One of the many things that impressed Judith and me on moving to the United States was the Thanksgiving holiday. In November 2001, we were invited to a Thanksgiving meal by a family in the city. Towards the end of the meal our hosts invited everyone around the table to name one thing that had happened during the year for which they were thankful. Everyone had a story to tell, especially as we had all experienced 9/11 in New York City. What special encouragement it was to look back together and thank the Lord for the good things he does in our lives.

Every year just before Thanksgiving, the local news includes a segment with a reporter asking children what they are thankful for.

In Luke chapter 17, verse 11 we red that Jesus was in the border area between Samaria and Galilee. As he entered an unnamed village ten lepers began shouting out.

Outcasts. We can imagine the scene. Outcasts of society because of their infectious disease, they were compelled by law to live beyond the fringes of the town. Coming as near as they dared, they tried to attract Jesus’ attention, calling out, not specifically for healing, but for mercy – charis (17:12-13).

The words, when he saw them, suggest that there was a time delay before Jesus noticed them. This is another detail indicating the authenticity of Luke’s report. The simplicity of Jesus’ response is remarkable: he didn’t lay his hands on them, he didn’t pray a loud, lengthy prayer, or tell them they were healed. Rather, he simply told them to do what was required of anyone who had been cured of leprosy – namely, go and show themselves to the priests who were charged with the task of health inspection (so, Leviticus 14:2ff).

Jesus put their faith to the test by telling them to act as though they had been cured. So it was, as they went, they were made clean (17:14). Their act in going was a response of faith and obedience. If they had not believed in the power of Jesus’ words, they would not have gone.

Healing. But the narrative doesn’t end there. Verse 15 tells us that one of the nine, seeing that he had been healed, turned back to Jesus, praising God with a loud voice. He would not keep quiet. Having seen God at work that day he wanted to let everyone else know about it. And 17:16 tells us he understood Jesus’ extraordinary power and compassion. In an act of humility and gratitude he prostrated himself at Jesus’ feet and thanked him.

Almost as an afterthought Luke adds: And he was a Samaritan. It is a telling comment. In the parable of the Good Samaritan there is an underlying theme: the Jewish disdain, even hatred for the Samaritans. But such were the horrors of leprosy that in this instance Jewish people and Samaritans had been brought together. It says a great deal that Jesus did not isolate the nine Jewish sufferers for special blessing; both the Jewish and the Samaritan were equal beneficiaries of his compassionate word of power.

Only one. Further, it says a great deal that the Samaritan was the first and only one who turned back to thank Jesus, even though Jesus was a Jewish rabbi. It almost seems as though the Jewish lepers expected God’s compassion and action as a matter of right: they had no need to thank him.

With three deft questions Jesus exposes the failure of the nine to express their gratitude to God for their healing. Apparently caught up with their new found happiness they forgot the source (God) and instrument (Jesus) of their cure. It was clearly too much bother for them to make the effort to return to Jesus and thank him.

Understandably Jesus was saddened by this: “Was none of them found to return and give praise to God except this foreigner?” he asked (17:18). How easily we forget to thank God for all the good things he does for us.

For the man who turned back to Jesus there seems to have been an added blessing: “Get up and go on your way; your faith has made you well,” Jesus said (17:19).

While the nine were certainly healed of their leprosy, the words translated here, has made you well are literally, has saved you. For this man there was a healing of his soul as well as his body.

Is thanksgiving a regular part of your prayer? Paul the Apostle writes in Philippians chapter 4, verse 4: Rejoice in the Lord always; again I say, Rejoice. …  Do not worry about anything, but in everything by prayer and supplication with thanksgiving let your requests be made known to God. And the peace of God, which surpasses all understanding, will guard your hearts and your minds in Christ Jesus.

A Prayer. Almighty God, creator of all things and giver of every good and perfect gift, hear with favor the prayers of your people, so that we who are justly punished for our offences may mercifully be delivered by your goodness, for the glory of your name; through Jesus Christ our Savior, who lives and reigns with you and the Holy Spirit, one God, now and for ever.  Amen.

You may like to listen to the hymn, May the Peoples Praise You from Keith and Kristyn Getty.

© John G. Mason

Note: Today’s ‘Word’ is adapted from my book in the ‘Reading the Bible Today’ series, Luke: An Unexpected God, 2nd Edition, Aquila: 2018.

Support the Word on Wednesday ministry – One-time gift here.

If you want to be known and celebrated these days you need to ensure that the cameras are focused on you and that you are looking directly into them.

This focus on self stands in stark contrast to the best traditions of British royalty. In theory Royalty exists, not to promote themselves but the interests of others. The Royals don’t look into the camera: the cameras follow them.

Humility is the theme in an often-overlooked parable recorded in Luke chapter 17, verses 7 – 10. Having just spoken about genuine faith amongst would-be followers, Jesus contrasts the role of a master and servant, warning against pride.

Building on a common theme in the first-century Middle East, he uses the typical pattern of a master-servant relationship to illustrate the relationship between God and his people. It is a scene that will seem unfair to anyone who lives in a society that prizes egalitarianism and freedom, for the parable portrays acceptance of authority and respectful obedience to that authority.

However, the late Kenneth Bailey who spent many years in the Middle-East, comments that we need to be aware of ‘the security that this classical relationship provides for the servant, and the sense of worth and meaning that is deeply felt on the part of a servant who serves a great man. These qualities of meaning, worth, security, and relationship are often tragically missing from the life of the… worker today… The servant offers loyalty, obedience, and a great deal of hard work, but with an authentic Middle Eastern nobleman the benefits mentioned above are enormous’ (Through Peasant Eyes: p.119f).

Jesus asks, “Who among you who has a servant ploughing or keeping sheep will say to him when he has come in from the field, ‘Come at once and recline at table?” (17:7) He expects the answer, ‘No one’.

“Will he not rather say to him,” Jesus continues, “‘Prepare supper for me, … and afterward you will eat and drink?’” (17:8) Commentators have noted that the meal envisaged here is not late at night. More likely it would have been at three or four o’clock in the afternoon. The master isn’t a bully, demanding harsh and unfair hours of his servant.

The parable is asking the question, ‘Does the master provide special privileges to a servant who does his/her duties?’ To which the answer is ‘No’.

Jesus uses the parable to draw our attention to the nature of the relationship between himself and his followers – which we also find in other places. In John 15:15 for example, Jesus calls his disciples friends but then qualifies this by noting that the servant is not greater than his master (John 15:20).

Nowhere in the Bible do we find a casual egalitarianism between God and his people that is envisaged in some Christian circles today. God alone is God. And Christ is our Lord.

Verse 9 presses the application. Using a form of question similar to that in verse 7, Jesus asks, “Does he thank the servant…?” – again expecting the answer ‘No’.

Jesus doesn’t use the usual Greek word for thank (eucharisteo). Rather he uses the word charis – meaning grace/favor. Literally he is asking: ‘Does he (the master) have any grace/favor for the servant?’ This is significant, for the theme of grace or favor is dominant throughout the Bible, and not least in the New Testament.

For example, in Luke chapter 1, verse 30 we learn that Mary was told by the angel that she had found favor with God. This doesn’t mean that Mary had won favor with God because of some special action that deserved merit. Rather, the context reveals she was given a gift that was far too great to have been earned. God, of his own initiative had granted her a favor, purely as a gift.

More than just thanks. Here in Luke chapter 17, verse 9 the question is even deeper, for it is asking if the servant now deserves more than just ‘thanks’ for a day’s work well done. Is the master now indebted to his servant? Is his work now worthy of merit – grace/favor? This is the central question the parable addresses. To which the answer is ‘No’: the servant has simply done what he was required to do. He has no grounds for claiming special favor.

The point is wrapped up in the final comment: “So you also, when you have done all that you were ordered to do, say, ‘We are worthless servants; we have done only what we ought to have done!’” (17:10)

The original word translated worthless is difficult to express in English. Indeed, in his book Through Peasant Eyes (p.123f), Kenneth Bailey suggests that we need to review how the word has been translated in Middle Eastern contexts. Following the 11th century Syriac and Arabic versions we can better translate verse 10: “We are servants to whom nothing is owing, we have only done our duty.”

This is truly significant. It underlines yet again a theme Jesus develops: salvation is a gift. It is not merited in any way, shape or form. It anticipates his words about the purpose of his coming – to seek and to save the lost (Luke 19:10).

The parable challenges everyone of us who has turned to Jesus and become his follower. We are not employees who can expect payment or honor. Rather we are servants of a master, in a very positive sense, who has committed himself to be completely responsible for us.

We enjoy the benefits of his security as we work in his service from a sense of loyalty and obligation. We don’t work expecting great rewards: we are simply doing our duty.

A prayer. Lord God, you declare your mighty power chiefly in showing mercy and pity: grant us such a measure of your grace so that, running in the way of your commandments, we may obtain your promises and share in your heavenly treasure; through Jesus Christ our Lord.  Amen.

You may like to listen to the hymn, For the Cause from Keith and Kristyn Getty.

© John G. Mason

Note: Today’s ‘Word’ is adapted from my book in the ‘Reading the Bible Today’ series, Luke: An Unexpected God, 2nd Edition, Aquila: 2018.

Support the Word on Wednesday ministry – Mid-year gift here.

Money and what money can buy dominate our lives. The title of one book says it all: Born to Shop.

To follow up last Wednesday’s consideration of the Parable of the Dishonest Manager, we noted that the parable brings together several key biblical themes. The property owner in Luke chapter 16 is an honorable man. Confronted by a manager who is corrupt the owner justly dismisses him, but in his mercy does not have him immediately imprisoned. By his silence the manager admits his guilt.

A dark parable. However, perceiving the owner also to be merciful, the manager pursues a bold strategy that will rescue his future. But it is a strategy that is entirely dependent upon the mercy of the owner. It’s a dark parable about life and death issues – our corrupted character and the extraordinary goodness and beauty of God.

Which brings us to verses 9-13: ‘And I tell you’, said Jesus, make friends for yourselves by means of dishonest wealth, so that when it is gone they may welcome you into the eternal homes.

The And I say… indicates a new subject that is linked back to the parable. Unlike the manager in the parable, the people to whom Jesus now speaks have financial resources. Instead of simply serving their own needs, they are in a position to assist others.

The theme of an existential crisis about the future continues, but this time it is in the context of Jesus’ followers. Jesus wants us all to consider our own future and how we should live in the light of it. In particular he wants us to think about how we might use our resources – our money and possessions.

In Luke chapter 12, verse 33 Jesus urges his followers to lay up treasure in heaven. Here in verse 9 he is saying, ‘win friends now so that they may welcome you into the eternal homes.’

The they Jesus is speaking about, are people who have heard and responded to God’s good news because of the generosity of God’s people funding gospel ministries.

‘Life is short,’ Jesus is saying. ‘Ask yourself how you will use your material resources, for the time will come when you won’t need your money.’ It will happen when we die or when Jesus returns – whichever occurs first.

Costly Giving? Are you willing to use the resources you have at your disposal for the salvation of others – even those who in your view don’t deserve to be saved?

In the dark parable of the Dishonest Manager, God uses his resources to pay the price of the rescue of fallen humanity. Now Jesus is asking, ‘Are you willing to use your resources sacrificially so that the unlovely and the unjust can come to know him as their Lord and Savior? If you do, the day will come when there will be a welcome cheer for you in heaven.’

‘Don’t live for this world and its wealth. It is absurd to make money and possessions your life’s goal. Live for the world that is to come,’ Jesus is saying.

As now, so then.  In verses 10-11 he illustrates his point by setting down a principle regarding faithfulness. To be found trustworthy in the small matters of life is a measure of trustworthiness in matters that are great. How we use money and possessions now is a measure of our fitness for the greater wealth of the kingdom of Jesus Christ.

“And if you have not been faithful in what belongs to another, who will give you what is your own?” Jesus asks in v.12.

Worldly wealth is a temporary trust and a test of faithfulness. Entry into the coming kingdom is permanent wealth. Jesus is not an ascetic who sees the material world as evil. He knows money is temporary, but nevertheless useful stuff when properly used.  He is also realistic for he knows how often the purse-strings control our heart-strings. He knows how easy it is to love money and the power it seems to give us.

So he warns in verse 13: “No slave can serve two masters; for a slave will either hate the one and love the other, or be devoted to the one and despise the other. You cannot serve God and wealth.”

The word hate was a common expression in Jesus’ day. It underlines the point that of two alternatives one is preferred over the other.  There is no place for compromise. Jesus wants us to put him first.

Jesus was speaking then to people living in the 1st century Roman society, but he might just as well be speaking to us today. The way we continue to consume goods is surely nothing short of idolatry. Our shopping malls look more and more like temples.

There are many practical ways we can apply this principle:

Adopt the Scriptural pattern of percentage giving: ten percent is the guide.

Support the ministry of the local church as a first commitment. We may not always agree with all the policies of the church – no church is perfect – but if the Bible is being taught and the gospel proclaimed we should have no hesitation in supporting it financially; local churches are fundamental to building people into God’s kingdom.

Invest in the training of ministers: the future of the church depends on this.

Support mission in the wider world and include Christian ministries that care for the poor.

You may also want to support the Anglican Connection – equipping and supporting church leaders in effective discipling and gospel ministry.

Many of God’s people understand the lessons of Jesus’ words here – making generous donations in support Christian ministry at home and mission work overseas, or in supporting foundations for the relief of the poor.

Jesus wants us to know that we are stewards, not owners of the resources we have. We should invest in the future laying up for ourselves, not treasures on earth, but in the home where we will live forever. Jesus is not saying we can buy our way there. Rather, in this instance, we are to enable others to hear the gospel by using our resources for ministry now.

The question he asks us is this: ‘Will you?’ It means trusting his promises about the future. It means trusting that the ministry of his Word will change lives forever.

A prayer for the gospel. Lord Christ, eternal Word and Light of the Father’s glory: send your light and your truth so that we may both know and proclaim your word of life, to the glory of God the Father; for you now live and reign, God for all eternity. Amen.

You may like to listen to the hymn, Across the Lands from Keith and Kristyn Getty.

© John G. Mason

Note: Today’s ‘Word’ is adapted from my book in the ‘Reading the Bible Today’ series, Luke: An Unexpected God, 2nd Edition, Aquila: 2018.

Support the Word on Wednesday ministry – Mid-year gift here.

Many millions throughout the world are mourning the death of Her Majesty Queen Elizabeth II. The longest reigning monarch in British history, she was respected for her life-long commitment to leadership through service. She reigned with dignity and graciousness, providing stability in a chaotic world.

In previous Word on Wednesday writing I have touched on her witness to her faith in her Christmas Messages. In 2011 she said:‘…Although we are capable of great acts of kindness, history teaches us that we sometimes need saving from ourselves – from our recklessness or our greed. God sent into the world a unique person – neither a philosopher nor a general, important though they are, but a Saviour, with the power to forgive…’

Her words, ‘we sometimes need saving from ourselves – from our recklessness or our greed’ call to my mind Jesus’ parable, ‘The Parable of the Shrewd Manager’ found in Luke chapter 16. Two themes stand out: a Dishonest Manager; and a Generous Owner.

A Dishonest Manager. The parable takes us into the world of property and business. It’s the story of a rich man who has his affairs looked after by a property manager, who enjoyed a great deal of delegated power. He could negotiate financial deals and sign contracts. His position commanded a great deal of respect.

However, as with any position of financial responsibility, he could mismanage funds. And this seems to have been the case, for at short notice his master issued him with a dismissal notice: Charges were brought to the owner that his manager was squandering his property.

The silence of the manager is significant. He was street-smart and was clearly unsure of the details of the charges. To speak might give the master even more reason to charge him. But his silence condemned him. He was fired, but significantly not immediately sent to prison. He had time to plan, but he needed to act quickly.

Knowing he didn’t have either the physical stamina or the heart to work as a laborer, and not wanting to beg, he worked on a strategy to win friends who would look after him.

One by one he called in those who owed money to the owner. He halved the debt of the first debtor who owed the equivalent of 900 gallons (lit. 100 barrels) of oil. He also reduced the sum owed by a second debtor who owed the equivalent of two and a half tons of wheat (lit. 100 containers).  In today’s money both reductions were in the order of $10,000.

While much ink has been spilled in debating the meaning of this parable, we can make several observations. The manager’s action in reducing the outstanding accounts is conceivable. In a bad season an owner could reduce the yearly rent in advance. But the feature here is the secrecy and the speed of the adjustments.

Furthermore, there is an all-important underlying theme: the owner’s character. The manager knew him to be just and upright. And because the owner hadn’t promptly sent the manager to prison, it was evident he could temper justice with mercy.

This is the key: the manager risked everything on his perception of the owner’s mercy.

A generous owner. The owner had two options: he could call in the debtors and point out that the updated rental agreements weren’t binding. Or he could remain silent and personally absorb the pain and the price of the deception. In which case he would be the one who paid the cost of his manager’s tactic.

To interpret the parable this way puts a dark construction on its meaning. Could Jesus really be saying this? Consider verse 8 where we read: And his master commended the dishonest manager because he had acted shrewdly.

Shrewdness. The placing and force of the word shrewdly is significant. The owner is not commending his manager for his deception, but rather is complementing his shrewdness.

The usual Greek word for wisdom is sophia. But here another word is used – meaning cleverness in self-preservation. The manager is commended for his shrewdness in looking out for his future.

The parable speaks of an existential moment in the manager’s life. He faced a future without hope. The movement of the story and the motif of shrewdness means this is a parable about life and death matters.

Furthermore, as one commentator has noted, the better reading of the phrase in 16:8 is not, the unrighteous manager but rather the manager of unrighteousness. This phrase is a figure or metaphor for the world of men and women whose lives are characterized by unrighteousness before the owner – God.

In the parable Jesus is drawing together a complex cluster of ideas. The owner is a figure for God who is both just and yet incredibly merciful. The dishonest manager is a figure for us all.

A parable for us all. In the story the manager is caught in his sinful actions and called to account. Knowing he is guilty, he entrusts his future completely to the kindness and mercy of the owner. Having experienced his master’s goodness at the beginning (he wasn’t jailed) he is confident his master will bear the full cost of his rescue. This is the shrewdness the master commends.

Shrewdness about life, death and the future is what Jesus wants us all to think about. Verse 8b is the climax of the parable: “The children of this age are more shrewd in dealing with their own generation than are the children of light,” Jesus comments.

Kenneth Bailey, who lived in the Middle East for decades observes: ‘the parable provides an unforgettable insight into the nature of God, the predicament of men and women, and the ground of salvation’ (Bailey, p.110).

This is a ‘dark’ parable in that Jesus teaches us lessons about God and ourselves, the present and the future, through a situation of corruption, injustice and pain. It is ‘dark’ in that it is the owner who has to pay the price for human failure. As Luke’s narrative unfolds, the shadow of the cross of Calvary looms ever larger.

The parable challenges us all (disciples 16:1) to be shrewd in preparing for our future beyond the grave, and wise in trusting God with our life now. Men and women (the children of this age) make smart decisions about life, looking after and protecting their interests

However, Jesus is saying, the children of light (his followers, 16:1) are not necessarily clever about heavenly things. They know there is a future world but they don’t prepare for it, nor do they live in the light of that knowledge.

‘In what do you trust?’ is Jesus’ question. Have you understood that the only hope of rescue for sinful men and women is found in the mercy of God? Yes, that mercy is undeserved, he is saying, but the day will come when you will see that God, the owner, is willing to pay the full price of your rescue.

A prayer. Almighty God, you have conquered death through your dearly beloved Son Jesus Christ and have opened to us the gate of everlasting life: grant us by your grace to set our mind on things above, so that by your continual help our whole life may be transformed; through Jesus Christ our Lord, who is alive and reigns with you and the Holy Spirit in everlasting glory.  Amen.

You may like to listen to the hymn, In Christ Alone from Keith and Kristyn Getty.

© John G. Mason

Note: Today’s ‘Word’ is adapted from my book in the ‘Reading the Bible Today’ series, Luke: An Unexpected God, 2nd Edition, Aquila: 2018.

Support the Word on Wednesday ministry – Mid-year gift here.

Divisions between groups of people is a feature of every age. These days the divisions are being redefined – based especially on race and gender.

In Luke chapter 15 we find two very different groups amongst Jesus’ hearers: what we might call the ‘sinners’ and the ‘saints’. In the eyes of contemporary Judaism, prostitutes and tax collectors were ‘sinners’ – outcasts of respectable society. The religious elite, who viewed themselves as the shepherds of Israel, considered that they were the righteous, the ‘saints’.

By dining with outsiders Jesus implied that he treated them equally as men and women and welcomed them. Indeed, in the previous section Luke records Jesus’ words about true discipleship: “Let anyone with ears to hear, listen!” (14:35). It was the outsiders rather than the religious elite who heard.

In Luke chapter 15 three parables alert sinners to the reality of God’s grace, while at the same time challenging the self-satisfied saints to repentance. In all great literature there are purple passages: Luke chapter 15 stands supreme.

The lost sheep (15:3-7). David Penman, one time theologian and missionary in the Middle East and a former Anglican archbishop, once pointed out to me that ‘no-one in the Middle-East loses anything; things are simply lost. One is never ‘bad’, they are simply not ‘good’. The outcasts in Jesus’ audience would have listened intently because he spoke about the lost.

In our city life we often lose sight of the risks to the shepherd and the price he would have paid to rescue the sheep. His action stands in stark contrast to the ‘shepherds’ in Israel who were losing sheep and not bothering about rescuing and restoring them. All they did was sit on the sidelines, criticizing anyone committed to rescuing the lost.

Does this sound like today? How many progressive church leaders are committed to going out and rescuing the lost with the clear statement of God’s good news?

Grace, freely and sacrificially offered, is the dominant theme of the parable. The sheep was lost and unable to find its way home. Showing grace or mercy, the shepherd was pro-active in searching for it. The lost sheep could offer no assistance: its restoration was a gift from beginning to end. With joy in his heart the shepherd slung the sheep over his shoulder and carried it home. So great was his joy that he called in his neighbors to share in it (15:5-6).

Jesus’ comment in verse 7 provides the interpretative key for the parable: “Just so, I tell you, there will be more joy in heaven over one sinner who repents than over ninety-nine righteous persons who need no repentance.”

Jesus made a clear link between the lost sheep and sinners: men and women who are lost in terms of their relationship with God. For many, Christianity means rules and regulations set by a cold and aloof God whose only interest is impossible perfection and retributive justice.

The tax collectors and sinners in Jesus’ audience may have been tempted to think this way too, for their religious leaders taught and held out to them an impossible standard. They knew all too well that they were lost. This parable, with its focus on the extravagant goodness and grace of God, gave them the hope that God was sending his shepherd to rescue them.

Further, the parable is about the cost of the rescue. We are aware of the cost in rescuing people in the aftermath of a major disaster – a hurricane, earthquake or tsunami. Here Jesus points to the cost of the rescue of humanity; the shepherd is not burdened by the weight of a lamb, but by the load of the full-grown sheep that he carries back through the wilderness.

Luke wants us to become aware of the dark shadow of the cross looming over Jesus’ life. There is also an implied repentance – the recognition of need – in the sheep’s acceptance of its rescue.

Through the lens of this parable we see the shape of God’s good news. Jesus himself is the good shepherd who has come to the rescue of fallen, lost humanity. Ironically, the outcasts, the irreligious are aware of their state, but the religious aren’t. A further parable develops this conundrum.

The lost coin (15:8-10). Jesus’ attack on the failure of the religious leaders continued with the opening line of the second parable – a woman and a lost a coin. It may have been one of ten coins in her purse, or it may have been a coin on a string of coins. Significantly, it is the responsibility of the person who lost the coin to find it. Unlike the Pharisees and their scribes who were indifferent to the lost, the woman started searching.

The price of her search and recovery was high, for she needed to get down on her hands and knees and go over every inch of her house, looking in every nook and cranny. Clearly the coin could not find or restore itself. Jesus’ theme of rescue and restoration continued with the successful recovery of the coin.

Men and women are likened to lifeless coins, lost and almost hidden in the darkness of a chaotic, confused world. Rescue and restoration are entirely dependent on the initiative and action of an external actor – someone who is totally committed to finding them.

The first parable presented Jesus as the ‘good shepherd’; this parable presents him as ‘a good woman’ – a responsible householder doing everything to take care of what is theirs. The unexpected theme of grace dominates. God himself is willing to do everything he needs to do to reach out and restore what is very precious to him.

Again, there is joy. How ironic that those who were so critical of Jesus and of his obvious care and compassion for the lost, would dare sit in judgment on him. Heaven itself rejoices over one sinner who repents (15:10).

A prayer. Almighty God, you are always more ready to hear than we are to pray, and constantly give more than either we desire or deserve: pour down on us the abundance of your mercy, forgiving us those things of which our conscience is afraid, and giving us those good things for which we are not worthy to ask, except through the merits and mediation of Jesus Christ, your Son our Lord. Amen.

You may like to listen to Magnificent, Marvelous, Matchless Love from Keith and Kristyn Getty.

© John G. Mason

Note: Today’s ‘Word’ is adapted from my book in the ‘Reading the Bible Today’ series, Luke: An Unexpected God, 2nd Edition, Aquila: 2018.

Support the Word on Wednesday ministry – Mid-year gift here.