Take Care How You Hear

A sermon summary edited by Steve Fountain, originally preached April 21, 2013 called "Take Care How You Hear," from Luke 8:1-21.  

Luke teaches us about hearing and accepting God's Word and becoming a member of His family. While we are all God's creation, only those who accept Jesus as their savior become part of family.

Outsiders might not consider God's Family too impressive as Luke opens with Jesus traveling “through every city and village” sharing the Gospel. (8:1-3) With Him are the 12 disciples and three women (each of whom we see later at the cross and the tomb).

All are from various stations of life and, like all of us, have faults and made mistakes. The key is that each (except for Judas Iscariot) not only heard God's Word, but embraced it and saw it bear fruit in their lives.

Jesus illustrates not only the importance of hearing God's Word, but of taking it to heart through the Parable of the Soils (8:4-15).

Jesus uses a farmer sowing seeds to show how people react to God's Word.

Some seeds fall on the edge of the road, where they are either trampled by people or eaten by birds.  This shows people who hear the Word, only to have the Devil quickly take it from their hearts.  Some seeds fall on rocks, only to quickly sprout and wither due to lack of moisture. This shows people who happily receive the Word, but lack the roots to sustain their faith through tough times.  

Some seed falls in good ground, but shares that ground with weeds and thorns. This shows people who have their faith overtaken and choked out by material and fleshly desires.  But the seeds that fall on good soil have deep roots and produce much fruit. This shows us the kind of heart that hears and responds to the Word of God — for it alone holds the response that yields fruit. 

Jesus follows this with the Parable of the Lamp, illustrating how we should let the light of His Word shine brightly, not hide it away.

Verse 18 offers direct warning to those who turn away from, or even hide, the light: “Therefore take heed how you hear. For whoever has, to him more with be given; and whoever does not have, even what he seems to have will be taken from him.”

In today's world, verses 19-21 might appear as Jesus disrespecting His earthly mother and brothers. After all, if you were in a crowded gathering and where told that your family was outside and couldn't get in, wouldn't you act to bring them to you?

Yet Jesus offers us a grand illustration, when he responds, “My mother and My brothers are these who hear the Word of God and do it.”

While the words of Jesus are harsh for Mary and His brothers, the words of Jesus filled with hope for all who respond in faith.

Becoming a member of God's family does not come from a birthright, earthly inheritance and through a purchase of good deed. It comes from repenting of your sins and accepting Jesus Christ as your Lord and Savior.

This means anyone can become a member of God's family and enjoy eternal life in heaven.

There is no easy way around it — either you repent of all your other self-help pursuits and turn to God, or you ignore God, pull the covers over your head and go back to sleep — and wait for the rude awakening of the judgment of God.

If you can see the fruit of change, that is, if you see more love, more patience, more gentleness, and grace—you will reap the blessings of belief in the gospel.  If you cannot see growth in your life—you should not be so sure of your profession — maybe it is just a profession without substance.

Jesus encourages you to take care then how you hear — it makes the difference between stagnation and growth, between dream and reality, between death and life, between despair and joy. 

Two Kinds of Hearts

A sermon summary edited by Steve Fountain, originally preached April 7, 2013 called "Two Kinds of People and Two Kinds of Hearts," from Luke 7:24-50.  

Why do people attend church on Easter, Christmas or for a special event, but rarely — if ever — show up in between? What did the crowd come to hear?  What did they come to see?

Jesus asks these type of questions to people once the messengers of John the Baptist departed (verses 24-28). His questions not only underscore the transition from the last and greatest prophet of promise — John — to the fulfillment of that promise — Jesus — but cut to the heart of our heart issue: what kind of people are we?  All of Israel heard John, but not all responded (vv. 29-30).

The “big people” with earthly power and position refused to say “God’s way is right.”  They are unforgiven, destitute, and become the object of contempt.

The “little people” who have an eager-willingness to say “God’s way is right” receive forgiveness, restoration, and becomes the object of favor.

The generation of Jesus is no different than our own (vv. 31). There will always be two kinds of people: spoiled brats and the grateful and submissive.  Jesus likens them to children to illustrate the point. (verses 32-34). 

They are like children sitting in the marketplace and calling to one another, griping, complaining and never happy.  They refuse to address the fundamental problems of their life: they want their way, not God’s way.

In contrast, (verse 35) wisdom is used to deliver two meanings. First, it refers to the counsel of God that establishes great blessing for those who repent and seek the forgiveness of sin.  Second, wisdom is also being used as shorthand for God himself. 

Those who come to Jesus because they know that they need His gift of salvation come like a child who has a tender heart. It is very significant that Jesus will say later in Luke “Whoever does not receive the kingdom of God like a little child shall not enter into it” (Luke 18:17).    

Immediately after contrasting two types of children, Luke gives us an inside view of two true-life heart repsonses: a prostitute and a Pharisee named Simon.

Simon is hosting the dinner.  Since there was no social media to advertise one’s opulence, the doors of the house were open for people to come and go — and for all to see.  In wanders a woman of the city — a woman known as “a sinner” — a prostitute. She came because she knew she would find Jesus at Simon’s table.

Why she came, we are not initially told; however, it will be found out eventually.  But the fact that she did come was remarkable, and it would have taken a lot of courage. And when she arrived, the tenderness and brokenness of her heart could not be contained.  In verse 37-38, we see she brought a flask of ointment, with the purpose of anointing his feet. But when she arrives she sees that they have not even been cleaned by Jesus’ host, she begins to weep uncontrollably.  She uses her hair and tears to wash His feet.

Simon's thoughts head toward indignation “A prophet, indeed — if he were, he would know what sort of woman this is who is touching him — she is a sinner — a prostitute.” Jesus, knowing Simon's thoughts, reveals the hardness of his heart through a parable about two debtors.  (verse 40-43).

Both debtors find that their debt has been cancelled. One's debt is six times larger than the others. Jesus asks: “Which of the two is more appreciative?”

Simon answers cautiously, because as a Pharisee, he was used to trick questions: “The one, I suppose, for whom he cancelled the larger debt” (v. 43).

Simon is congratulated by Jesus, but then finds that the rug is pulled out from under him (vv. 44-46). This woman, who has said nothing throughout the entire story, has in fact said a thousand words?  Of the two hearts, which demonstrated the greatest appreciation?  Was it the soft heart, or the hard heart?

She has been described three times as a sinner, and three times it is said that she has been forgiven — not through works, but by faith. Jesus clears all confusion with the closing words of the chapter.  “Your faith has saved you; go in peace” (v. 50).

What kind of child are you? A proud Pharisee or a repentent prostitute? It is important to recognize that all debtors are forgiven — and those who compare  themselves with others are not wise. 

The appreciation for the depth of your sin and forgiveness should be growing.  If not, beware, for the deceitfulness of sin can quickly harden your heart.  

Two Miracles--One Lesson

A sermon summary by Steve Fountain originally preached on March 24, 2013 called "Two Miracles--One Lesson" from Luke 7:1-23.

What do we do with the story of the Centurion’s servant and the widow’s son? Do these two miracles appear random to you?  They beg the question: “Why does Luke choose to record these?” (Luke 7:1-17)

And what are we to make of John the Baptist being mentioned after a four-chapter absense? (Luke 7:18-23)  These stories glorify the one true God by teaching us that Jesus is not only our Savior, but He is our Lord—and He does all things well.

1.  The Roman Centurion (Luke 7:1-10) was a man of integrity and personal fortitude— the kind of man that children would aspire to be like. 

He finds his beloved servant in failing health despite the best medical efforts.  Having heard much about Jesus performing healings miracles (verse 3), the centurion — knowing the sensitivities of the Jews — asks the elders of the Jews to go and speak on his behalf and request Jesus to come and heal his servant.

The emissaries plead and lobby (v. 4) that he is worthy of help because of his philanthropic works (v. 5).  But before Jesus reaches the centurion's house, he begins to recognize how great Jesus is and how unworthy he is. He sends a group of friends out to meet Jesus (v. 6-7).

Key here is the centurion realizes that he is not worthy AND that Jesus has all authority.  It is a remarkable expression of faith — apparently a kind of faith which Jesus had not seen in Israel.   

Jesus Has All Authority — He is Lord of All.  The Centurion recognized this.  Do You?

But Jesus is a loving and compassionate Savior, too.

As Jesus, the disciples, and a great crowd were approaching the gate of Nain, they meet a funeral procession, leaving town heading toward the tombs. (Luke 7:11-17).

2.  The only son of a widowed mother is being carried out on a funeral bier to a tomb.  She is now alone in the world — without a male protector and provider. 

Luke significantly says that the Lord saw her, and he had compassion on her, and said to her, “Do not weep.” 

Jesus walks past the widow now, and touches the bier — defiling himself — no one touches a funeral bier.  Shocked, the men carrying the dead stood still, as they hear Jesus address the corpse, “Young man, I say to you, arise.” 

And because Jesus is the Lord over life and death, and possesses all power over the realm where the man’s spirit had departed, the young man’s spirit joins his body again in obedience to the Lord’s command.   

On His own initiative, Jesus gave life to this young man. He cannot be a Savior, if he is not Lord of All.  Jesus has all compassion, because Jesus is both Lord and Savior. 

And where has John the Baptist been hiding for the last four chapters?  (Luke 7:18-23) In Luke 3:18-20, we read that rather than repenting of his sins, Herod adds this to them all, that he locked up John in prison. 

John had preached a coming Christ who would destroy the powers of darkness and judge the unrighteous with fire.  But instead, Jesus leaves John helpless, and in prison with much of Israel not believing in Jesus as Lord and Savior.

John’s experience was not measuring up to his expectations — and his faith was beginning to wane. Is it that we are like John, and have misunderstood who Jesus is and what he asks us to do?  John wants to know the day and the hour of God’s vengeance upon sinners and persecutors of righteousness like Herod. 

So in verse 22, Jesus responds by working more miracles of healing and restoration as proof that He is the promised Messiah from the prophecies of Isaiah 35 and 61. 

In verse 23, Jesus says, “Blessed is the one who is not offended by me.” Jesus is telling us to trust in Him because He is in control of all.

Here lies our problem: we want Jesus to be our Savior, but we don’t want Him to be our Lord, or we may not realize how much of our life he owns.  We are surprised when God shows us that he owns our bank account, our children, and much of our life is struggle because we don’t realize this grand truth that Jesus is not simply a Savior, he is also Lord. 

Jesus is teaching us by these miracles that He is a trustworthy Shepherd — He is Lord and Savior.  If we come to him, hear him, and do His Word, he will lead us and nothing will separate us from His love.

Jesus does the right things in the right way and at the right time.  You cannot do Christianity your way.  You must believe that His way is best.

A Character Worth Imitating

A sermon summary by Steve Fountain originally preached on March 17, 2013 called "A Character Worth Imitating" from Luke 6:36-49.

We arrive now at the third and last section of the Sermon on the Mount. 

Jesus shows us a character worth imitating (verses 36-38).

Then Jesus uses 4 parables to show us that we are all imitating someone or something (verses 39-45).  

Finally Jesus concludes his sermon with a stern, prophetic warning (verses 46-49). 

Character

Verse 36 is a bridge for what follows, highlighting again the importance of developing a character like our Heavenly Father.  “Be merciful, even as your heavenly father is merciful.”  In other words, “Since your Heavenly Father is known to be merciful, let your life take on the same merciful character.” 

Luke 6:37-38 we discern 4 characteristics of God’s mercy that we are to imitate followed by a promise.  We are to be merciful, gracious, forgiving, and selfless.  In a real sense, these 4 ways can be taken together as one. 

Parables

Blind leading Blind. 

 In verse 39, Jesus proposes the impossible—a blind person leading a blind person.  The inevitable outcome of this is to fall into a pit.  The natural answer to both of these questions is no, a blind person cannot lead a blind person to safety.  Jesus says, it is absolutely critical that you find someone you can trust and follow him.

 Teacher and Disciple. 

 In verse 40, Jesus draws our attention to the disciple-teacher principle.  We are not as well acquainted with the teacher-disciple analogy in our day — we don’t eat, sleep, and play with our teachers as they did in the ancient near east.  A better analogy that paints the picture for us in our day is of a Father-Son relationship.  And the point here is “Like Father-Like Son.” 

If we are not careful, we can acquire bad traits from our teachers that are not helpful.

 Logs and Specks.  

 In verses 41-42, we have the famous analogy of offering to take the speck of dust out

one’s eye, while trying to do it with a 2x4 sticking out of our own eye.  And sadly, we often take this analogy out of context.

In summary, Jesus is saying that if you have an obvious character flaw like a  judgmental spirit or a loose tongue, and you begin training others, your disciple will turn out just like you. 

Those who have the ability to examine themselves and remove the beam are in the best position to help someone else.  A person who sees their sin, repents, and is forgiven — this is not perfection, rather, it is humility—this is the person you should follow.

 Fruit or No Fruit. 

 We typically read verses 43-45 and say, “You cannot get bananas from an orange tree, or you cannot get pears from an apple tree,”  but this is not Jesus’ point. 

The good person brings out of his heart good things, and a bad person brings out bad — the overflow of the mouth is merely the overflow of the heart.  If you spill hatred, bitterness, and jealously — it is simply the exposing of the character of your heart.  When your life spills, does love or bitterness come out?

Warning

In verse 46, Jesus asks a very penetrating question.  “Why do you call me ‘Lord, Lord,’ and not do what I tell you?”  The obvious answer to this is, “If I ignore the voice of God, and do not follow him then I am not his disciple — I am following someone or something else.”

And the answer to all our hearts longing is found in a deep, committed, praying, community relationship with Jesus Christ and His people.  Look at verse 47, where Jesus lays out discipleship plainly for us. 

1.  You must come to Jesus.  2.  You must hear his Words.  3.  You must do his Word.

It is that simple.

Those who refuse to come to the Father’s Table, refuse to repent of their sins and receive forgiveness, refuse to imitate the Father’s love, will one day discover that their house of cards falls flat.  But by then, it will be too late.

Loving Like Our Heavenly Father

A sermon summary by Steve Fountain originally preached on March 3, 2013 called "Loving Like our Heavenly Father" from Luke 6:27-36.

When looked last time at the Sermon on the Mount, we saw how Jesus tries to help us see God through His gracious invitation to sit at the Father’s table.  To do so, we must reverse of our values by repenting of our sinful pursuits. 

As we continue, Jesus addresses those who have forsaken their sin, and have turned to the Savior, and those who sit at the Father’s Table. Jesus says to you; now that you are a child of God, imitate the loving character of your Heavenly Father--just as we do our own earthly parents.  

It starts with God's love, which is radically others-focused. Let's take a look at some key aspects of God's definition of love that we should strive imitate.

1.  Love by intervention (vv. 27-28).  “We are to love our enemies, do good to those who hate us, bless those who curse us, pray for those who abuse us.”

In these four examples — love, do good, bless and pray — Jesus defines love as proactively seeking the good of those who are our enemies, who hate us, curse and abuse us.  We react, not in the normal way, but by pouring out blessings on those who are attacking us.  It is very easy to love those who are favorable to you. 

The intervention that is advocated here is the kind of love that prays for a coworker, child, family member, landlord — or anyone who is an enemy in your life — that they would have the peace of God in their life, too.  It is the kind of others-focused, sacrificial love that we are called to imitate.

2.  Love by self-sacrifice (vv. 29-31).  In these verses, Jesus gives four examples of the kind of self-sacrificing love we are to imitate.  Three of the examples are involuntary, and one is voluntary. 

When hit, we do not hit back; in fact, we allow potential harm for the sake of something greater.  If someone takes our coat, then we are to allow him or her to take the shirt, too.  And if someone takes one of earthly possessions and refuses to give it back, we are to let them keep it.  This is truly radical.  These are of course involuntary situations.  Yet, the poor and oppressed are not the only ones who must give. 

In verse 30, Jesus is saying that if God has blessed you, and given you peace and financial stability, then you must demonstrate a sacrificial love and share it with those who are destitute. 

3.  Love by command (v. 31).  This section is summed up with what we affectionately call the Golden Rule (v. 31).  Some have argued that Jesus is completely unique in his emphasis, but the Golden Rule has its roots in the Law of Moses, of all places.  In Leviticus 19:18, we read, “You shall not take vengeance or bear a grudge against the sons of your own people, but you shall love your neighbor as yourself: I am the Lord.”  In fact, this verse is wonderful summary of Leviticus 19, in which, God prescribes looking out for the interests of other people. 

Loving like our Heavenly Father  (vv. 32-36).  

Jesus gives three negative examples in contrast this radical new love.  If you only love those who love you, only do good to those who do good to you, only lend to those whom you expect a return, what's the benefit?  Even sinners do this kind of thing. 

The sinners expect to pay for what they get. You have heard it said, “If I do enough good things, then God will have to let me into heaven.”  That is worldly wisdom, but it is not grace.  Grace is free and without conditions — it is not something we earn on our own. Jesus paid it all at Calvary.

Now that we are at the Father’s Table we must begin to be merciful, generous, and gracious like our Heavenly Father.  We must imitate and demonstrate that we are His Children — not out of slavish drudgery, but out of joy and gratitude as sons of the Most High.

An Invitation to Sit at the Father's Table

A sermon summary by Steve Fountain originally preached on February 24, 2013 called "An Invitation to Sit at the Father's Table" from Luke 6:17-26.

Often quoted by politicians, the Sermon on the Mount  is not a piece of legislation or manifesto; rather, it is a gentle invitation to all who hear to come to the Father.   The invitation encourages responsiveness to God, to trust his care, and to rest in his promises.  The tenderness and possibility of a personal relationship with God cannot be missed. 

It is likely that neither Matthew or Luke have the whole sermon intact. Matthew's account runs 107 verses — about seven minutes of oration. Luke’s record is significantly shorter — just 30 verses.  So, it appears that we have two separate summarizations of Jesus’ sermon.  And the brevity of Luke should not concern us either, for he includes the 'missing' teaching in other places in his gospel account.  

Jesus presents a series of blessings followed by curses. Typically, we can take the blessings and do without the curses, thank you very much.

But to view it this way would be to miss the gentleness of the invitation, and the attractiveness of leaving behind our normal perceptions of grander, glory, and self-worth to take a seat at His table.

1.  The Blessing of Coming to Christ empty-handed (vv. 20-23).

Jesus contrasts two competitive values with four images to ponder.  Those with God's blessings are poor (v. 20), hungry (v. 21a), weep (v. 21b), and are hated (v. 22-23).  

In verse 20, there is the personal nature of the kingdom rule of God in view, and in verse 22 rejection comes as of one identifies not with stuff, but with the Son of Man. 

One commentator has paraphrased this “Blessed are you materially poor, who nonetheless look to God and his promise, for the kingdom of God is yours.”  The kingdom of God is not about gold or silver; rather, it is living in a world where God is your loving father and king. 

The kinds of people who belong to the kingdom of God are also hungry and distraught (v. 21).  The reference is not the physical filling with food, but  the spiritual satisfaction as being received by God and welcomed as one of his children.  Jesus is drawing on images from the Psalms. 

In verses 22-23, we have a picture of someone suffering for their entrance into the kingdom of God.  They follow Jesus exclusively as the Son of Man who has the authority and dominion over all. They boldly live it, love it and embrace Christ — and are hated, excluded, reviled, and spurned. 

In our culture, it is the red carpet, or A-listers who seem to have it all together.  Many of us try to assert our selves into the mold of apparent success.  What Jesus says is counter-cultural, and the values are completely reversed. 

2.    The Curse of Clinging to Self with closed fists (vv. 24-26).

Those who have the applause of men will one day find that they have missed the applause of the audience of God.  Their reward is now in this lifetime.  

Jesus wants us on a different, narrow path to blessedness. We need to glorify Him, not ourselves.

In His series of blessings and curses, Jesus is showing us the essence of repentance.  Repentence is seeing the rule of God as desireable, when the entire world laughs, scorns, and ridicules Jesus of Nazareth — it is to be preferred to an eternity of flames. 

What these scorners fail to realize is that when Jesus returns the world’s values will be reversed.  How blessed it will be for you then to be at the Father’s Table, rather than discover too late that you are outside, unable to enter the kingdom.  You will discover that it was a curse to cling to your plans of self-actualization with closed fists.

Conclusion: To come to Christ, we must respond to God’s gracious, and gentle rule.  We must admit our sinfulness.  We must come hungry, empty, and desperate, otherwise, we will not come.  We must come to Christ empty-handed with a heart full of faith.

Great sinners need the one true, Great Savior. 

Encounter with the Bridegroom

A Sermon edited by Steve Fountain originally preached on February 17, 2013 called "An Encounter with the Bridegroom" from Luke 5:33-6:16.

A bridegroom is a man who is about to be married to a women (i.e. the bride).

Why does Jesus choose to call himself a “bridgegroom?” As we study Luke 5:33 to 6:16, it is important to understand how Jesus describes himself.

1.  The Son of Man is the Bridegroom who receives a Bride

In the last post, we came across that curious description of himself as the Son of Man who has authority on the earth to forgive sins (5:24).  The description comes again in 6:5 as the Son of Man is lord of the Sabbath. 

The spirit world has unanimously called Jesus the Son of GOD, and now we have Jesus talking about himself in terms of the Son of MAN?  In fact, He is both, but why would Jesus describe himself this way?   

“The son of man” was used in Daniel 7:14 looking forward to the Messiah: “And to [the son of man] was given dominion and glory and a kingdom, that all peoples, nations, and languages should serve him; his dominion is an everlasting dominion, which shall not pass away, and his kingdom one that shall not be destroyed.”

Jesus is the Son of God and the Son of Man. If Jesus is preaching the Kingdom of God, and he forgives sins, reverses the affect of sin, and invites all who are sin-sick to enter the cripple gate, then can we not say that Jesus is the one of whom Daniel is speaking? The long awaited Bridegroom is here!

2.  How does the Son of Man receive His Bride?

Jesus asks the Pharisees, “Can you make wedding guests fast while the bridegroom is with them?”  And then Jesus says something that again is lost on the crowd.  He says prophetically, “The days will come when the bridegroom is taken away from them, and then they will fast in those days” (Luke 5:35).

The wedding feast of Jesus’ ministry lasts for three years, and Jesus is cut off and left with what appears to be nothing. Jesus is led up a hill and hung on a Roman Cross and all his disciples and his followers carry his body to a tomb and lay it in the ground sealing the door with a stone. 

“The days will come when the bridegroom is taken away from them” (Luke 5:35).

3.  How does the Son of Man demonstrate His Arrival?  

Thankfully, the tomb could not hold him, and he broke free bringing life for all that see Jesus as not only having the authority, but the power to forgiveness of sins. 

After the resurrection Jesus went into the throne room and all authority was given to Him.  Jesus contrasts himself to the venerable David, saying,

“Have you not read what David did when he was hungry, he and those who were with him: how he entered the house of God and took and ate the bread of the Presence, which is not lawful for any but the priests to eat, and also gave it to those with him?” 

What is Jesus saying here?  Remember Daniel 7?  Did Jesus enter the presence of God in the throne room, just as David entered the presence of God (Luke 6:3-4)?  Is he like David, or is he greater than David?  Look at verse 5.  Jesus says, “The Son of Man is lord of the Sabbath.” 

And so what does Jesus do to demonstrate his authority over the Sabbath?  He does just what he did when he said he has authority to forgive sins.  He validates his authority by performing a miracle on the Sabbath—violating tradition to the shagrin of the Pharisees.

The battle lines are drawn.  Those who will not change and will not concede that they are in need of the Great Physician, spit on the Bridegroom, and remain outside the Kingdom of God. 

But there is festal joy for those who see Jesus as the Bridegroom and come in.  These people leaving the slum of sin, take the white robe, which is washed in his blood, these repent and find forgiveness, and go up entering the wedding of the kingdom. 

Change is not usually welcome unless you can see that you need help.  You must recognize that you need God to change you, for you cannot do it yourself. 

The most grateful people are those who know just how much they have been forgiven.  And the change that results in this kind of joy will only come when you repent of sin and receive forgiveness. 

Encounters with the Great Physician

A Sermon edited by Steve Fountain originally preached on February 10, 2013 called "Encounters with the Great Physician" from Luke 5:12-32.

Luke points us to a doctor who cares and is willing to spend the time trying to understand what is going on. Jesus is not only the Son of God; he is also the Curer of Souls.  We see Jesus do three healings, each offering a glimpse of the tenderness, depth, and gentleness of our Great Physician.             

1.  A Man Full of Leprosy (Luke 5:12-16).  As a leper, this man was an outcast living a slow and painful death.  He was a man without family, employment, and hope.  In verse 12, the leper fell down on his face and begged Jesus, saying “Lord, if you will, you can make me clean?”  Notice he asks “will,” not “can.” The man had faith that Jesus was powerful enough, but he was unsure if Jesus would help a leper.

Contrary to social norms, Jesus defiled Himself and touched him, saying, “I will; Be clean.”   The tenderness of the moment cannot be overstated.

Jesus asks the man to tell no one and to show himself to the priest. It may be that Jesus is attempting to force the priesthood to recognize the signs of the age.  Jesus is reversing the affects of sin.  If they verified the cleansing, the priest would be forced whether or not to announce the arrival of the Messiah. 

2. A Man Full of Paralysis (Luke 5:17-26).  In these verses, we view a paralyzed man whose friends have so much faith in Jesus that they go the the crowded house where Jesus is teaching.  Undeterred — just like the unclean man venturing from the leper colony  — they scale the walls, punch a hole through the roof, and lower their friend to Jesus.

Jesus was completely aware of who is listening in the audience when He says: “Man, your sins are forgiven you” (v. 20).  This forced the Pharisees and teachers of the law present to whisper “Who is this who speaks blasphemies?  Who can forgive sins but God alone?”  (v. 21)

What does Jesus mean when he says, “What is easier to say” (v. 23)?  In that day, most Jewish writings made a cause and effect conclusion that paralysis (effect) was the result of sin (cause).  So, Jesus says, if you believe that paralysis is the result of sin, and I heal him, then have I not overturned the effect of sin and therefore forgiven the cause of the paralysis?  So, Jesus says, “It doesn’t make much difference how I say it, to heal the man is to forgive the man.”

Jesus connects the dots for the Pharisees, but they still refuse to listen and believe.

So Jesus looks at the man and says, “I say to you, rise, pick up your bed and go home.”  And immediately he does!

3.  A Man Full of Regret (Luke 5:27-32).  Meet Levi.  He is a Jewish man who earns his living through highway robbery — collecting tolls from merchants as they moved their products from place to place. Often, the toll collectors gouged the people with the enforcement of a watchful Roman soldier. He knows it is wrong and is feeling the burden. 

Yet Levi makes a great feast, and invites a large company of tax collectors to come—and Jesus and His disciples.  The Pharisees are grumbling while standing outside looking in. (v. 30).  One of them says to Peter, “Why do you eat and drink with tax collectors an sinners?” (v. 32).

And Jesus responds, “Those who are well have no need of a physician, but those who are sick.  I have not come to call the righteous but sinners to repentance” (Luke 5:31–32).

Conclusion:  Something that all these three encounters have in common is the awareness of inability and powerlessness.  This is called humility.  If you are strong, it will be very difficult for you to recognize that you need a savior.  Better to discover your inability now, rather than when it is too late.

Perhaps we do not see restoration because of a lack of desire to deal with our root issue called sin.  Any attempt to fix you apart from the prescription of repentance will result in an incomplete healing.  We might as well stick a band-aid on a victim of a heart attack.  For if we look to the surface issues of self-esteem, or environmental causes, we actually miss the healing balm of the gospel.   What greater medicine to know that all who repent will be forgiven!  And then forgiven people can go and forgive others.

Jesus is a compassionate, and tender practitioner of grace.  He is the Great Physician.

Encounters with the Kingdom of God

A Sermon edited by Steve Fountain originally preached on February 3, 2013 called "Encounters with the Kingdom of God" from Luke 4:31-5:11

In Luke 4, we read that Jesus’ first public miracle takes place in a synagogue as he releases a demon-possessed man.  We should not be surprised if Jesus' used the same or very similar message that He did earlier in Nazareth, as he summarizes the content of Jesus’ preaching from town to town in 4:43.

If the good news of the kingdom of God was the content of Jesus preaching in the Capernaum Synagogue, then we might say that there would be a very noticeable collision between two kingdoms: the kingdoms of Satan and God.  

Notice three reactions as these two kingdoms collide.  

 

1.  The reaction of the demons (4:33-35, 41).  As Jesus is preaching — and very possibly from Isaiah 61 — he is proclaiming the year of the Lord’s favor, and the good news of God’s kingdom. The demon asked Jesus this very question.  “Ha! What have you to do with us Jesus of Nazareth? [Why are you bothering me, or why are you bugging me?] Have you come to destroy us?”

It is as if the demon says, “In order to get me, you also have to destroy the man.’  And while the exorcism is miraculous in itself, Jesus’ authority becomes even more apparent, as the man is left without harm (verse 35).

Ironically, the demons know whom Jesus is even if people do not.  Please notice the description of Jesus from the throat of hell.  Jesus is not just a Nazarene; He is (1) the Holy One of God (v. 34), and (2) the Son of God (v. 41). 

The demons know that Jesus is the King who will one day rule on the throne of David, and they shudder. Yet their awareness and belief that he is the Son of God does nothing for them and here is the difference: those who see Jesus as Lord of All, believe and repent from their life pursuit of godlessness; demons refuse to submit to his authority. 

2.  The reaction of the crowds (4:31-32, 36-37, 40, 42-44).  The crowds are astonished as they recognized that his word possessed authority (v. 32, 36).  And as they discussed what was going on, they remark, “What is this word? For with authority and power he commands the unclean spirits, and they come out!”  The word power is the Greek word the English has borrowed to describe explosives— the word dynamite.  

The news of Jesus began to spread very quickly.  People brought their sick to him.  He very tenderly healed them (v. 40). 

As the crowds gather looking for the miracle worker, Jesus retires to a desolate place, and instead of staying as they would wish, he restates his mission to preach the good news of the Kingdom of God.  

It is important to recognize that in any crowd of people, there will be varying degrees of belief and unbelief.  A crowd does not make a church.  Many people come and gather because they have various needs.  What do you look for in a church?

The crowds of Jesus day are no different than ours, today.  Jesus tells a crowd not to look for external needs, as great and as good as they may be, rather to look for life itself. 

Crowds come and crowds go.  But those who follow Christ will live forever.

3.  The reaction of a fisherman (5:1-11).  Jesus gets into a fishing boat and tells the weary fisherman to put the boat back out into deep water and let down his net. The fisherman, Simon Peter, laments the futility of their efforts that night, yet — “at Your word I will let down the net.” (v. 5:5)

This is in sharp contrast to the fear from the demon and the unbelief of the crowd.

The catch was so great that I second boat was summoned to help. On shore, Simon falls before Jesus and says: “Depart from me, for I am a sinful man, O Lord.” (v. 5:8)

Simon's partners, James and John, too were astonished.

Jesus tells Simon “Do not be afraid. From now on you will catch men.” (v. 5:10)

Once the boats were in, Simon, James and John “forsook all and followed Him.”  (v. 5:11)

Is the kingdom of God colliding with your kingdom?  Is his rule, his authority — the truth of His Word — demonstrating that you are not the master of your own destiny?  How will you react?  Will you react like the demons, who shudder, but do not repent and change, or do you react like the crowds with a somewhat detached fascination as your needs are met?  Or will you see Jesus as Simon Peter did, as your Lord?  Will you repent and believe that Jesus is the only one who can forgive your sins, and give you a life worth living? 

Understanding Translational Philosophy

Why do some translations have differences of wording?  

For example, in Luke 4:44, we read a summary of Jesus ministry and it is characterized as being mainly in synagogues, and regardless if you are holding a NKJV, NASB, ESV, or NIV you will see a footnote on the location as either Judea or Galilee.  

The NKJV inserts Galilee in the text, and points to alternate reading of Judea.  

The NASB, ESV, and NIV insert Judea, and footnotes Galilee as the alternate margin reading.  

This is a good example of a common, yet insignificant difference between translation philosophy.  

The NKJV was translated under the philosophy, of holding to a majority text position.  In other words, if the majority of the 6000 texts available to us indicate a common reading, they will generally side with the majority.  

However, the NASB, ESV, and NIV generally hold older manuscripts in high regard, and obviously there are less older manuscripts in the collection of 6000 available for comparison, and this is often called a minority text position.  

The comparison of manuscripts is quite an involved science, yet both sides of the gentleman's debate, are actually interested in the same thing...what was the original reading? 

Below are two examples of how a translation committee made a decision one way or another.  While I have simplified the argument, please note that the method is actually quite involved.  

A.  From the minority position (Judea):

1.  The older manuscripts seem to have Judea.

2.  The context makes the inclusion of Judea, harder to explain.  So, it is more likely, that if a scribe considered the word Judea to be a mistake, he may judge the context and change it to Galilee, and start a copy tradition with a new word.  Since the context of the miracles and the conversation with Peter is in Galilee, a scribe might see Galilee the better option, and 'gently correct' the original text. 

3.  Luke's literary style and audience suggests that he might possibly use a larger geographical term that people in Italy would be more familiar with.

B.  From the majority position (Galilee): 

1.  The majority of manuscripts seem to have included Galilee.  And the majority of manuscripts available to us are dated after the 1200s.  Anything older, are fewer in number.  

2.  There is safety in tradition, and a wide geographic audience of copies.  

Either position cannot definitively say they know the original reading that Luke chose; however, some arguments are stronger than others, and boil down to taking the time to carefully think through the choices, and make an educated decision.  

Regardless, of which word is chosen, the sense of the passage is retained, and in the end, nothing significant is lost.  Approximately 98-99% of the differences between manuscripts fall into the category of inconsequential, like this example from Luke 4:44.  

What about the 1% that may be considered consequential? 

In these cases, if the words do not appear to be in the original, the doctrine that is thought to be affected is actually never lost--in fact, it is always found in another location of Scripture.  Typically, these are scribal errors of addition to the original from other similar sounding verses in another gospel account or letter of Paul.  

And at the offset, it is to be remembered that no translation listed above are conspiratorially trying to disrupt God's Word.  All the translations cited above are honest about the 'debate' among scholars by pointing out various options in their margins.

Inside Out, or Outside In?

Edited by Steve Fountain from a sermon on January 27, 2013 called, "On the Inside, Out or On the Outside, In." Luke 4:15-30.

Can you actually think you are inside and actually be outside the family of God? 

As we continue in Luke 4, we find Jesus has been invited to speak at the synagogue to the inside crowd — people he had attended synagogue with every Sabbath for all his life.  He knew these people.

With the Spirit, he knew them even more than they realized. 

After the normal recitation of the Shema, the prayers, and reading from both the Law and Prophets, Jesus was invited to give the instruction. 

Turning the scroll, he arrives at what we would know as Isaiah 61, verses 1-2.  Yet, Jesus only reads part of what we would call, verse 2.  There is also an insertion of a line from chapter 58, in the flow of this text (the last line of Luke 4:18). 

This leads us to believe that Jesus didn't just read the verses, and made the famous statement “Today this Scripture has been fulfilled in your hearing,” and then sat down.  It is more likely he had a short homily that fused the theme of Isaiah 58 with that of 61.

Isaiah 58 rebukes Israel for not exhibiting justice toward those in their nation who were in need.  In that chapter, God uses fasting as an example of Israel’s lack of mercy to those in need.  Quite frankly, Israel was not listening to the voice of God through his word to show mercy.

And since Israel was not willing to be merciful, God was going to send his Servant, to proclaim liberty in Isaiah 61, and usher in a new age.  And so as Jesus’ audience considers Isaiah 61, they are overcome with the graciousness of the words Jesus is speaking. 

At this point, jaws were beginning to drop.  Were they actually hearing Jesus right?  This prophecy was a vision of the types of things God’s chosen servant would be saying and doing.  Could it be?  Is the son of Joseph, the Anointed One? 

In verse 22 we read, “And all spoke well of him and marveled at the gracious words that were coming from his mouth.”  And then the wheels fall off.  They are listening and then they stop, because what they see, does not match what they hear, and so they stop listening.  They look at Jesus and they see Joseph’s son. 

And Jesus perceives their refusal to listen to the Word of God and believe so, Jesus changes his tact — he outs them.

In verse 23 we read that they will say something similar to this “What we have heard you did at Capernaum, do here in your hometown as well.”  The jealousy is exacerbated because they begin to hear, but still have not the ears to believe. 

Jesus tells them it is because of their lack of faith.  As they will begin to recognize that they are no longer insiders for their jealously will expose them.  If they do not have faith, it is because they are not listening, and if they are not listening, their ears have been seared shut.  And the people who think they are on the inside are exposed for who they really are — people without faith — without a believing heart.   

And the result of what they hear only serves to demonstrate what is in their hearts.  Those who thought they were inside are actually outside.

You don’t want to ever be in a position where you start aborting what you know is truth.  At the moment you begin to close your ears, you run the risk of an unbelieving heart.

Those who are on the outside will reap the blessings of grace, even if those who are on the inside close their ears.  Yet those who recognize that they are not on the inside as they once thought, rather on the outside, are those who are listening with ears of faith, and will to their delight discover they are no longer on the outside, they are in fact, on the inside.