Sermon Notes: December 9, 2012

Sermon Text: Luke 7:18-35

Sermon Title: Beware of Becoming a Brat

Scripture Reading: Luke 7:18-35

Introduction

Our text is divided into three sections.

1. Luke 7:18-23 deals with John’s doubt. 
2. Luke 7:24-30 Jesus contrasts the greatness of John with the greatness of the kingdom. 
3. Luke 7:31-35 Jesus illustrates the difference between doubt (7:18-23) and unbelief in the “parable of the brats.”

John’s Doubt (Luke 7:18-23)

A major interpretive question in this text is the reason for John’s question. There is much speculation as to why John asked his question in v. 19. I agree with most commentators that John was dealing with doubt due to the lack of any political or judgment activity in Jesus’ ministry. In Luke 3:7-18 John spoke of the power and authority of Jesus. Like the disciples, John anticipated the immediate coming of the kingdom, which would have included judgment and political revolt. 

As we know from Matthew’s account, John was unjustly imprisoned by the wicked Roman political regime because of his stance for righteousness (Matthew 14:1-12). Jesus encouragement (Luke 7:21-22) and warning (Luke 7:23) to John suggests John’s question was raised due to uncertainty. 

John had been in prison for many months, perhaps as long as a year (Matthew 14:1-12; Mark 6:14-29). [2]

Here, again, we find another crisis. John was experiencing a personal tragedy. Another issue for John was unmet expectations regarding the character of Jesus’ ministry. Rather than the political authority and power John anticipated, John witnessed seemingly unbridled injustice and a philanthropic rather than political Jesus. The Messiah’s arrival should have brought bad things to bad people, not to the followers of Christ (so John might have thought). 

Illegitimate, unbiblical expectations can only lead to doubt and loss of joy when they are not met.[2]

This leads us to what we need to know: John pictures a man who is sensitive to God and yet struggles to understand who Jesus is. God often acts in ways we do not expect or understand and feelings of confusion, questioning, and doubt are natural. However, we must beware of becoming a brat. Honest doubt is not a bad starting point, but it is a tragic ending point.

Understandably, John’s unmet expectations produced confusion and doubt. 

The purpose of this passage is to encourage John, to show that Jesus was more than a great prophet (Luke 7:16), and to warn unbelieving brats.

v. 21 – Like Thomas (John 20), Jesus dealt gently with John’s doubt.

In Luke 7:22, Jesus fulfilled the prophecy in Isaiah 61 to display the merciful character of God and to encourage John in his doubt. The unique and prolific miracles of Jesus point to the anticipated time described in Isaiah 61. 

"The Spirit of the Lord GOD is upon me, because the LORD has anointed me to bring good news to the poor; he has sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to those who are bound; to proclaim the year of the LORD’s favor, and the day of vengeance of our God; to comfort all who mourn; to grant to those who mourn in Zion – to give them beautiful headdress instead of ashes, the oil of gladness instead of mourning, the garment of praise instead of a faint spirit; that they may be called oaks of righteousness, the planting of the LORD, that he may be glorified” (Isaiah 61:1-3). 

Jesus’ Contrast (Luke 7:24-30)

In Luke 7:24-25 Jesus is saying that what drew people to the wilderness was neither the locale nor John’s clothes, but his message. [1]

What does Jesus mean by “more than a prophet” in v. 26? The Bible is divided into two main sections: promise and fulfillment. John’s elevation “above” the prophets is attributed to the fact that John’s ministry as forerunner served as a bridge between the promise and fulfillment eras. 

In Luke 7:27 Jesus quotes Malachi 3:1 to show John as the forerunner and Jesus as the Messiah. Jesus’ quote of Malachi 3:1 was influenced by Exodus 23:20-22, which was written prior to the conquest of Canaan. [1]

“Behold, I send an angel before you to guard you on the way and to bring you to the place that I have prepared. Pay careful attention to him and obey his voice; do not rebel against him, for he will not pardon your transgression, for my name is in him. But if you carefully obey his voice and do all that I say, then I will be an enemy to your enemies and an adversary to your adversaries” (Exodus 23:20-22).

In affirming John’s ministry, Jesus is speaking of the new exodus. The prophet John is compared to the protection that God gave his people by leading them through the wilderness. To respond to John is to be prepared for God’s coming Messiah and to be protected; failure to respond results in judgment. [1]

What does v. 28 mean? Believers in the era of fulfillment enjoy greater privileges than even John, the greatest man of the era of promise. [2]

“Blessed are the eyes which see the things you see, for I say to you, that many prophets and kings wished to see the things which you see, and did not see them, and to hear the things which you hear, and did not hear them,” (Luke 10:23-24).

"Having gained approval through their faith, did not receive what was promised, because God had provided something better for us, so that apart from us they would not be made perfect," (Hebrews 11:39-40). 

What did we learn this morning?

John pictures a man who is sensitive to God and yet struggles to understand who Jesus is. God often acts in ways we do not expect or understand and feelings of confusion, questioning, and doubt are natural. However, we must beware of becoming a brat.

Because of what we have learned, what should we do?

Like John, we should bring our questions to Christ and expect encouragement and strengthened faith. Like John, we should expect that our encouragement might not bring changed circumstances. We must fight for faith and beware of becoming a brat. Honest doubt is not a bad starting point, but it is a tragic ending point.

Think about how John’s role in God’s plan changed so radically. From the womb it was known that John would be the forerunner of the Messiah. John grew up being told he was set apart for a special work. Prior to Jesus’ ministry, John was the most popular preacher of his day. Then, one day everything changed. John was given life in prison, never to see his family and friends again. 

Like John, we are forced to choose if the kingdom of God is more important than our earthly preferences. We must decide if God’s glory and wisdom are higher than our comforts and desires.

The Brats (Luke 7:31-34)  

We sometimes expect God to do things a certain way, and when he does not, we deem Him a failure.

Many commentators entitle this parable, “The parable of the brats.” This is the only reference in the Bible to children playing a game. Jesus speaks this parable with a harsh tone. The purpose of the parable is not to rebuke John, but to rebuke those who reject John’s message, and thereby reject Jesus. 

Like the elder brother in Luke 15, Jesus compares unbelief to children who are unhappy about the events of their life and decide to “take their ball and go home pouting.” Jesus likened John’s ministry style to that of a funeral and Jesus’ to that of a wedding. 

It does not matter if the song is happy or sad, the bratty children remain discontent and unsatisfied. 

“Because John was aloof and did not associate with people, they denounced him as demon possessed. But because Jesus interacted with people, even the outcasts of society, His enemies scornfully denounced Him as a glutton and a drunkard, a friend of tax collectors and sinners” (John MacArthur). [2]

The parable explains the hearts of those who fail to heed the rebuke in v. 23. The Jewish leadership is complaining that John and Jesus do not follow their desires. The Jews do not wish to enter the game unless it is played according to their rules.

The unbelieving brats would sing to whichever tune they could to justify their rejection. 

“The plain truth is that the natural heart of man hates God. The earthly mind is at war with God. It dislikes His law and His Gospel. It will always find some excuse for not believing and obeying” (J.C. Ryle). [3]

Wisdom’s Children (Luke 7:35)

“The reader is to answer the question, ‘Which side of the partition am I on?’” (Darrell L. Bock). 

Are you becoming a brat?  Will you be like the complaining children, wanting God to play by your rules? Do you constantly complain and seek ways to justify your unbelief? When led by unmet expectations to the prison of uncertainty will you fight for faith? 

Note the dungeon of despair in Pilgrim’s Progress, the giant, and the key of promise.

Jesus draws a line in this passage and calls for a response. Will you be a child of wisdom or a brat? Will you pursue Him with your doubt or will you stand on the peripheral as a skeptic? Will you be judged or will you be shown mercy. Will you sit in a palace in this world or will you be content to let your head roll, knowing this life is not all there is? 

Sources

1. Brock, Darrell. Luke 1:1-9:50. Grand Rapids, MI: Baker Academic, 1994.
2. MacArthur, John. The MacArthur New Testament Commentary: Luke 1-5. Chicago, IL: Moody Publishers, 2009.
3. Ryle, J.C. Luke. Wheaton, Illinois: Crossway Books, 1997.

Sermon Notes: December 2, 2012

Sermon Text: Luke 7:11-17

Sermon Title: The Lord, a Compassionate and Powerful God

Scripture Reading: Exodus 34:1-9

Introduction

Last week’s message was entitled, “The Man Who Made the Master Marvel.” The story was one containing a life-altering crisis. The main character was a Roman centurion who lived in Capernaum. The subject of the text was faith. The encounter, which caused Jesus to marvel (be amazed), taught us how to define, develop, and display faith.

Faith is often given and cultivated in the soil of crisis and is displayed by humble submission and reliance on Jesus to release His power by the means of His Word in accordance with His will.

This week we will read about an even greater crisis, an even deeper compassion, an even more miraculous miracle, and learn a more important lesson. This lesson is not about the faith of man, but the character of God as displayed in the life of Jesus Christ.

Read Luke 7:11-17

• This miracle account is unique to Luke and records the first of Jesus’ three miracles of raising the dead (Luke 8:40-56; John 11:1-44).  With the centurion, Jesus was summoned. With the widow, Jesus came unannounced.
• The centurion was, by worldly standards, self-sufficient. The widow, by worldly standards, couldn’t have been more destitute.
• In Luke 7:1-10, the centurion’s faith was displayed as an example to us. In Luke 7:11-17, the compassion of God, as seen through Christ, is displayed as an incentive for us.

Read Luke 7:11

Nain is mentioned only here in the Bible. Nain was a small town which now has about 200 residents. [1] To make the trip from Capernaum to Nain was to travel twenty miles southwest of Capernaum. The mileage mentioned here will be a very important element to consider as our story develops.

Read 7:12

Remember what I mentioned in the introduction?

• An even greater crisis: This man is not a sick, paralyzed servant. This man is dead and in route to his burial. In Luke 7:1-10 Jesus helped a wealthy centurion and a dying servant. In this text, Jesus helps the first and second most helpless people on the planet: First, a dead man and a very close second, an orphaned parent. In this text, Jesus helps a lady who has lost her husband and only son. This widow suddenly has no source of protection, income, security, family, or love. In addition to the sorrow she would feel after the loss of her husband and now the loss of her only son, she is left in the most vulnerable position culturally possible: she is now an orphaned adult. 

Thus far in Luke we have read of crisis after crisis. It is important to understand what I am about to share, because we who are familiar with the definitions of sovereignty and providence can become cold and cynical seeing all of this hurt and pain. 

“There is nothing in this story that is not full of misery. And all this misery, it must be remembered, was brought into the world through sin. God did not create it at the beginning when he made everything “very good.” Sin entered the world…and death through sin (Romans 5:12). There would have never been any tears or illness or death or funerals on the earth if there had been no sin. We must bear with this state of things patiently. We cannot alter it. We may thank God there is a remedy in the Gospel and that this life is not all there is. But in the meantime let us lay the blame at the right door. Let us lay the blame on sin” (J.C. Ryle). [3]

• An even deeper compassion: “To set the scene, it is important to appreciate the nature of burial customs in Judaism. First, a person was not prepared for burial unless death was certain. Second, a family tore their garments as a sign of mourning and closed the eyes of the corpse to show that death had come. Third, to prevent deterioration the body was anointed and buried quickly. Generally not kept overnight in the house, the corpse was wrapped in cloth on a burial plank, not in a coffin. Thus, as Jesus approached the woman, the funeral procession was moving out of town, with the mourners present to bury the visible, but covered body momentarily” (Darrell L. Bock). [1] 

How does this prove an even deeper compassion? Remember, Nain was twenty miles from Capernaum. This boy would have been in the ground within the hour. What did it take to arrange the circumstances such that Jesus met this family at the city gate? Compassion. 

If Jesus would have gone all the way through with His visit at the centurion’s house, He would not have gotten to Nain in time to perform this miracle for this widow and her son. 

Therefore, should we marvel at the centurion’s faith? Yes and no. We should marvel that God gave the centurion faith so great as to have “one eye” on Capernaum and “one eye” on the widow and her son. 

• A more miraculous miracle: In Luke 7:1-10 Jesus displayed His power over sickness. In this passage Jesus displayed His power over death.
• A more important lesson: God displays His power, not first because of faith, but because of compassion.  Hence the sermon’s title, “The Lord, a Compassionate and Powerful God.”

This leads us to what we need to know this morning: “No one has seen God at any time; the only begotten God who is in the bosom of the Father, He has explained Him” (John 1:18 NASB). 

The word “explained” translates a form of the verb exegeomai, the source of the English word “exegesis” (the method and practice of interpreting Scripture). Jesus “exegetes” God to us. [2]

Here (Luke 7:11-17) we learn from Jesus that our God is a compassionate and powerful God. It is not enough to have a God that is either supremely compassionate or powerful. If God were compassionate, yet not powerful, He would be a good confidant, but He could not help us. If God were powerful, yet not compassionate, He would be a hard taskmaster, driving us like cattle. But because God is compassionate and powerful, He cares and is able to help. 

Read 7:13

The Lord Jesus Christ had compassion on the hopeless and hurting widow.

“Compassion, rightly understood, means entering into the passion, or suffering, of others. It means setting aside our own concerns, our own fears, our own needs, and not just supplying but feeling the needs of those around us” (R.C. Sproul Jr.).

Compassion translates a form of the verb splagchnizomai, which is related to a noun that describes the inner parts of the body (like the words “heart” or “gut”). [2]

Have you ever seen or heard something so tragic and felt such sorrow like someone punched you right in the gut? Jesus felt her hurt and moved towards her with words of comfort. Jesus, however, offered more than heart-felt compassion and words of comfort: He offered power to change.

Read 7:14-15

According to Numbers 19:11-22, anyone who touched a dead person or anything associated with a dead person became ceremonially unclean. Jesus touched the coffin to show His power over sin. Jesus touched what was defiled and remained, “holy, innocent, undefiled, separate from sinners and exalted above the heavens” (Hebrews 7:26). 

Jesus addressed the boy directly. Jesus talked to a dead man who could not hear and could not see. Jesus spoke life into this dead, helpless soul. Jesus resurrected the boy to show His power over death.

Read 7:16-17

What did we learn today? We learned from Jesus that our God is a compassionate and powerful God. What should we now do because of what we have learned?

• In the midst of life-altering crisis, we must trust the compassion of God towards us. 

Turn to John 11

John 11:1: Mary and her sister Martha had a brother named Lazarus who was ill and dying; John 11:4: Jesus states the purpose for Lazarus’ illness, “It is for the glory of God, so that the Son of God may be glorified through it” (v. 4b); John 11:5-6: Jesus did not come to relieve their pain, because He loved them; John 11:15: Jesus purposefully did not go there and was glad for it; John 11:21: Martha had a valid and great concern to help her brother; John 11:25: Jesus shared Martha’s concern (vv. 33, 38), but had a concern that was greater: That they would know Christ more intimately; John 11:33, 38: Jesus was deeply saddened and at the same time glad (v. 15) for this crisis, yet moved towards the hurting with compassion and power.

• When we understand the compassion of God towards us, we should be filled with awe and praise, which should then motivate us to spread a report about Him in “Judea and all the surrounding country.”

We were like the widow, penniless, alone, and without any hope. We were like the dead son, unable to help ourselves while marching towards an empty, eternal existence. Like them both, we didn’t ask for help, but Jesus orchestrated all the dominoes of circumstance, and interrupted our march to the grave.

Like the dead boy, He came to us in power, personally addressed us, and commanded us to live. Like the widow, He came to us compassionately, returning to us new life, new love, and a new hope.

On the Cross, Jesus Christ marched towards death. In His death He displayed His power over sin by touching our sin without being defiled and then He showed the power to overcome death through His resurrection.

If Jesus has touched your sin and raised you from the dead, you should see new life which is evidenced by awe and evangelism.

Sources

1. Brock, Darrell. Luke 1:1-9:50. Grand Rapids, MI: Baker Academic, 1994.
2. MacArthur, John. The MacArthur New Testament Commentary: Luke 1-5. Chicago, IL: Moody Publishers, 2009.
3. Ryle, J.C. Luke. Wheaton, Illinois: Crossway Books, 1997.
4. http://www.ligonier.org/learn/articles/passion/

Sermon Notes November 25, 2012

Sermon Text: Luke 7:1-10

Sermon Title: The Man Who Made the Master Marvel

Scripture Reading: Hebrews 12:1-17

Introduction

The sermon title this morning is “The Man Who Made the Master Marvel.” Both Luke (Luke 7:9) and Matthew (Matthew 8:10) use the Greek word thaumazo (thou-mad'-zo) which we translate "marveled" or "amazed" to describe Jesus' response to the centurion's faith. The only other time Jesus used this word is in Mark 6:6, when he marvels at the lack of faith in the people of Nazareth.

Jesus, the "founder and perfecter of our faith" (Hebrews 12:2), marveled at the faith he found in a man.

This leads us to what you need to know this morning: “And without faith it is impossible to please him” (Hebrews 11:6a).

The centurion was one of the most unlikely people to amaze Jesus. He was a Gentile. Doubtless he had a pagan upbringing. He was a Roman, stationed in Palestine to subject the Jews to the Emperor's rule. He was a man of war. He achieved the rank of centurion by distinguishing himself above others in the brutal Roman martial arts. Not exactly the résumé you'd expect for becoming one of the Bible's great heroes of faith.

How do you make the Son of God marvel? How did this unlikely suspect cause God to be amazed? Well, let’s examine this story and see.

Context

The subject of the passage is faith. The connection between Luke 6:47-49 and our story in Luke 7:1-10 is obvious. The way you dig down deep and build a house that can withstand the trials of this life and the final judgment of God is by digging with the shovel of faith.

Read Luke 7:1-10

The Definition of Faith 

Faith is defined in this passage as humble reliance on Jesus to release His power by the means of His Word in accordance with His will. The centurion did not need to see Jesus. The centurion trusted in the power of God’s Word.

The Development of Faith

Faith is a gift from God. You cannot have faith if it is not given to you. Faith is most often developed in the soil of crisis. 

Luke tells us the servant was sick and at the point of death. Who has Jesus helped so far? In Luke 4 He healed a man with an unclean demon, Simon’s mother-in-law who had a high fever, and many who were sick with various diseases. In Luke 5 Jesus helped a business gone bust, cleansed a leper, and healed a paralytic. In Luke 6 Jesus healed a man with a withered hand and now He comes to help a paralyzed man (Matthew 8:6) who was nearing death.

Faith is usually built in faith-shaking moments. 

Lighting comes out of a cloudy sky; it doesn’t come out of the blue. Illumination and faith usually don’t come out of the blue; many times they come from a cloudy sky. You begin to dig down deep and ask hard questions in the hard times. The bad times don’t create the need, they reveal it (Timothy Keller in his sermon “Faith in God”).

You see, everyone has faith. But saving faith/dig down deep faith is a gift from God. It is in times of crisis that we call on Jesus, trusting in God’s Word, and by grace, transfer our trust from the various idols in this world to Christ. Nobody in the world is indifferent. You cannot deeply believe in Jesus without deeply believing in something else. Saving faith is a transfer of trust, hope, treasure, and identity in Jesus Christ.

Faith is humble reliance on Jesus to release His power by the means of His Word in accordance with His will.

Luke 7:3-5

The elders of the Jews were most likely synagogue leaders or civil leaders (Luke uses the word presbyterous to describe them). The question is obvious. Why in the world are Jewish leaders going to bat for a Gentile Roman soldier? The Jewish leaders give two reasons: he loves our nation and he is the one who built us our synagogue. 

Here is a Gentile who respects Jewish worship and has affection for the people. A contemporary illustration might be of an anthropologist, ambassador, or soldier sent to a foreign land who grows to respect and love that nations culture and people. [1]

The Display of Faith

Luke 7:6-7

Faith is given to the humble. 

In the midst of crisis or ease, we are responsible to humble ourselves, trusting that God will give us grace. A two-word definition of humility is dependence and submission. “Clothe yourselves, all of you, with humility toward one another, for God opposes the proud but gives grace to the humble. Humble yourselves, therefore, under the mighty hand of God so that at the proper time he may exalt you, casting all your anxieties on him, because he cares for you” (1 Peter 5:5b-7).

Look at the difference in the paradigm of thinking.

• The Jewish elders: Because he loves our nation and built our synagogue, he merits (is worthy) your action. 
• Centurion: I am not worthy to have you come under my roof. The humble do not presume (v. 7) upon God. Centurions were well paid. The average soldier made $1500, while the average Centurion made $120,000. The rich Centurion did not offer money or merit, but humbled himself in submission and dependence.

Because it is hard to submit and depend in faith-shaking moments, we often feel like we lack sufficient faith. It isn’t the strength of your faith, but the substance of your faith that matters. Remember, contextually, this passage flows from Jesus’ illustration in Luke 6:47-49. 

Read Mark 9:20-29. How much faith did the man in Mark 9 need? How much faith did the Centurion need? They both needed the same amount: enough to call on Jesus.  

Timothy Keller uses an illustration of two rock climbers. One is scared to death about jumping over a three foot hole between two rocks and one couldn’t have been more certain. One trusted the rock and one was afraid. Both men jumped and both were safe. Who was saved? The man who believed in the right rock.

Just as I am, though tossed about

with many a conflict, many a doubt,

fightings and fears within, without,

O Lamb of God, I come, I come.

Luke 7:8-10

The Centurion illustrates his understanding of faith in these verses. 

It is a profound insight that the Centurion possesses and expresses: even though physically absent, Jesus can show his presence effectively. This lesson is a key one for Luke’s readers, who no longer have Jesus’ physical, visible presence. The centurion is under another’s authority, but nonetheless is in charge of his own forces. [1]

Jesus then turned to the crowd and rebuked Israel for their unbelief (see the extended rebuke in Matthew 8:11-12). In essence, Jesus says, “Learn from this.” What is it Jesus commends as unique? This unique faith recognizes Jesus’ authority and the power of His Word, not only over illness, but also in the face of his physical absence. [1]

The Gospel of Jesus Christ transcends ethnic boundaries (Jew and Gentile) and social boundaries (a rich soldier and a poor teacher).

Sources

1. Brock, Darrell. Luke 1:1-9:50. Grand Rapids, MI: Baker Academic, 1994.

Sermon Notes November 18, 2012

Sermon Text: Luke 6:37-49

Sermon Title: The Kingdom Community Part 2

Scripture Reading: 2 Peter 3:1-7

Introduction

Read Exodus 24:1-8

• The writer of Hebrews likens Moses to Jesus. Moses is a “type” or “shadow” of Jesus (Hebrews 3:1-6).
• In Exodus, Moses goes alone to the mountain to meet with God (Exodus 24:2), acknowledges the twelve tribes (Exodus 24:4), gives God’s people instructions on how to live within the covenant community (Exodus 24:7), and sprinkled blood on the people, signifying cleansing from sin so that people might live within the covenant community (Exodus 24:8).
• In our text this morning, Jesus goes alone to the mountain to meet with God (Luke 6:12-16), acknowledges twelve leaders (Luke 6:13-16), gives His people instructions on how to live within the new covenant community (Luke 6:20-49), and then “sprinkles His blood on them” to cleanse them from sin so they might live within the new community (Luke 23:26-49).

Now, notice how Scripture draws a clear parallel between Israel and the Disciples:

“Then Peter said in reply, ‘See, we have left everything and followed you. What then will we have?’ Jesus said to them, ‘Truly, I say to you, in the new world, when the Son of Man will sit on his glorious throne, you who have followed me will also sit on twelve thrones, judging the twelve tribes of Israel. And everyone who has left houses or brothers or sisters or father or mother or children or lands, for my name’s sake, will receive a hundredfold and will inherit eternal life. But many who are first will be last, and the last first’” (Matthew 19:27-30).

This leads us to what we need to know this morning:

The Kingdom of Heaven is already here now, but not yet. The Scripture tells one story that progressively unfolds like a rolled up rug or blooming flower. The story is the establishment of an eternal Kingdom with citizens who have been redeemed by King Jesus. The sermon Jesus preaches here gives us instruction on how to live in the Kingdom Community. 

Review

Prophetic Call: Blessings and Woes (6:20-26)

The purpose of the blessings and woes is to contrast characteristics of people who live for “then and now.” Those who live for “now” search for ultimate consolation, fulfillment, happiness, and acceptance in this life (vv. 24-26). People who live for “then” can joyfully live through the difficulties of this life with contentment. A particular passage comes to mind when I read about these contrasting values (2 Corinthians 4:7-18).

In that passage, Paul states that true believers live to display the surpassing power of God (v. 7) and so that the life of Jesus may be manifested in our bodies (v. 10-11). 

God’s people live in such a way that affliction from every direction (thlibo: to press a grape) does not crush them; confusion (aporeo: to be without resources; to be at a loss, not knowing which way to turn) does not drive them to despair; persecution doesn’t leave them feeling forsaken; they can be cast down (kataballo: to throw to the ground; to put in a lower place) without being destroyed (apollymi: to ruin; render useless) (vv. 8-10). God’s people do not lose heart in the trials of this life, but increase in thanksgiving to the glory of God (vv. 15-16).

How? They truly believe that he who raised the Lord Jesus will raise them also with Jesus (v. 14) and that this light momentary affliction is preparing for us an eternal weight of glory beyond all comparison (v. 17). So, they focus not on the things that are seen and temporary but look to the things that are unseen and eternal (18). With this perspective you can love your enemies, do good to those who hate you, bless those who curse you, and pray for those who abuse you (Luke 6:27-28) while pursuing them with a humble and merciful disposition (Luke 6:29-34). You are motivated and empowered to live this way knowing that Heaven is your home and that God is merciful to you, who is ungrateful and evil (Luke 6:35-36).

Introduction

If the Lord wills, we will conclude our study of Jesus’ sermon this morning. This morning we will examine Jesus’ declaration of the disposition and deeds of a true believer.

The Disposition of a True Believer (Luke 6:37-42) 

The commands in this passage flow from the context of Luke 6:35b-36, “For he (The Most High) is kind to the ungrateful and the evil. Be merciful, even as your Father is merciful.” In essence, Jesus is showing His audience how to specifically live out the command in Luke 6:36. True believers are quick to show mercy.

Those who understand the value of the mercy they have received will in turn show that same kind of mercy. Here is how:

Luke 6:37-38

This passage is often used wrongly to escape accountability. We as believers are called to judge one another (Matthew 7:6; 1 Corinthians 5:5, 11-13; 1 Timothy 5:20; Matthew 18:15-17; Galatians 6:1-3). Mercy expresses itself in terms of a hesitation to hold another down in condemnation. Jesus is not saying we ought to pretend people are innocent when they sin, but rather one is not to hold an action permanently against that other person. It is not acquittal, but amnesty that is in view. What is warned against is evaluating others with such a harshness that the result is an unforgiving attitude and an approach that ceases to hold out hope as if someone is beyond God’s reach. [1]

“Let all bitterness and wrath and anger and clamor and slander be put away from you, along with all malice. Be kind to one another, tenderhearted, forgiving one another, as God in Christ forgave you” (Ephesians 4:31-32).

“But you, O Lord, are a God merciful and gracious, slow to anger and abounding in steadfast love and faithfulness” (Psalm 86:15).

Luke 6:38 speaks of the way this culture packed a bag of corn. They would pack the bag in such a way that not even one more grain could fit. What is the point? God is full of mercy, therefore the natural tendency of a heart that has received mercy should be a merciful disposition.

Luke 6:39-42

A parable is an extended analogy. Jesus’ point is clear: those who follow leaders who do not know the way to God’s Kingdom will never get there. How can you know if you leader is blind? “The self-righteous agenda of the Pharisees was evidenced in the way they tried to control how others behaved. Zealous as they were, they were blind” (Darrell L. Bock). [2] Your leaders should evidence a love for Jesus, lead you to Jesus, repent before calling others to repentance, be approachable, and bear fruit.

The Deeds of a True Disciple: Luke 6:43-45

True disciples are saved by grace through faith alone. However, true saving faith is always evidenced by works. With that in mind, deeds can also be deceiving. Jesus later (Luke 10:3) describes false teachers as wolves in sheep’s clothing, so that what appears to be “good fruit” is not fruit at all (Matthew 23). The primary intent of this passage is self-examination, not examination of others. We know this from the rebuke that preceded (Luke 6:41-42) and the prophetic warning which follows (Luke 6:46-49). The call of this text is to examine your own life. 

What fruit do true disciples evidence? Relevant to this text, it is obedience to the teachings of Jesus further up in the message (what you value; praying for enemies; doing good to those who wrong you; having a merciful disposition). Let me stop for a moment and ask you a question. Are these specific fruits evidenced in your life?

Luke 6:46-49

Again, Jesus is using contrast to aid self-examination. Here is closes His sermon with an illustration of two buildings, which represent two destinies. 

First, notice that both men profess faith (v. 46), but what was their faith built on?  “Open sin and avowed unbelief no doubt slay their thousands. But profession without practice slays its tens of thousands” (J.C. Ryle). [3]

Second, notice both faced a storm (vv. 48-49). The difference between the two men is two-fold.

• One dug down deep and built his foundation on a rock (obedience to God’s Word).
• One was destroyed and one stood. 

“The phrase “dug down deep” alludes to the deep heart searching that marks true repentance. This religious edifice appeared superficially to be identical to the first house, and was located in the same region, since the same storm affected both. As was illustrated in the parable of the wheat and the tares (Matthew 13:24-30), false believers are often indistinguishable from true believers until trials or judgment comes and sweeps their self-righteous edifice away” (MacArthur). [4]

To understand Jesus’ audience is huge to proper interpretation. Remember, vv. 17-19 tells us that Jesus’ audience was diverse. We know many Jews and Gentiles heard His sermon (vv. 17-19), but His primary audience was the disciples (v. 20). Who was Jesus warning the disciples about in vv. 39-45? The false teachers Jesus cautioned the people about were the Pharisees and the blind religious elite (Matthew 23; Matthew 15:13-14). 

In order to fully understand the full meaning of Jesus’ illustration, let us close by looking at Matthew’s account. Unlike Luke, Matthew’s audience was primarily Jewish. Again, remember, both men in Jesus’ illustration are professing believers who are both building. 

• Jesus contrasts obedient behavior with an obedient heart (murder/anger [Matthew 5:21-22]; adultery/lust [Matthew 5:27-28]).
• Jesus contrasts two people who give: One kind of person gives to be seen by others (Matthew 6:1) and the other gives secretly (Matthew 6:4).
• Jesus contrasts two people who pray: One kind of person prays to be seen by others (Matthew 6:5) and the other prays secretly (Matthew 6:6).
• Jesus contrasts two people who fast: One kind of person fasts to be seen by others (Matthew 6:16) and the other fasts discreetly (Matthew 6:18).

The sermon’s closing illustration is not contrasting those who profess (the Christian) and those who don’t (the atheist). Jesus is contrasting the hearts of two people who profess.The house is behavior and the foundation is the reason for the behavior.

What should we do because of what we have heard?

• Cultivate a heart that lives for the sole purpose of pleasing God. “For the love of Christ controls us, because we have concluded this: that one has died for all, therefore all have died; and he died for all, that those who live might no longer live for themselves but for him who for their sake died and was raised” (2 Corinthians 5:14-15).
• What does it mean to “please” God? “This is love for God: to obey his commands. And his commands are not burdensome” (1 John 5:3 NIV).
• How might I know the condition of my heart? “Blessed be the God and Father of our Lord Jesus Christ! According to his great mercy, he has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead, to an inheritance that is imperishable, undefiled, and unfading, kept in heaven for you, who by God’s power are being guarded through faith for a salvation ready to be revealed in the last time. In this you rejoice, though now for a little while, if necessary, you have been grieved by various trials, so that the tested genuineness of your faith – more precious than gold that perishes though it is tested by fire – may be found to result in the praise and glory and honor at the revelation of Jesus Christ” (1 Peter 1:3-9).

Sources

1. Brock, Darrell. Luke 1:1-9:50. Grand Rapids, MI: Baker Academic, 1994.
2. Brock, Darrell. The NIV Application Commentary: Luke. Grand Rapids, MI: Zondervan Publishing House, 1996.
3. Ryle, J.C. Luke. Wheaton, Illinois: Crossway Books, 1997.
4. MacArthur, John. The MacArthur New Testament Commentary: Luke 1-5. Chicago, IL: Moody Publishers, 2009.

Sermon Notes 11/11/2012

Sermon Text: Luke 6:12-36

Sermon Title: The Kingdom Community

Scripture Reading: Luke 6:12-36

This is an excellent message to be preached during an election week. Although OPBC makes no political endorsement, many Christians were infuriated and discouraged by the election results. Again, we understand that the body of Christ is diverse in their political beliefs – that is good and welcomed here. What I am pointing out is that when things don’t go the way you desire, that often reveals what you place your hope and trust in.

The Gospel gives us upside down values. The tendency of the “left” is to say markets are the problem and the government is the answer. The tendency of the “right” is to say the government is the problem and markets are the answer. The Gospel says the government and markets are comprised of people. People are the problem and Jesus is the answer. The Gospel should give us simultaneous optimism and pessimism. Understanding our depravity makes us deeply pessimistic and distrusting of the “left” and the “right” without sinking us into cynicism with an optimism that knows the king is channeled by the will of God (Proverbs 21), God does all things for our good and His glory (Romans 8:28-29), and this world is not our home (1 Peter 2:11).

- Timothy Keller in his sermon “How the Gospel Changes Our Hearts”

Luke 6:12-16

We will not get into the specific details of each individual disciple’s background and life this morning or the significance of the order in which they are listed. There is much to learn here that we will touch on throughout our study. I am not covering this information this morning because it is not the subject of the text.

However, I would like to share one important note about Judas Iscariot that I read by J.C. Ryle this week that I found especially insightful:

One reason our Lord chose a traitor to be an apostle was that the choice finally supplied a powerful indirect evidence of the purity, blamelessness, and faultlessness of our Lord’s behavior and ministry. When our Lord was accused before the high priest and Pontius Pilate, if anything could be proved against him, the traitor Judas Iscariot was exactly the witness who could have proved it. The mere fact that Judas never came forward to give evidence against our Lord is perhaps the most convincing evidence that nothing could be proved against him.[3]

What is Jesus doing here? Is it that He foresees the mounting opposition and hastily begins developing a posse so that He isn’t all alone? Why move from being an independent itinerant preacher and performing miracles to identifying twelve leaders from a group of followers?

Is there OT significance in Jesus’ selection of the twelve immediately followed by the teaching of the Word? Yes.

Read Exodus 24:1-8

• The writer of Hebrews likens Moses to Jesus. Moses is a “type” or “shadow” of Jesus (Hebrews 3:1-6).
• In Exodus, Moses goes alone to the mountain to meet with God (Exodus 24:2), acknowledges the twelve tribes (Exodus 24:4), gives God’s people instructions on how to live within the covenant community (Exodus 24:7), and sprinkled blood on the people, signifying cleansing from sin so that people might live within the covenant community (Exodus 24:8).
• In our text this morning, Jesus goes alone to the mountain to meet with God (Luke 6:12-16), acknowledges twelve leaders (Luke 6:13-16), gives His people instructions on how to live within the new covenant community (Luke 6:20-49), and then “sprinkles His blood on them” to cleanse them from sin so they might live within the new community (Luke 23:26-49).

Now, notice how Scripture draws a clear parallel between Israel and the Disciples:

“Then Peter said in reply, ‘See, we have left everything and followed you. What then will we have?’ Jesus said to them, ‘Truly, I say to you, in the new world, when the Son of Man will sit on his glorious throne, you who have followed me will also sit on twelve thrones, judging the twelve tribes of Israel. And everyone who has left houses or brothers or sisters or father or mother or children or lands, for my name’s sake, will receive a hundredfold and will inherit eternal life. But many who are first will be last, and the last first’” (Matthew 19:27-30).

This leads us to what we need to know this morning:

The Kingdom of Heaven is already here now, but not yet. The Scripture tells one story that progressively unfolds like a rolled up rug or blooming flower. The story is the establishment of an eternal Kingdom with citizens who have been redeemed by King Jesus.

Hannah asked me this week, “Daddy, what is Heaven going to be like? Are we just going to fly and walk around on the clouds? The best I could, I tried to help her understand that Heaven is a community “like” the one we live in now. By “like” I mean a sinless society with elements that are now incomprehensible with city and culture and rule and community.

• “He put another parable before them, saying, ‘The kingdom of heaven is like a grain of mustard seed that a man took and sowed in his field. It is the smallest of seeds, but when it has grown it is larger than all the garden plants and becomes a tree, so that the birds of the air come and make nests in its branches.’ He told them another parable. ‘The kingdom of heaven is like leaven that a woman took and hid in three measures of flour, till it was all leavened’” (Matthew 13:31-33).
• The Kingdom of Heaven at that point in history appeared to be nothing in comparison with Rome, yet it would prove to be much greater. The picture of a tree with birds nesting in the branches recalls Ezekiel 17:23, where the birds represent the Gentile nations taking refuge in the Messiah and enjoying the blessings of the covenant.[1]

What should you do because of what you now know?

There is one point of application in two parts, one at a macro level and another that drills down into specifics:

• We must learn how to live within the community. People who will live in the “not yet” Kingdom live that way right now. In other words, your values point to your treasure and your treasure tells of your eternity. What you treasure determines, regardless of circumstances, culture, social status, class, etc. how we think of ourselves and treat each other.

Blessings

Luke 6:20-23

We must take great care that we do not misunderstand our Lord’s meaning when we read these words. We must not for a moment suppose that the mere fact of being poor and hungry and sorrowful and hated by men will entitle anyone to lay claim to being blessed by Christ.[3]

This passage is contrasting what “Kingdom of this World” and “Kingdom of God” people live for by pointing to what they prize.

The point Jesus makes here is that there are people who live for “then” (the blessed) and people who live for “now” (the woes).

So, if I am rich, I can be rich without “clinging” to my riches and finding my security, identity in them. I can also look across and not down on the poor, because we are both living for, identified by, secured by, given worth by the same thing: A Commitment to the Kingdom of God.

In other words, those in the Kingdom are freed by the power of Christ of being controlled by the things of the world. You learn the secret of contentment. You know how to weep and yet rejoice, how to lack and how to abound. Jesus is saying: I give you a blessedness that is impervious to your circumstances.

Woes

Luke 6:24-26

We are not to suppose that the possession of riches (Abraham and David) and a rejoicing spirit (Paul and Silas) and a good reputation (a command of 1 Timothy regarding Elders and Deacons) are necessarily proofs that people are not Christ’s disciples.

So, who are the people to whom our Lord says, “Woe to you”? They are the people who refuse to seek treasure in heaven because they love the good things of this world most and will not prize Christ as a greater Treasure.

Additional thoughts:

Is Luke recording an abbreviated version of the Sermon on the Mount (Matthew 5-7)? There is a lack of consensus amongst respected theologians concerning this question. Why does the question matter? For one reason, it matters because if it is an abbreviated version of the Sermon on the Mount, Matthew 5-7 would be helpful in interpreting Jesus’ words in Luke 6.

After careful thought and examination, my “loose” conclusion is that this is not an abbreviated version of the same sermon, but a different sermon with different a different intent, therefore carrying some different interpretations. Why?

1. Matthew’s beatitudes speak of the spiritual condition of man’s heart (poor in spirit; hunger and thirst for righteousness; meek; etc.). Luke’s 4 beatitudes are contrasted with the 4 woes, emphasizing values, treasure, and priorities. The purpose of the beatitudes use in each respective account is the main evidence for my reasoning.
2. Matthew and Luke wrote primarily (not exclusively) to Jewish and Gentile audiences respectively. Therefore, it is clear Jesus’ sermon in Matthew’s account is calling religious Jews to denounce their trust in adherence to the law (the 6 uses of the law in chapter 5 [“you have heard it said” is Jesus showing the Jews that cannot attain righteousness by the law]). Luke’s account is calling the licentious Gentiles to denounce their trust in the world and it values, thereby contrasting four sets of values that represent the kingdom of the world and the Kingdom of God. Jesus speaks prophetically and eschatologically in Luke and evangelistically in Matthew. Yes, I understand the primary audience in both accounts are the disciples. However, both writers mention a wider, secondary audience, of which Luke includes Tyre and Sidon (Gentiles).
3. What about the material that is stated and interpreted the same (Luke 6:27-45). It is my opinion that Jesus could have certainly taught the same principles in both sermons (love your enemies; hesitation to judge; etc.). Preachers use illustrations and teach principles all the time at multiple venues/occasions.
4. Points 1-3 being said, I hold this view with an open hand and concede it is very possible Luke is giving an abbreviated version, omitting the parts of the Sermon which hold particular Jewish emphasis in his account.

• We must learn how to treat those who are outside the community.

Luke 6:27-30

Live the Value of the Kingdom Community

One often thinks of 1 Corinthians 13 as the “love chapter” in the Bible, but Jesus’ remarks on love in Luke 6:27-36 form the center of his ethic and are even more profound.[2]

Before we can “love” our enemies, we have to define love.

“Beloved, let us love one another, for love is from God, and whoever loves has been born of God and knows God. Anyone who does not love does not know God, because God is love. In this the love of God was made manifest among us, that God sent his only Son into the world, so that we might live through him. In this is love, not that we have loved God but that he loved us and sent his Son to be the propitiation for our sins. Beloved, if God so loved us, we also ought to love one another” (1 John 4:7-12).

The Scripture defines love as an act of the will (a choice) that does not expect equal reciprocation nor is it predicated by deservedness.

By what method can we accomplish this?

1. Prayer: “Prayer is the inner discipline which drains you of any ill will towards another person. If you pray for their flourishing, you will want it rather than their pain” (Timothy Keller).
2. A humble, loving, and vulnerable pursuit: Jesus is speaking in hyperbole. You would cause someone to sin if you encouraged them to steal from you or beat you up.
• The Cheek: In this culture you didn’t shake hands, you offered your cheek for a kiss if you wanted to be friendly and cordial. You move towards them with you cheek, not to be punched, but to maintain a loving and humble disposition.
• The tunic: Jesus did not want the disciples to be naked. Jesus was speaking a willingness to make yourself vulnerable and for it to cost you something to reach others.

How?  By the Power of the King

Luke 6:31-36

Jesus is speaking of “sinners” in a “them” vs. “you” type manner to set them up.

You don’t want to be like sinners do you?!

If you don’t want to be “sinners” like “them” think about how the Sovereign God (the Most High) is kind to you (the ungrateful and evil). Then, and only then, will you have the power to pursue with love and mercy like this.

In this election week, let me caution you to place your hope in God.

I am not saying we should drift into indifference. However, there comes a point when complaining about circumstances is to deem yourself wiser than God. If you complain against a politicians policies more than you weep over his soul, there is a problem with your priorities.

• “Let every person be subject to the governing authorities. For there is no authority except from God, and those that exist have been instituted by God. Therefore whoever resists the authorities resists what God has appointed, and those who resist will incur judgment” (Romans 13:1-2).
• “The king’s heart is a stream of water in the hand of the LORD; he turns it wherever he will” (Proverbs 21:1).
• “First of all, then, I urge that supplications, prayers, intercessions, and thanksgivings be made for all people, for kings and all who are in high positions, that we may lead a peaceful and quiet life, godly and dignified in every way. This is good, and it is pleasing in the sight of God our Savior, who desires all people to be saved and to come to the knowledge of the truth” (1 Timothy 2:1-4).

Sources

1. Sproul, R.C. The Reformation Study Bible. Lake Mary, FL: Ligonier Ministries, 2005.
2. Brock, Darrell. Luke 1:1-9:50. Grand Rapids, MI: Baker Academic, 1994.
3. Ryle, J.C. Luke. Wheaton, Illinois: Crossway Books, 1997.