watch & listen to series messages
part 1
- Luke 13
- Aug 11, 2024
Part 2
- Luke 14
- Aug 18, 2024
Part 3
- Luke 15
- Aug 25, 2024
part 4
- Luke 16
- Sep 1, 2024
Sermon notes
Part 1, Luke 13
Welcome to Friends Church! We are on mission with God here at Friends to love God, love people, until the whole valley knows. Turn in your bibles with me to Luke chapter 13.
Raise your hand if you got the message and you were able to read it in its entirety. We are jumping into a new series within “The Kingdom” Titled “Numbering His Citizens” where Jesus is actually going to tell you the focus of what the citizens of heaven do hear on earth. He’s effectively saying that when these things are in your life, you will be numbered as a citizen of heaven. Today we are going to look at Repentance in a message titled, “Repent or Perish.”
One of my struggles with parenting is trying to make sure my kids aren’t like my bad traits, including family traits, and they are like the 1 or 2 good traits I have. You know what I mean? If you’re in the trenches parenting or grandparenting, aunt or uncling, step parenting, co-parenting, guardianing, or role modeling this morning, look to the person sitting next to you and say, “the struggle is real.”
My grandfather used to say that trying to mold and hold on to his family was like holding on to pudding. The tighter he gripped, the more it would fall through his fingertips. I think this is because, Sometimes we know what’s best for our family. We share out of deep love and concern for them that they should stop what they are doing and do something else. Why? Because Rita Mae Brown once wrote, and then it was attributed to Einstein, that insanity is doing the same thing over and over again and expecting different results.
We try so badly to keep our kids from doing things that lead to their own destruction or habitual problems because we believe it to be right for them. The major truth of this world is that everyone is looking for just about the same exact thing: Love, belonging, security, purpose, truth. Right? Well, the bible is very clear here, and Jesus’ words are more clear than ever before: Repent or perish. But what does repentance mean?
Repentance: Many understand the term repentance to mean “a turning from sin.” Regretting sin and turning from it are related to repentance, but are not the precise meaning of the word. In the Bible, the word repent means “to change one’s mind.” The Bible also tells us that true repentance will result in a change of actions (Luke 3:8–14; Acts 3:19). In summarizing his ministry, Paul declares, “I preached that they should repent and turn to God and demonstrate their repentance by their deeds” (Acts 26:20). The short biblical definition of Repentance is “a change of mind that results in a change of action.”
Repentance involves recognizing that you have thought wrongly in the past and determining to think rightly in the future. The repentant person has “second thoughts” about the mindset he formerly embraced. There is a change of disposition and a new way of thinking about God, about sin, about holiness, and about doing God’s will. True repentance is prompted by “godly sorrow,” and it “leads to salvation.” The truth here is, just like the way we want our children and loved ones to stay away from what is wrong and do what is right, so does God. We are going to look at chapter 13 at 6 portions with one main theme: Repentance.
V1-5
Jesus uses two recent disasters to explain the urgency of repentance to his audience. Jesus mentioned two disasters that were well known in His day. One was an evil done by the hand of man, and the other was seemingly a natural disaster (eighteen on whom the tower in Siloam fell and killed them). We normally think of some people as good and some people as bad and find it easy to believe that God should allow good things to happen to good people and bad things to bad people. Jesus corrected this thinking.
But Jesus’ point was not that the Galileans in question were innocent; His point was that they were simply not more guilty than the others. All were and are guilty. In analyzing the issue, Jesus turned His focus from the question “why did this happen?” and turned it to the question, “what does this mean to me?” It means that we all may die at any time, so repentance must be a top priority.
Those who died in both of these instances did not think they would die soon, but they did, and we can suppose that most of them were not ready. We see a repetition here, Unless you repent… unless you repent: By noting the ancient Greek grammar, we see that Jesus here mentioned two kinds of repentance, and both are essential. Luke 13:5 (unless you repent) described a once and for all repentance. The verb tense in Luke 13:3 (unless you repent) described a continuing repentance. We repent when we turn to Jesus the first time.
We then repent individually and communally when God calls us to change our mind and our actions on something as Christians again. Jesus’ warning that they must repent or perish had an immediate, chilling fulfillment. Within a generation, those citizens of Jerusalem who had not repented and turned to Jesus perished in the destruction of Jerusalem. Repent or Perish.
V6-9
Jesus illustrates some principles regarding God’s judgment through a parable about a fig tree. He came seeking fruit: After the warning unless you repent you will perish, Jesus used this parable to illustrate principles of God’s judgment. The first point was simple: God looks for fruit. The fruit of our life shows what kind of person we really are. An apple tree will bring forth apples, not watermelons. If Jesus Christ has truly touched our life, it will show in the fruit we bear – even if it takes a while for the fruit to come forth. What fruit is God looking for?
It certainly has to begin with the fruit of the Spirit, mentioned in Galatians 5:22-23: But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control. Jesus then shares this piece. Look, for three years I have come seeking fruit…let it alone this year: The certain man in the parable illustrated the patience of God in judgment. He waited three years and gave it a second chance. The certain man, illustrating God, did not leave the tree alone. He gave it special care. When God shows special care for someone it may feel to them like they are surrounded by manure, but He is nourishing and preparing it for fruit-bearing to come.
You don’t have to share the manure of your life this morning, but know this biblical truth we know that in all things God works for the good of those who love him, who have been called according to His purpose. Romans 8:28 Jesus continues by saying, If not, after that you can cut it down: The certain man, illustrating God, was also just in His judgment. There finally would come the day of reckoning. It was not just an endless string of threats. Here’s the main points of this parable: Uselessness invites disaster. If something only takes, it can not survive. God gives second chances. There is a final chance. Repent or perish.
V10-13
is our 3rd portion where Jesus heals a woman in the synagogue. Though the opposition against Jesus continued to rise, apparently He was still welcomed into some synagogues. This woman has A disabling spirit: Apparently, this woman’s physical condition (bent over and could in no way raise herself up) was due to some spiritual cause. We are foolish to think that spiritual issues cause all physical problems, but we are also foolish to think spiritual issues can never cause physical problems. It says she was Bent over and could in no way raise herself up: A situation equally painful and humiliating. This woman is sometimes used as an example of a believer who can be demon possessed.
Yet as godly as she may have been, she was not born again by the Spirit of God, because the work of Jesus had not yet been accomplished on the cross. We believe that Christians cannot be demon possessed; not because they are good, church-going people, but because they are new creatures in Jesus Christ, and off limits to demonic possession and control.
Jesus spoke a word of both compassion and authority to the woman. He also laid His hands on her, giving a compassionate touch. The woman went to synagogue for 18 years and remained in bondage, until she finally met Jesus at the synagogue. Jesus showed His complete mastery of illness and disease and deformity, no matter if the cause were spiritual or physical. This is a life that meets God in repentance.
V14-17
One of the rulers of the synagogue did not like that Jesus would do this on the sabbath and Jesus responded to him. The ruler of the synagogue answered with indignation: It may surprise that the ruler of the synagogue was so upset at such a wonderful miracle, but it is important to remember how strongly many of the Jewish people held to their Sabbath laws and customs.
He was angry because Jesus had healed on the Sabbath. What’s curious is he says: There are six days on which men ought to work; therefore come and be healed on them, and not on the Sabbath day: The ruler of the synagogue did not have the ability or the authority to heal on any day of the week; yet he objected that Jesus did this on the Sabbath day.
He had not even the courage to speak directly to Jesus. He addressed his protest to the waiting people, although it was meant for Jesus. Jesus did not respond with gentleness. Why? Notice Jesus’ format: If there’s a humble heart, He offers them the kingdom of God and all grace and mercy. If there is a proud heart, Jesus responds fiercely. This is seen throughout every gospel. So with authority he confronted the ruler of the synagogue who valued extreme extensions of Biblical commands more than the compassionate and life-changing power of Jesus to heal a long-afflicted woman.
Jesus’ reply was simple: If you can help an animal on the Sabbath, why can’t you also help a suffering person on the Sabbath? The word used is ‘loose,’ as referring to the untying of the livestock, anticipates a play on words in v. 16; the woman ‘was loosed’ (lythenai) from her sickness. Jesus gave several compelling reasons why it was appropriate to show her mercy, and more appropriate than helping a distressed animal. She was a woman – made in the image of God, and because a woman and not a man, worthy of more care and concern.
She was a daughter of Abraham, a Jewish woman, with a covenant connection to Abraham. This may also indicate that she was a woman of faith, as well as her attendance at synagogue. She was one whom Satan had bound, and every day is a good day to oppose the work of Satan and to set free his captives, Amen? She was afflicted for eighteen years, long enough to suffer greatly and to draw forth the compassion of Jesus and others. All His adversaries were put to shame; and all the multitude rejoiced: The woman was so obviously healed, and the ruler of the synagogue was so obviously wrong that all rejoiced in Jesus’ victory.
V18-21
Two parables warn of corruption in God’s kingdom. The mustard seed and the leaven. What is the kingdom of God like? The traditional and often more familiar explanation of this parable is that it describes the growth and spreading influence of the church. Yet in light of both the parable itself and the context of the parables both before and after, this should be regarded as another description of corruption in the kingdom community.
It grew and became a large tree: Many or even most regard this as a beautiful picture of the church growing so large that it provides refuge for all of the world. But this mustard seed plant grew unnaturally large, and it harbored birds – which, in some previous parables, were emissaries of Satan. Additionally, trees are sometimes used in the Bible to describe human governments, and evil governments at that. In fact, this tree reminds us of the one Nebuchadnezzar saw in his vision (Daniel 4:10-16).
Then Jesus says, It is like leaven: Jesus used a surprising picture here. Many, if not most, regard this as a beautiful picture of the kingdom of God working its way through the whole world. Yet leaven is consistently used as a picture of sin and corruption (especially in the Passover narrative of Exodus 12:8, 12:15-20). Both the content and the context point towards this being a description of corruption in the kingdom community. There would be a certain shock in hearing the Kingdom of God compared to leaven.
This was also an unusually large amount of food. It was much more than any normal woman would prepare, and again suggests the idea of massive or unnatural size. Three measures of meal would be about 40 liters, which would make enough bread for a meal for 100 people. The idea of hiding leaven in three measures of meal would have offended any observant Jew. This certainly isn’t a picture of the church gradually influencing the whole world for good.
Even as the recent experience in the synagogue showed religious corruption of some sort, Jesus announced that His kingdom community would also be threatened by corruption and impurity. This requires great repentance.
V22-30
Is our 5th portion of text where Jesus responds to a question about salvation. As Luke described it, Jesus came closer and closer to His appointed work in Jerusalem. In Luke’s description Jesus doesn’t arrive in Jerusalem until chapter 19, but He continues on the way. The question was: Lord, are there few who are saved? Like those who asked Jesus, many people wonder about the salvation of others. But in His reply (Strive to enter through the narrow gate), Jesus pointed back to the only person’s salvation we can really know, asking, “Are you yourself saved?”
Because the way is narrow, it takes effort and purpose to enter into it. A narrow gate also implies that we can’t bring with us unnecessary things. Therefore, we must strive (the word is literally “agonize”) in order to lay these things aside and come in. Many come to the gate, but then decide they don’t like it for some reason. It’s too wide, it’s too narrow, it’s too fancy, it’s too plain. You can criticize the gate all you want, but it’s a terrible thing to refuse to enter it. Striving to enter through the narrow gate isn’t a call to save yourself by good works. Let’s Clarify; Good works aren’t the right gate. One may strive to enter all life long, but if it isn’t at the right gate, it makes no difference. Jesus Himself is the gate; He is the door. It is necessary to strive to enter because there are many obstacles in the way.
The world is an obstacle. The devil is an obstacle. Probably the worst obstacle is our own flesh. This again, requires great repentance. The point is that there will come a time when it is too late to enter; that is why one must have an urgency to enter now. You will see a considerable difference between seeking and striving. You are not merely advised to seek; you are urgently bidden to strive. Many will seek to enter (in the sense of wishing to enter), but they will not be able to. When the door is open, it is open; when it is shut, it is shut. There is a real difference between a mere seeking and striving to enter.
A casual wish to be saved isn’t enough, because there are too many obstacles on the way. In speaking of those who are excluded from God’s presence, Jesus said they would protest that they knew something of Jesus and had heard something of His teaching. Then you will begin to say, “We ate and drank in Your presence, and You taught in our streets”: I tell you I do not know you, where you are from. Depart from Me, all you workers of iniquity Luke 13:26-27: Jesus warned that it wasn’t enough to know something of Jesus and have some association with Him; He had to know and recognize them.
Of course, Jesus knew them in a sense; He knew who they were and knew of their life. Yet He did not know them in the sense of relationship, of the vital connection of faith. His words stress the importance of relationship that affects the manner of living. In verses 28-30, Jesus speaks of The destiny of those who don’t strive to enter. In speaking of those excluded from the Kingdom of God, Jesus said that they would be in hell (the place of weeping and gnashing of teeth), and that they would see that others enter instead of them. Jesus told His astonished audience that there would be many from all over the world – from many nations – together with God in His kingdom.
This was a shock to the many Jewish people of His day that had been taught that salvation was only for the Jews, and not for the Gentiles. These few words of Jesus tell us a little something of what heaven is like. It is a place of rest; we sit down in heaven. It is a place of good company to sit with; we enjoy the friendship of Abraham, Isaac, and Jacob and all the prophets in heaven. It is a place with people from all over the earth; from east and the west, from the north and the south they will come to heaven.
It is a certain place; Jesus said they will come, and when Jesus says it will happen, it will happen. Jesus reminded his Jewish listeners that just as the Gentile’s racial identity was no automatic barrier to the kingdom, so also their racial identity was no guarantee of the kingdom. Indeed there are last who will be first, and there are first who will be last: Jesus reminded them that those who are in the kingdom, or out of the kingdom may be different than what they or others expected. Repent or perish.
V31-35
We end today with Jesus continuing His work despite a threat from Herod and a lament over Jerusalem. Some Pharisees came… “Get out and depart from here, for Herod wants to kill You”: This shows that not all the Pharisees opposed Jesus. These wanted to protect Him from the plotting of Herod. Go, tell that fox: According to some the idea behind calling someone a fox was to describe them as a “cunning but weak ruler.” It was used as a contrast with a majestic animal like a lion. Herod was also an example of one of those first who would be last, mentioned in Luke 13:30. At the time he sat in power and authority, but it would not last long. Jesus wanted Herod to know that He would continue His work, even to its conclusion.
Jesus wasn’t afraid of Herod, and He wanted him to know it. He says he’d Be perfected. And this actually has the idea of “to reach the goal.” Jesus knew that before long, He would reach the goal on the third day – resurrection would be His. O Jerusalem, Jerusalem: Jesus spoke with special feeling, repeating the name for emphasis and depth. When God repeats a name twice, it is to display deep emotion, but not necessarily anger.
This deep love Jesus had for Jerusalem was with full knowledge of the city’s sins: the one who kills the prophets and stones those who are sent to her. Despite that, He still pleaded with the city to turn from the destruction that would come upon it. The problem was not the willingness of Jesus to rescue and protect them; the problem was that they were not willing. Therefore the predicted destruction would come upon them.
As we conclude today, let’s remember the urgency in Jesus’ message: “Repent or perish.” This isn’t just a call to turn away from sin; it’s a call to change our minds, our hearts, and our actions. Just as we desire the best for our children, God desires us to turn to Him, to bear fruit, and to live in a way that reflects His kingdom. Jesus’ warnings and parables are clear—God is patient and offers second chances, but there will come a time when those chances run out. Let’s strive to enter through the narrow gate, embracing repentance not as a one-time act, but as a daily commitment to align our lives with God’s will. May we leave today with renewed hearts, ready to bear the fruit that God seeks in us.
At this time, I want to invite the elders of our church and pastors forward. If today you choose to repent, whether that be for the first time changing your heart, mind, and soul to God or whether this is something you’ve been struggling with as a Christian for some time now, I invite you to come and be anointed with oil and prayed over this morning. Use this time to be numbered amongst the citizens of Jesus’ Kingdom.
Part 2, Luke 14
Normally when I think of honor and humility I don’t think of them together.
Honor is a deep sense of respect, esteem, and recognition given to a person for their integrity, virtues, or significant contributions, reflecting both the value placed on their character and actions, as well as a commitment to uphold and respect those values in relationships and interactions.
Humility is the quality of having a modest and accurate understanding of one’s own strengths and weaknesses, valuing others without seeking self-importance, and being willing to put the needs and perspectives of others before one’s own.
V1-6 Healing a man on the sabbath.
He went into the house of one of the rulers of the Pharisees to eat bread on the Sabbath: Even though Jesus had some of His greatest disputes with the Pharisees, He still associated with them – not to be one of them, but to love them and show them a godly example. His Humility and honor shows through all of this. They watched Him closely: Jesus was under constant observation. People wanted to know what He would do in different situations, and they formed their opinions about Jesus (and His God) based on what they saw. Isn’t this true in life? People will always watch you closely, your honor, your humility, all of it and judge you and your God based on this. This isn’t necessarily a bad thing. People should be able to look at your life and tell if you are numbered amongst the citizens of heaven. 2 Corinthians 3:2-3 says, You yourselves are our letter of recommendation, written on our hearts, to be known and read by all. And you show that you are a letter from Christ delivered by us, written not with ink but with the Spirit of the living God, not on tablets of stone but on tablets of human hearts. Paul explained that we are letters from Jesus, that all people read; and that the letters are not written with ink, but with the Holy Spirit, and not on paper, but on our own hearts. We are the only kind of Bible many will ever read. Your honor, and your humility are so impactful in this world and in the kingdom of heaven.
V2-4
The man was afflicted with dropsy or edema, which is an “abnormal accumulation of fluid in the tissues of the body. Here’s what is curious: the scriptures say And Jesus, answering: “The arresting word is the word ‘answering.’ These men had said nothing, yet He answered them.” Jesus answered them with both a question and an action. Is it lawful to heal on the Sabbath? The issue was not about the healing directly, but on healing on the Sabbath. When Jesus healed the man, His accusers believed that He worked on the Sabbath, and violated God’s command, but that wasn’t true. With this question, Jesus reminded them that there was no command against healing on the Sabbath. Jesus never broke the commandments of God, you have to know that. He never broke the commandment of God; but He often offended man’s traditions that surrounded and extended the commandments of God.
The commandments of God are enough, and we should never make the traditions of man – even good traditions – equal to the commandments of God (Mark 7:8-9). Part of the way we walk as citizens of heaven is the way in which we source honor and humility from the word of God. Jesus is the example here. It affects the way we interact with others. If the word of God doesn’t change the way we view honor and humility and the way we walk in honor and humility: meaning how it shapes our ethics, morals, the way we lead our lives, raise our children, then we have to rethink the way we interact with the word of God. While our Lord rebuked the wrong attitude and temper of these men, He did so by appealing to the best within them and calling them to be true to it. His purpose is not that of shaming men, but that of saving them.
V7-11 Parable of the wedding feast.
Jesus teaches on pride and humility through a parable of a wedding feast. This parable is a real-life illustration set alongside a Biblical truth to give an example. Parables are not fables; Jesus didn’t tell fanciful stories with morals. He took real-life situations familiar to all, and used them to bring forth God’s truth, especially for those open to hear the truth. At the home of the Pharisee, Jesus noticed how people strategically placed themselves so as to be in the best places; that is, the places of most honor. In Jesus’ day, the seating arrangement at a dinner showed a definite order of prestige or honor. The most honored person sat in a particular seat, the next most honored person in another place, and so on down the line.
V8-9 Jesus says What not to do: don’t take the highest place on your own initiative.
A wedding party was the most important social occasion in Jewish life at that time. The seating arrangement at the table indicated one’s standing in the community. So Jesus says, Do not sit down in the best place: If one takes the most honored place for himself, he may be asked to be removed if the host would rather have someone else sit there. We don’t have the same exact customs illustrating social standing by the seating arrangements at a wedding. Yet there are constant occasions in our lives where one can display their own sense of self importance, pride, and high opinion of one’s self. Jesus reminded them of the shame that often comes with self-exaltation. When we allow others (especially God) to promote and lift us up, then we don’t have the same danger of being exposed as someone who exalted himself. The Bible reminds us that we should not play the self-promotion game. We should do our work hard and unto the Lord, and let God raise us up. For exaltation comes neither from the east nor from the west nor from the south, but God is the Judge: He puts down one, and exalts another. (Psalm 75:6-7)
V10-11 Jesus tells us what to do: take a lower place and let God move you up.
When we are at the lower place, we aren’t there just to be noticed so we can go up higher. Nor are we miserable there, and letting everyone know by our facial expressions that we really don’t belong there. There is something wonderful in being content in whatever place God allows you to have.
This is the way of honor and humility. Jesus wasn’t merely teaching good manners, but a lifestyle that in lowliness of mind esteems others better than himself. (Philippians 2:3) Instead, we joyfully embrace the lower place; we aren’t filled with such a high opinion of ourselves that we think we don’t belong there.
If the master of the feast were to raise us to a more prominent place, then it would be all the more satisfying (you will have glory in the presence of those who sit at the table). there is something wonderful about knowing that God has raised you up, instead of you raising yourself up to prominence of some sort. When we seek to take honor to ourselves, we will always be humbled – if not on earth, then for all of eternity. The promise of exaltation for the humble and humiliation for the proud is one ultimately fulfilled in eternity. We don’t have the same cultural situation for wedding feasts today; but we certainly do have the desire to grasp for a certain position or status.
And we even learn how to do our grasping with a spiritual veneer. We may choose the low place, and act meek and humble, so that others may notice how humble we are. This is a subtle form of spiritual pride that is very dangerous. When we get our own position, either through outward or subtle pride, we can even say, “It was the Lord, it was the Lord” – but in our heart of hearts we know it was us, our own calculation, our own schemes, our own grasping. James 4:10 is very clear, humble yourself before the Lord and He will raise you up.
V12-24 Parable of the Great Banquet- This is God inviting people to Salvation. You have to see this by way of analogy, ok?
We start the second parable. That of the great feast. Jesus warns His host about the danger of pride when it comes to the guest list. Jesus saw that His host chose his guests from a sense of exclusion and pride, lacking love for others. Jesus told him to not only ask those who could repay something to the host. Why? Because It is wrong to only associate with people who can advance us or give something to us. It is easy for us to limit our friends to a few comfortable, easy people, instead of reaching out to others. Jesus here told us to not associate with people only on the basis of what they could do for us.
That is self-centered living; and we are called to follow Jesus, and He showed us others-centered living. There is something wonderful in giving a gift that can never be repaid. This is some of the more blessing Jesus spoke of when He said, It is more blessed to give than to receive (Acts 20:35). This helps to explain some of the pleasure of God in giving the gift of salvation and blessing to His people. You shall be repaid at the resurrection of the just: This kind of living will cost us something; yet we will be repaid, with the full repayment coming at the resurrection of the just.
Here again Jesus shows how important it is to live with an eternal perspective. You shall be repaid reminds us that we will never be the loser when we give after the pattern of God’s generosity. To do this requires great honor and humility as a citizen of heaven.
V15
Still at the dinner given by one of the rulers of the Pharisees (Luke 14:1), Jesus had just spoken strongly, warning them against traditionalism, pride, and exclusivity. Perhaps one of those thought to break the tension with these words. Blessed is he who shall eat bread in the kingdom of God! Luke 14:15 The man spoke of the goodness and blessedness of the great banquet with the Messiah that was spoken of many times in the Old Testament, and is known in the New Testament as the marriage supper of the Lamb: Blessed are those who are called to the marriage supper of the Lamb! (Revelation 19:9)
V16-20
Jesus starts talking about invitations and excuses here. Jesus told a parable about a man who gave a great feast, a large banquet, inviting many people to come. Normally, this was just the sort of occasion that people would be thrilled to attend, and be quite happy to be invited. In an age before the clock, the date of the banquet was announced long before, but the exact time only was announced the very day. This means that many accepted the invitation when it was first given; yet when the actual time of the banquet came, they were of a different mind.
“To accept the invitation beforehand and then to refuse it when the day came was a grave insult. By analogy, we can say that God has made it so all things are now ready for men to come and receive from Him. We come to God and find that He has been ready for us all along! Central to this parable are the excuses that were offered. The excuses are different, but really all the same – they all with one accord began to make excuses.
No honor. No humility. Excuses are made. They are fashioned for convenience and are clung to in desperation. You have to know this this morning: Honor and humility doesn’t begin until excuses end. Excuses are curses, and when you have no excuses left there will be hope for you. The excuses begin to explain why such a wonderful invitation was rejected. This answers an important question asked by many: If Christianity is so true and so good, why don’t more embrace it? Why don’t more accept the invitation?
The first two excuses had to do with material things, and were foolish excuses. Only a fool first buys a piece of land, and then goes to check it. Only a fool buys ten oxen and is only interested in testing them after the purchase. When we buy something new, we are almost always preoccupied by it. Preoccupation with material things and experiences is a common excuse for not following Jesus. The third excuse had to do with a man who put his family before everything. I love the idea.
And it is a common idea right now. Family before everything! Except this isn’t true for the Christian. The best thing we can show to our family is that they are not first in our lives, but that Jesus Christ is. I’m not a good husband and I’m not a good dad, son, or brother, on my own.
What’s so powerful about the kingdom of God and being numbered amongst the citizens of heaven is when I put that first, when I make that my number one priority, all else falls in line. DO NOT FALL INTO THE TRAP OF IDOLATRY. Remember idolatry is putting ANYTHING before the Lord your God.
These excuse makers condemned themselves; their excuses were only a thin veil hiding the fact that they did not want to come. I’ve heard it said, “The back of an excuse is a lack of desire.” There is no rational reason why someone would not want to be part of this feast; they just didn’t want to. It requires great honor and humility to be numbered amongst the citizens of heaven. We gain that in Christ. This morning, the challenge is this: Stop making excuses and come to Jesus!
V21-24
Jesus starts filling the feast. I love this part, church, are you ready? The master of the feast must have been surprised at the response; he was certainly angry. It was strange and offensive that so many made excuses when given such a wonderful invitation. If those first invited to the feast refused, there would still be a feast, because the master would not prepare a banquet in vain. We see that Jesus responded to the man’s exclamation “Blessed is he who shall eat bread in the kingdom of God! by asking, “You admire the Messianic Banquet; yet are you ready to receive the invitation to come?
Will you make excuses?” This is an especially relevant question when one considers the sort of people who will also be at the feast: redeemed sinners and the maimed and the lame and blind. The master of the feast was determined that some would enjoy what he had prepared. If those originally invited made excuses, the master commanded his servants to use all persuasion (compel them to come) to fill the feast. Jesus said compel to indicate God’s great desire to fill His house, and because these wanderers and outcasts needed to be convinced that they were welcome, they are compelled by love. They are compelled by love. We are compelled by love.
V25-34 The cost of discipleship and Salt.
We’ll close this morning as we look at the final part to chapter 14, the cost of accepting the invitation. Jesus clearly spoke about the kind of person who could not be His disciple. The word disciple simply means “learner.” A disciple is someone who is a student, a learner of Jesus. An apprentice of Jesus. Isn’t that what we are at the end of the day? I want to learn the ways of Jesus. I want to speak, act, and think like Jesus. Jesus just said that coming to God was like accepting an invitation (Luke 14:16-24).
Jesus now is careful to add that there is more to being His follower than simply accepting an invitation. Jesus boldly said that the true disciple comes to Him without reservation, setting Jesus first. Other relationships are definitely of lower priority than faithfulness and obedience to Jesus. This was an audacious demand. None of the prophets or apostles asked for such personal commitment and devotion. If Jesus was not and is not God, this would be idolatry and madness.
Repeatedly in the Bible we see that Jesus founded a way of love, not hate. Yet Jesus used the strong word hate to show how great the difference must be between our allegiance to Jesus and our allegiance to everyone and everything else. Normally, being a follower of Jesus makes someone a better and more beloved family member; being a follower of Jesus doesn’t automatically divide families. Yet it certainly sometimes divides, and more so among non-Christian or anti-Christian cultures. The greatest danger of idolatry comes not from what is bad, but from what is good.
The greatest threat to the best often comes from the second best.
In V27,
Here Jesus said to the great multitudes something very similar to what He said privately to all His disciples in Luke 9:23 – that being a follower of Jesus is something like bearing a cross. Carrying a cross always led to death on a cross. No one carried a cross for fun. The first hearers of Jesus didn’t need an explanation of the cross; they knew it was an unrelenting instrument of torture, death, and humiliation. If someone took up his cross, he never came back.
It was a one-way journey. Jesus made it clear that the one who bore his own cross would follow the life and pattern of Jesus. Jesus here recognized that He would bear His own cross; that He would go before. This is following Jesus at its simplest. He carried a cross, so His followers carry one. He walked to His self-death, so must those who would follow Him in all honor and humility. Jesus made it clear that only cross-bearers can be His disciples. Therefore, we sometimes may understate the demands of Jesus when we present the gospel. We can give them the impression that coming to Jesus is only to believe some facts instead of to yield a life to Christ.
In v28-33
Jesus says carefully measure the cost of following Him. In the parable of the tower Jesus said, “Sit down and see if you can afford to follow Me.” In the parable of the king Jesus said, “Sit down and see if you can afford to refuse My demands.” Jesus perhaps alluded to the idea that the work of His kingdom was like building and battling. Each of these are usually more costly than one thinks before beginning.
We have a difficult challenge in understanding and communicating the gospel here; there are two extremes to avoid. We can never give people the impression that they have to clean up their lives before they come to Jesus; that is like washing up before you take a bath. Yet likewise we can never give people the impression that Jesus won’t want to clean up their lives with their cooperation after they come to Him.
It is important for every potential disciple – those of the great multitudes that followed and heard Jesus (Luke 14:25) – to consider the cost of being a disciple of Jesus. Yet those who choose to reject and resist God should count that cost as well. What possible good can come from opposing God? It costs something to be the disciple of Jesus; it costs more to reject Him. Forsake all that he has: This ancient Greek phrase had the idea, “To say goodbye to.” Jesus told us to say goodbye to everything we have, entrusting it to Jesus.
Jesus gets salty for a second and says: Salt is good, but if it loses its saltiness, it’s worthless. It is neither fit for the land nor for the dunghill: Salt is only useful when it has the nature of salt. A Christian is only useful when he or she has the nature of Christ. With all honor and humility, be numbered amongst the citizens of heaven.
Part 3, Luke 15
INTRO:
We embark on a journey through one of the most powerful and transformative chapters in the Gospel of Luke—chapter 15. This chapter isn’t just a collection of stories; it’s a vivid portrayal of the heart of God, revealing His relentless pursuit of the lost. In this series, “Numbering His Citizens,” we will explore what it means to be numbered among the citizens of heaven, those who are called to join in God’s mission.
Today, we focus on a central truth: the citizens of heaven are not passive observers but rather active participants in God’s mission. Just as the shepherd leaves the ninety-nine to find the one lost sheep, just as the woman sweeps the entire house to find her lost coin, and just as the father runs to embrace his returning prodigal son, we, too, are called to seek and save the lost. This is not just a mission for the extraordinary or the spiritually elite—it is the calling of every citizen of heaven.
As we dive into these parables, let us ask ourselves: Are we joining in this divine mission with the same passion and urgency that Jesus demonstrates? Are we numbered amongst those who seek out the lost, who celebrate their return, and who participate in the joy of heaven? Today, let us be reminded that to be a citizen of heaven is to have a heart that beats in sync with the heart of God—a heart that is always seeking, always saving, and always celebrating the lost being found.
V1-3
In speaking to a large number of people (Luke 14:25), Jesus strongly challenged them regarding discipleship and commitment. His strong challenge did not drive people away; it attracted them to Jesus. When we seek and save the lost, it may feel like we are deterring people from the gospel, but we are not! We see the model here in Jesus that people are actually attracted to truth, authenticity, and the relationship with God on His terms.
So He spoke this parable to them, saying: This, one of the most beloved chapters in the Bible, is made up of parables spoken in response to the accusation “This man receives sinners and eats with them.” -Luke 15:2 The following parables were spoken to the Pharisees and scribes who complained. The religious leaders of Jesus’ day divided humanity into two classes: the unclean and the righteous. They decided to live, as much as possible, in complete separation from the unclean. Some rabbis of Jesus day took this idea so seriously that they refused to teach the unclean God’s word. The following parables were spoken to the Pharisees and scribes, but in the hearing of the multitude of tax collectors and sinners who drew near to Him to hear Him.
V4-7
The parable of the shepherd and the sheep. If he loses one of them: It isn’t strange that a sheep would be lost or that a shepherd would seek the sheep. It does seem strange that a shepherd would endanger 99% of his flock for the sake of 1%. Either the safety of the 99% was assumed, or the point of this parable is in the rejoicing, not in the neglect of 99% for the sake of 1%. Go after the one which is lost until he finds it: The lost sheep would never save himself, or find the shepherd himself. If the shepherd did not take action, the sheep was doomed. Many rabbis of that time believed that God received the sinner who came to Him the right way. But in the parable of the shepherd and the sheep, Jesus taught that God actively seeks out the lost. He does not grudgingly receive the lost; instead, He searches after them. God finds the sinner more than the sinner does find God. He lays it on His shoulders: When Jesus finds His people He also carries them. For when we were still without strength, in due time Christ died for the ungodly. (Romans 5:6) Do you need Jesus to carry you this morning? Cast your cares and your burdens on Him this morning. He is ready and able.
Rejoicing… Rejoice with me… more joy in heaven: The emphasis in this parable is not on the proportion or the amount saved, but on the joy of finding the lost. This was the error of the Pharisees and scribes who complained. They were not joyful when tax collectors and sinners drew near to Jesus. Though the sheep does nothing to rescue himself, we repent, We change our mind and our actions back to God. Jesus mentioned the need for repentance in the last few words of this brief story. It’s almost as if He said, “the sheep doesn’t repent, but you need to when God finds you.”
V8-10
Finding a lost coin. Light a lamp, sweep the house, and search carefully: The woman in the story first brought light; then swept and cleaned the house, all along searching for the coin carefully and with deliberate intent. She kept looking until she found the coin. This is how the church, led by the Holy Spirit, will search for lost souls. First they will put forth the light of God’s word, then sweep and clean their own place, then search carefully for the lost. One of the first things that should powerfully move us is the worth of single souls. It was one sheep the shepherd went to find. It was for one coin the woman searched the house for. Church, who is your one this morning? Who is the one God is calling you to bring light to and search carefully for? Notice what happens when the coin was found: Rejoice with me: When the coin was finally found, the woman was naturally happy. In the same way, God is happy when sinners repent, in contrast to the religious leaders who complained when the tax collectors and sinners drew near to Jesus to hear Him, God is happy with us when we turn to Him.
We don’t often think of God as rejoicing, but this passage tells us that He does, and in what circumstances. I want to show you from the Old Testament that this has always been God’s heart towards you. As the bridegroom rejoices over the bride, so shall your God rejoice over you (Isaiah 62:5). The LORD your God in your midst, The Mighty One, will save; He will rejoice over you with gladness, He will quiet you with His love, He will rejoice over you with singing (Zephaniah 3:17). Our God rejoices Over one sinner who repents.
V11-16
We learn in the parable of the prodigal son how the son actually came to be lost. Father, give me the share of property that is coming to me -Luke 15:11: In those days a father could either grant the inheritance before or after his death, but it was usually done after. The younger son asked for a special exception, motivated by foolishness and greed.
The father clearly illustrates God’s love here. His love allowed rebellion and, in some sense, respected human will. The father knew that the son made a foolish and greedy request, yet allowed him to go his course nonetheless. The son left the area to become independent of the father and lived a prodigal life. That word prodigal means reckless, foolish, extravagant. No doubt it was fun while it lasted. The son was completely to blame for the wasteful, foolish living and spending. He was not to blame for the severe famine, but was afflicted by it nevertheless. Driven by hunger and need, the son accepted work that was unacceptable and offensive to any righteous Jewish person because pigs were unclean under the law (Leviticus 11:7).
The misery of the prodigal son moves our sympathy. Yet his misery drove him to the good resolution described in the following verse.
V17-19
The lost son’s decision to return. In his misery the prodigal son was finally able to think clearly. Before it might be said that he wasn’t really himself and thought as another man; then he came to himself. In his clear thinking he didn’t think of how to improve his conditions in the pigpen. He didn’t blame his father, his brother, his friends, his boss, or the pigs. He recognized his misery without focusing on it, and instead focused on his father. I will arise and go to my father… -Luke 15:17 This is that aha moment that teachers get when their students finally understand what they are being taught. This is the great goal of every conversation we have with someone who hasn’t put their faith in Jesus. It’s not to shame them or get them to start acting right, it’s that they come to the end of themselves, repent and say, “I WILL ARISE AND GO TO MY FATHER.” Jesus didn’t say that the man thought of his village or his home, but of his father. When the son returned to the father, he also came back to the village and to the house; but his focus was on returning to his father. That is how we need to come back to God – to come back to Him first and foremost, before coming back to church or coming back to Christian friends. In his prepared speech to his father, the son showed his complete sense of unworthiness and an honest confession of sin. He would not even ask to be treated as a son, but as a hired servant.
“I have sinned against heaven and before you” shows a complete change of thinking. He didn’t think like this before; now he made no attempt to justify or excuse his sin.
The lost son demonstrated the repentance Jesus specifically spoke of in the previous parables of the lost sheep and the lost coin. After his misery, he thought completely differently about his father, himself, and his home. The son asked for two things: First, “Father, give me; give me my inheritance” then, “Father, make me. Make me a hired servant” Only the second request brought joy.
V20-24
The father joyfully receives the lost son. The prodigal first thought; but he didn’t stop at thinking. He didn’t just feel sorry and think about repenting; he actually did it. He changed his mind, and his actions.
That’s your problem you keep thinking Story
But while he was still a long way off, his father saw him and felt compassion, and ran and embraced him and kissed him. -Luke 15:20. The father’s love waited and never forgot. It was a love that fully received, not putting the son on probation. This was especially remarkable because the son had disgraced the family by his prodigal living. The depth of the son’s repentance is matched only by the depth of the father’s love. You have to know that this morning. The depth of your repentance will be matched by the depth of your heavenly Father’s love for you. The intensity of the father’s reception was indicated by the fact that he ran and that he repeatedly kissed him. The son began to recite his prepared speech; yet it seemed that the father didn’t even hear it. Instead, he commanded that the prodigal youth be treated like a son, and not like a servant. None of the four things brought to the repentant prodigal were necessities; they were all meant to honor the son and make him know he was loved. The father did much more than merely meet the son’s needs. It was a happy thing to find the lost sheep and the lost coin. It was a much more happy thing to find the lost son. They had a wonderful party with special clothing, jewelry, and food. It wasn’t just finding a lost son; it was as if he were back from the dead.
V25-32
We see the response of the brother. The older son never lived a prodigal life, and was hard at work in the field even as the younger son came home. Drawn by the sound of the party (music and dancing), he learned from a servant that his younger brother had come home. The older son was not happy that the brother was so joyfully received. He complained and felt it was an insult to his own obedience and faithfulness. I never transgressed… you never gave: These exaggerations are common for those who hold on to bitterness. The older son finally showed this bitterness to the father, but only after it had done its damage in his heart over many years. The older brother was unappreciative of all he did have. The proud and the self-righteous always feel that they are not treated as well as they deserve. There was a sense in which the older son was obedient, yet far from his father’s heart. In this sense he was a perfect illustration of the religious leaders who were angry that Jesus received tax collectors and sinners. They lived in the father’s house without knowing the father’s heart. The father also loved the older son, and earnestly appealed to him. This answered the complaint of the religious leaders that began the chapter. They had no reason to complain and every reason to be happy. In each of the parables, the message to the tax collectors and sinners was clear: repent, come home to the father. The message to the religious leaders was also clear: be happy when the lost are found, when they repent and come home to the father.
As a whole, we might say that these three parables suggest the searching, seeking work of the Shepherd Son, the Holy Spirit (working through the church), and the Heavenly Father. The godhead is seeking and saving the lost. The truth here taught is just this: that mercy stretches forth her hand to misery, that grace receives men as sinners, that it deals with demerit, unworthiness and worthlessness; that those who think themselves righteous are not the objects of divine compassion, but the unrighteous, the guilty and the undeserving, are the proper subjects for the infinite mercy of God; in a word, that salvation is not of merit but of grace.
Conclusion:
We’ve journeyed through the heart of God—seeing His passion, His pursuit, and His unparalleled joy over the lost being found. We’ve been reminded that the citizens of heaven are not passive bystanders but active participants in God’s mission to seek and save the lost. These parables aren’t just ancient stories; they are a call to action for each of us. The shepherd didn’t wait for the sheep to find its way home; he went out into the wilderness, searching until he found it. The woman didn’t casually glance around for the lost coin; she lit a lamp, swept the house, and searched carefully until it was found. The father didn’t wait in disappointment; he ran to embrace his returning son with open arms and a heart full of compassion. So the question today is: Where do we fit into this narrative? Are we like the shepherd, the woman, and the father, actively seeking, diligently searching, and joyfully embracing those who are lost? Or are we, like the Pharisees, standing on the sidelines, questioning why God would welcome such sinners into His kingdom?
Church, it’s time to examine our hearts. The citizens of heaven are called to reflect the heart of God—a heart that beats with love, mercy, and grace for the lost. As we go out from here today, may we be the ones who leave the ninety-nine, light the lamps, and run with open arms toward those who are far from God.
Let’s commit ourselves to this mission with the same urgency, passion, and joy that we see in these parables. And as we do, may we experience the profound joy that fills heaven each time a sinner repents and is brought home. This is our calling, this is our mission, and this is what it means to be numbered among His citizens as we love God, and love people, until this whole valley knows.
Part 4, Luke 16
Intro:
Luke uses 4 portions of Jesus’ life to explain faithfulness: The dishonest manager, Jesus’ response to the Pharisees, Jesus’ take on divorce and remarriage, and finally the story of the rich man and Lazarus. Faithfulness is being in church this fine Sunday morning and not starting the dove opener until tonight. Faithfulness, as understood from Luke 16 and the broader teachings of the Bible, Faithfulness is the consistent and wholehearted commitment to align your actions, decisions, and resources with God’s will, regardless of circumstances. It means being trustworthy in the small things as well as the big, using everything you have—your time, talents, and treasure—to honor God and serve others. Faithfulness is about staying true to God’s principles even when no one is watching, and living in such a way that God can trust you with greater responsibilities, both in this life and in eternity. Faithfulness starts with entrusting everything to God and ends with God trusting us with all things.
V1-8 The dishonest manager.
A steward was a manager, especially a manager of money or property. In the story Jesus told, the manager’s boss (the rich man) heard that his manager had cheated him (wasting his goods), and he called him to account. The manager had followed a career of embezzlement and He was told to “Give an account of your stewardship” These are words that everyone will hear, both sinner and saint.
All will have to give account in some way, and we will give account to God. Each of us will have to give account of our stewardship regarding our time, our talents, our treasures, our substance, and our influence. For each of us, our stewardship will one day come to an end. My voice, mental faculties, and strength will not last forever. The wealth of this world may not last even in this life. A mother’s stewardship over her children changes and diminishes greatly. A father’s stewardship over his family changes. If Jesus does not come first, we all will die and pass from this life to the next.
Happy Sunday everyone! The sobering truth is, we are to give an account of our stewardship. That will happen for every individual. A question this morning is, Are you leading your life right now like this is true? What shall I do? For my master is taking the stewardship away from me: When the steward knew that he would be called to account, he knew his poor management would be exposed. He also knew that other options were unattractive to him (I cannot dig; I am ashamed to beg). So, the steward made friends with his master’s debtors by settling their accounts for less than they actually owed.
Therefore the steward, knowing he would be called to account, used his present position to prepare him for the next stage of his life. While not approving his conduct, the master did in fact approve the steward’s shrewdness. Jesus added the thought that the businessmen of his day (sons of this world) were more wise, bold, and forward-thinking in the management of what they had (more shrewd) than the people of God were with managing what they had (the sons of light).
Some consider this to be one of Jesus’ most difficult parables, because it seems that Jesus used an obviously dishonest man as an example for His disciples. Yet God sometimes uses evil things that are familiar to us to illustrate a particular point, without praising the thing itself. Other examples of this principle are when Paul used things like war and slavery as illustrations of the Christian life. Yet, the dishonest steward was a good example on several points. First, he knew he would be called to account for his life and he took that seriously. Christians should take seriously the idea that they will be called to account, and that idea can be a joy if we are properly about our Master’s business. Second, he took advantage of his present position to arrange a comfortable future. Jesus’ assessment is still true: the sons of this world are more shrewd in their generation than the sons of light. If we pursued the Kingdom of God with the same vigor and zeal that the children of this world pursue profits and pleasure, we would live in an entirely different world. It could be said that it is to the shame of the Church that Coca-Cola is more widely distributed than the gospel of Jesus Christ. Simply, it is because the sons of this world are more shrewd in their generation than the sons of light.
V9 Jesus transferred the principle of the parable
Reminding us that we need to use our present resources to plan ahead for eternity. Jesus called it unrighteous wealth because Riches promise MUCH, and perform NOTHING: they excite hope and confidence, and deceive both: in making a man depend on them for happiness, they rob him of the salvation of God and of eternal glory. The world is filled with financial planners and advisers; and it is good for Christians to learn how to use their money wisely. But when most Christians talk about wise money management, they forget to practice the most important kind of long term investing: investing with an eye to eternity, an everlasting home. The important thing is to invest your resources for the Lord now; most of us wait until the day when we think we will have enough. In a survey taken long ago (1992), people were asked how much money they would have to make to have “the American dream.” Those who earn $25,000 or less a year thought they would need around $54,000. Those in the $100,000 annual income bracket said that they could buy the dream for an average of $192,000 a year. These figures indicate that we typically think we must double our income in order to find “the good life” – instead of finding it now.
V10 -12 He who is faithful in what is least is faithful also in much.
In these words of Jesus, money is considered to be one of the least things. Therefore, if a person cannot be faithful in managing the things that are least, they should not be trusted to be faithful in handling the things that are much. If one is false and unfaithful in everyday life, it doesn’t matter if they know how to project a Christian image; they are also false and unfaithful in the spiritual life – and no one should entrust them with true riches. In this sense, those who are leaders among God’s people must be good managers of their own money. If a person can’t be faithful before God with the money He gives, how can they be faithful with the care of people? This certainly does not mean that leaders in the church have to be wealthy or make a lot of money. It is an issue of how they manage the resources God has given to them, not how great their resources are. If you have not been faithful in what is another man’s: Here, Jesus seems to refer to the fact that all our riches belong to God, and we must see that we are managing His resources. Faithfulness in this will result in blessing that is our own (who will give you what is your own). So God is testing us by giving us money. He wants to see how far He can trust us. He wants to trust us with everything.
V13 Jesus shares an iconic quote.
No one can serve two masters. Having two masters is not like working two jobs. Jesus has the master and slave relationship in view. A slave can’t belong to two masters at the same time. Jesus states that serving two masters is a simple impossibility. If you think that you are successfully serving two masters, you are deceived. One can have both money and God; but one cannot serve both money and God. Certainly, Jesus spoke about the heart here. Many people would say they love God, but their service of money shows that in fact they do not. How can we tell Who or what we serve? One way is by this principle: You will sacrifice for your God. If you will sacrifice for the sake of money, but will not sacrifice for the sake of Jesus, don’t deceive yourself: money is your God. Some think that just because they are not rich, they are not a slave to money. But you don’t have to be rich to serve money; the poor have just as much potential for greed and covetousness as the rich have. When God is served, money is used properly. When money is served, God becomes secondary, and idolatry takes root in the heart. When money is the master, it distorts priorities, leading to greed, dishonesty, and ultimately a life that is opposed to God’s will. True service to God places money in its rightful place—as a tool for His purposes, not an end in itself.
V14-15 Jesus responds to the Pharisees.
The derision of the Pharisees was based on their own self-interest. They were lovers of money. Often we reject the message of Jesus because it hits too close to home. The word literally means that they turned up their noses at Jesus. You are those who justify yourselves before men, but God knows your hearts: It is one thing to justify yourselves before men, because smooth words and a “loving” smile can deceive men. But God knows your hearts – when you serve another master, it is impossible to be justified before God, no matter what men think. For some people the idea God knows your hearts is comfort; for others it is a curse. God judges our hearts with a different set of values. Men may honor someone because of their wealth or their public display of spirituality; but God sees who they really are.
V16-18 The law and the prophets were until John
Jesus indicated that the ministry of John the Baptist marked the end of one great aspect of God’s work. Since that time (the time ending with John’s ministry) the good news of a new covenant is presented, with an order that is different than the law yet it fulfills the law. The kingdom of God has been preached, and everyone is pressing into it: In Jesus’ day, there were hundreds of revolutionaries willing to use violence to bring in the kingdom of God. While we do not imitate their violence, we do imitate their dedication, their willingness to sacrifice, and their passion to see the Messiah reign. In a sense, we are also at war. As Jesus spoke of a new aspect of God’s work beginning after the ministry of John the Baptist, He didn’t want any to think that the new aspect of God’s work ignored or neglected the law. Whoever divorces his wife and marries another commits adultery: For example, the law concerning marriage is still binding – no matter how some Rabbis tried to explain it away. Some Rabbis taught that if a woman burned her husband’s breakfast, it was grounds for divorce. Others considered finding a prettier woman was an acceptable reason to divorce. Jesus here taught the ideal regarding marriage and divorce, and it is dangerous for us to establish doctrine on isolated statements of Jesus without taking into account the whole counsel of His teaching. Since Jesus also taught that sexual immorality was acceptable grounds for divorce (Matthew 5:31-32, 19:7-9) and later the Apostle Paul added that desertion by an unbelieving spouse was also an acceptable reason (1 Corinthians 7:15). Because of those two clear allowances, we must regard Jesus’ command here to refer to the one who divorces his wife without Biblical cause and marries another; that this one commits adultery. Again, Jesus emphasized the point: Under the new covenant (since the ministry of John the Baptist), God still cares about His law and our obedience; again this is a faithfulness issue. So then what should marriage look like? Ephesians 5:21-33 Lays it out. You should submit unto one another as unto Christ. Husbands should love their wives the way Christ loves the church, and wives should submit to their husbands as the church submits to Christ. Your marriage should be on display for your family, your church, your community, the whole world to see the gospel through you.
V19-31 Lazarus and the rich man.
We will break this up into a few chunks to digest it better. How do you eat an elephant? One bite at a time. Before we do this; can I get extra bible nerdy on you for a minute? I have been faithful to the Lord, to you as my church, and to all of the great theologians that have gone before us and I stand before you this morning to faithfully say: I don’t mind what you believe here. I’m 6 eggs one way and half a dozen the other. It’s been debated for hundreds of years. I’m not going to solve it for you today. I think I stand in the camp this morning that this is just a parable. This is being recorded, I’m willing to change my mind. Is it faith shaking? Absolutely not! Could this be a real story that Jesus is recounting as God, sure! It doesn’t change the point of “why” Jesus shared it. Let’s dive into that. Here we go in verses 19-21: The rich man’s wealth was evident by his fine linen clothing (luxurious and expensive), and by his excess with food (most people in that culture fared sumptuously only a few times a year). The word used for feasting is the word that is used for a gourmet feeding on exotic and costly dishes. He did this every day. Not far from the rich man – at his gate was a desperately poor and sick man. The rich man didn’t do anything against Lazarus, except neglect and ignore him. Food was eaten with the hands and, in very wealthy houses, the hands were cleaned by wiping them on hunks of bread, which were then thrown away. This is what Lazarus was waiting for. The dogs came and licked his sores: Jesus described the misery of the beggar in these strong, nauseating details.
V22-23 describes them in hades.
Notice this, Both men eventually died. Lazarus did not even have the honor of a burial in this life, yet heaven honored him, being carried by the angels to Abraham’s bosom. The rich man had the honor of a burial, but no angelic escort or pleasant destination. The idea of Abraham’s bosom can be explained in one of three ways. 1. The idea that in death, the righteous are gathered to the patriarchs in the faith (Genesis 15:15, 25:8). 2. The thought of a parent’s love and care, as in John 1:18 (The only begotten Son, who is in the bosom of the Father). 3. The idea of sitting at the place of honor at a banquet, as in John 13:23. We should not think that Lazarus was saved by his poverty, any more than we should think that the rich man was damned by his wealth. Lazarus must have had a true relationship of faith with the true God, and the rich man did not. Their life circumstances may have made that faith easier or more difficult, but did not create it. The rich man was not far from Lazarus; yet he was a world apart. His place was full of torment and pain, while Lazarus enjoyed the comfort and care of Abraham. In this story Jesus described a place He called Hades, which seems to have been the common abode of the dead. The rich man and Lazarus were not in the same place, but they were not far from each other. It may be best to say that they were in two areas of the same place (Hades), one a place of torments and the other a place of comfort. It seems that there Hades may have been a bit of a holding pattern before the finished work of Jesus on the cross. Let’s keep going.
V24-26 The rich man was definitely a descendant of Abraham
and the great father of faith did not disown him. Yet having Abraham as father was not enough to escape his torment in the life to come. Now the rich man was the beggar, pleading with Abraham. Again, the rich man was not in torment because he was rich; but because he lived a life apart from love and trust in God, and this was demonstrated by his life. Lazarus himself was richer than the man in this story of Jesus. Even in the afterlife the rich man thought of himself as superior and as Lazarus as his servant. This shows that death did not take away his sense of entitlement and station in life. He’s desperate for even a drop of relief. That was me Wednesday when it was 96 degrees outside. I was like, if you need any reminder of why you put your faith in Jesus, today is the day. Through his earthly life the rich man enjoyed all the good things of life; yet did not share them or use them to prepare for the life to come. The rich man is therefore a contrast to the previous parable of the unjust steward (Luke 16:1-12). The unjust steward used his present position to prepare for his next position; the rich man did not.
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V27-31 I beg you therefore, father
It is again emphasized that now the rich man is the beggar, not Lazarus. It is again seen that the rich man still thought of Lazarus as a servant to him. He asked Abraham to send Lazarus on another assignment (perhaps in a dream or vision), this time for the benefit of his five brothers. The mention of the five brothers is the first indication that the rich man thought about anyone except himself. Unfortunately, his concern for others came when it was too late to do any good. Faithfulness in the little. Abraham pointed out that the rich man’s brothers had all the necessary information to escape the torment of Hades. Listening to Moses and the prophets and doing what they said to do was enough. No, father Abraham; but if one goes to them from the dead, they will repent: The rich man immediately objected, knowing that his family did not take Moses and the prophets seriously. He desperately hoped that if someone came from the dead, it would be more convincing than the Word of God. Yet it would not be more convincing, because if they would not believe because of God’s Word, neither will they be persuaded though one rises from the dead. The rich man knew what his brothers must do, and what he did not do: repent. He mistakenly hoped that a spectacular appearance of one from the dead would persuade them; but Abraham knew it would not. After all, the unbeliever thinks the Bible already speaks too much of judgment and hell; they don’t want to hear more of it, even if the messenger came from the world beyond. Of course, Jesus did rise from the dead; yet many did not believe then. Additionally, a man named Lazarus also came back from the dead (John 11:38-44) and the religious leaders did not believe him; they tried to kill him (John 12:9-10). The rich man wasn’t lost because he was rich. He was lost because he did not listen to the law and the prophets. Many will also be lost for the same reason.
