There was a little prayer that my Grandpa prayed for every meal: “Lord, for what we are about to receive, make us truly thankful for Christ’s sake, Amen.” It’s a simple prayer, but profound. What does it mean to be truly thankful? Why should even the gift of food cause me to be truly thankful – truly thankful because of Christ? In healing of the ten lepers, we see that gratitude flows from returning to and rejoicing in God’s salvation in Jesus.

Jesus’ teaching is refreshing and realistic; it's true to life. He tells us what to expect. In this little section, Jesus explains what life in his kingdom will be like - particularly kingdom life with other people. Jesus explains that kingdom life is dealing with sin, living by faith and serving with humility.

There is life after death. This life only makes sense if there is an afterlife. Not only does life make sense, it has a purpose, it counts for something – what you do with your life matters! So, what happens after death? Or more personally, what will happen to you when you die?  This is the question that Jesus answers in this parable of a rich man and a poor man named Lazarus.

It seems all too human to dismiss what’s important when we believe it doesn’t apply to us. It’s true when it comes to Jesus’ teaching. We have a tendency to listen to sermons with other people’s ears; read our Bibles with other people’s eyes. Haven’t you ever thought, “She should really listen to this” or “I should send this to him because he really needs to wake up to this.” All the while, we don’t listen or see ourselves. Instead, Jesus challenges us not to excuse ourselves from his teaching and remain indifferent. What does Jesus say matters? What matters is what God sees and what Jesus says.

Jesus explains that our transaction history is a mirror of our hearts. How we spend our money paints a number picture of what makes us tick. Jesus prompts us through the parable of the dishonest manager to examine what our spending says about our investments, our character and our master.

Great shows of grace are often met with controversy. It’s as if there is something in human nature that simply doesn’t know what do with something that is undeserved or unearned. Jesus, too, is faced with the grumpy criticism of the Pharisees toward his generous reception of tax collectors and sinners. Jesus has met this criticism by affirming it: he indeed has come to welcome sinners. It’s in this parable of the two lost sons that Jesus puts the Pharisees in the crosshairs. We often get lost in the wonder of God’s grace displayed in the first half of the parable that we miss the other son. The whole point of this parable – the whole point of Luke 15 – is made in this older brother’s reaction to his father’s grace and generosity. It’s here that Jesus shows us the danger of legalism: trying to earn by right what we can only enjoy by grace.

The parable of the lost son gives us vivid picture of the God who welcomes sinners. We see his glory in his grace: unmerited favour toward the undeserving. We're also reminded in the parable that God doesn't keep us at arm's length. His heart is full of compassion. He pursues us; runs us down. He embraces us and secures us in his Son. He brings us into his home - ransomed, healed, restored and forgiven. 

Luke 15 is for lost people who know they’re lost. The wonder of this chapter, however, is that it highlights the God who rejoices in seeking and saving the lost. Jesus drives the truth home in the first two parables that heaven rejoices in sinners who repent.

Jesus says that to follow him will cost you everything. He also repeats three times that if you don’t accept these terms, you cannot be his disciple. That’s jarring. We don’t like to be told we can’t do things. Perhaps we don’t always expect to hear it from Jesus. So, what does it cost to follow Jesus? Jesus shows us the cost, calls us to count the cost and gives us a caution.

We join Jesus at dinner. This was a privileged invitation, as he is in a ‘ruler of the Pharisees’ house. Jesus was rubbing shoulders with the religious elites; it was a high-brow affair. Yet, Jesus uses this opportunity to teach of another invitation to a greater banquet: God’s kingdom feast. This is the banquet we read about in Isaiah 25 where God swallows up death, ends all suffering and ushers in peace and joy forever. So, who gets a seat at the King of Kings table? Who will enjoy the privilege and the joy of his hospitality? The wonder of God’s kingdom banquet is that the outcast is welcomed, the humble exalted and the poor invited. Jesus warns, however, that an invitation doesn’t guarantee a seat at his table.

Endowed with such glorious purpose and God’s plan of salvation hinging, centering on Jesus, we may wonder exactly what Jesus like? This is the type of question Luke is addressing in writing his gospel to Theophilus. This Roman official wanted certainty about Jesus. In this passage, we have another window into what Jesus, our Saviour, is really like. Luke tells us that he is settled and sorrowing.

Will those who are saved be few? Jesus tells us that it is less than we would expect, but more than we would imagine. The real question is: are we saved? Have we gone through the narrow door? Is Jesus our Saviour and Lord?

God chooses to advance his kingdom not in power, not in mass, instantaneous conversions, not in impressive people. God’s kingdom advances almost imperceptibly and often gradually. It advances in those the world calls foolish, irrelevant and insignificant. God’s kingdom operates on the principle that from little things, big things grow. A mustard seed and some leaven illustrate this point. Jesus explains in these two parables that God’s kingdom goes from little to big and from small to all.

Salvation is a result of God's compassion. Like the woman Jesus releases from her bonds, we are rescued from our slavery to sin and Satan only by God’s mercy toward us in Christ. Compassion is the response to this salvation. If you’ve seen how much you’ve been forgiven – the compassion of Christ towards you – you too will move towards others with his heart.

God has revealed himself over and over again as a God who delights in showing mercy, offers forgiveness and invites the disobedient to turn to him. This doesn’t mean he doesn’t judge or is somehow less holy. Instead, God shows his generous, gracious goodness in his patience. This the truth Jesus teaches in the parable of the fig tree in the vineyard. Jesus explains God’s patience and how we ought to respond to God’s patience.

Tragedy is a reality that confronts us in a fallen world. In Luke 13:1-5, Jesus answers the 'why' of tragedy by urging us to turn to Him.

Judgement is an uncomfortable word; the most-sure-to-kill-a-conversation topic in our culture. The idea of God judging is laughable; it’s just a made-up scary story to make us more compliant – nice and good. Far better to be depressed about how the world is and live in denying the reality that there is a holy God who will hold us all to account. Jesus, however, won’t let us live in a virtual reality. God’s judgement is real and it’s coming. In Luke 12:49-59, Jesus confronts us with the reality of God’s judgement and teaches us how to respond to it.

What’s your Second Coming plan? Are you ready for a loud trumpet to sound, the sky to be unrolled like a scroll and Jesus, in all His glory, come on the clouds of heaven? What if it happened on your way to work tomorrow? Jesus teaches that if we’re ready or not, He is coming. The certain future of Jesus’ coming again, thus, shapes the way we live our day to day lives. In this passage, Jesus calls us to be ready and describes what it means to be ready.

Jesus commands, “Don’t be anxious.” Yet, Jesus isn’t being trite or insensitive to our worry. Instead Jesus digs into our anxiety’s cause, provides a cure and shows us the alternative to anxiety - generosity.

Jesus tell us that a wasted life is one spent in the pursuit of possessions. He tells us that things don't satisfy and don't save. He also explains the things that ultimately matter.