering warning that it is easier for a camel to go through the eye of a needle than for a rich person to enter the kingdom of God. But we -also want to hear his promise that -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-

Justification is an inescapable category. So, it's not a question of whether or not one is seeking to be justified, but rather a matter how one is seeking to be justified. The parable of the Pharisee and the tax collector is helpful because the two basic ways of justification are described here- relying on one's self-righteousness or looking to the righteousness of Christ. And, as Jesus said, only the tax collector went home justified.

This parable is given by Jesus in order to encourage us to always pray and not lose heart, because unfortunately that is our natural tendency. Perhaps, this parable is told as a contrast, because too often we approach God like he is this judge whose arm we need to twist in order to get what we want. Also, we may think that we are like this widow who has no relationship with the judge. So Jesus encourages us to persist in prayer by helping us to understand who God is, and by helping us to understand our relationship to God. We are his elect, whose prayers he is eager to answer.

Psalm 2 is a four part drama. It begins with man's rebellion against the Lord and his anointed, which finds its climax in the crucifixion of Christ. But God responds with laughter, and then he places his King over the nations. At the resurrection, the Father tells the Son to just ask for the nations and the ends of the earth, and they will be his heritage.--In the final scene, the rulers of this world are specifically admonished to kiss the Son, which means to bow in submission at his nail-pierced feet. All who bow before the Lord's anointed and take refuge in him will be blessed.

Most evangelical-Reformed commentators take the view that this passage refers to the Second Coming of Christ. The minority report is that it refers to the coming of Christ in judgment against Jerusalem in A.D. 70. This pastor is persuaded that when the passage is carefully read in light of the context, the second view makes more sense. Regardless, the application for believers today is straightforward. As Hebrews 9-27 says, -it is appointed for man to die once, and after that comes judgment.- Therefore, all people are summoned to repent and put their faith in Jesus Christ, who is our only hope of standing in the presence of a holy and just God on the day of judgment.