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.

Sermon Notes 11/4/2012

Sermon Text: Luke 6:1-11

Sermon Title: The Lord of the Sabbath

Scripture Reading: Isaiah 1:11-17; Isaiah 58:6-14

Introduction

The reason the Gospel writers place such emphasis on Jesus’ conflict with the “religious elite” is because the controversy documented throughout the Gospels transcends time and culture. Jesus’ conflict with Judaism was not about Judaism, but about the underlying principle that exists in every religion outside Christianity: works-based righteousness.

Do not separate yourself too far from the Pharisee’s paradigm of thinking. If you begin hearing this message and think to yourself, “Here goes another message denouncing ‘religion,’” you will make a big mistake. You are not above what you are about to hear. The problem is that it is so deeply ingrained in you that you don’t see it.

Although there are a million variations of how this looks, most people in the world believe that if there is a God, you relate to Him by being good.

Religion: If I perform, if I obey, I am accepted.

Gospel: I am fully accepted in Jesus Christ, and therefore I obey.

Before you tune me out, how can you know if this message is for you?

Before I answer the question, let me preface it with this promise: I am not picking on any one of you. I am not using the pulpit as a platform to insensitively call you out. I am preaching the Text.

Look at what is happening here:

“After three days they found him in the temple, sitting among the teachers, listening to them and asking them questions. And all who heard him were amazed at his understanding and his answers” (Luke 2:46-47).

“And he taught in their synagogues, being glorified by all” (Luke 4:15).

“And he came to Nazareth, where he had been brought up. And as was his custom, he went to the synagogue on the Sabbath day, and he stood up to read (Luke 4:16)…And he rolled up the scroll and gave it back to the attendant and sat down. And the eyes of all in the synagogue were fixed on him (Luke 4:20)…And all spoke well of him and marveled at the gracious words that were coming from his mouth” (Luke 4:22a).

They all were amazed at Him… They all glorified Him… They all spoke well of Him…until He failed to deliver on their expectations of how He should behave, rule, and redeem.

How does your heart respond when Jesus shatters your desires and expectations?

Look at the progression:

1. The Pharisees and scribes began to question Him in their thoughts (Luke 5:21-22).
2. The Pharisees and scribes began to grumble or complain verbally (Luke 5:30).
3. The Pharisees and scribes were filled with fury against Jesus (Luke 6:11). If they could find a way to get to Jesus, they would destroy Him.
4. Well, thanks be to God, they did get to Him and they did destroy Him – (We know he laid down His life voluntarily [John 10:18]) (Luke 22-23).

What do I want you to know this morning?

God is gracious to allow earthly pain and suffering that comes through unexpected shattered expectations. Why?

Because while you were amazed by Him, glorifying Him, and speaking well of Him, you were doing so with a certain expectation of what He would do in response. You expected that your good works would earn you ease and the fulfillment of your expectations. You expected that your obedience would earn you a party on earth (Luke 15:28-31).

Your response to unmet expectations often reveals the “why” of your heart.

Here the drama increases as Jesus is accused twice of violating the Sabbath.

Luke 6:1-2

The Sabbath was originally given by God in the Mosaic Law to be a day of rest, worship, and renewal (Exodus 20:8-11). But by the first century, it had accumulated an enormous number of extrabiblical restrictions and regulations, that rather than restful, the Sabbath became the most burdensome day of the week.[2]

The Talmud (Hebrew: instruction and learning) is a central text of Judaism, considered second to the Torah. The Talmud is over 6,200 pages long and contains the opinions of thousands of rabbis on a variety of subjects. The Talmud devotes twenty-four chapters to Sabbath regulations, describing in detail what is permissible on the Sabbath.

The disciples were not violating the Sabbath. Jesus’ accusers counted plucking the “heads of grain” as reaping, which was (true reaping) prohibited on the Sabbath (Deuteronomy 23:25; Exodus 34:21).[1]

Luke 6:3-4

The incident Jesus referred to is recorded in 1 Samuel 21:1-6. As David was running for his life from Saul he came to a place called Nob and was hungry. David and his men entered the tabernacle and asked Ahimelech the priest for five loaves of bread.

The tabernacle, of course, was not a bakery, and the only bread available there was the consecrated bread (Exodus 25:30), which was designated only for the priests (Leviticus 24:9). Jesus’ point was that mercy, compassion, and human need were more important than rigid adherence to even biblical ritual and ceremony.[2]

Luke 6:5

The word Sabbath means a deep rest, a deep peace. When Jesus says, “I am the Lord of the Sabbath,” Jesus means that he is the Sabbath. He is the source of the deep rest we need. Unlike the Pharisees, Jesus is not concerned with the “surface” purpose for rest – taking time off. Jesus is concerned with the deeper level of rest, the kind we read about at the end of Genesis 1 where God is said to have rested from His work. What does that mean? Does God get tired? The rest described in Genesis 1 is to sit in satisfaction and joy because of a finished work. Because of the finished work of Christ, we should sit in deep peace, joy, and satisfaction.

Look with me at Matthew’s account of this exact story. What precedes the controversy over keeping the Sabbath? Immediately before this account we read, “Come to me, all who labor and are heavy laden, and I will give you rest. Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls. For my yoke is easy, and my burden is light” (Matthew 11:28-30).

Luke 6:6-11

Again, Jesus’ point was that mercy, compassion, and human need were more important than rigid adherence to even biblical ritual and ceremony.2 Hence, the Scripture reading this morning. The only reason you are alive today and the world as we know it exists is because there is someone alive who was redeemed by the blood of Christ who has not yet repented. We exist to glorify God by taking part in God’s plan of redemption.

Is your life centered more around “sacrifice” and religious practice or the mercy and compassion of evangelism? In Matthew’s account of this event we read Jesus’ added rebuke, “And if you had known what this means, ‘I desire mercy, and not sacrifice,’ you would not have condemned the guiltless. For the Son of Man is Lord of the Sabbath” (Matthew 12:7-8).

Jesus’ message was this: He did not disagree with the necessity of the hard work of worship, obedience, and adherence to the Law. Jesus is not communicating that the Sabbath doesn’t matter. “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them” (Matthew 5:17).

He was saying, “I am the Lord of the Sabbath,”

Jesus is a saying there is a work underneath your work that you need rescue from.[3] The thing that makes you truly weary is when you try to “rest” to prove yourself, because you will never be good enough.

The reason why we do what we do is often revealed when God fails to do what we desire Him to do.

We often know little or nothing of why God allows our expectations to be shattered. But the Cross tells us one thing we can know: It is not because He doesn’t love us.

Mark 3:6

Mark also adds another interesting element to this story. Tim Keller makes excellent application to the details significance in his book The King’s Cross[3]:

The Herodians were the supporters of Herod, the nastiest of the corrupt kings who ruled Israel, representing the Roman occupying power and its political system. In any country that the Romans conquered, they set up rulers. And wherever the Romans went, they brought along the culture of Greece. The Herodians were cosmopolitan, immoral, and pagan. The Pharisees long list of rules was driven by a desire to prevent contamination by the pagans. 

The Herodians were moving with the times, while the Pharisees upheld traditional values. The Pharisees believed their society was being overwhelmed with pluralism and paganism, and they were calling for a return to traditional moral values. These two groups had been longtime enemies of each other – but now they agree: They have to get rid of Jesus. 

That is why this sentence hints at one of the main themes of the New Testament. The gospel of Jesus Christ is an offense to both religion and irreligion. It cannot be co-opted by either moralism or relativism. 

The moralist says, “The good people are in and the bad people are out – and of course we’re the good ones.” The self-discovery person says, “Oh, no, the progressive, open-minded people are in and the judgmental bigots are out – and of course we’re the open-minded ones.” 

Both moralism and relativism lead to self-righteousness. In Western cosmopolitan culture there’s an enormous amount of self-righteousness about self-righteousness. We progressive urbanites are so much better than people who think they’re better than other people. We disdain those religious, moralistic types who look down on others. 

The gospel does not say, “the good are in and the bad are out,” nor the open-minded are in and the judgmental are out.” The gospel says the humble are in and the proud are out. The gospel says the people who know they’re not better, not more open-minded, not more moral than anyone else, are in, and the people who think they’re on the right side of the divide are most in danger.

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

Humbly expect that the Lord will spare no expense to rescue your heart from blindness. When it happens, fight strategically.

And when He does, read and apply the following:

1. Hebrews 4-5
2. Job
3. Hebrews 12:1-17
4. Lamentations 3
5. Psalm 73
6. “The Bruised Reed” by Richard Sibbes
7. “The Acceptable Sacrifice” by John Bunyan
8. “The Rare Jewel of Christian Contentment” by Jeremiah Burroughs

Closing

“My son, do not despise the LORD’s discipline or be weary of his reproof, for the LORD reproves him whom he loves, as a father the son in whom he delights” (Proverbs 3:11-12).

Sources

1. Sproul, R.C. The Reformation Study Bible. Lake Mary, FL: Ligonier Ministries, 2005.
2. MacArthur, John. The MacArthur New Testament Commentary: Luke 6-10. Chicago, IL: Moody Publishers, 2011.
3. Keller, Timothy. The King’s Cross. New York, New York: Penguin Group (USA) Inc., 2011.