Lucas 9
Steven Cole · Citado em PreceptAustin
Lucas 9
Cole - Power is the force or ability to do something; authority is the right to use that power. It is one thing for a person to have power over demonic forces and power to heal, but quite another thing to be able to confer this power on others. Jesus has that power and authority....In the Great Commission, Jesus said, “All authority has been given to Me in heaven and on earth. Go therefore and make disciples of all the nations” (Mt 28:18-19). “You shall receive power when the Holy Spirit has come upon you; and you shall be My witnesses” (Acts 1:8). Relying on His authority and power, we tell people about the saving grace to be found at the cross of Jesus Christ. The Gospel is the dunamis of God for salvation (Ro 1:16+), because it has the intrinsic or inherent power to save sinners. This is good news about the good news if you feel inadequate -- that's a good place to be, for then God's Spirit gets "top billing." (see 2Cor 3:5-6+, 2Co 4:7+). Adrian Rogers comments "If you've heard preaching very long, you know that that word power is the word we get our word dynamite from. It's the Greek word dunamis. Paul said it's the "dynamite" of the Gospel. There's power in the Gospel. If you were to take a hydrogen bomb and put it in the lapels of your coat and detonate it, they couldn't find anything to bury after it was over. You'd be vaporized. But the sin would still be there in your heart. Only the Gospel of Jesus can blow that sin out. Friend, that's power. That's power that can make a crooked man straight, make an impure woman pure, can make a drunkard sober, that can give a hope that is steadfast and sure. The gospel.... listen. There's another word that we get from there. Not only dynamite, but dynamo. He doesn't just forgive you and you have a big explosion and it's all over and all the dust just settles. But, friend, He comes into you and gives you a power that energizes you and works through you and is in me now, working through me, and in you. That is the dynamo of God, the Holy Spirit of God. When you receive Christ, God doesn't just wind you up and let you go. God puts His power into you. What a wonderful gospel. Dunamis means 'inherent power'—not so much power put forth, as power possessed. It means, among other things, 'ability' and 'capability'. just as if the Lord said to His disciples, "You are now quite incapable, but when the Holy Spirit is come, you shall be made capable of doing what I want you to do". (Acts 1:8+). They needed the dunamis given by the Holy Spirit and so do we beloved. Are you daily filled with the Spirit so that you might experience His dunamis in all of your variegated circumstances. Holy Spirit empowerment is the secret for a Christian life that is victorious over the the world, the flesh and the devil. Our enemies are supernatural and must be confronted and defeated with divinely given supernatural power. Adrian Rogers commenting on power in Acts 1:8+ asked "Now what kind of power is this? Is this physical power? No. Economic power? No. Political power? No. It is spiritual power. Now actually it's the word we get our word dynamite from. You shall receive dunamis, a dynamic will be in you. I would be a fool, an absolute sheer fool to attempt to preach without the anointing, the power of the Holy Spirit of God. The Holy Spirit of God is power." Similarly, the disciple would have been impotent and foolish if they went out without the dunamis of God. Not only did Jesus give POWER but He also gave PEACE - In John 20:21 "Jesus said to them (the disciples) again, “Peace be with you; as the Father has sent Me, I also send you.” THOUGHT - Now think a moment - what was one of the 12? A TRAITOR (Lk 6:16+)! And yet passages like this in Luke 9 indicate or support that JUDAS had access to this POWER and AUTHORITY. If that is indeed the case, which it likely is, how much greater his accountability at the time of judgment! Woe! It also helps us understand how unbelievers can make the claims in Mt 7:22+ and Jesus does not refute their claims of supernatural manifestations. As disciples we too have an accountability as to how we use the precious and magnificent promises (2 Pe 1:4+) God has granted us, for Peter reminds us that "EACH ONE (THAT'S YOU BELOVED) has received a special gift, employ it in serving one another as good stewards (STEWARDS WILL BE HELD ACCOUNTABLE WHEN THE MASTER RETURNS ) of the manifold grace of God. Whoever speaks, is to do so as one who is speaking the utterances of God; whoever serves is to do so as one who is serving (AND HOW DO WE PUT THESE SUPERNATURAL GIFTS TO WORK? NOT OUR POWER, BUT HIS) by the strength which God supplies (THE ENABLING POWER OF THE SPIRIT); (WHY DOES GOD DO IT THIS WAY?) so that in all things God may be glorified (WE CAN'T POSSIBLY TAKE CREDIT FOR SUPERNATURAL SPEAKING AND SERVING!) through Jesus Christ, to Whom belongs the glory and dominion forever and ever. Amen. (1 Pe 4:10-11+) Called together (4779)(sugkaleo from sun/syn = together more intimate than "meta" + kaleo = to call) in the active voice means to call together (Mk 15:16; Lk 15:6, 9; Ac 5:21.) and in the middle voice means to call to one's side or call to oneself and hence to summon to come together (Lk 9:1; 15:6, 9 ; Lk 23:13; Acts 5:21; Acts 10:24; Acts 13:7; Acts 28:17.). Liddell-Scott has "1. to call to council, convoke, convene, Il., Hdt., Att.:-so in Med., Hdt., N.T. 2. to invite with others to a feast, Xen." NT uses -called...together(2), called together(3), calls together(2), summoned(1). Mk. 15:16; Lk. 9:1; Lk. 15:6; Lk. 15:9; Lk. 23:13; Acts 5:21; Acts 10:24; Acts 28:17 Septuagint uses - Ex 7:11; Jos. 9:22; Jos. 10:24; Jos. 22:1; Jos. 23:2; Jos. 24:1; Pr 9:3 (Wisdom calls); Jer. 1:15; Zech. 3:10 = "‘In that day (WHAT DAY? SEE Zech 3:9 - WHEN MESSIAH RETURNS AS IN Ro 11:26-27+, Zech 12:10-14+, Zech 13:1+, Zech 13:8-9+),’ declares the LORD of hosts, ‘every one of you will invite (LXX = SUGKALEO) his neighbor to sit under his vine and under his fig tree. (IN THE GLORIOUS MESSIANIC KINGDOM)’” Power (Miracles) (1411)(dunamis from dunamai = to be able, to have power) refers especially achieving power as able to produce a strong effect (Acts 1:8+). Vine says dunamis is the ability requisite for meeting difficulties and for the fulfillment of the service committed to us. Dunamis is the word from which we get dynamite and dynamo. This power is active, dynamic, and compelling—and it is mightily at work on your behalf. You might not always sense it, but it’s there nonetheless. This is the power that Paul prayed for the saints at Ephesus, that they would know the "surpassing greatness of His power toward us who believe." (Eph 1:18-19+) and that they be strengthened with power (dunamis) through (God's) Spirit in the inner man." (Eph 3:16, cf Eph 3:20+). Luke's uses of dunamis (it is surprising that dunamis is not in the Gospel of John). Lk. 1:17; Lk. 1:35; Lk. 4:14; Lk. 4:36; Lk. 5:17; Lk. 6:19; Lk. 8:46; Lk. 9:1; Lk. 10:13; Lk. 10:19; Lk. 19:37; Lk. 21:26; Lk. 21:27; Lk. 22:69; Lk. 24:49; Acts 1:8; Acts 2:22; Acts 3:12; Acts 4:7; Acts 4:33; Acts 6:8; Acts 8:10; Acts 8:13; Acts 10:38; Acts 19:11; Authority (1849)(exousia from éxesti = it is permitted, it is lawful) means the power to do something and was a technical term used in the law courts, of a legal right. "Authority or right is the dominant meaning (of exousia) in the New Testament." (Vincent) Exousía refers to delegated authority and combines the idea of the "right and the might", these attributes having been granted to someone. Our English word authority is defined as the power or right to give orders, make decisions, and enforce obedience. Power and authority are often best demonstrated when they are challenged. Exousia is an important term in the Gospels. Many conflicts in Jesus' life and ministry turn on debates about authority or the idea that Jesus taught with an unparalleled authority (Mt 7:29; 8:9; 9:6, 8; 21:23-27; 28:18; Mk 1:22, 27; 2:10; 3:15; 11:28-33; Lk 4:32, 36; 5:24; 7:8; 20:2-8). One thing is made clear at the beginning of Jesus' ministry is that (1) His teaching had AUTHORITY (exousia) (Mk 1:22+) and (2) He had AUTHORITY (exousia) over the unclean spirits (Mk 1:26-27+), and thus over the forces of darkness. This of course is the reason He could bestow such AUTHORITY on His 12 disciples. Luke's uses of exousia -Lk. 4:6; Lk. 4:32; Lk. 4:36; Lk. 5:24; Lk. 7:8; Lk. 9:1; Lk. 10:19; Lk. 12:5; Lk. 12:11; Lk. 19:17; Lk. 20:2; Lk. 20:8; Lk. 20:20; Lk. 22:53; Lk. 23:7; Acts 1:7; Acts 5:4; Acts 8:19; Acts 9:14; Acts 26:10; Acts 26:12; Acts 26:18 Demons (1140)(daimonion from daímon = demon) most often describes demons or evil spirits who have supernatural powers and are neither human nor divine (Mt 7:22). Acts 17:18 refers specifically to to heathen gods. In the context of a Jewish use it more often refers to a demon, evil spirit, devil, or one who is subject to Satan. Vine - "Demons" are the spiritual agents acting in all idolatry. The idol itself is nothing, but every idol has a "demon" associated with it who induces idolatry, with its worship and sacrifices,1Corinthians 10:20,21 ; Revelation 9:20 ; cp. Deuteronomy 32:17 ; Isaiah 13:21; 34:14; 65:3,11. They disseminate errors among men, and seek to seduce believers, 1Ti 4:1 . As seducing spirits they deceive men into the supposition that through mediums (those who have "familiar spirits," Leviticus 20:6,27 , e.g.) they can converse with deceased human beings. Hence the destructive deception of spiritism, forbidden in Scripture, Leviticus 19:31 ; Deuteronomy 18:11 ; Isaiah 8:19 . "Demons" tremble before God, James 2:19 ; they recognized Christ as Lord and as their future Judge, Matthew 8:29 ; Luke 4:41 . Christ cast them out of human beings by His own power. His disciples did so in His name, and by exercising faith, e.g., Matthew 17:20. Acting under Satan (cp. Revelation 16:13,14 ), "demons" are permitted to afflict with bodily disease, Luke 13:16 . Being unclean they tempt human beings with unclean thoughts, Matthew 10:1 ; Mark 5:2 ; 7:25 ; Luke 8:27-29 ; Revelation 16:13 ; 18:2 , e.g. They differ in degrees of wickedness, Matthew 12:45 . They will instigate the rulers of the nations at the end of this age to make war against God and His Christ, Revelation 16:14 . (Demon, Demoniac Vine's Expository Dictionary of Old Testament and New Testament Words) Borrow Dictionary of deities and demons in the Bible (DDD) - 950 pages (1995) Read some of the 65 ratings (4.8/5 Stars). A definitive in depth resource on this subject. Very expensive to purchase. Daimonion in Luke and Acts - Lk. 4:33; Lk. 4:35; Lk. 4:41; Lk. 7:33; Lk. 8:2; Lk. 8:27; Lk. 8:29; Lk. 8:30; Lk. 8:33; Lk. 8:35; Lk. 8:38; Lk. 9:1; Lk. 9:42; Lk. 9:49; Lk. 10:17; Lk. 11:14; Lk. 11:15; Lk. 11:18; Lk. 11:19; Lk. 11:20; Lk. 13:32; Acts 17:18; Heal (cure)(2323)(therapeuo from therapon = an attendant, servant) means primarily to care for, to wait upon, minister to. It has two main senses in the NT, one speaking of rendering service (Acts 17:25+) and the more common use describing medical aspects such as to take care of the sick, to heal, to cure (Matt. 4:24; 12:10; Mark 1:34; Luke 6:7; 10:9), to recover health, to restore. Therapeúō means to heal miraculously in Matt. 4:23, 24; 10:1, 8; Acts 4:14. Providing care to improve a situation. Luke's uses of therapeuo - Lk. 4:23; Lk. 4:40; Lk. 5:15; Lk. 6:7; Lk. 6:18; Lk. 7:21; Lk. 8:2; Lk. 8:43; Lk. 9:1; Lk. 9:6; Lk. 10:9; Lk. 13:14; Lk. 14:3;Acts 4:14; Acts 5:16; Acts 8:7; Acts 17:25; Acts 28:9 Diseases (3554) nosos means a physical malady, disease, illness. BDAG adds it was "frequently viewed in Mediterranean society as socially devaluing." BDAG says nosos was also used of moral malady but no uses like that in the NT (secular quote = "the adulterer gives satisfaction to his own diseased inclination"). Liddell-Scott adds the following on nosos - sickness, disease, malady, Hom., etc. II. generally, distress, misery, suffering, sorrow, evil, Hes., Trag. 2. disease of mind, Trag.; i.e. madness, Soph. 3. of states, disorder, sedition, Plat. 4. a plague, bane, of a whirlwind, Soph." Nosos - 11v - Matt. 4:23; Matt. 4:24; Matt. 8:17; Matt. 9:35; Matt. 10:1; Mk. 1:34; Lk. 4:40; Lk. 6:18; Lk. 7:21; Lk. 9:1; Acts 19:12 Related Resources: What is the authority of the believer? Does the Bible give any one individual spiritual authority over another individual? How much authority should a pastor have over a church? Does a believer have authority over Satan? Do Christians have the authority to rebuke the devil? What does the Bible say about demons? Do demons exist? Can demons attach themselves to non-living/inanimate objects? What does Satan look like? What do demons look like? How are idols connected to demons (Deuteronomy 32:16-17)? Can a Christian today perform an exorcism? What does the Bible say about casting out demons? What does the Bible say about healing? What did Jesus mean when He told people, “Your faith has made you well”? What is divine healing? Why doesn't God heal everyone? What is the spiritual gift of healing? What does it mean that “by His stripes we are healed”? The Difference between Power and Authority - Over lunch, British writer G.K. Chesterton once expounded to fellow writer Alexander Woollcott on the relationship between power and authority. "If a rhinoceros were to enter this restaurant now, there is no denying he would have great power here. But I should be the first to rise and assure him that he had no authority whatever." Chesterton's vivid example is right. There is a profound difference between power and authority—and Jesus possessed both. ILLUSTRATION ON POWER AND AUTHORITY - There are few on-the-job frustrations more irritating than to be given responsibility without resources and authority. You may have the right title on your office door, and you may have a great job description outlining your objectives, reporting relationships and responsibilities. But no one can achieve the expected results for any organization without the authority to act and the resources (the power) to make those intended actions a reality. I worked for a bank three years after college. After twelve months of training, I was assigned to a lending officer to help him build our loan business. For three months, I analyzed financial statements, tracked lending activity and reviewed our portfolio. Occasionally, I was invited to a lunch or an event with some customers. Soon I was given the responsibility for business expansion into New Jersey and parts of the Philadelphia area. As I contacted new customers and began to evaluate their potential for becoming a client, I found my hands tied. Potential customers wanted to know how much they could borrow, but I had no authority to make a loan over $10,000—which is nothing for a business seeking $3 million in capital. I had to call my boss and get permission to initiate a serious conversation about lending money. Yet he was often away and unavailable. Later, he chastised me for not building a larger client base. The situation was awkward. I was responsible to create a larger lending portfolio, but I was not given the support or authority to even begin serious conversations with potential clients. As a result, clients saw me as a middle man who stood in the way. They wanted to talk with a "real" lender who had authority, so they began ignoring my calls. It was the most frustrating working environment I had ever experienced. (Bill Donahue - see Supreme Conqueror) Respond And Report Read: Luke 9:1-10 When they had come and gathered the church together, they reported all that God had done with them. —Acts 14:27 During a Sunday night service, a man described a week-long mission trip from which he and a half-dozen others had just returned. There was a vibrancy in his voice as he told why they went to a needy area in another state, how many yards of concrete they mixed and poured for a church sidewalk, and how their lives were changed in the process. I was moved and encouraged as he reported what God had done in and through all those who went. I see this same pattern of respond-and-report in Jesus’ training of His disciples. In Luke 9 we read, “He called His twelve disciples together and gave them power and authority over all demons, and to cure diseases. He sent them to preach the kingdom of God and to heal the sick” (vv.1-2). They responded by obeying His call (v.6), then returned to report what they had done (v.10). I believe Jesus enjoyed those gospel team reports as the disciples brought encouragement to Him and to each other. We can follow that same pattern today as we first respond to God’s call to serve and to witness, whether it is close to home or far away. When we report the results of His work to others, the joy is multiplied. THINKING IT OVER How have I been encouraged by the reports of those who have served God faithfully? How have I had opportunity to respond and report? Your response to God's Call is not complete until you report God's work. Luke 9:2 And He sent them out to proclaim the kingdom of God and to perform healing. KJV And he sent them to preach the kingdom of God, and to heal the sick. Lk 10:1,9,11; 16:16; Matthew 3:2; 10:7,8; 13:19; 24:14; Mark 1:14,15; 6:12; Mark 16:15; Hebrews 2:3,4 Luke 9 Resources - Multiple Sermons and Commentaries Luke 9:1-9 - Steven Cole Luke 9:1-2 A Profile of a Christian Messenger, Part 1 - John MacArthur SENDING THE 12 IN PAIRS PROCLAMATION AND AUTHENTICATION OF THE GOSPEL MESSAGE And He sent (apostello) them out - The 12 were apostles and here they have the first opportunity to live up to their designation as "sent one." The idea of sent out is to send out as an official or authoritative representative. Matthew adds "These twelve Jesus sent out after instructing (paraggello - transmit a message or order, used of military commands) them: “Do not go in the way of the Gentiles, and do not enter any city of the Samaritans, but rather go to the lost sheep of the house of Israel." (Mt 10:5-6+) Mark adds another detail not found in Luke (or Matthew) "And He summoned the twelve and began to send them out in pairs, and gave them authority over the unclean spirits." (Mk 6:7+) Going in pairs was a common Jewish practice and was the pattern in Acts (Acts 13:1–3+; Acts 15:39–40+). In the present instance it perhaps establishes the truthfulness of the message by the "evidence of two witnesses." (Dt 17:6+). Three things are true of the person sent from God. (1) He belongs to God, who has sent him out. (2) He is commissioned to be sent out. (3) He possesses all the authority and power of God, who has sent him out. (Practical Word Studies) Proclaim...perform - the proclamation was paramount, while the performance of healing was important to validate the veracity of the proclamation. KINGDOM OF GOD PAST, PRESENT, FUTURE FROM BIBLE.ORG To proclaim the kingdom (basileia) of God (see Kingdom of God) - Proclaim is kerusso is in the present tense depicting their (and our) continuous proclamation (good model for us beloved! Continually proclaiming the good news of Jesus the Savior of mankind!) These 12 disciples functioned as Christ's "heralds" of the Good News, preaching like John (Mt 3:2+) and like their Master (Mk 1:15+, Mt 4:17+). The Gospel was not to be altered or adulterated, a message every evangelical preacher needs to heed with sobriety, fear and trembling (cf 2Ti 4:2-4, 5+, Pr 30:6, Dt 4:2+ Dt12:32+ Rev 22:18,19+). One wonders what message Judas Iscariot proclaimed? In Mt 10:7+ we read "The kingdom of heaven is at hand" meaning it has drawn near where perfect tense speaks of permanence. What does it mean to PROCLAIM THE KINGDOM OF GOD? Clearly this description is synonymous with the proclamation of the Gospel (Lk 9:6+), for it is only through hearing and believing in the Gospel of Jesus Christ (Mk 1:1+) that one is granted entrance into the Kingdom of God (cf Jn 3:3-5+, Jn 14:6, Acts 4:12+). This message is to proclaim the King of that Kingdom and His "royal decree" that He has good news for the poor, the prisoners, the blind and the oppressed (all spiritually speaking)( Lk 4:18+) And Jesus was going about in all Galilee, teaching in their synagogues, and proclaiming the gospel of the kingdom, and healing every kind of disease and every kind of sickness among the people. (Mt 4:23, 9:35, Mt 24:14+, Mk 1:15+, Lk 16:16+) In the last book of Acts (the "Christian Handbook for Power and for Evangelizing the World") Luke records that even in confinement Paul was "preaching the kingdom of God, and teaching concerning the Lord Jesus Christ with all openness, unhindered." (Acts 28:31+) It has been well said that the only kingdom that will prevail in this world is the kingdom that is not of this world! Amen! Matthew 10:8+ adds several details - "Heal the sick, raise the dead, cleanse the lepers, cast out demons. Freely you received, freely give." Miracles were for authentication not for salvation Perform healing (iaomai) - The purpose of healing (and the other signs described above in Matthew's version) was to validate or authenticate their apostolic ministry which in turn would affirm the truth of their message. Paul said "The signs of a true apostle were performed among you with all perseverance, by signs and wonders and miracles." (2 Cor. 12:12+). "For I will not presume to speak of anything except what Christ has accomplished through me, resulting in the obedience of the Gentiles by word and deed, in the power of signs and wonders, in the power of the Spirit; so that from Jerusalem and round about as far as Illyricum I have fully preached the gospel of Christ." (Ro 15:18-19+) The signs were not for the purpose of simply demonstrating supernatural power but they were to create wonder and give a taste of the character of the goodness of God (Ps 34:8) and the nature of His coming Kingdom where there will be no more illness, no more demonic activity and best of all no more sin! The phrase Freely...freely used in Mt 10:8+ means they received these powers as a gift and were to use them expecting nothing in return (no personal gain or advantage), instead using them only for the glory of God. THOUGHT - This is true of all God's children - God's spiritual gifts given to us by His Spirit are to be used not for our acclaim but for His glory and the renown of the Name of His Son. As Peter affirms "As each one has received a special gift, employ it in serving one another as good stewards of the manifold ("multi-colored") grace of God. Whoever speaks, is to do so as one who is speaking the utterances of God; whoever serves is to do so as one who is serving by the strength which God supplies; so that (PURPOSE) in all things God may be glorified through Jesus Christ, to Whom belongs the glory and dominion forever and ever. Amen. (1 Pe 4:10-11+). In order to perform healing (iaomai), the disciples needed to rely wholly on the power of the Holy Spirit, even as Jesus did in His ministry... Luke 5:17+ One day He was teaching; and there were some Pharisees and teachers of the law sitting there, who had come from every village of Galilee and Judea and from Jerusalem; and the power (dunamis)of the Lord was present for Him to perform healing. Comment: In his sermon the The Messiah's Divine Confirmation, Part 1, John
Lucas 9
Cole - Later, Jesus refers back to this incident and comments on how they did not lack anything (Lu 22:35-36). But He then changes the instruction and tells them to take along money and other provisions. Why the change? Apparently, here Jesus was concerned both about the urgency of their going immediately and the vital lesson they needed to learn about trusting God to provide for their basic needs. That lesson is further underscored in the next incident, the feeding of the 5,000. While Jesus’ instructions to the twelve on this occasion are not to be applied literally, there is a valid principle here for all of His followers, namely, that our focus in life should not be on acquiring the world’s junk, but on spreading the message of God’s kingdom. In other words, “Seek first His kingdom and righteousness, and all these things [our basic needs] will be added unto you” (Mt 6:33). Our focus should be on ministry, not on things. If it is, we can trust Him to provide for our needs (not all our wants). (Proclaiming the Good News) Staff (4464)(rhabdos) is literally a relatively narrow piece of wood of variable length. Depending on the context, rhabdos can describe a rod (including that with which one is beaten -1 Cor 4:21 ), a staff (by shepherd [cp Lxx use in Mic 7:14] and figuratively in Re 2:27, 12:5, 19:15), a stick (including a walking stick - cp Mt 10:10, Mk 6:8, Lk 9:3) or a measuring stick (Re 11:1+) Rhabdos -11v - Matt. 10:10; Mk. 6:8; Lk. 9:3; 1 Co. 4:21; Heb. 1:8; Heb. 9:4; Heb. 11:21; Rev. 2:27; Rev. 11:1; Rev. 12:5; Rev. 19:15 Bag (4082)(pera) is a knapsack, or leather pouch used by travelers. It was used for carrying personal belongings, or food and supplies. An inscription suggests that pēra could be a type of “begging bag” in which funds were collected (Moulton-Milligan). TDNT says a pera "is the open sack carried on the left hip by a strap over the right shoulder and used by peasants, shepherds, beggars, and wandering philosophers. Jesus is teaching the disciples to rely wholly on God's provision. They are not disappointed in this regard (Lk. 22:35), but Lk. 22:36 reflects a changed situation." Pera - 6x in 6v - Matt. 10:10; Mk. 6:8; Lk. 9:3; Lk. 10:4; Lk. 22:35; Lk. 22:36 Money (silver)(694) argurion strictly refers to silver, and by metonymy always speaks of money (probably because silver was the most ancient form of money) except 1 Cor 3:12. Of silver money generally Ac 3:6; 7:16. Of particular silver coins silver shekel (worth about 4 drachmas) Mt 26:15; silver drachmas Ac 19:19 . Of money in general Mt 25:18, 27; Lk 9:3. Of a bribe Mt 28:15. It is notable that argurion is used 7 times in the Synoptic gospels in the context of Judas’ betrayal of Jesus for 30 “silver coins” (Mt 26:15; 27:3-9; Mk 14:11; Lk 22:5). The high priests also exchanged a large amount of silver coins for the cooperation of the guards at the tomb of Jesus, the guards agreeing to lie about His body being stolen (Mt 28:12-15). Argurion - 21v - money(10), pieces of silver(6), silver(5). Matt. 25:18; Matt. 25:27; Matt. 26:15; Matt. 27:3; Matt. 27:5; Matt. 27:6; Matt. 27:9; Matt. 28:12; Matt. 28:15; Mk. 14:11; Lk. 9:3; Lk. 19:15; Lk. 19:23; Lk. 22:5; Acts 3:6; Acts 7:16; Acts 8:20; Acts 19:19; Acts 20:33; 1 Co. 3:12; 1 Pet. 1:18 Tunics (garment) (5509) chiton Chiton - 10v - clothes(1), coats(1), garment(1), shirt(2), tunic(2), tunics(4). Matt. 5:40; Matt. 10:10; Mk. 6:9; Mk. 14:63; Lk. 3:11; Lk. 6:29; Lk. 9:3; Jn. 19:23; Acts 9:39; Jude 1:23 ILLUSTRATION OF TAKE NOTHING - TRAVEL LIGHT! - As Christians, we need to think of ourselves as travelers who are just passing through this sinful world. We are not permanent residents, but pilgrims on a journey to a better land. Therefore, we need to “travel light,” not burdening ourselves with an undue attachment to the material things of life. the more we care for the luxuries and possessions of earth, the more difficult will be our journey to heaven. The story is told about some Christians who were traveling in the Middle East. They heard about a wise, devout, beloved, old believer, so they went out of their way to visit him. When they finally found him, they discovered that he was living in a simple hut. All he had inside was a rough cot, a chair, a table, and a battered stove for heating and cooking. The visitors were shocked to see how few possessions the man had, and one of the blurted out, “Well, where is your furniture?” The aged saint replied by gently asking, “Where is yours?” The visitor, sputtering a little, responded, “Why, at home, of course. I don’t carry it with me, I’m traveling.” “So am I,” the godly Christian replied. “So am I.” This man was practicing a basic principle of the Bible: Christians must center their affections on Christ, not on the temporal things of this earth. Material riches lose their value when compared to the riches of glory. To keep this world’s goods from becoming more important to us than obeying Christ, we need to ask ourselves, “Where is our furniture?” Excerpt from Eugene Peterson's Long Obedience in the Same Direction - (Jesus') job description was "My Father is working straight through.... So am I" (Jn 5:17). By joining Jesus and the psalm we learn a way of work that does not acquire things or amass possessions but responds to God and develops relationships. People are at the center of Christian work. In the way of pilgrimage we do not drive cumbersome Conestoga wagons loaded down with baggage over endless prairies. We travel light. The character of our work is shaped not by accomplishments or possessions but in the birth of relationships: "Children are GOD's best gift." We invest our energy in people. Among those around us we develop sons and daughters, sisters and brothers even as our Lord did with us: "Oh, how blessed are you parents with your quivers full of children!" Related Resources: from Gotquestions.org What is Christian minimalism? Should a Christian be a minimalist? What is biblical stewardship? What does the Bible say about greed? Should Christians give away all they possess except for basic necessities? IS JESUS A JEWISH CYNIC? - Because of these instructions and because of teachings in which he criticizes materialism and vanity, a few scholars think Jesus was a Jewish Cynic. Are Jesus’ instructions here in Mark 6 (and parallels in Matt 10 and Luke 9) in step with the Cynic dress code? No, these instructions in fact do not agree with Cynic dress and conduct; they contradict them. The very things Jesus tells his disciples not to take with them (no bag, no tunic—and no staff either, if we follow the version in Matthew and Luke) are the characteristic markers of the true Cynic, as one observer from late antiquity put it: “What makes a Cynic is his purse and his staff and his big mouth” (Epictetus 3.22.50; cf. Lucian, Peregrinus 15; Diogenes Laertius, Lives of Eminent Philosophers 6.13; Psuedo-Diogenes 30.3). There is nothing Cynic in Jesus’ instructions to his disciples.The only parallel with Jesus is simply in giving instructions with regard to what to wear and what to take on one’s journey. The only specific agreement is taking the staff (if we follow Mark; if we do not, then there is no agreement at all). The staff, however, is hardly distinctive to Cynics. On the contrary, in the Jewish context the staff has a long and distinguished association with the patriarchs, such as Jacob and Judah (Gen 32:10; 38:18), and the great lawgiver Moses and his brother Aaron (Exod 4:4; 7:9). Moreover, the staff is also a symbol of royal authority, figuring in texts that in later interpretation take on messianic and eschatological significance (e.g., Gen 49:10; Isa 11:4; Ezek 19:14). (Holman Apologetics Commentary) Rod Mattoon on the Pilgrim Life - What is the life of a pilgrim like? A. Pilgrims travel light. They are not bogged down with great weight. B. Their encounters are difficult with beasts and dangerous terrain. 1 Peter 5:8-Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about, seeking whom he may devour: C. A pilgrim has no permanent home on earth. Philippians 3:20-For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ: D. Wilderness life also has times of quietness, beauty, and meditation about the Lord. E. The pilgrim is ready to travel at a moment's notice. As Christians, we are to be ready for the Rapture of the church when we will be removed within the blink of an eye. This could happen today. 1 Corinthians 15:52-In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. (Exodus Commentary) (Treasures from the Scripture) David Holwick on Traveling LIght - The time is short. 1) Jesus demands a rapid mission. a) No heavy support, just go. b) In effect, they would live off the land. Being a military brat, I often heard stories about the war in Vietnam. One of my neighbors had been a military advisor to the South Vietnamese. As they hiked through the jungle, the soldiers would grab a handful of tea leaves and boil them for lunch. Their meal was a cupful of rice. A few tons of supplies could keep his division of thousands of men functioning. American Army divisions, however, needed hundreds, even thousands of tons of supplies each day. Ammo, fuel, C-rations, vehicles, toilet paper...Jesus says his disciples would be more like the South Vietnamese. Travel light, travel fast. There was a whole nation to reach! Luke 9:4 "Whatever house you enter, stay there until you leave that city. KJV And whatsoever house ye enter into, there abide, and thence depart. Lk 10:5-8; Matthew 10:11; Mark 6:10; Acts 16:15 Luke 9 Resources - Multiple Sermons and Commentaries Luke 9:1-9 - Steven Cole Luke 9:3-6 A Profile of a Christian Messenger, Part 2 - John MacArthur Parallel Passages: Matthew 10:11-13+ “And whatever city or village you enter, inquire who is worthy in it, and stay (aorist imperative - meno) at his house until you leave that city. 12 “As you enter the house, give it your greeting. 13 “If the house is worthy, give it your blessing of peace. But if it is not worthy, take back your blessing of peace. Mark 6:10+ And He said to them, "Wherever you enter a house, stay (present imperative - meno) there until you leave town. HOSPITABLE HEBREWS Whatever house you enter stay (meno) there - No motels or hotels in ancient Israel! They were dependent on the hospitality of their fellow Jews. The disciples were to rely on those to whom they would go for nourishment. In this way they would learn to trust that Jehovah provides for His workers. NET Note "Jesus telling his disciples to stay with them in one house contrasts with the practice of religious philosophers in the ancient world who went from house to house begging." Matthew adds "inquire who is worthy in it, and stay at his house until you leave that city. As you enter the house, give it your greeting. If the house is worthy, give it your blessing of peace." (Mt 10:11-12+) Comment: The idea of "worthy" (áxios) is mentioned only by Matthew and speaks not of the host's "net worth" (so to speak) but describes their "spiritual worth." They were of "congenial disposition" (Jamieson), hosts with good reputations, who would welcome them as disciples of Jesus and presumably be open to their message (the Gospel of peace) as suggested by Matthew adding the phrase "heed (hear or listen with the implication that they obey) your message" (Mt 10:14). John
Lucas 9
Cole - Our text records the first instance of the disciples going out under Jesus’ command to preach the gospel. Up till now, they had watched Him do it, but now He sends them out to proclaim the kingdom of God. We would be mistaken if we took these verses as normative for all believers or even for all those who are called to preach. It was a unique situation and Jesus gave unique instructions which He later modified (Lu 22:35-36). But even so, there are some principles here that we can apply as we seek to proclaim the good news of Christ as He has commanded us to do. (Proclaiming the Good News) Departing (1831)(exerchomai) means going forth or away, to move out of a well-defined area (e.g., Mk 1:35). Friberg - (1) literally go or come out of (Jn 4.30); go forth or away, depart (Mk 1.35), opposite me,nw (remain); from a ship disembark (Mk 6.54); of liquids flow out (Jn 19.34); with an infinitive of purpose go forth or out to do something (Mt 11.7); (2) figuratively, of thoughts and words proceed, go forth, come out (Jas 3.10); (3) of evil spirits that leave a person come or go out (Mk 1.25); (4) euphemistically leave the world, die (1Co 5.10); (5) in John's Gospel of Jesus' birth come forth from God (Jn 8.42); (6) figuratively be gone, disappear (Acts 16.19) Uses in Luke - Lk. 1:22; Lk. 2:1; Lk. 4:14; Lk. 4:35; Lk. 4:36; Lk. 4:41; Lk. 4:42; Lk. 5:8; Lk. 5:27; Lk. 6:12; Lk. 6:19; Lk. 7:17; Lk. 7:24; Lk. 7:25; Lk. 7:26; Lk. 8:2; Lk. 8:5; Lk. 8:27; Lk. 8:29; Lk. 8:33; Lk. 8:35; Lk. 8:38; Lk. 8:46; Lk. 9:4; Lk. 9:5; Lk. 9:6; Lk. 10:10; Lk. 11:14; Lk. 11:24; Lk. 11:53; Lk. 12:59; Lk. 13:31; Lk. 14:18; Lk. 14:21; Lk. 14:23; Lk. 15:28; Lk. 17:29; Lk. 21:37; Lk. 22:39; Lk. 22:52; Lk. 22:62 Going throughout (1330)(dierchomai from dia = through + erchomai = to come, go) means to pass through a place, go from place to place ( Mt 12:43; Mk 10:25; Ac 13:6; 1 Cor 10:1; Heb 4:14) Dierchomai in Luke and Acts - Lk. 2:15; Lk. 2:35; Lk. 4:30; Lk. 5:15; Lk. 8:22; Lk. 9:6; Lk. 11:24; Lk. 17:11; Lk. 19:1; Lk. 19:4; Acts 8:4; Acts 8:40; Acts 9:32; Acts 9:38; Acts 10:38; Acts 11:19; Acts 12:10; Acts 13:6; Acts 13:14; Acts 14:24; Acts 15:3; Acts 15:41; Acts 16:6; Acts 17:23; Acts 18:23; Acts 18:27; Acts 19:1; Acts 19:21; Acts 20:2; Acts 20:25; Preaching the Gospel (present tense - continually)(2097)(euaggelizo/euangelizo from eu = good, well + aggéllo = proclaim, tell; English = evangelize) means to announce good news concerning something. Euaggelizo was often used in the Septuagint for preaching a glad or joyful message (cf. 1Sam. 31:9; 2 Sa 1:20; 4:10). Euaggelizo/euangelizo in the NT with rare exception refers especially to the glad tidings of the coming kingdom of God and of salvation obtained through Jesus Christ's death, burial and resurrection. Euaggelizo in Luke and Acts - Lk. 1:19; Lk. 2:10; Lk. 3:18; Lk. 4:18; Lk. 4:43; Lk. 7:22; Lk. 8:1; Lk. 9:6; Lk. 16:16; Lk. 20:1; Acts 5:42; Acts 8:4; Acts 8:12; Acts 8:25; Acts 8:35; Acts 8:40; Acts 10:36; Acts 11:20; Acts 13:32; Acts 14:7; Acts 14:15; Acts 14:21; Acts 15:35; Acts 16:10; Acts 17:18 Everywhere (3837)(pantachou from pas = all + suffix –chou = in a place) means in all places, in all directions, throughout, everywhere. Pantachou - 7x in 7v - Mk. 1:28; Mk. 16:20; Lk. 9:6; Acts 17:30; Acts 24:3; Acts 28:22; 1 Co. 4:17. Once in the Septuagint - Isaiah 42:22. Luke 9:7 Now Herod the tetrarch heard of all that was happening; and he was greatly perplexed, because it was said by some that John had risen from the dead, KJV Now Herod the tetrarch heard of all that was done by him: and he was perplexed, because that it was said of some, that John was risen from the dead; Herod Job 18:11,12; Ps 73:19; Matthew 14:1-12; Mark 6:14-28 he Lk 21:25; Isaiah 22:5; Micah 7:4 Luke 9 Resources - Multiple Sermons and Commentaries Luke 9:1-9 - Steven Cole Luke 9:7-9 Who Is This Man? - John MacArthur Related Passage: Matt. 14:1-12+ At that time Herod the tetrarch heard the news about Jesus, 2 and said to his servants, “This is John the Baptist; he has risen from the dead, and that is why miraculous powers are at work in him.” 3 For when Herod had John arrested, he bound him and put him in prison because of Herodias, the wife of his brother Philip. 4 For John had been saying to him, “It is not lawful for you to have her.” 5 Although Herod wanted to put him to death, he feared the crowd, because they regarded John as a prophet. 6 But when Herod’s birthday came, the daughter of Herodias danced before them and pleased Herod, 7 so much that he promised with an oath to give her whatever she asked. 8 Having been prompted by her mother, she said, “Give me here on a platter the head of John the Baptist.” 9 Although he was grieved, the king commanded it to be given because of his oaths, and because of his dinner guests. 10 He sent and had John beheaded in the prison. 11 And his head was brought on a platter and given to the girl, and she brought it to her mother. 12 His disciples came and took away the body and buried it; and they went and reported to Jesus. See notes on Mark's parallel account - Mark 6:14-29 HEROD WAS THOROUGHLY PERPLEXED John MacArthur helps set the context for why Herod was so perplexed - Jesus is coming to the end of His Galilean ministry and is about half-way through the three-year ministry, a little past eighteen months, and about eighteen months until He will be crucified. He is not going to spend much more time in Galilee. Very soon after this He's going to head west and north up to Tyre and Sidon and then He's going to swing back across the north end of the Sea of Galilee to Decapolis to the east and move south down to Jerusalem. So Galilee doesn't have much more time. Galilee (see map above) is not a big area -- 50 x 25 miles at the most. Josephus says, "Very densely populated area with as many as 204 towns and villages in that area, lots of people there." Jesus knows the time is limited...before Galilee will no longer hear from Him. He wants to give one final, gracious blitz with the Gospel to that region. Up to this point, He's been the only preacher. That's because John the Baptist, who also preached repentance and the kingdom, has been put in prison by this Herod the Tetrarch....In one final flurry to get the Gospel across Galilee, Jesus sends out the twelve, gives them the message that He preached, "Preach that same message." He gives them the power to validate their message as from God as shown by the miracles. He delegates His miracle power to them through the power of the Holy Spirit so that they can do exactly what He did, raise dead people, heal diseased people and cast out demons. In short He multiplies Himself by twelve and sends the apostles out two by two to blitz Galilee in one final evangelistic enterprise. (Sermon) Now Herod the tetrarch - Herod the tetrarch (see Lk 3:1+) refers to Herod Antipas, son of Herod the Great, who ruled over Galilee (see map) from 4 BC to AD 39, overlapping with Jesus’ entire ministry. When Herod died in 4 b.c., the kingdom was divided among three of his sons, Archelaus, Antipas, and Philip, and a man named Lysanias (Luke 3:1). Herod Antipas was made ruler over the region of Galilee and nearby Perea and is the Herod referred to in the Gospels’ accounts of Jesus’ ministry. It was Herod Antipas who imprisoned (Luke 3:20) and executed (Lk 9:9) John the Baptist. Heard of all that was happening - In the present tense indicates Herod was continually hearing about "all that was coming to pass." Galilee was being subjected to an evangelistic blitz by Jesus' 12 apostles going throughout the heavily populated region (Josephus said there were 204 towns) carrying out miraculous deeds (Lk 9:6, Mt 14:2 "miraculous powers"). In short their work was phenomenal for the message and ministry of Jesus and His apostles reached even into the highest levels in the government. TECHNICAL NOTE - Tetrarch - Properly governor of the fourth part of a larger province and kingdom, i.e. a tetrarchy A political position in the early Roman Empire. It designated the size of the territory ruled (literally the “fourth part”) and the amount of dependence on Roman authority. Lk 3:1+ names one of the tetrarchs (Herod Antipas) who served in the year of Jesus' birth. As Archelaus was "ethnarch" over half of Herod the Great's whole kingdom, so Philip and Antipus had divided between them the remaining half, and were each "tetrarch" over the fourth; Herod over Galilee; Philip over Ituraea and Trachonitis; Lysanias over Abilene. Related Resource: International Standard Bible Encyclopedia Tetrarch Steven Cole comments that "The other Gospels use this occasion to go into more detail about the martyrdom of John the Baptist, but Luke barely mentions it in passing. Rather, he focuses on Herod’s perplexed question regarding Jesus, “Who is this man about whom I hear such things?” (Lu 9:9). For people to believe in Jesus Christ, they must understand who He is. When they do understand who He is and believe in Him, then they must proclaim Him to others so that they have the opportunity to be saved and not to come into judgment." (Proclaiming the Good News) And he was greatly perplexed (diaporeo) - Herod "was very confused." Luke uses the imperfect tense describing Herod's continual state of mind as perplexed again and again. Herod did not know what to make of the flurry of supernatural activity occurring in Galilee. Remember that now it was not just Jesus carrying out supernatural activities, but 12 apostles. And given that Galilee was not that large geographically, one can only imagine the impact of miraculous powers multiplied by 12! His mind was spinning, and as we shall see his conscience was pricking him. Mark's account (Mark 6:20+) uses a different word for perplexed (aporeo/aporeomai) which means literally Herod was without a way. This presents the picture of a confused ruler who did not know which way to turn. He was "dazed and confused!" William
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Cole - Our Inadequacy, Christ’s Adequacy Luke 9:10-17) - No passage of Scripture has had a more profound impact on my service for Christ than the gospel accounts of the feeding of the 5,000. It could be argued that it is the most significant miracle Jesus performed, since it’s the only one God saw fit to record in all four gospels (ED: MIRACLE OF RESURRECTION IN ALL 4 GOSPELS). I find myself coming back to its lessons again and again. Each time I come away refreshed as I recall how the Lord wants to give me His sufficiency for my insufficiency to meet the needs of this hurting world. The Lord used this incident for the training of the twelve. We see this in His pointed challenge, “You give them something to eat!” John’s account (Jo 6:6) tells us that Jesus was testing them (especially Philip), knowing what He was about to do. The miracle itself is almost passed over. We are never told exactly how Jesus did it. The focus is not on the spectacular nature of the miracle, but on what it teaches those who serve Jesus about how He meets the needs of others through them. Christ will give us His adequacy to meet the needs of people if we yield our inadequacy to Him. Three things stand out in this story: the needy multitudes; the inadequate disciples; and the adequate Savior. 1. People are needy. The apostles returned from their first preaching tour and gave an account to Jesus of all that they had done (Lu 9:10). Jesus withdrew with them to the vicinity of Bethsaida, on the northeast side of the Sea of Galilee. Mark’s account (Mar 6:31) tells us that the purpose of the getaway was rest. He also explains that there were so many people coming and going that Jesus and the disciples didn’t even have time to eat. So they got in the boat and started off across the lake, a distance of four to five miles. But the trip across the lake was the only vacation they got, since the people saw them going and ran there from all the cities and arrived ahead of them. When the disciples saw that crowd of needy people standing on the shore, they must have thought, “Oh, no! Lord, can we turn the boat around?” The fact that this many people would go to this effort to be with Jesus shows how needy they were. If you had taken a survey of the crowd, many would have said that their greatest need was for physical healing. There were blind, deaf, lame, diseased and dying people there. By the end of the day, others would have said that their greatest need was for food. There was nothing to eat in that desolate place. But whether anyone recognized it or not, each person’s greatest need was spiritual. Jesus could heal their bodies and fill their stomachs, but that was only a stopgap measure if they perished in their sins. So Jesus taught them about the kingdom of God, how they could rightly be related to Him (Lu 9:11). Have you ever seen the bumper sticker, “Life is tough; then you die”? If a person does not know God and have the hope of eternal life, that bumper sticker is pretty close to the truth! Sin has taken a terrible toll on the human race. Often the problems people encounter can be the entry point for us to minister to them, not only physically or emotionally, but also spiritually, which is their greatest need. But that’s where we encounter our own problem: 2. We are inadequate to meet the overwhelming needs of people. Did you notice the contrast between Jesus’ attitude toward the multitude and that of the disciples? Jesus welcomed them (Lu 9:11), but the disciples said to Jesus, “Send the multitude away” (Lu 9:12). It may be that the disciples were just being practical about how to meet the needs of the crowd, but given the situation, I think we are warranted to read some exhaustion into their voices. They were spent. They wanted a break. Then Jesus said something utterly ridiculous: “You give them something to eat” (Lu 9:13). “Say again, Lord?” “You give them something to eat.” There were 5,000 men, plus women and children. If there were 2.5 children for each man and woman, we’re talking about providing dinner for a crowd half the population of Flagstaff! That’s enough people to fill the NAU Skydome to capacity, with some standing in the aisles! All the food the disciples could come up with was five loaves and two fish, which came from a little boy (Jn 6:9). The entire incident underscores the utter inadequacy of the disciples to meet this overwhelming need. The manner in which Jesus performed this miracle is significant. He could have called down manna from heaven. Commentators point out that this miracle took place in the wilderness and that the 5,000, seated in companies, recalls Israel camped by tribes in the wilderness under Moses. Calling down manna would have fit the situation. It would have been easier on the twelve. It would have been more efficient. But He didn’t do it that way. Or, the Lord could have spoken the word and a loaf of bread would have miraculously appeared in each person’s hand. Everyone would have been more awed at Jesus’ power than they were with the quiet way this miracle was done. It would have been much more efficient and impressive than having the disciples distribute the bread and fish to this large crowd, which must have taken a long time. Or Jesus could have called angels who could have taken the bread from His hand and flown directly to each group and given them the food. People would have been amazed. They would have talked about it for the rest of their lives. It would have been stupendous! But how did Jesus do it? He used the disciples to distribute the bread and fish to the people. I’m convinced that the Lord did the miracle that way to teach the disciples that His method for meeting the needs of a lost world is through people. Christ meets the needs of people through people. But note carefully the kind of people He uses: Inadequate people! Jesus uses tired, emotionally drained people. The disciples had just returned from their first preaching tour. Jesus knew they were tired and needed a rest. But their only rest had been the short trip across the lake. True, Jesus let them rest all day as He taught and healed the multitude. But, still, their tiredness and emotional condition comes through in their request, “Send them away.” Jesus uses busy people. They didn’t even have time to eat because of all the people coming and going. I thought that our hectic schedules were unique to our culture, but apparently not! I have worked as a banquet waiter, so I know that once they started handing out the food to this huge crowd, they were busy men! But invariably the Lord doesn’t use people with extra time on their hands. He uses those who are busy and He keeps them busy. I’m sure that they didn’t have time to eat until that entire crowd had been served. Jesus uses people who lack resources. The disciples’ comment about buying enough food for all these people was no doubt said with some sarcasm. They didn’t have nearly enough money to do that. The other gospels report that they did a quick calculation and told Jesus that 200 denarii (seven to eight months’ wages) would not be enough to give each person just a little bread. Obviously, the disciples didn’t have anywhere near that much cash in hand. Besides, they were in a desolate place. Even if they went to Bethsaida to buy bread, there wouldn’t be that much bread available. They were ridiculously lacking in the resources to meet Jesus’ demand to feed the multitude. Some people say, “I’ll serve Jesus someday, but I’m too busy and stressed out to get involved right now.” Or, they think, “I plan to give generously to the Lord’s work after I get my finances in better shape. But right now I can’t afford to give much.” But they’re making the mistake of thinking that serving Christ is something we volunteer to do when we have adequate time, energy, and financial resources. Then they’ll choose to serve Him. But Jesus doesn’t work through people who choose to serve. He works through His servants. Servants don’t volunteer to serve. They don’t tell their masters, “I’ll clean your house and fix dinner tomorrow, but I’m too stressed out or busy today!” Servants serve when they’re tired, emotionally drained, busy, and lacking in adequate resources. Servants serve because they’re under obligation to their master. How do we do it? By yielding our inadequacy to the Master to use as He pleases. Five small loaves and two fish, a boy’s lunch—not much to feed such a crowd. Matthew records Jesus as saying, “Bring them here to Me!” That’s the key! Give your inadequate resources and abilities to Jesus. The insufficient becomes more than sufficient when surrendered to Christ! That points us to the third prominent feature of this story, the adequate Savior: 3. Christ will give us His adequacy when we yield our inadequacy to Him to use as He pleases. Two thoughts: A. We must yield what we have, not what we don’t have. That sounds obvious, doesn’t it? But so often we make up excuses about what we don’t have and we fail to offer to Jesus what we do have. “If I just had more money, I’d give regularly to the church!” “If I just had the gift of evangelism, I’d witness more!” “If I just had the ability that others have, I’d serve the Lord.” “If I just ...”! But Jesus didn’t use all the bread in Bethsaida, which the disciples didn’t have. He used the five loaves and two fish that they did have. Jesus doesn’t ask you to give Him what you don’t have. He asks you to give Him what you do have. A country preacher went to a farmer in his church and asked, “If you had two farms, would you be willing to give one farm to God?” “Yes,” replied the farmer. “I only wish I were in a position to do it.” The preacher persisted, “If you had $20,000, would you give $10,000 to the Lord’s work?” The farmer replied, “Yes, I’d love to have that kind of money! I’d gladly give $10,000 to the Lord’s work.” Then the preacher sprung his trap: “If you had two pigs, would you give one to the Lord’s work?” The farmer blurted out, “That’s not fair! You know I’ve got two pigs!” The Lord doesn’t use what you don’t have. He uses the inadequate things you have when you yield them to Him. B. We must yield our inadequacy to Him to use as He pleases. The disciples weren’t giving the orders here. They were following Jesus’ orders: “Have them recline to eat in groups of about fifty each.” “Eat what, Lord?” “It won’t work, Lord!” “I’ve got a better idea, Lord.” No, they did what Jesus commanded. We need to yield ourselves to Him and let Him do as He sees fit. What Jesus did with this boy’s lunch is what He does with us when we give Him our inadequate abilities and resources: Jesus blesses. Without His blessing, we’re wasting our time. “Unless the Lord builds the house, they labor in vain who build it” (Ps 127:1). Do you covet God’s blessing in your life and labors for Him? A message by Watchman Nee, “Expecting the Lord’s Blessing” (in Twelve Baskets Full [Hong Kong Church Book Room], vol. 2, pp. 48-64) has had a profound influence on me. Nee argues that everything in God’s work depends upon His blessing. If it is there, even an insufficient amount is sufficient; if it is lacking, the greatest resources and efforts in the world will not be enough. By God’s blessing, Nee means a working of God that is far in excess of human calculations. If you scrape together 200 denarii and buy enough bread to give everybody a little bit, that is not God’s blessing. But if there is no human way to explain the results in proportion to the gifts or working of those involved, that is God’s blessing. It’s not that we’re sloppy about our work and expect God to cover for our laziness and incompetence. We ought to work hard and be skilled in what we do for the Lord. But to have God’s blessing is not to expect results in proportion to my talents and labor, but in proportion to God’s abundance. So often we’re just like the disciples. We see the need and start calculating with what we don’t have. Pastors think, “If I just had Bill Gates in my congregation as a tither!” But as Nee points out, “If we have to accumulate sufficient wages to buy bread for the needy multitudes, years and years will elapse before their need is met. We must expect God to work beyond all that man can conceive” (ibid., p. 63). Without the Lord’s blessing, five loaves and two fish were woefully inadequate. With His blessing, it was more than enough. May we covet God’s blessing and examine ourselves to make sure that nothing in our lives hinders it! Jesus breaks. Blessing and brokenness go together. You won’t find God’s blessing apart from God’s breaking. You can see it in the lives of every person God has used. Abraham and Sarah had to be past their ability to produce a child before God gave them Isaac. Jacob had to be crippled in his hip before he prevailed with God. Moses had to fail in his own strength and spend 40 years tending sheep in the wilderness before God used him to deliver Israel. Vance Havner observed, “God uses broken things. It takes broken soil to produce a crop, broken clouds to give rain, broken grain to give bread, broken bread to give strength. It is the broken alabaster box that gives forth perfume. It is Peter, weeping bitterly, who returns to greater power than ever.” (Source unknown.) Most of us aren’t too weak to serve the Lord. We’re too strong, or at least we think we are. The Lord does not want our adequacy; He wants our inadequacy so that He can supply the adequacy. He puts His treasure in our weak, earthen vessels, so that the surpassing greatness of the power is clearly from Him, not from us (2Co 4:7). His strength is made perfect in our weakness when we yield ourselves to Him and allow Him to bless, break, multiply and distribute our few loaves and fishes to meet the needs of others. Jesus blesses; He breaks. Then, Jesus satisfies. Jesus “kept giving them to the disciples to set before the multitude. And they all ate and were satisfied” (Lu 9:16-17). The “all” included the boy who gave up his lunch! Everyone had enough. They even had leftovers! No one went hungry. Don’t miss the end of verse Lu 9:17: The leftovers added up to twelve baskets full. How many disciples? Twelve! How many baskets full? Twelve! A basket full for each disciple! But the disciples had to serve the hungry multitude first; only after that did they each collect their basket full. Sometimes we think, “If I give my time and energy and money to serve the Lord, what’s in it for me?” As Jesus goes on to explain (Lu 9:24), “Whoever wishes to save his life shall lose it, but whoever loses his life for My sake, he is the one who will save it.” Lose yourself in service for Jesus and He will make sure you get a basket full after you’re done! The bread in this miracle is symbolic of Christ. He said, “I am the bread of life; he who comes to Me shall not hunger, and he who believes in Me shall never thirst” (Jn 6:35). The Lord is teaching us that if we will surrender ourselves to Him to use as He pleases in meeting the needs of others, then He will satisfy us with a full measure of Himself. We hear a lot about “burnout” in our day. While we need adequate rest and time off, we can test our labors for the Lord by this: If we’re burned out, there’s a good chance we’ve been trying to meet human needs with our inadequate abilities and resources. But if we come away tired, yes, but with the satisfaction of the fulness of Christ left over in our souls, then the Lord’s blessing was on us. Conclusion D. L. Moody was a man whom God greatly used. Thousands of people both in America and in England met the Savior through his tireless labors. But humanly speaking, Moody was a very inadequate man. One of nine children, his father died when he was four. He had little formal education. All his life his grammar was atrocious. What little religious education he received as a child was in a Unitarian church. At 17, he left home to work in a Boston shoe store. There, a Sunday School teacher called on him and presented the claims of Christ. In the back of that store, Moody trusted the Savior. He applied to join a church, but they turned him down and kept him waiting ten months because he was so ignorant of the Bible. He moved to Chicago where, after work, he began to go out into the slums and gather the poor children to bring to Sunday School. A businessman who knew Moody before he became famous told of the first time that he saw him. Moody had gotten permission to hold a meeting in a little shanty that a saloonkeeper had abandoned. The businessman came in a little late and saw this heavyset man holding a small black boy in his arms. By the light of a few candles he was trying to read to him the story of the prodigal son. He couldn’t make out many of the words and had to skip them. The businessman thought, “If the Lord can use such an instrument as that for His honor and glory, it will certainly astonish me!” After the meeting was over, Moody told the man, “I have only one talent; I have no education, but I love the Lord Jesus Christ. I want to do something for Him. Pray for me.” Henry Varley, a good friend of Moody’s in the early days of his work, once said to Moody, “It remains to be seen what God will do with a man who gives himself up wholly to Him.” Moody thought about that and said, “By God’s grace, I will be that man.” God may not call you to preach to thousands, as Moody did. But if you’ve tasted His mercy, He does call you to serve Him in some way. He wants to use you to give the Bread of Life to those who are hungry. The requirement is that you see how inadequate you are to do anything for Him. Then, yield your inadequacy to Him to use as He pleases. He will use you to help meet the needs of a hurting world. And He will give you a basket full of leftovers for yourself besides! Discussion Questions Since there are so many needs in the world, how do we know where to devote our time, effort, and money? When is it right to say “no” to the needs and demands of people? Are there areas of service you should refuse because you know that you are not so gifted? How do you know if God wants you to use you in a threatening area of service? How can we truly experience God’s blessing? Are there conditions we must meet? What are they? (Our Inadequacy, Christ's Adequacy) Luke 9:13 But He said to them, "You give them something to eat!" And they said, "We have no more than five loaves and two fish, unless perhaps we go and buy food for all these people. KJV But he said unto them, Give ye them to eat. And they said, We have no more but five loaves and two fishes; except we should go and buy meat for all this people. Give 2 Ki 4:42,43; Matthew 14:16,17; Mark 6:37,38; John 6:5-9 have Nu 11:21-23; Pr 11:24,25 Luke 9 Resources - Multiple Sermons and Commentaries Luke 9:10-17 - Steven Cole Luke 9:12-17 Divine Compassion in Common Grace - John MacArthur A Little is a Lot with the Lord JESUS SHOWS HE CAN PROVIDE EXCEEDING, ABUNDANTLY! Other than the resurrection this is the only miracle of Jesus' ministry that appears in all four Gospels (see preceding chart comparison). You give them something to eat!"- The "you" is emphatic in the Greek, so that Jesus was stressing it was the disciples' responsibility to care for the people's needs, "feeding" them physically and spiritually. Give (aorist imperative) command to do this now. They commanded send in the aorist imperative and Jesus commands give in the same tense! What is Jesus doing here? Jesus challenged the disciples to meet the people's needs. The disciples had been healing the sick and casting out demons, but now Jesus wanted the disciples to demonstrate faith in God's ability to feed the crowds. This is a direct challenge to their faith - their answer showed that they were still thinking naturally and not supernaturally! Mark adds "But He answered them, “You give them something to eat!” And they said to Him, “Shall we go and spend two hundred denarii on bread and give them something to eat?” And He said to them, “How many loaves do you have? Go look!” And when they found out, they *said, “Five, and two fish.” (Mk 6:37-38+) Matthew has "But Jesus said to them, “They do not need to go away; you give them something to eat!” (Mt 14:16+) THOUGHT - God’s way of provision always begins with what we already have. He wants us to use what we already have wisely. Don’t foolishly pray for more from God if you don’t use what He already has given you in a godly way. (Guzik) Keener - It would have taken two hundred days of an average person’s wages (around seven months of hard labor) to feed the great multitude that had assembled. (The IVP Bible Background Commentary – New Testament) We have no more - They were using human logic, forgetting that Jesus was the Lord over the natural order as they themselves had witnessed (Lk 8:22-25). So the small provision of bread and fish is what their physical eyes saw, but they failed to see with spiritual eyes of faith (cf 2 Cor 5:7) that that they also had the unlimited resources of the Lord Jesus to draw on. Carson adds that “If they remembered the miracle of the wine in Cana (John 2:1–11), they should have asked Jesus to meet the need, not send the people away.” THOUGHT - How often is my faith so small like these disciples! How often I try to figure out a human solution, instead of trusting Jesus' provision! God increase our faith so that we are willing to put our little in your hand for You to use as You please and for Your glory. In Jesus' all sufficient Name. Amen. Luke Application Study Note adds "Do you think God would ask you to do something that you and He together couldn't handle? Don't let your lack of resources blind you to God's power." We have no more than five loaves and two fish - John gives us the background for this enumeration - "One of His disciples, Andrew, Simon Peter’s brother, said to Him, “There is a lad here who has five barley loaves and two fish, but what are these for so many people (ED: THEY ARE SHOWING THE LITTLENESS OF THEIR FAITH IN JESUS' COMMAND - REMEMBER WHAT GOD COMMANDS, HE ALSO ENABLES. HOW OFTEN WE FORGET THIS BASIC SPIRITUAL PRINCIPLE!)?” (John 6:8-9+) Gotquestions - At this point, the disciples should have recalled the many miracles they had seen Jesus do. Perhaps some of them did, but Andrew asked, “What are [five loaves and two fish] for so many?” (John 6:9). And Philip exclaimed, “It would take more than half a year’s wages to buy enough bread for each one to have a bite!” (Jn 6:7). "The first step is not to measure our resources, but to determine God’s will and trust Him to meet the need." --Warren Wiersbe
Lucas 9
Cole - The Crucial Question (Luke 9:18-22) ILLUSTRATION: Sometimes asking the right question is crucial for your well-being. When the temperature soared to 120 degrees, a missionary in South America was tempted to cool off with a swim in the local river, but he was leery because of the man-eating fish. The locals assured him, though, that piranhas only bite people while the fish are swimming in schools, which they never did in that part of the river. So each afternoon for the rest of the summer, the missionary enjoyed cooling off in the river. Months later he heard reports that a local fisherman had fallen out of his boat and had not been found. Alarmed, he asked his neighbors if perhaps the man had been eaten by piranhas. “Oh, no,” they assured him. “Only while swimming in schools do piranhas bite people, and they never swim in schools around here.” “But why not around here?” the missionary asked. “Oh,” the neighbor casually replied, “they never swim in schools where there are alligators.” (Adapted from Reader’s Digest [7/96], p. 48.) Asking the right questions and answering them correctly can mean the difference between being safe and being an alligator’s lunch! The same is true spiritually. Asking and answering correctly the right questions can mean the difference between eternal life and eternal condemnation. For example, one of the first major controversies to erupt in the early church was the question, “Must a man be circumcised to be saved?” (Ac 15:1). The apostle Paul said that if a person answered that question affirmatively, he was under God’s condemnation (Ga 1:6-9)! Some errors are fatal! While there are a number of crucial spiritual questions, none is more important than the question Jesus asked the twelve in Lu 9:20, “But who do you say that I am?” For example, there are thousands of people who believe that the Bible is God’s Word. They seek to obey its moral standards. They believe in Jesus’ virgin birth. They believe that He sacrificed His life to set us free from sin and death and that all who put their faith in Jesus can have their sins forgiven and receive everlasting life (these statements are affirmed in “What Does God Require of Us?” [Watchtower Society, 1996], pp. 6-7). Yet these people are going to hell because they deny the deity of the Lord Jesus Christ. I am referring to the Jehovah’s Witness cult. The same could be said of other cults, such as Mormonism, that claim to be Christian, but deny either Jesus’ true deity or His true humanity. Thus Jesus’ question, “Who do you say that I am?” is crucial for each person to answer correctly. As I pointed out in our study of Lu 9:1-9, the matter of Jesus’ identity is one that Luke has repeatedly emphasized. It was in the birth narrative, where the angels announced the birth of the Savior, who is Christ the Lord (Lu 2:11). The forerunner, John the Baptist, denied that he was the Christ and pointed people to Jesus (Lu 3:15-17). Even the demons knew Jesus’ identity as the Holy One of God (Lu 4:34) and the Son of God (Lu 4:41). The theme surfaced again when Jesus forgave the paralytic’s sins and the scribes and Pharisees reasoned, “Who is this man who speaks blasphemies? Who can forgive sins, but God alone?” (Lu 5:21). The same question was asked when He forgave the sinful woman (Lu 7:49). When Jesus stilled the storm, the disciples even marveled, “Who then is this, that He commands even the winds and the water, and they obey Him?” (Lu 8:25). Herod raises the question when he hears of the miracles taking place: “Who is this man about whom I hear such things?” (Lu 9:9). But now Jesus directly asks the twelve, first, “Who do the multitudes say that I am?” (Lu 9:18); and then, “But who do you say that I am?” (Lu 9:20). Peter’s confession, “The Christ of God,” is a turning point in Luke. Walter Liefeld observes, “Theologically, this is the most important statement thus far in Luke. It is the first time a disciple refers to Jesus as Messiah (cf. Lu 2:11, Lu 2:26; Lu 3:15; Lu 4:41)” (The Expositor’s Bible Commentary [Zondervan], 8:922). Peter’s answer is correct, even revealed to him by God (Mt 16:17). But the disciples had the notion of Messiah as the reigning King. They did not yet understand the suffering and sacrificial death of Messiah. Thus Jesus immediately mentions His impending death and resurrection (Lu 9:22) and the cost of discipleship for His followers (Lu 9:23-26, Lu 9:57-62). Suffering has been hinted at before (Lu 2:35; Lu 5:35), but this is the first explicit mention of it. It will become a frequent theme as Jesus sets His face to go to Jerusalem and the cross (Lu 9:51; see Lu 9:44; Lu 17:25; Lu 18:31-33; Lu 24:7, Lu 24:46-47). But the disciples didn’t really comprehend it until after the resurrection (Lu 9:45; Lu 18:34; Lu 24:25-26, Lu 24:45-46). It was their full understanding of the matter, that “the Christ should suffer and rise again from the dead,” that enabled them to go forth as bold witnesses, proclaiming repentance for forgiveness of sins in His name (Lu 24:46-48). I want to explore with you several ramifications of Jesus’ crucial question, “Who do you say I am?” 1. The question has an objectively correct answer. I mean, only one answer is correct. It is not, “Jesus, however you conceive Him to be.” Jesus didn’t say, “Great answer, Peter! Do any of the rest of you have any different thoughts? Yes, Judas, how do you feel about Me?” Some say, “For me, Jesus is always accepting and loving.” But Jesus isn’t whatever you want Him to be. How you feel about Jesus doesn’t change who He is. There is a single correct answer to the question that is not based on feelings or personal opinions, but on objective revealed truth. This is important to affirm because we live in a day when people think that spiritual truth is not objectively true. Rather, they see it as personally true. They do not view spiritual truth in terms of propositional revelation (doctrine), where God has spoken to us in the Bible in language we can understand. Nor do they see spiritual truth in terms of verifiable history, centered in the historical Jesus of Nazareth, whose teaching, miracles, death and bodily resurrection are reported in the New Testament by eyewitnesses. Rather, our postmodern world views spiritual truth in terms of each person’s experience of it. As such, it is not verifiable. If it’s true for you, then it’s true. If your spiritual experience is different from mine, one is not right and the other wrong, even if they contradict one another. They can both be true, according to the current view of truth, because spiritual truth is determined by personal experience, not by objective, verifiable means. This faulty view of spiritual truth is a central tenet of the unity movement that is urging Catholics and evangelical Protestants to drop their doctrinal differences and come together for worship and witness. Doctrine is viewed as divisive. Love for Jesus and for one another is all that matters. But the movement allows for “Jesus” and “being born again” to be defined any way that you conceive. For example, at the 1994 Promise Keepers rally in Portland, Oregon, Bill McCartney said that Promise Keepers didn’t care whether you were a Baptist, a Pentecostal, or a Roman Catholic. The main question, he said, is, “Are you born in the Spirit of God?” Pastor James Singleton astutely responded, What does that mean? Some people believe that they are born again in the waters of baptism. Others confess that they are born again at the time of their confirmation. Still others believe that they are receiving Christ and are born again each time they attend Mass. The problem with the unqualified question is that it can mean whatever you want it to mean. That philosophy fits with the spirit of the age that minimizes objective Biblical truth in favor of a subjective experience. (Cited in “The Evangelical Eroding of the Deity of Christ,” by Tom Watson [Countryside Bible Church], p. 9; italics in original.) Thus it’s important at the outset to affirm that the question, “Who do you say Jesus is?” has one correct answer and many incorrect or partially correct answers. It is not just a matter of personal opinion or preference, where any answer is as good as the next. It’s a matter of God’s truth as revealed in His Word. 2. The question divides people. Some of you have already affirmed this point, because you didn’t like what I just said against the unity movement! You have to be careful here, because none of us likes confrontation or division. We all prefer peace and unity. But if you go by your emotions, you will fall into serious doctrinal error and defection from God’s revealed truth. But read your New Testament: more than any other thing, it warns against false teachers and false doctrine. Objective truth always divides people into opposing camps. Like Peter and the disciples, you may have to go against public opinion to arrive at the correct answer concerning Jesus. Have you ever thought about how difficult it must have been for the disciples to commit themselves to Jesus as the Christ? For centuries, faithful Jews had been waiting and looking for God’s promised Messiah. Many lived and died without seeing that hope fulfilled. Sometimes prophets came on the scene, raising hopes that they might be the Messiah. But they died and the people kept waiting. Then, suddenly this young carpenter from Nazareth began preaching and performing miracles. Could He be the one? He certainly didn’t fit everyone’s image of what Messiah would be like. But the disciples committed themselves to Jesus as that long-awaited Messiah. Remember, they didn’t have 1,900 years of church history to confirm their faith, as we do. They were the first ones to say, “This is the One!” And they had to say it in the face of public opinion that didn’t agree with them. This fact is underscored by the contrast between Jesus’ first question, “Who do the multitudes say that I am?” and His second question, “But who do you [emphatic in the Greek] say that I am?” The disciples had to stand against three strong currents to affirm their conviction that Jesus is the Christ. First was the Roman government, which didn’t care if Christians worshiped Jesus as long as they also affirmed Caesar as Lord. But the disciples insisted, “No, Jesus is the only Lord!” That narrow view cost many of them their lives. If you take your stand with the disciples in proclaiming Jesus as the only way to God, you will have to go against the pagan culture of our day. People don’t mind if you hold your personal beliefs in Jesus, just so that you don’t contend that He is the only way! That’s too narrow and dogmatic. I saw a bumper sticker that said, “If you’re against abortion, don’t have one.” The idea is, “You can have your personal views of morality, but don’t tell me that my behavior is wrong. If you want to believe in Jesus, that’s your privilege, but don’t judge me for my beliefs!” The disciples also had to go against the opinions of the Jewish religious crowd, which had varying notions of who Jesus might be. Some heard His powerful preaching against sin and thought of John the Baptist. Others saw Jesus’ miracles and were reminded of the powerful prophet, Elijah. Others thought He might be another of the prophets. All of these were perhaps flattering, but inadequate, ideas of who Jesus really was. The disciples had to stand apart from the Jewish religious crowd to affirm Jesus as Messiah and Lord. In a similar manner, you may have to go against the Christian crowd of our day. Many who call themselves Christians have ideas about Jesus which fall far short of affirming Him as Lord and Christ. Some see Jesus as the all-tolerant, loving One, who never speaks against anyone’s sin. They seek to get their denominations to affirm sins such as homosexuality and abortion. Others use Jesus to endorse their worldly views of feminism or politics. Still others mix Jesus with some brand of pop psychology. You have to stand against these popular views of Jesus to confess Him truly as Lord and Christ. The third, and most formidable, group the disciples had to oppose was the Jewish religious leaders (Lu 9:22). The disciples were not formally educated in the Hebrew Scriptures; these men were. The disciples had no public influence; these men were the recognized leaders in Israel. They were the interpreters of Moses, the guardians of the Jewish law. Who did this bunch of uneducated fishermen think they were to go against the common judgment of this august body of scholars? You will often have to join the disciples in pitting your view of Jesus against the religious scholars of our day. Even some who call themselves evangelical deny the trustworthy nature of all Scripture. They interpret Jesus in light of the most recent “scholarship,” which invariably comes from men with an anti-supernaturalistic bias. One flagrant example is the recent “Jesus Seminar,” where a bunch of supposed scholars got together and voted on which sayings of Jesus were authentic. How did they determine this? They begin by assuming the gospels to be myth unless proven otherwise. From there they proceed with pure subjectivism. Using their methods and assumptions, we could easily conclude that the members of the Jesus Seminar really didn’t say what they claim to have said! This question, “Who do you say Jesus is?” divides people. You must take your stand with the disciples. 3. The question has deepening levels of correct understanding. Peter’s answer, “the Christ of God,” is certainly correct. But, Peter had a different conception of what that meant than Jesus did. Peter meant, “You are the promised Anointed One who will sit on David’s throne, ruling the nations with a rod of iron.” That is quite correct when understood of Messiah’s second coming. But, in regard to His first coming, the more correct answer was, “You are the One Anointed by God to be crucified as our sin-bearer and raised from the dead by the power of God.” Jesus had to fulfill Is 53 and other Scriptures which point to Messiah’s bearing the sins of His people before He would reign on David’s throne. Peter was correct, but he needed to come to a deeper level of correct understanding. There is even a deeper level of correct understanding revealed here: “You are the crucified, risen Christ who is the Sovereign Lord.” Jesus’ prophecy (Lu 9:22) makes it plain that He did not die as a helpless victim. The Jewish leaders who crucified Him did not thwart God’s plan for Jesus to reign on David’s throne. They were guilty of the terrible sin of crucifying their Messiah, but at the same time, Jesus willingly offered Himself as the sacrifice for our sins. He was in sovereign control, even in His death. Peter later grasped this as he preached on the Day of Pentecost, “This Man, delivered up by the predetermined plan and foreknowledge of God, you nailed to a cross by the hands of godless men and put Him to death. And God raised Him up again” (Ac 2:23-24). One of the beautiful things about the Christian life is that you grow into deeper and deeper levels of understanding about the infinite, unfathomable, sovereign person of Jesus Christ. Do you know Him as your Savior? That’s great! You start there. But don’t stop there! There’s much more! Jesus tells us how we can know more of Him: “He who has My commandments and keeps them, he it is who loves Me; and he who loves Me shall be loved by My Father, and I will love him, and will disclose Myself to him” (Jn 14:21). Jesus promises to reveal more of Himself to those who obey Him. So, begin with knowing Jesus as the Christ, the Anointed One of God, the Savior. But go on discovering all that He is as the Sovereign Lord of the universe. The joy of the Christian life is growing to know the Lord Jesus more intimately. We’ve seen that this crucial question has an objectively correct answer; it divides people; and, it has deepening levels of correct understanding. Finally, 4. The question requires a personal response of faith and obedience. Jesus goes on to warn the disciples not to tell anyone and then He tells them of His impending death. Luke omits Peter’s rebuke of Jesus and Jesus’ corresponding rebuke of Peter (Mt 16:22-23). But we know that Jesus’ words were not what the disciples expected to hear or wanted to hear. Their idea of the Christ was a political Messiah who would put a chicken in every pot and a donkey in every stable. They were thinking of power and dominion, not of suffering, rejection, and death. But Jesus wasn’t sent by the Father to make everyone happy, so that they could go on living self-centered lives with God’s help. He came to deal with the fundamental problem of the human race: sin. The essence of sin is our stubborn self-will that says, “I’ll run my own life, God. Just help me feel good when I need You.” The cross, where the Lord of Glory took the penalty we deserved, was the only divine solution for our sin problem. If you haven’t come as a sinner to the crucified Christ and trusted Him as God’s provision for your sin, you have not responded correctly to Jesus’ crucial question. If the disciples had gone out and proclaimed Jesus as the political Messiah who would lead a revolt against Rome, they would have met with widespread response. Jn 6:15 reports that after the feeding of the 5,000, the crowd wanted to take Jesus by force to make Him king. But God’s sovereign plan was the way of the cross, both for Jesus (Lu 9:22) and for those who follow Him (Lu 9:23). To follow a crucified Savior and to live a crucified life requires faith and obedience. It goes against the mentality of our day that says, “You’re worthy; feel good; use God for your own happiness.” But, clearly, it is the only response for those who see who Jesus really is. A. B. Bruce said it well: “For the whole aim of Satanic policy is to get self-interest recognized as the chief aim of man” (The Training of the Twelve p. 180). For Jesus to have avoided the cross would have been for Him to seek His selfish interests. Satan would have triumphed. But Jesus came to do the will of the Father. That’s why He said, “The Son of Man must suffer” (Lu 9:22). He came to glorify the Father by being obedient, even to death on the cross. The “must” was the necessity of obedience to the Father’s will above all else. It shows that Jesus’ death was a necessary and inevitable part of the divine plan (Lu 13:33; Lu 17:25; Lu 22:37; Lu 24:7, Lu 24:26, Lu 24:44). Understanding that Jesus is the Christ of the cross means that we who follow Him must walk in the way of the cross, which means trusting and obeying Him, even when it may not feel good for the moment. Conclusion What’s your answer to Jesus’ crucial question, “Who do you say that I am?” You may be standing with the multitude, saying, “Jesus is a fine example, a great teacher, even a prophet. But He is not the Sovereign Lord of my life.” That is a badly mistaken answer. You may be standing with Peter, saying correctly, “You are the Christ,” but not understanding the sort of Christ He really is. That’s an improvement over the first answer, but it is inadequate. You must stand with Jesus who came as God’s Anointed to bear your sins, who was raised in triumph over sin and death, who calls us to follow Him in obedience to the will of the Father. As Peter later preached, “God has made Him both Lord and Christ—this Jesus whom you crucified” (Ac 2:36). If you stand there, ready to obey God no matter what the cost, you have correctly answered Jesus’ crucial question, “Who do you say I am? If Jesus is not your sin-bearer and your Lord, I encourage you to read the Gospels with the prayer, “God, show me who Jesus is. If You show me that He is Your Anointed Savior and Lord, I will trust Him and follow Him.” Discussion Questions How would you answer the person who said, “If Jesus works for you, that’s great, but He’s not for me”? Is it right to appeal to a person to believe in Jesus for the temporal benefits they will receive? What expectations of Christ did you have which He has not fulfilled? Were they biblical expectations? Discuss: “The whole aim of Satanic policy is to get self-interest recognized as the chief aim of man.” Luke 9:20 And He said to them, "But who do you say that I am?" And Peter answered and said, "The Christ of God." KJV He said unto them, But whom say ye that I am? Peter answering said, The Christ of God. whom Matthew 5:47; 16:15; 22:42 The Lk 22:67; Matthew 16:16,17; 26:63; Mark 8:29; 14:61; John 1:41,49; 4:29,42; 6:69; John 7:41; 11:27; 20:31; Acts 8:37; 9:22; 17:3; 1 John 5:1 Luke 9 Resources - Multiple Sermons and Commentaries Luke 9:18-22 - Steven Cole Luke 9:16-21 Be Careful How You Listen - John MacArthur Luke 9:18-22 Life's Most Important Question - John MacArthur Parallel accounts are found in Matthew and Mark... Matthew 16:15 He said to them, “But who do you say that I am?” 16 Simon Peter answered, “You are the Christ, the Son of the living God.” Mark 8:29 And He continued by questioning them, “But who do you say that I am?” Peter answered and said to Him, “You are the Christ.” 30 And He warned them to tell no one about Him. READER, WHO DO YOU SAY JESUS IS? And He said to them Who do you say (present tense = continually) I am - Addressed to the entire group. In fact this question is addressed to every soul ever born, which explains the title above. You is very emphatic. And is not just addressed to Peter but to all for it is in the second person plural. He is speaking to all of them, desiring for His disciples to make an open confession of their faith. Peter is the one who answers, presumably as the spokesman. William
Lucas 9
Cole - Following Self or Jesus? (Luke 9:23) Thirty years ago, the teaching that Christians should love themselves and have proper self-esteem was virtually unheard of in evangelical circles. One of the first books to popularize the concept was James Dobson’s Hide or Seek [Revell, 1974], subtitled “Self-Esteem for the Child.” He began that book with the story of Lee Harvey Oswald, who shot President Kennedy. Oswald had been put down, ridiculed, and unloved all his life. The one thing he could do well was shoot a rifle. Dobson implies that if Oswald had just had the proper self-esteem, he would not have committed his infamous crime. Dobson goes on to state his thesis: … whenever the keys to self-esteem are seemingly out of reach for a large percentage of the people, … then widespread “mental illness,” neuroticism, hatred, alcoholism, drug abuse, violence, and social disorder will certainly occur. Personal worth is not something human beings are free to take or leave. We must have it and when it is unattainable, everybody suffers (pp. 12-13, italics and quotation marks in original). Dobson opened the door and the doctrine of self-esteem has flooded into the church. It is like the thistle, which is not native to our forests, but has spread everywhere since it was introduced. You cannot pick up a popular Christian best-seller or tune into a Christian talk show without finding this teaching. A promotional brochure for the Christian Rapha Treatment Centers contains endorsements from several well-known Christian leaders. It states, “Part of Rapha’s success is found in the unique ability to target and resolve problems of low self-esteem…. At the core of all emotional problems and addictive disorders is low self-worth. It is never the only problem; but it is so major an issue that, if not dealt with adequately, one is kept from experiencing lasting, positive results.” Building your self-esteem and learning to love and accept yourself unconditionally are at the heart of the recovery movement that is being promoted in many evangelical churches. A popular workbook, “The Twelve Steps—A Spiritual Journey,” lists a number of milestones in recovery. Here are a few: We have a strong identity and generally approve of ourselves. We are recovering through loving and focusing on ourselves… We feel comfortable standing up for ourselves when it is appropriate. We love people who love and take care of themselves. We have a healthy sense of self-esteem (p. 153). A leading evangelical church uses that workbook in its support groups for adult children of alcoholics. Their orientation material states, We learn to focus on ourselves in the here and now, and to detach from our obsession with the alcoholic. We learn to love ourselves and others, even though this may sometimes take the form of “tough love.”… We learn to allow ourselves to feel our feelings, and then to express them. This builds self esteem, which is the missing ingredient in our personalities, as it was never formed in childhood (“New Hope Support Group,” First Evangelical Free Church of Fullerton, p. 6). That same orientation packet encourages people (without any warning) to read a number of books, including Melody Beattie’s Co-Dependent No More [Harper & Row], which is sold in many Christian bookstores and catalogs. Beattie dedicates that book to “me” (herself)! She states that God’s commandment to love your neighbor as yourself is the problem; her solution is the title of chapter Lu 11: “Have a Love Affair With Yourself.” Although I never went that far, for many years I taught that we need “proper” self-esteem. But then I came to see that the entire teaching is opposed to and condemned by Scripture. And I have grown increasingly concerned that because of the pervasiveness of this false teaching, there are many who think that they’re following Jesus, when actually they are only following self. They have been taught that the Christian faith and even Christian ministry are the avenues toward self-fulfillment. They’ve been told that Jesus will help you learn to love yourself, when in fact Jesus taught nothing of the kind. Rather, He clearly taught that … If you’re living for self, you’re not following Jesus. Jesus’ words follow Peter’s dramatic confession that Jesus is the Christ of God, which was followed by Jesus’ jarring prediction of His own death and resurrection (Lu 9:20, Lu 9:22). In effect, Jesus was saying to the disciples, “I am not the kind of Christ you may think. I am not going to fulfill your desires for power and glory, at least not yet. I am not going to give you everything you want in this lifetime. I will come again in power and glory (Lu 9:26), but first comes the cross. And all who follow Me must follow in the way of the cross.” So He outlines for them all (Mk 8:34 shows that the “all” includes not only the twelve, but also the multitude) what it means to be His follower or disciple. Before we examine this important verse, let me clear up another common misconception, namely, that discipleship is an option for the super-committed, but it is not mandatory for all believers. In other words, if you’re a masochist who likes hardship, deprivation, sacrifice, and perhaps even martyrdom, you can sign up for the discipleship track. You may be required to go to another culture and live in difficult or even dangerous conditions. You will probably be required to live at a poverty level, while your fellow Christians back home live in relative luxury. But, your reward in heaven will be greater. That’s the discipleship track, and we all hope that a few dedicated young people will go that route. The other track, for the rest of us “normal” people, is the more sensible plan. You can pursue your dreams for success and personal fulfillment, live in increasing levels of luxury, and generally enjoy the good life in the fellowship of a good evangelical church. Every once in a while you need to drop something in the offering plate. But don’t worry about sacrifice, cross-bearing, or self-denial. Remember, we’re under grace, and all that sacrifice stuff is just for those on the discipleship track. I contend that Jesus taught that there is only one track for those who believe in Him, namely, the discipleship track. While we’re all at differing levels of growth in the process of following Jesus, if you’re not His disciple, you are not a Christian. (Ed comment: I would add that in the book of Acts the most common name for the believers is disciples! See Acts 6:1; Acts 6:2; Acts 6:7; Acts 9:1; Acts 9:10; Acts 9:19; Acts 9:25; Acts 9:26; Acts 9:36; Acts 9:38; Acts 11:26; Acts 11:29; Acts 13:52; Acts 14:20; Acts 14:21; Acts 14:22; Acts 14:28; Acts 15:10; Acts 16:1; Acts 18:23; Acts 18:27; Acts 19:1; Acts 19:9; Acts 19:30; Acts 20:1; Acts 20:30; Acts 21:4; Acts 21:16) Every believer is called to be completely yielded to Jesus as Lord and completely dedicated to furthering His kingdom in accordance with the various gifts He has entrusted to you. If self is at the center of your life and you’re just using Jesus to fulfill self, you are not a Christian. Christians follow Jesus, which is diametrically opposed to living for self. In Lu 9:23, Jesus sets forth three requirements for following Him: 1. To follow Jesus requires repudiating a self-centered life. The word “deny” is the same word used of Peter’s denials of Jesus. It means to repudiate, renounce, or disown. Jesus wasn’t talking about denying yourself some little pleasure, like giving up chocolate for Lent. He was talking about a complete way of life involving a renunciation of living for your own selfish interests and an embracing of living for the sake of Christ and the gospel. The verb tenses of the three commands in Lu 9:23 indicate that denying self and taking up one’s cross are basic decisions that result in a life of continual following of Jesus. Self-denial means “turning away from the idolatry of self-centeredness and every attempt to orient one’s life by the dictates of self-interest” (John Grassmick, See his comments on Mark 8:34ff in the The Bible Knowledge Commentary). It means to give up the right to control your life and to give that right to Jesus Christ. When confronted with such claims, most of us want to hedge our bets: “Can’t we work out some sort of compromise, so that I can live for Jesus part of the time, but live for myself, too?” Jesus answers this objection in verse Lu 9:24: If you want to save your life (preserve it from self-denial; live to fulfill your own interests), you will lose it. But if you lose your life for the sake of Christ (that is, losing it in the sense of self-denial, which may or may not include literal martyrdom), you will save it, both now and for eternity. This is not works salvation; God saves us by grace through faith. But, as Darrel Bock explains, “The essence of saving trust in God is self-denial, a recognition that he must save because disciples cannot save themselves, …” (Luke [Baker], 1:852). In other words, we begin the Christian life with the open confession that we cannot save ourselves by our own goodness or works. We denounce ourselves as sinners deserving God’s judgment and we entrust ourselves completely to Jesus Christ to save. (Ed: And His Spirit - see Gal 3:3-note). Then, just as we received Christ, so we walk in Him (Col 2:6-note). We renounce self-exaltation (pride) and live to exalt God. We renounce self-will (directing our own lives) and live to do God’s will. We renounce self-seeking (living for our goals and desires, apart from God) and live instead to seek God and His kingdom and righteousness. Those who follow Jesus repudiate a self-centered life at every level. As Alexander
Lucas 9
Cole - Why Crucify Self? (Luke 9:24-26) ILLUSTRATION: Motivation is the key to doing some things that you’d rather not do. Sometimes the motivation is negative: Read the assignment or you’ll flunk the course. At other times, it may be more positive. I read of a mother who was worried because her daughter, who was away at college, had not replied to the mother’s letters. The father told his wife that he would get the daughter to write promptly without even asking her to do so. He wrote the daughter a letter, filled with news from home and that sort of thing. Then he casually added that he was enclosing a check. But he did not actually enclose the check. The daughter wrote back promptly, thanking him for the money, but pointing out that he must have forgotten to enclose it. Even college students can write to their parents if they’re motivated! Jesus has just said some difficult things about His going to the cross and the fact that if anyone wants to follow Him, he must deny himself and take up his cross daily. As we saw in our last study, Jesus was talking about denying our selfishness and daily putting to death our sinful desires. Jesus’ words raise the question, “Why would anyone want to crucify himself every day?” Frankly, it doesn’t sound like a lot of fun! So Jesus goes on to give the explanation and motivation for why a person would want to do this. Verses Lu 9:24, Lu 9:25, and Lu 9:26 all begin with the word “for.” Jesus is explaining why it is essential to live in the difficult manner He has just outlined in verse Lu 9:23. To put it in the first person: I should deny myself and take up my cross daily because I live in view of eternity. Each of these three verses focuses on the eternal perspective. In verse Lu 9:24, Jesus shows that there is a paradox: the person who seeks to save his life by not denying self in the short run will lose his life in the end. In verse Lu 9:25 He shows that the profit of living for this world will be nothing compared with eternal loss of one’s soul. In verse Lu 9:26 He shows that the temporary shame of being identified with Jesus and His teaching is a small thing compared with having Jesus ashamed of us at His glorious second coming. British scholar Harry Blamires, in his classic book, The Christian Mind [borrow], states, “A prime mark of the Christian mind is that it cultivates the eternal perspective. That is to say, it looks beyond this life to another one” (p. 67). (Ed: This begs the question - how is your vision? Is it primarily oriented horizontally or is mainly oriented vertically? See discussion of "Vertical Vision") I agree with Blamires that we have largely lost this in contemporary evangelicalism. (Ed: I would add the corollary teaching that about 1 in 25 NT verses focuses directly or indirectly on the Second Coming. What you are looking for will motivate what you are living for, time or eternity!) Our focus has become that of this world: What can Jesus do for me in the here and now? Heaven is nice and hell must be terrible, but those aren’t matters of concern for the present. Can Jesus fix my troubled marriage? Can He help me with my emotional troubles? Can He help me get that better job? The abundant life right now is our main concern. We have lost the eternal perspective. But in these three verses, Jesus shows us that to live wisely in the here and now, we must keep our focus on eternity: 1. The disciple daily crucifies self because he wants ultimately to be saved (Lk 9:24). Jesus here presents a paradox that applies both to our ultimate salvation and to temporal matters of discipleship. If we pursue our own agenda, we will lose in the end. But, if we let go of our selfish aims and entrust ourselves to the Lord Jesus, living for His purposes, seeking His will, we will gain eternal life when we die and multiplied blessings while we live. Verse Lu 9:24 is really just a restatement of Mt 6:33 in its context. If we eagerly seek all the things the world seeks, we will come up empty. But if we abandon that pursuit and seek first God’s kingdom and righteousness, all these necessary things will be added unto us. The principle applies first and foremost to the eternal salvation of our souls. The way of the world is that we seek eternal salvation by our good works in this life: Go to church, give money, do deeds of kindness and mercy, try to live a moral life, and you will earn salvation. But that approach does not deal the death blow to our pride. Rather, it feeds pride. If our approach to eternal life is that we merit it by our good deeds, we can look down on those who are not as good as we are. We mistakenly think that we can commend ourselves to God. But the fatal fallacy in this approach is that it does not deal with our sin before the holy God. ILLUSTRATION OF WORKS BASED SALVATION: I read recently of a 67-year-old man who has given an amazing 100 pints of blood. He often gives blood every 56 days, which is as soon as the blood banks allow. His comment was, “When that final whistle blows and St. Peter asks, ‘What did you do?’ I’ll just say, ‘Well, I gave 100 pints of blood.’ That ought to get me in.” (Reader’s Digest [7/98], p. 85.) Muhammad Ali, the former boxing champion, now suffers from Parkinson’s disease. He jokes about his illness, “It’s a blessing. I always liked to chase the girls—Parkinson’s stops all that. Now I might have a chance to go to heaven.” He devotes his time to a number of charity causes. “With everything I do,” he says, “I ask myself, Will God accept this? One day you’ll wake up and it’ll be Judgment Day, so you need to do good deeds. I love going to hospitals. I love sick people. I don’t worry about disease.” (Reader’s Digest [8/97], p. 83.) Those two men are going to be shocked on judgment day. They are trying to save their souls by their good deeds. But they will lose their souls because they have not abandoned their good deeds as the basis of their acceptance with God and come, instead, to the cross where the Son of God offered Himself as the substitute for sinners. The cross, coupled with the doctrine of God’s sovereign grace, deals the death blow to our pride, as Paul clearly shows in 1Co 1:18-31. As Paul there sums it up (1 Co 1:28, 1 Co 1:29), “And the base things of the world and the despised, God has chosen, the things that are not, that He might nullify the things that are, that no flesh should boast before God.” Salvation is of the Lord, not of us. So the disciple abandons any self-approach to salvation (self-righteousness or good deeds) and casts himself completely on Jesus Christ to save. By losing his life, he gains it. But the principle of Lu 9:24 also applies to all of the Christian life. It applies to our money, which is not ours, but the Lord’s. We mistakenly think that we gain financial security by hoarding our money and giving away very little. While the Scripture teaches that it is prudent to put aside enough to provide for future anticipated needs (Pr 6:6-11; 2Co 12:14; 1Ti 5:8), it also teaches that if we are generous in giving, God will generously supply all our needs (Lu 6:38; 2Co 9:8-11). The principle of losing our life to gain it applies to our service to others. If we live for ourselves, never thinking of the needs of others, we will be lonely, miserly people. But if we give generously of our time in serving others for Jesus’ sake, it comes back to us many times over. I often find that if I give time that I don’t have to spare, the Lord makes up the time to me in other ways. The principle also applies to your family life. Husbands are commanded to love their wives sacrificially, as Christ does the church (Eph 5:25-33). Such sacrificial love requires thinking often of your wife and her needs, and seeking to meet those needs. It means praying for your wife. It means serving her, even if you don’t get to pursue your favorite pastimes. But many husbands think only of themselves. They want the family to serve them. They selfishly think, “I work hard all day. If I come home and serve my family, when will I get time for my needs to be met?” But if you serve your mate and your children, it comes back to you in the form of love, kindness, and close, caring relationships. But if you selfishly dig in your heels and say, “I’m not going to serve them any more than they serve me,” you’ll lose by not having your needs met at all. The principle also applies to your relationship with the Lord. Many Christians think, “If I spend time in Bible reading, meditation on the things of God, and prayer, I won’t get everything done that I have to do.” They live at a frantic pace, seldom taking the time to spend in God’s presence, thinking about the things above and the life to come. They end up burning out, having stress-induced physical problems, and all sorts of other crises that make life careen out of control. But if we die to self by putting time with God as a priority, He puts the rest of life into perspective. So the first motivating reason to die daily to self for Jesus’ sake is that when we do, He brings the blessings of salvation back upon us in the long run. When we live for self, we may gain in the short term, but we’ll come up empty in view of eternity. 2. The disciple daily crucifies self because he recognizes that this world is insignificant and fleeting in light of eternity (Lk 9:25). If we could only keep it in mind: This life is a fleeting millisecond in light of eternity. (Ed: Watch Francis Chan's fascinating "Rope Illustration" dealing with the brevity of this life in comparison to the length of eternity!) And yet we devote all of our time and energy as if we will be on this earth forever and as if there were no eternity! Richard Baxter, in his profound book, The Saints’ Everlasting Rest ([Sovereign Grace Book Club], p. 151), writes, Lord, what a strange madness is this, that men, who know they must presently enter upon unchangeable joy or pain, should yet live as uncertain what shall be their doom, as if they never heard of any such state; yea, and live as quietly and merrily in this uncertainty, as if all were made sure, and there were no danger! Are they awake or asleep? What do they think on? Where are their hearts? If they have but a weighty suit at law, how careful are they to know whether it will go for or against them! If they were to be tried for their lives at an earthly bar, how careful would they be to know whether they should be saved or condemned, especially, if their care might surely save them! If they be dangerously sick, they will inquire of the physician, What think you, sir, shall I escape, or not? But in the business of their salvation, they are content to be uncertain. Someone recently told me of a young man whose family used to attend this church. He had become very successful in worldly terms. He picked up a friend to show him his new Ferrari, but never returned. They found the crashed car with the two young men’s bodies several days later. He gained the world, but may well have lost his soul. ILLUSTRATIONS OF INVESTING ONE'S LIFE The famous evangelist George Whitefield once told of seeing some criminals riding in a cart on their way to the gallows. They were arguing about who should sit on the right hand of the cart with no more concern than children who are going somewhere with their parents. It seems absurd that men who are about to die would be arguing about who gets the best seat in the cart! Yet isn’t that an indictment of us all? We’re all about to die! This life is so fleeting and uncertain. Eternity is ahead. Yet we devote ourselves to gaining position and possessions in this world, with no thought of the world to come! The irony of Jesus’ perceptive statement is magnified by the fact that few of us ever come close to gaining the whole world. But even if we could do it, Jesus says, what good is it if we forfeit our own soul? Alexander the Great conquered vast territories and even ordered that he be worshiped as god, but he caught a fever and died at age 33. What good did his conquests do him in light of eternity? Just over 50 years ago, Adolf Hitler tried to conquer the world, but he ended up committing suicide when his plans failed. Some business tycoons, like Ted Turner, reject God and commit themselves to amassing a fortune. He owns more land than almost any other human being. But he soon will die and face God’s judgment with nothing to cover his sin. How much wiser was Jim Elliot, who was killed at 28 trying to take the gospel to the fierce Auca tribe in Ecuador. At age 22 he had written in his journal, “He is no fool who gives what he cannot keep to gain what he cannot lose” (Shadow of the Almighty [Borrow this book], p. 15). Two years earlier he had prayed, “Lord make my way prosperous, not that I achieve high station, but that my life may be an exhibit to the value of knowing God” (ibid., p. 13). The Christian life must be lived daily by keeping in view the shortness of this life and the insignificance of the things of this world in light of eternity. When he was just 19, Jonathan Edwards wrote down 34 resolutions that he committed himself to practice for God’s glory. Number 9 was, “To think much, on all occasions, of my dying, and of the common circumstances which attend death” (The Works of Jonathan Edwards [Banner of Truth], 1:xx). That may strike you as a bit morbid for a young man, but Edwards was seeking to live in the light of eternity. A few months later he wrote, “I frequently hear persons in old age say how they would live, if they were to live their lives over again: Resolved, That I will live just so as I can think I shall wish I had done, supposing I live to old age” (ibid., 1:xxii). To apply this, think about being at the end of your life. None of us knows how long we’ll live, but assume that the Lord gives you 80 years. In light of eternity, what would you want to accomplish as you look back on your life from that point? In light of this, write out a purpose statement that sums up what you want God to do through you in the years He gives you. Then write out some specific goals for the coming year in light of that overall purpose. Then, whether you live to be 80 or 40, you won’t spend your time trying to gain the world while losing your soul. 3. The disciple daily crucifies self because he lives in the light of the second coming of Jesus to judge the world (Lk 9:26). Although Jesus had just predicted His own rejection and death (Lu 9:22), He makes it clear that that will not be the final chapter. He will come again in His own glory and the glory of the Father and of the holy angels. The apostle Paul describes that awesome event as a time “when the Lord Jesus shall be revealed from heaven with His mighty angels in flaming fire, dealing out retribution to those who do not know God and to those who do not obey the gospel of our Lord Jesus” (2Th 1:7, 2Th 1:8). The Lord Jesus described His own “coming on the clouds of the sky with power and great glory. And He will send forth His angels with a great trumpet and they will gather together His elect from the four winds, from one end of the sky to the other” (Mt 24:30, Mat 24:31). A main reason I should deny myself and take up my cross daily to follow Jesus is that He is coming again in power and glory to judge everyone. Either He will be ashamed of me on that day or He will confess me favorably before the Father and say to me, “Well done, good and faithful slave… Enter into the joy of your master” (Mt 25:21, Mat 25:23). I don’t know whether Jesus will speak to me in English or whether He will give me the ability to understand Hebrew or whatever language is spoken in heaven. But in English, you can tell by a person’s lips whether he is going to say, “Depart from Me” or “Well done.” I try to live each day so that when I stand before the Lord Jesus in all His glory, I see His lips form the words, “Well done.” Note that Jesus says that there is the danger that we will be ashamed of Him and His words. He spoke often, more than anyone else in the Bible, about hell. Are you embarrassed to warn people about hell? It’s not a popular doctrine in our day of tolerance and relativism. It would be much easier to drop Jesus’ many references to hell out of our conversations with unbelievers: “Let’s take a more positive approach, telling them about God’s love, not about His judgment. It sells better.” I’m not advocating that we go to the other extreme and become insensitive, judgmental hell fire and damnation witnesses. But I am saying that if we do not lovingly warn people of the danger of hell and judgment, we are probably being ashamed of Jesus’ words. Another hard thing Jesus spoke about is the inability of sinners to come to Him apart from the sovereign grace of God. Jesus spoke very plainly about this in Jn 6:26-65, where He repeats in verse Jo 6:65 what He had already stated in verse Jo 6:44: “No one can come to Me, unless it has been granted him from the Father.” This is a hard doctrine! Thus verse Jo 6:66 states, “As a result of this many of His disciples withdrew, and were not walking with Him anymore.” They didn’t like Jesus’ teaching because the doctrines of God’s sovereign grace humble the pride of the human heart. But we must bow before the hard sayings of Jesus, as well as the words that we like, if we confess Him as Savior and Lord. To obey Lu 9:26, we have to elevate the fear of God above the fear of people. Later, in the context of repeating a similar warning about confessing Him before men (Lu 12:8, Lu 12:9), Jesus says, “My friends, do not be afraid of those who kill the body, and after that have no more that they can do. But I will warn you whom to fear: fear the One who after He has killed has authority to cast into hell; yes, I tell you, fear Him!” (Lu 9:4, Lu 9:5). If we live each day in light of Jesus’ glorious return to judge the earth, we can daily deny self in order to confess Him before others. Conclusion ILLUSTRATION In 1777, Dr. William Dodd, a well-known London clergyman, was condemned to be hanged for forgery (the penalties were a bit more severe back then!). When his last sermon, delivered in prison, was published, a friend commented to Samuel Johnson that the effort was far better than he had thought the man capable of. Dr. Johnson’s classic reply was, “Depend upon it, when a man knows he is to be hanged in a fortnight, it concentrates his mind wonderfully.” If we would keep in mind that life is very short and that eternity is just ahead, it would concentrate our minds wonderfully! Even though it is difficult and painful, we would daily put self on the cross and follow Jesus because we will soon stand before Him on judgment day. Instead of getting caught up with the things of this world, we would live in view of the world to come. The reality of eternity is the motivation for living obediently now, even though it means a slow, painful death to self. An Italian legend tells about a man who had a servant who was rather stupid. One day the master became exasperated and told the servant, “You’re the stupidest fellow I’ve ever known. I want you to take this staff and carry it with you. If you ever meet a man who is more stupid than you are, give him the staff.” The servant took the staff. He met some pretty dumb men, but he wasn’t sure if they were dumber than he was, so he never gave away the staff. Then one day he was called back to the castle. He was ushered into the master’s bedroom, where the master was on his deathbed. He told the servant, “I’m going on a long journey.” The servant asked, “When will you be back?” The master replied that he would not return. The servant asked, “Well, sir, have you got everything prepared for your journey?” The master said, “No, I’ve not really made much preparation for it.” The servant asked, “Could you have made preparation? Could you have sent something on?” The master said, “Yes, I guess I had a lifetime to do that, but I was just busy about other things.” The servant went on, “Then you won’t be back to the castle, to the lands, to the animals?” The master said he wouldn’t be back. The legend says that the servant took the staff which he had carried for all those years and said to the master, “Here, you take the staff. I finally met a man who was more stupid than myself.” We’re all going to take that journey. Jesus tells us how to prepare. Trust Him as Savior and follow Him as Lord, denying self even when it’s hard. One day you will see Him smile and say, “Well done!” Then it will be worth it all! Discussion Questions Lu 9:24 sounds as if Jesus is teaching that we gain salvation by our own efforts. Why is this not what He is teaching? How can we keep eternity in focus in the midst of daily pressures? How can we overcome the fear of men so that we will not be ashamed of Jesus and His words? How can we warn people of the coming judgment without sounding like hell fire and brimstone preachers? A Life That Satisfies Read: Mark 8:34-38 Whoever loses his life for My sake and the gospel’s will save it. —Mark 8:35 In his book Facing Loneliness, J. Oswald Sanders writes, “The round of pleasure or the amassing of wealth are but vain attempts to escape from the persistent ache. . . . The millionaire is usually a lonely man, and the comedian is often more unhappy than his audience.” Sanders goes on to emphasize that being successful often fails to produce satisfaction. Then he refers to Henry Martyn, a distinguished scholar, as an example of what he is talking about. Martyn, a Cambridge University student, was honored at only 20 years of age for his achievements in mathematics. In fact, he was given the highest recognition possible in that field. And yet he felt an emptiness inside. He said that instead of finding fulfillment in his achievements, he had “only grasped a shadow.” After evaluating his life’s goals, Martyn sailed to India as a missionary at the age of 24. When he arrived, he prayed, “Lord, let me burn out for You.” In the next 7 years that preceded his death, he translated the New Testament into three difficult Eastern languages. These notable achievements were certainly not passing “shadows.” If we commit ourselves to Christ And follow in His way, He’ll give us life that satisfies With purpose for each day. —Sper A fulfilled life is a life full of love for the Lord and others. Willing To Jump Read: Luke 9:18-26 Whoever loses his life for My sake will save it. —Luke 9:24 Russian revolutionary Vladimir Ilyich Lenin spoke of communists as “dead men on furlough.” Those dedicated followers of the atheistic philosophy were willing to die for the cause, and each new day was simply a reprieve. If people were willing to risk everything for a cause based on a lie, how much more should we who know Christ be willing to do so for the truth! Jesus told those who wanted to be His disciples that they had to be willing to follow Him to death. It was to be a commitment of their entire life, no matter what the cost. In his book One Crowded Hour, Tim Bowden describes an incident in Borneo in 1964. Nepalese fighters known as Gurkhas were asked if they would be willing to jump from airplanes into combat against the Indonesians. The Gurkhas didn’t clearly understand what was involved, but they bravely said they would do it, asking only that the plane fly slowly over a swampy area and no higher than 100 feet. When they were told that the parachutes would not have time to open at that height, the Gurkhas replied, “Oh, you didn’t mention parachutes before!” Jesus calls us to follow Him with a similar kind of commitment and courage, willing to risk all for His sake. By Haddon W. Robinson Halfhearted! Master, shall any who know Thee Grudge Thee their lives, who hast laid down Thine own? Nay! We would offer the hearts that we owe Thee, Live for Thy love and Thy glory alone. —Havergal We may not walk to the martyr’s stake, but we must walk in the Master’s steps. Risky Business Read: Luke 9:18-27 Whoever desires to save his life will lose it, but whoever loses his life for My sake will save it. —Luke 9:24 As the worldwide financial crisis deepened in 2010, executives of a global banking firm were investigated for deceiving their customers about the risk involved in certain investments they were selling. While promising a high rate of return, the banking firm knew that the investments were destined to fail, leaving those who purchased them with nothing. Deception is nothing new. Jesus described Satan as one who “does not stand in the truth, because there is no truth in him . . . for he is a liar and the father of it” (John 8:44). The enemy of our souls tells us, “Live only for the present,” when he knows it will result in our eternal loss. Jesus, on the other hand, did not offer His disciples a life of prosperity and ease but called them to self-sacrifice and identification with Him. After telling them that He would be killed and raised from the dead, Jesus said, “If anyone desires to come after Me, let him deny himself, and take up his cross daily, and follow Me. For whoever desires to save his life will lose it, but whoever loses his life for My sake will save it” (Luke 9:23-24). There are two voices telling us where to invest our lives. It’s risky business to follow the wrong one. -- David C. McCasland When you hear the Shepherd’s voice As He calls you, “Come to Me,” In your life make Him your choice And His faithful follower be. —Hess If we hold on to God’s truth, we won’t be trapped by Satan’s lies. Luke 9:25 "For what is a man profited if he gains the whole world, and loses or forfeits himself? KJV For what is a man advantaged, if he gain the whole world, and lose himself, or be cast away? what Lk 4:5-7; 12:19-21; Lk 16:24,25; Ps 49:6-8; Matthew 16:26; Mark 8:36; 9:43-48; Acts 1:18,25; 2 Peter 2:15-17; Revelation 18:7,8 forfeits Matthew 13:48,50; 1 Corinthians 9:27 Luke 9 Resources - Multiple Sermons and Commentaries Luke 9:24-26 - Steven Cole Luke 9:23-25 The Gospel: Self-Love or Self-Hate? - John MacArthur Luke 9:23-26 The Gospel in Perspective - John MacArthur Parallel passages in Matthew and Mark Matthew 16:26+ “For (term of explanation - explains Mt 16:25 losing one's life by asking a rhetorical question) what will it profit a man if he gains the whole world and forfeits his soul? Or what will a man give in exchange for his soul (psuche)? Mark 8:36+ “For what does it profit a man to gain the whole world, and forfeit his soul? 37 “For what will a man give in exchange for his soul? JESUS' PARADOXICAL PROFIT AND LOSS STATEMENT For (gar) is a term of explanation. Jesus continues to explain the value of His call to follow Him (discipleship) in Luke 9:23 by explaining the priceless value of losing one's life versus the incredible loss of trying to save it. If our goal is to gain the whole world, we are clearly not going to be individuals who deny our selfish desires and take up our cross for the cross speaks of death to self and those selfish desires (which we all have because we all have the fallen flesh we must battle daily, a battle Jesus called for in Lk 9:23+). What is a man profited (opheleo) if he gains (kerdaino) the whole world (kosmos), and loses (apollumi) or forfeits (zemioo) himself - Jesus uses hyperbole because no one could even come close to gaining the whole world. The paradox is that all profit in this world will lead to all loss in the next world! Don't be a fool. To paraphrase Jim Elliot he is no fool to give up what he cannot keep to gain what he cannot lose! Don't be a fool and fall prey to temporal trinkets that will soon disappear! Gains (kerdaino) is often used of the pursuit of wealth, earthly riches, business success. Forfeits means to suffer loss or receive damage. What does it avail a man if he becomes a ruler and possessor of the world, but lacks fellowship with God, so that he incurs eternal destruction? -- Norval Geldenhuys
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Cole summarizes the four most common interpretations of Jesus' words about the "kingdom of God" in this passage - There are various interpretations of what Jesus meant by this. Some liberals say that it was a mistaken prediction that Jesus would come back before some of the apostles died. We can dismiss this as the stupid ramblings of irreverent men. Others relate it to the destruction of Jerusalem in A.D. 70, but it is difficult to see why that event represented the coming of God’s kingdom. Others interpret it as a reference to the coming of the Holy Spirit at Pentecost and the rule of Christ through His church. But it seems to me that Jesus is referring to something more spectacular than that. I agree with many of the early church fathers who believed that Jesus was referring to the event that immediately follows, namely, His transfiguration. Three of the disciples there got a glimpse of what Jesus will be like in that coming kingdom, when He comes in the glory of the Father and His holy angels (Lk 9:26). But I say to you - First notice the but (de) a term of contrast. What is Jesus contrasting? He has just described individuals who will be ashamed "when He comes in His glory, and the glory of the Father and of the holy angels." (Lk 9:26) This coming in context is a reference to His Second Coming in power and glory as He described in Mt 24:30 when all "will see the SON OF MAN COMING ON THE CLOUDS OF THE SKY with power and great glory." And so in the immediate context Jesus has just alluded to His Second Coming. There are some of those standing here - The "some" is identified specifically in Lk 9:28 as Peter, John, and James. Notice the word "not" which is the double negative (ou me) in Greek, which is the strongest possible way to state this in the negative. "Absolutely will not" is the idea. Taste death is a Hebrew colloquial expression for dying and implies the full experience of all the bitterness of death, drinking it to the dregs as it were. The writer of Hebrews uses this phrase of Jesus writing that "by the grace of God He (Jesus) might taste death for everyone." (Heb 2:9+) NET Note adds that taste "does not mean "sample a small amount" (as a typical English reader might infer from the word "taste"), but "experience something cognitively or emotionally; come to know something." The meaning of the statement that some will not taste death before they see the kingdom of God is clear at one level, harder at another. Jesus predicts some will experience the kingdom before they die. When does this happen? (1) An initial fulfillment is the next event, the transfiguration. (2) It is also possible in Luke's understanding that all but Judas experience the initial fulfillment of the coming of God's presence and rule in the work of Acts 2. In either case, the "kingdom of God" referred to here would be the initial rather than the final phase. John MacArthur entitles his section on Lk 9:27-36 "Previewing the Second Coming" and interprets Jesus' words as a "preview glimpse (at the Transfiguration) they (the 3 disciples in Lk 9:28) would receive of His divine nature to be fully revealed at His return (which) was a gift to encourage their weak faith. Darrell Bock sees an interpretation of Lk 9:27 as an allusion to both His transfiguration and the coming of the Spirit writing that "In the midst of this warning Jesus offers a promise: some will not see death until they see the kingdom of God. Contextually this is a reference to the preview of glory some of the disciples get in the transfiguration, an event recorded in Lk 9:28–36. Seen in light of Luke’s development in the book, the arrival of the kingdom also is made visible in Jesus’ current ministry (Lk 11:20; 17:20–21). In fact, the benefits of promise are distributed in Acts 2 (Lk 24:49 with Acts 2:30–36). So Jesus has in view both the preview of total glory and the initial arrival of promise as a result of his ministry. Those disciples who were present at the transfiguration, as well as those who shared in Pentecost, shared in the sneak preview of the kingdom’s arrival before they “saw death.”" (Christological Confession and the Road of Discipleship) Related Resource: Was Jesus' statement to the disciples in Luke 9:27 (also Matthew 16:28; Mark 9:1) incorrect? What the Bible Teaches - The difficulty of this verse is the meaning of the words, "till they see the kingdom of God". Matthew says "till they see the Son of man coming in his kingdom" (Mt 16:28). Mark says, "till they have seen the kingdom of God come with power" (Mk 9:1). Any interpretation must satisfy all these expressions. In the many interpretations that have been given to this verse, differing views on the course of future events are evident. Amillennialists, who do not distinguish between Israel and the church, interpret the coming of the kingdom of God as the day of Pentecost or the spread of the gospel throughout the world. Others say that the Lord is referring to the destruction of Jerusalem in ad 70, and use Luke 21:5-20 to support this view. It is very difficult to see how the destruction of Jerusalem was "the Son of man coming in his kingdom". Some teach that the Lord is not referring to the actual disciples who heard Him that day, but that He is viewing them as being representative of the faithful remnant at the close of the tribulation. (ED: NOTICE HOW THIS GENRE OF INTERPRETATION JETTISONS A LITERAL, NORMATIVE READING OF THE TEXT!) Still others say it refers to the resurrection and ascension of the Lord, but the problem with this latter interpretation is that He called His death, resurrection and ascension His going away, not His coming back. In all three synoptic Gospels these words immediately precede the display of the glory of the Lord on the Mount of Transfiguration; therefore the immediate context (ED: ONCE AGAIN CONTEXT IS KING IN INTERPRETATION!) is the glory that was seen by Peter, James and John. These three men correspond to "some standing here", but was this "the Son of man coming in his kingdom" with power? Peter believed that it was, for this is the very language he used about his experience on the mount, "we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty" (2 Pet 1:16+). He then describes the glory that he and the two others saw on the mount, linking it to the "power and coming of our Lord Jesus Christ", of which it was a preview. (What the Bible Teaches) QUESTION - Was Jesus’ statement that “some who are standing here will not taste death” in Luke 9:27 (also Matthew 16:28; Mark 9:1) incorrect? ANSWER - Luke 9:27 says, "I tell you the truth, some who are standing here will not taste death before they see the kingdom of God." See also Matthew 16:28 and Mark 9:1 for the parallel quotes. In each of the synoptic Gospels, the next event immediately after this promise from Jesus is the transfiguration. Rather than interpreting Jesus’ promise as referring to His coming to establish His kingdom on earth, the context indicates that Jesus was referring to the transfiguration. The Greek word translated "kingdom" can also be translated "royal splendor," meaning that the three disciples standing there would see Christ as He really is—the King of heaven—which occurred in the transfiguration. The "transfiguration" refers to the event described in the above cited passages when Jesus took Peter, James, and John to the top of the mountain, where He met with Moses and Elijah—representing the Law and the Prophets of the Old Testament—and spoke with them. The disciples saw Jesus in all His glory and splendor, talking with a glorified Moses and Elijah. This is a glimpse of what will occur in Jesus’ kingdom. The disciples were dumbstruck at the sight and "fell on their faces" (Matthew 17:6). It seems most natural to interpret this promise in Matthew 16:28; Mark 9:1; and Luke 9:27 as a reference to the transfiguration, which "some" of the disciples would witness only six days later, exactly as Jesus predicted. In each Gospel, the very next passage after this promise from Jesus is the transfiguration, which shows Jesus in all His glory which will be seen again in the Kingdom of God. The contextual links make it very likely that this is the proper interpretation. GotQuestions.org Luke 9:28 Some eight days after these sayings, He took along Peter and John and James, and went up on the mountain to pray. KJV And it came to pass about an eight days after these sayings, he took Peter and John and James, and went up into a mountain to pray. about Matthew 17:1-13; Mark 9:2-13 sayings or, things. he. Lk 8:51; Matthew 26:37-39; Mark 14:33-36; 2 Corinthians 13:1 up on Lk 9:18; 6:12; Ps 109:4; Mark 1:35; 6:46; Hebrews 5:7 Luke 9 Resources - Multiple Sermons and Commentaries Luke 9:27-36 - Steven Cole Luke 9:26-31 A Glimpse of the King's Return, Part 1 - John MacArthur Parallel Passages in the Synoptic Gospels - Matt. 17:1-8; Mark 9:2-8 Matthew 17:1-8 Six days later Jesus *took with Him Peter and James and John his brother, and led them up on a high mountain by themselves. 2 And He was transfigured before them; and His face shone like the sun, and His garments became as white as light. 3 And behold, Moses and Elijah appeared to them, talking with Him. 4 Peter said to Jesus, “Lord, it is good for us to be here; if You wish, I will make three tabernacles here, one for You, and one for Moses, and one for Elijah.” 5 While he was still speaking, a bright cloud overshadowed them, and behold, a voice out of the cloud said, “This is My beloved Son, with whom I am well-pleased; listen to Him!” 6 When the disciples heard this, they fell face down to the ground and were terrified. 7 And Jesus came to them and touched them and said, “Get up, and do not be afraid.” 8 And lifting up their eyes, they saw no one except Jesus Himself alone. Mark 9:2-8+ Six days later, Jesus *took with Him Peter and James and John, and *brought them up on a high mountain by themselves. And He was transfigured before them; 3 and His garments became radiant and exceedingly white, as no launderer on earth can whiten them. 4 Elijah appeared to them along with Moses; and they were talking with Jesus. 5 Peter said to Jesus, “Rabbi, it is good for us to be here; let us make three tabernacles, one for You, and one for Moses, and one for Elijah.” 6 For he did not know what to answer; for they became terrified. 7 Then a cloud formed, overshadowing them, and a voice came out of the cloud, “This is My beloved Son, listen to Him!” 8 All at once they looked around and saw no one with them anymore, except Jesus alone. TRANSFIGURATION OF JESUS BEGINS WITH PRAYER Some eight days after these sayings, He took along Peter and John and James, and went up on the mountain to pray (proseuchomai) This fact is not mentioned in either Matthew 17:1-2 or Mark 9:2. Note that the purpose for Jesus going to the mountain is stated "to pray."
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Cole - We’ve all heard the expression that someone is so heavenly minded that he is no earthly good. I suppose that there are people whose heads are so much in the clouds that they don’t accomplish much in practical terms. But the truth of the matter is, most of us are so earthly minded that we are of no earthly or heavenly good. The Bible is clear that if we want to walk in a manner pleasing to the Lord, we must set our minds on the things above, where Christ is, seated at the right hand of God (Col. 3:1-2). There is nothing quite so practical as gaining a clearer vision of the glory of Christ. Like Peter, John, and James, we must come down off the mountain to deal with difficult situations, but we will deal with them more effectively if we have seen the glory of our Lord Jesus Christ. To understand the transfiguration, we must see it in its context. Luke has been gradually revealing to us the identity of Jesus Christ. People had different views-He is John the Baptist, Elijah, or one of the prophets come back (Lk 9:19). But by divine revelation, Peter acknowledged that Jesus is the Christ of God (Lk 9:20; see Matt. 16:17). But immediately after Peter’s confession, Jesus told the disciples of His impending death and resurrection. This jarred them and they did not understand what He was talking about, in spite of His repeated references to it (Lk 9:44-45; 18:31-34). They understood Christ as King, but they did not yet understand that He first must suffer and then enter into His glory (Lk 24:26). Jesus also has made it plain that those who follow Him must follow in the way of the cross (Lk 9:23-26). Jesus did not come to please Himself, but to do the will of the Father, which supremely included the cross. Those who are His disciples must also deny themselves, take up their cross daily, and follow Him, even if it means persecution or martyrdom. Jesus concluded that discourse with a difficult verse: “But I say to you truthfully, there are some of those standing here who shall not taste death until they see the kingdom of God” (Lk 9:27). There are various interpretations of what Jesus meant by this. Some liberals say that it was a mistaken prediction that Jesus would come back before some of the apostles died. We can dismiss this as the stupid ramblings of irreverent men. Others relate it to the destruction of Jerusalem in A.D. 70, but it is difficult to see why that event represented the coming of God’s kingdom. Others interpret it as a reference to the coming of the Holy Spirit at Pentecost and the rule of Christ through His church. But it seems to me that Jesus is referring to something more spectacular than that. I agree with many of the early church fathers who believed that Jesus was referring to the event that immediately follows, namely, His transfiguration. Three of the disciples there got a glimpse of what Jesus will be like in that coming kingdom, when He comes in the glory of the Father and His holy angels (Lk 9:26). Jesus’ comment about not tasting death refers back to Lk 9:24. He is saying that although some of those who follow Him will lose their lives for His sake, some of them would see a manifestation of the coming kingdom before they faced martyrdom, because to see Jesus in His glory is to see a preview of that day when He will return to reign. Thus in the context, the transfiguration served to encourage the three disciples by showing them that even though their Master would suffer and die and though they, too, must follow Him in the path of the cross, the future glory of Jesus and of all who follow Him is certain. The disciples’ understanding, like their sleepiness and the cloud on the mountain, was foggy at first. But later this unforgettable experience came back to them with clarity and insight. Luke 9:30 And behold, two men were talking with Him; and they were Moses and Elijah, KJV And, behold, there talked with him two men, which were Moses and Elias: They were Lk 24:27,44; Matthew 17:3,4; Mark 9:4-6; John 1:17; Romans 3:21-23; 2 Corinthians 3:7-11; Hebrews 3:3-6 Elijah - Lk 9:19; 1:17; James 5:17,18 Luke 9 Resources - Multiple Sermons and Commentaries Luke 9:27-36 - Steven Cole Luke 9:26-31 A Glimpse of the King's Return, Part 1 - John MacArthur Parallel Passages in the Synoptic Gospels - Matt. 17:1-8; Mark 9:2-8 Matthew 17:3 And behold, Moses and Elijah appeared to them, talking with Him. Mark 9:4 Elijah appeared to them along with Moses; and they were talking with Jesus. Transfiguration by Bellinni More accurate than Raphael's Painting Below THE APPEARANCE OF MOSES AND ELIJAH Behold (idou) is the second person singular aorist middle imperative of eidon which means to see, perceive, look at. In the NT idou is used as a demonstrative particle that draws attention to what follows. Idou in the middle voice means "you yourself look, see, perceive!" The aorist imperative is a command emphasizing "Do it now! Don't delay!"
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Cole adds "The word “accomplish” in Lu 9:31+ means to fulfill. It emphasizes what Scripture often teaches, that the death of Jesus was not an accident that spoiled the divine plan. Rather, He knowingly and willingly laid down His life for His sheep (Jn 10:11, Jn 10:17-18; Is 53:10-12). And yet, those who killed the Lord of glory were responsible for their own heinous sin (Ac 2:23; 1Co 2:8). The sovereignty of God from start to finish in our salvation should give us great hope. It assures us that we are not saved because of our feeble will, but because of God’s mighty will, which He purposed in Christ before the foundation of the world. It shows us that although evil men rage against God and His servants, they cannot triumph. Even in the death of the Savior, wicked men were merely carrying out the divine purpose, while at the same time increasing their own condemnation, all to the glory of God! As we think about this mystery, with Paul we should exclaim, “Oh, the depth of the riches both of the wisdom and knowledge of God! How unsearchable are His judgments and unfathomable His ways!” (Ro 11:33). (Sermon) NET Note on Chosen One - The participle ho eklelegmenos, which could be translated "the One who has been chosen," is best understood as a title rather than a descriptive phrase, probably deriving from Isa 42:1 (LXX) which uses the similar ho eklektos which also appears in Luke 23:35 ("let Him save Himself if this is the Christ of God, His Chosen One [eklektos].”) Isaiah 42:1 “Behold, My Servant, whom I uphold; My chosen one (Lxx = eklektos from verb eklego) in Whom My soul delights. I have put My Spirit upon Him; He will bring forth justice to the nations (How? His atoning sinless sacrifice on the Cross). Compare the Father's affirmation of Jesus at His baptism, the "inauguration" of His earthly ministry. Now at the "terminus" of that ministry, again the Father affirms His Son. Luke 3:22+ and the Holy Spirit descended upon Him in bodily form like a dove, and a voice came out of heaven, “You are My beloved Son, in You I am well-pleased.” Matthew 3:17+ and behold, a voice out of the heavens said, “This is My beloved Son, in whom I am well-pleased.” The Transfiguration reaffirms that Jesus is the Son of God (reiterating the truth revealed at His baptism) and the command to listen to Him identifies Him as God's messenger and mouthpiece.
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Cole - What can we learn here about pride and humility? A. Pride begins in the heart and must be dealt with on the heart level. Jesus knew “what they were thinking in their heart” (Lu 9:47). Pride was at the root of the original sin, where Eve thought that she could be like God if she disobeyed Him and ate the forbidden fruit. It is at the root of almost all sin, because we proudly think that we know better than God who has given us His commandments. We wrongly think that we know what is best for us, even if it goes against what God has clearly said. So to deal with pride, we must confess our selfish rebellion against God and humble ourselves before Him. If God gave us what we deserve, we would go straight to hell! We must repent of pride and seek His grace. Also, dealing with pride on the heart level means examining our motives for what we do. Why do I serve Christ? Is it out of love and gratitude to Him, or is it to be recognized by others? What happens if I don’t receive the recognition that I think I deserve? Do I get hurt feelings and quit? Do I grow jealous of those who seem to be in the limelight? Or, do I truly rejoice with the success of other servants of the Lord because the name of the Lord is being glorified? So often we’re like Linus in the Peanuts cartoon strip. His sister, Lucy, asks him what he wants to be when he grows up. He replies that he wants to be a humble country doctor. He says that he will live in the city and every day he will get in his sports car and drive to the country where he will heal everyone. In the last frame he says that he will be a world-famous humble little country doctor. So often, in our hearts we want to be world-famous humble servants of Jesus! B. Pride is fed by competition; humility is fed by cooperation. There can only be one “greatest” disciple, and the way you determine the winner is by making comparisons. But Jesus totally disarms this way of thinking. He makes no comparisons among the twelve, or between them and anyone else. The apostle Paul does the same thing with the factious Corinthians when he says, “What do you have that you did not receive? But if you did receive it, why do you boast as if you had not received it?” (1Co 4:7). In other words, God has given us everything that we are and have. We are only stewards or managers of it for His sake. Since it all comes from Him, it is ridiculous for us to be puffed up over our own gifts or abilities and to look down on others who don’t have what we have. As Americans, we especially have to be on guard because our culture thrives on competition, not cooperation. We want to win, even (or, especially!) if it means crushing our opponents and making them look bad. If we promote teamwork, it’s only so that our team beats the other team. Imagine the idea of all the teams in the National Football League cooperating so that everyone ended the season as winners! I read a great story about a missionary to the Philippines who was trying to teach a remote native tribe how to play croquet. He explained the rules and showed them how they could knock their opponents’ ball away. But these people lived in a culture that survived through cooperation, not competition. They were confused: why would you want to smash your opponent’s ball out of the court? “So you can win,” the missionary explained. But these “primitive” tribesmen, playing in their loincloths, wouldn’t do it. After the first man got his ball through all the wickets, he went back and coached the others on how to do it. Finally, when the last man hit his ball through the last wicket, they all jumped up and down and shouted, “We won! We won!” That’s the spirit we need if we want to avoid pride and promote humility. Paul wrote to the rivals in the church at Philippi, “Do nothing from selfishness or empty conceit, but with humility of mind let each of you regard one another as more important than himself; do not merely look out for your own personal interests, but also for the interests of others” (Php 2:3-4). Rather than being jealous because someone else has some spiritual experience or recognition that we lack, we should rejoice because the Lord’s team has won. C. Pride is fed by our association with the “important”; humility is fed by our association with the “lowly.” The disciples were arguing about who was the greatest disciple of Jesus. At this point, Jesus was riding a wave of popularity. Crowds thronged around Him wherever He went. When Jesus was arrested and about to be crucified, it was a different story: they all left Him and fled. But for now, it made them feel important to be identified with Jesus. To correct their pride, Jesus took a child and stood him at His side. In the Judaism of that day, a child under 12 could not be taught the Torah, and so to spend time with them was considered a waste (Theological Dictionary of the New Testament [Eerdmans], 5:646-647). But Jesus was showing that His followers must welcome and be kind to those whom society regarded as unimportant. Not only was this child not unimportant; by receiving ones such as this, Jesus’ disciples actually receive Him and the Father who sent Him. This shows us God’s concern for every person, no matter how unimportant our society may regard him or her. And it shows us that if we think we’re something because we know some “important” people, our focus is wrong. The only thing that makes us “something” is our association with Jesus, and that isn’t because of anything good in us, but only by His undeserved grace. D. Humility grows when we focus on Christ’s omniscient presence and on the cross. Perhaps there were some obvious non-verbal signs that showed Jesus what the disciples were discussing. But Lu 9:47 indicates that He had supernatural knowledge of what they were thinking. Scripture tells us that there is nothing hid from His sight (Heb 4:13). He knows every proud and jealous thought we entertain. If we would only keep that in mind, we would be quick to judge our proud thoughts the second we recognized them! Also, as I mentioned, this debate about who is the greatest occurs in the context of the cross (Lu 9:44, Lu 9:51). If we would keep in view the suffering that Jesus went through to save us from our sins, how could we go on exalting ourselves over others? It was my pride and selfishness that put the sinless Savior on the cross. As Isaac Watts put it in his great hymn, When I survey the wondrous cross On which the Prince of Glory died, My richest gain I count but loss, And pour contempt on all my pride. So to grow in our usefulness to the Savior, we must grow in humility and judge our pride. (Luke 9:46-56 Relational Lessons for Christian Service) J C
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Cole - As Jesus set His face to go to Jerusalem, He sent messengers ahead into Samaria to make arrangements. But the Samaritans did not receive Him because they heard that He was going to Jerusalem, and they despised the Jews. There had been a centuries-long hatred between the Jews and the Samaritans, who were viewed as religious half-breeds. So the slightest provocation set off James and John who wanted to call down fire to consume these pagans. But Jesus rebuked them and they went on to another village. (The most reliable manuscripts omit the bracketed words of Jesus’ rebuke, and those that have them contain many variants.) This incident shows our propensity to misuse the Scriptures to justify our own sinful anger. James and John thought that they were acting in the spirit of Elijah, who called down fire to consume the wicked King Ahaziah’s messengers who came to arrest him (2Ki 1:1-16). They could cite chapter and verse to show that their anger was justified. But, they were wrong. Jesus came to seek and to save the lost, not to destroy them. While rejection is always difficult to handle, if our Lord was rejected, we can expect the same treatment in this wicked world. He deliberately steeled Himself for the coming rejection in Jerusalem (Lu 9:51). As His followers, we must steel ourselves for rejection and not take it personally, even if it is meant that way. We should let the Lord be the judge. In this case, Jesus judged this village by leaving them in their state of rejection. They would have to answer to God at the judgment for not welcoming Christ into their village. While there is a proper time to “shake the dust off our feet” in protest against those who reject the gospel (Lu 9:5), we should be careful not to jump the gun. God is patient, not willing for any to perish (2Pe 3:9), and we must reflect His love and patience toward those who are opposed, praying that God would grant them repentance. Conclusion - Living as we do in a culture that is seething with anger and that elevates pride to a virtue, we can have some great opportunities for witness if we will learn the lessons of humility and love for others. If you are mistreated, but you respond with humility and love, you will stand out as a light in the darkness. Be ready to let others know that it is only Christ in you that makes the difference. If you struggle with pride and anger and have failed often, these verses offer hope. James and John were known as the Sons of Thunder. Matthew
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Cole - (ILLUSTRATION) A cartoon showed a church building with a large billboard in front that proclaimed: “The LITE CHURCH: 24% fewer commitments, home of the 7.5% tithe, 15 minute sermons, 45 minute worship service; we have only 8 commandments—your choice. We use just 3 spiritual laws and have an 800 year millennium. Everything you’ve wanted in a church…and less!” (Leadership [Summer, 1983, p. 81). Sadly, there is more truth than fiction in that cartoon! Many churches are lowering the commitment level to attract attenders. They’re afraid that if they preach against sin, they might offend some folks, so they focus on the positive and speak about sin only in the most general terms. They don’t want to deal with touchy doctrinal issues, because people in our culture want to be tolerant and non-judgmental. They wouldn’t dream of practicing church discipline! Their focus is on being upbeat so that everyone feels loved and accepted unconditionally. As a result, we have millions of churchgoers who call themselves Christians, but who are not fully committed to Jesus Christ and the gospel. George Gallup contends that fewer than ten percent of evangelical Christians could be called deeply committed. The majority who profess Christianity do not know basic Christian teachings and do not act differently because of their Christian experience. As a Lutheran pastor put it, “Ninety percent of our parishes across the country require less commitment than the local Kiwanis club” (Wayne Pohl, Leadership [Winter, 1982], p. 95). In our text, Jesus makes some radical demands on His followers. Interestingly, just two verses later He laments that the harvest is plentiful, but the laborers are few (Lu 10:2). If Jesus had hired a marketing consultant, he would have said, “Lord, if you want more workers, you’re going to have to be a bit more realistic. You just lost three good volunteers because you demanded all or nothing!” But Jesus didn’t lower the standard. Following Christ is like taking a class on the pass/fail system. There is no curve. You either make it or you don’t. He requires that you devote everything that you are and have to Him or nothing at all. It is important to realize that these verses are not just directed to those who are considering “full-time” Christian service. They are addressed to everyone who would consider being a follower of Christ or disciple (the terms are synonymous). The Lord draws a line in the sand: The only way to follow Jesus is totally. In the context, Jesus has twice announced to the disciples His impending rejection and death (Lu 9:22, Lu 9:44). He has resolutely set His face toward Jerusalem and the cross (Lu 9:51). He has also taught His followers that the first requirement of following Him is to embrace self-denial and the cross (Lu 9:23-note). Here we encounter two men who volunteer to be Jesus’ followers and one whom Jesus calls to follow Him. We don’t know whether these men responded or not, although the sense I get is that they did not. But Luke doesn’t focus on their response because he wants us to apply Jesus’ words to our own hearts: Am I following Jesus totally or just casually? As someone has observed, “There’s a difference between interest and commitment. When you’re interested in doing something, you do it only when circumstances permit. When you’re committed to something, you accept no excuses, only results” (Art Turock, Reader’s Digest [11/94], p. 212). (Luke 9:57-62 The Only Way to Follow Jesus) ILLUSTRATION - C. T. Studd (1860-1931) (biography)(Sermon on Studd's Life)(C T Studd "The Chocolate Soldier") was the most outstanding cricket player in England at the end of the nineteenth century. By 1882, he was considered one of the best cricket players in the world and, probably, the best known athlete of his day in England. However, in 1884, after his brother George became seriously ill, Studd was confronted by the question: "What is all the fame and flattery worth when a man must face eternity?" His brother's illness had a profound impact on him. Consequently, and against the wishes of his family, he decided to forsake fame to serve the Lord through missionary work in China. Along with six other students from Cambridge (together they became known as "the Cambridge Seven"), Studd served as a pioneer missionary under Hudson Taylor with the China Inland Mission. On his twenty-fifth birthday, Studd inherited $145,000, a vast fortune in that day. He had already determined it would all go into the work of the Lord. He sent out huge checks to several ministries and gave the rest to his new wife, Priscilla. Priscilla, who also viewed herself as a disciple of Jesus, refused. She said, "Charlie, what did the Lord tell the rich young man to do?" "Sell all." "Well then, we will start clear with the Lord at our wedding." They proceeded to give all of the rest of the money away for the Lord's work. After ten years in China, Studd and his family began a ministry in India, hoping the climate would be better for his asthma. The Lord used them greatly as people were converted to Jesus every single week. After nearly a decade in India, they returned to England because of his wife's health. There, Studd heard about the urgent need for missionaries in the wild, unexplored interior of Africa. He was fifty years old and had become something of a Christian celebrity in England. Yet, after discussing it with his now nearly invalid wife, Priscilla, they agreed that he should go to Africa without her. She would stay home and recruit others to join him. Studd left his family in England, compelled to go where no Christian had ever been before. He went into the fiercest place on earth in order to take the gospel to those who needed to hear. One of the last messages he gave in England was on counting the cost: What are the conditions? They are the same, "Sell out!" God's price is one. There is no discount. He gives all to such as give all. "All! All! Death to ALL the world, ALL the flesh, to the devil, and perhaps to the worst enemy of all: YOURSELF!" ... I don't care what happens to me, life or death, aye, or hell, so long as my Lord Jesus is glorified! (Disciple Making Is...) Luke 9:58 And Jesus said to him, "The foxes have holes and the birds of the air have nests, but the Son of Man has nowhere to lay His head." KJV And Jesus said unto him, Foxes have holes, and birds of the air have nests; but the Son of man hath not where to lay his head. Jesus Lk 14:26-33; 18:22,23; Joshua 24:19-22; John 6:60-66 Foxes Ps 84:3; 2 Corinthians 8:9; James 2:5 Luke 9 Resources - Multiple Sermons and Commentaries Luke 9:57-62 - Steven Cole Luke 9:57-62 Barriers to True Discipleship - John MacArthur JESUS FOLLOWERS SHOULD NOT EXPECT LUXURIOUS LIVING And Jesus said to him, "The foxes have holes and the birds of the air have nests, but the Son of Man has nowhere to lay His head." - Luke is saying there will be no luxury suites for the followers of Christ. This is a startling response from Jesus to this scribe who would have made a prize catch, so to speak. Hendriksen makes an interesting observation - Nevertheless, as Christ's answer clearly indicates, this man's intentions were not altogether honorable. He saw crowds, miracles, enthusiasm, etc. It seemed so good to be closely associated with the One who was in the very center of all this action. So, he wanted to be Christ's disciple, but he failed to understand the implications of discipleship, namely, self-denial, sacrifice, service, suffering! (Borrow Exposition of the Gospel of Luke) Stein - The main emphasis here is less on the loss of creaturely comfort (a place to sleep) than with the rejection (Lk 9:22, 44; 17:25; 20:17). (See Luke: An Exegetical and Theological Exposition) NET Note - The idiomatic expression “birds of the sky” refers to wild birds as opposed to domesticated fowl. Jesus' reply is simply this: Does the man understand the rejection he will be facing? Jesus has no home in the world (the Son of Man has no place to lay his head). The Son of Man has nowhere to lay His head - The one who seeks to become rich in worldly terms will not follow the way of Jesus. What a slam this is to the religious hucksters on television who preach a Gospel of "Name it, Claim it" and "Jesus wants you to be rich." The Son of Man- This term was used frequently by Ezekiel to describe the prophet himself, but Daniel used Son of Man to refer to a prophecy of the Messiah (see below). In the NT Son of Man is used in 84 verses the majority referring to Jesus. Son of Man was Jesus' favorite description of Himself. By using the phrase "of Man" Jesus demonstrates His compassionate willingness to identify with fallen mankind. (see full note above) John
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Cole - I pondered this verse as I was sitting in front of my fireplace in my comfortable home, sipping some hot coffee! Does Jesus mean that to follow Him, we must sell our homes, deny ourselves all comforts in life, and become itinerant jungle missionaries? If so, very few would qualify. Even many missionaries have comfortable homes to live in. I think that Jesus was pointing out what He had already said in Lu 9:23, that to follow Him requires a life of self-denial, not of self-indulgence. As J. C.
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Cole adds "That word “but” has kept many well-meaning people out of the kingdom of God!" Lord, permit (epitrepo) me first to go and bury my father - For Jews the burial of the dead was a religious duty that took precedence over everything. Sadly, in this case it took precedence over a genuine relationship with Jesus! Are you guilty of practicing temporal religion all the while missing the eternal relationship with Jesus? John
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Cole - The second man thought that following Jesus was important, but not more important than family obligations. When Jesus said, “Follow Me,” he replied, “Permit me first to go and bury my father” (Lu 9:59). Commentators differ over whether the man’s father had just died, whether he was near death, or whether he had a few years to go. I am inclined toward either of the last two views, since if his father had just died, he probably wouldn’t be tagging along after Jesus at that moment. G. Campbell Morgan refers to a traveler in the Middle East who was trying to enlist a young Arab man as his guide. The man replied that he could not go because he had to bury his father. When the traveler expressed his sympathy, he learned that the young man’s father had not died, but that this was an expression meaning that he had to stay with his father as long as he was alive (The Gospel According to Luke [Revell], p. 133). So probably the man Jesus was calling was saying, “After my father is gone, I will follow You.” The Bible teaches that we should care for our elderly parents. The fifth commandment enjoins us to honor our father and mother. Paul states that if we do not take care of our own families, we are worse than unbelievers and have denied the faith (1Ti 5:8). Certainly, Jesus was not negating the Ten Commandments. He came to fulfill the Law, not to abolish it (Mt 5:17). But, if our commitment to family is greater than our commitment to Jesus Christ and His kingdom, we’ve got it wrong. Jesus’ reply, “Allow the dead to bury their own dead,” means, “Let those who are spiritually dead tend to such matters.” Then He adds, “But as for you, go and proclaim everywhere the kingdom of God.” In our day there has been a resurgence of emphasis on the family in evangelical circles. Much of this emphasis is a needed corrective to the neglect of family relationships that often characterized Christian homes in the past. For example, missionaries in the past often would ship their young children off to missionary schools, where they were away from their parents during their formative years. Even Hudson Taylor sent his children back to England for their education, rather than keeping them with him and his wife in China. They viewed it as the cost of discipleship. I think that this practice is a gross misapplication of Christ’s words. If God calls me to the mission field and also gives me children, I believe He is calling me to have them with me on the field. If that is not possible, my first responsibility is to care for my children until they are old enough to be separated from me without causing them serious problems. But, having said that, it is possible to be sinfully selfish about the family, where we wrongfully exalt the family over God’s kingdom purposes. I have heard of Christian families who do not get involved in serving the Lord because it would interfere with their family time. Some even stay away from church because they need a family day together. This teaches the children that family is more important than God and His work in this world. Some parents prohibit their children from involvement with missions because they fear that they could get killed in another country. If I may get personal, as many of you know, we almost lost our daughter Joy last summer in an accident in Mexico. I easily could have said, “You’re not going down there again.” I don’t want to lose her, and it is risky to drive on those roads. But to prohibit her from going would be a selfish command that puts family above the kingdom of God. If His kingdom is the priority, I must let her go, entrusting her to God’s protection. (Luke 9:57-62 The Only Way to Follow Jesus) Luke 9:60 But He said to him, "Allow the dead to bury their own dead; but as for you, go and proclaim everywhere the kingdom of God." KJV Jesus said unto him, Let the dead bury their dead: but go thou and preach the kingdom of God. Let Lk 15:32; Ephesians 2:1,5; 1 Timothy 5:6; Revelation 3:1 but John 21:15-17; 1 Corinthians 9:16; 2 Corinthians 5:16-18; 2 Timothy 2:3,4; 4:2,5 Luke 9 Resources - Multiple Sermons and Commentaries Luke 9:57-62 - Steven Cole Luke 9:57-62 Barriers to True Discipleship - John MacArthur Luke 9:59-60 What Is the High Cost of Discipleship? - John MacArthur Parallel Passage Matthew 8:22 But Jesus *said to him, “Follow Me, and allow the dead to bury their own dead.” (Notice that Luke adds "go and proclaim everywhere the kingdom of God.") THE DISCIPLE'S PRIORITY: PROCLAIM THE KINGDOM OF GOD Allow (aorist imperative) the dead to bury their own dead - Jesus gives a firm command. In context of the call to follow Jesus, He states that the spiritually dead (Eph 2:1) are those who should bury the physically dead. This helps understand Jesus' hard saying in Luke 14:26 (see comment) (cf Lk 12:53, Lk 18:29-30). As noted above Luke adds "go and proclaim everywhere the kingdom of God" which is added "to help his readers understand that Jesus’ uncompromising command is uttered in light of the supreme good of proclaiming the good news." (Stein) “If anyone comes to Me, and does not hate his own father and mother and wife and children and brothers and sisters, yes, and even his own life, he cannot be My disciple. ESV Study note - “Hating” is a Semitic expression for loving less (cf. Gen. 29:30–31; Deut. 21:15–17; Matt. 10:37). MacArthur Study Bible note - A similar statement in Mt 10:37 is the key to understanding this difficult command. The “hatred” called for here is actually a lesser love. Jesus was calling His disciples to cultivate such a devotion to Him that their attachment to everything else—including their own lives—would seem like hatred by comparison. See Lk 16:13; Ge 29:30, 31 for similar usages of the word “hate.”
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Cole - The second man thought that following Jesus was important, but not more important than family obligations. When Jesus said, “Follow Me,” he replied, “Permit me first to go and bury my father” (Lu 9:59). Commentators differ over whether the man’s father had just died, whether he was near death, or whether he had a few years to go. I am inclined toward either of the last two views, since if his father had just died, he probably wouldn’t be tagging along after Jesus at that moment. G. Campbell Morgan refers to a traveler in the Middle East who was trying to enlist a young Arab man as his guide. The man replied that he could not go because he had to bury his father. When the traveler expressed his sympathy, he learned that the young man’s father had not died, but that this was an expression meaning that he had to stay with his father as long as he was alive (The Gospel According to Luke [Revell], p. 133). So probably the man Jesus was calling was saying, “After my father is gone, I will follow You.” The Bible teaches that we should care for our elderly parents. The fifth commandment enjoins us to honor our father and mother. Paul states that if we do not take care of our own families, we are worse than unbelievers and have denied the faith (1Ti 5:8). Certainly, Jesus was not negating the Ten Commandments. He came to fulfill the Law, not to abolish it (Mt 5:17). But, if our commitment to family is greater than our commitment to Jesus Christ and His kingdom, we’ve got it wrong. Jesus’ reply, “Allow the dead to bury their own dead,” means, “Let those who are spiritually dead tend to such matters.” Then He adds, “But as for you, go and proclaim everywhere the kingdom of God.” In our day there has been a resurgence of emphasis on the family in evangelical circles. Much of this emphasis is a needed corrective to the neglect of family relationships that often characterized Christian homes in the past. For example, missionaries in the past often would ship their young children off to missionary schools, where they were away from their parents during their formative years. Even Hudson Taylor sent his children back to England for their education, rather than keeping them with him and his wife in China. They viewed it as the cost of discipleship. I think that this practice is a gross misapplication of Christ’s words. If God calls me to the mission field and also gives me children, I believe He is calling me to have them with me on the field. If that is not possible, my first responsibility is to care for my children until they are old enough to be separated from me without causing them serious problems. But, having said that, it is possible to be sinfully selfish about the family, where we wrongfully exalt the family over God’s kingdom purposes. I have heard of Christian families who do not get involved in serving the Lord because it would interfere with their family time. Some even stay away from church because they need a family day together. This teaches the children that family is more important than God and His work in this world. Some parents prohibit their children from involvement with missions because they fear that they could get killed in another country. If I may get personal, as many of you know, we almost lost our daughter Joy last summer in an accident in Mexico. I easily could have said, “You’re not going down there again.” I don’t want to lose her, and it is risky to drive on those roads. But to prohibit her from going would be a selfish command that puts family above the kingdom of God. If His kingdom is the priority, I must let her go, entrusting her to God’s protection. The third man volunteers to follow Jesus, but with the stipulation that he first be allowed to go home and say good-bye to everyone. He thought that following Jesus was important, but not important enough to let go of the old relationships and ways. The Lord could tell that the man’s heart was divided. Like Lot’s wife, he just couldn’t quite cut the ties with the old life. He wanted to keep the door open so that if things didn’t work out, he could always go back. He wasn’t willing to make a clean break with the old contacts and way of life. Jesus replies, “No one, after putting his hand to the plow and looking back, is fit for the kingdom of God” (Lu 9:62). In other words, His followers must be totally focused on His purpose. They can’t keep one foot in the world just in case things don’t work out in the Kingdom. Their hearts cannot be divided between living for the old way of life and living for Jesus Christ. In a picture of total dedication to a task, the ancient writer, Hesiod, speaks of “one who will attend his work and drive a straight furrow and is past the age of gaping after his fellows, but will keep his mind on his work” (cited by Darrell Bock, Luke [Baker], 2:983). Another writer explains, “Following him is not a task which is added to others like working a second job.… It is everything. It is a solemn commitment which forces the disciples-to-be to reorder all their other duties” (Karris, cited by Bock, p. 984). When Jesus talks of putting one’s hand to the plow and turning back, He is not referring to someone who starts out in so-called “full time Christian service” but then leaves the ministry for “secular” work. He isn’t referring to how a person earns a living, but rather to a basic focus in life. The disciple must fix his eyes on Jesus Christ and His cause. He must seek first the kingdom of God and His righteousness (Mt 6:33). Whether he earns his living digging ditches or preaching the gospel, his consuming purpose in life is to know Jesus Christ and to make Him known. Thus, 2. Following Jesus is not just an important thing—it’s the most important thing in life. It’s not just a slice of life, something that rounds out your life and makes it a bit nicer. It’s the center, the hub of your life. Everything else revolves around Jesus and His kingdom purpose. My career must be subservient to the will of God and His kingdom purpose. My family life must be centered on following Jesus Christ and serving Him. My spare time is not my own, to do with as I please. It must be yielded to Jesus Christ and His purpose. This is not to say that every spare minute must be spent in serving the Lord. He made us so that we require rest and recreation. We need not feel guilty about taking appropriate time off for leisure activities. But the reason for the time off is so that we will be refreshed to serve the Lord better. I think that Christians need to do some careful thinking about the subject of retirement. While there’s nothing wrong with the concept of retirement, per se, Christians should view it much differently than the world does. We should view it as an opportunity to be freed up from our jobs so that we can be devoted to the Lord’s work. To dream of getting your Winnebago and parking it in Yellowstone every summer and Yuma every winter is not a godly focus, unless your purpose is to reach out to those in Yellowstone and Yuma! For the life of me, I can’t figure out why many pastors and missionaries retire from the Lord’s service at 65! I realize that we may need to slow down a bit as our bodies get older. But why should we ever retire from the Lord’s service? I’ll preach as long as some church will tolerate the old geezer! Making our commitment to Jesus Christ the most important thing in life means several things: Commitment to Christ cannot be based on an emotional, idealistic decision. The first man was probably caught up with the euphoria of the moment. Crowds were following Jesus. Hundreds were being healed. Jesus’ disciples were a part of this exciting movement. The man wanted in on the action. So he gushes, “I will follow You wherever You go.” But Jesus realized that the man had not thought it through carefully. He had not considered the cost. He hadn’t thought of the hardship, the rejection, and the persecution that would inevitably follow. He had an idealized, glamorous view of what it meant to follow Jesus. But it wouldn’t carry him through the tough times. Profession is easy. Practice over the long haul is the test. You can attend an evangelistic meeting where the music is captivating. There is a wonderful spirit in the air. The preacher tells a moving story and gives an invitation and people start streaming down the aisles. You feel good about what he has said. You realize that you have some needs in your life that Jesus could meet. So you go forward and meet with a counselor. He explains that by believing in Jesus you can have all your sins forgiven and be assured of going to heaven. So you pray to receive Jesus. But does that make you a follower of Jesus? Did you truly become a child of God at that moment? Maybe, but not necessarily! Do you understand that following Jesus and living for self are mutually exclusive, and that you are committing yourself to follow Jesus? Do you understand that following Jesus and clinging to your sins are not compatible, and that when you trust in Christ as Savior, you begin a lifelong battle against sin? Do you understand that while salvation is totally God’s gracious gift, apart from any merit or works on our part, the one who receives God’s gift is no longer his own; he has been bought with a price? He must now live for the One who loved him and gave Himself for him. Commitment to Christ as Savior cannot be based on good vibes. Commitment to Christ cannot be a casual, whenever-you-find-the-time matter. What could be more noble and biblical than burying one’s father? But Jesus won’t allow this would-be follower to postpone his commitment until it’s convenient, even for this noble purpose! If heaven and hell are true (and every follower of Jesus must believe that they are, since He taught both so clearly and forcefully), and if death is a daily potentiality for every person, then the message of the kingdom of God is urgent! The people we encounter each day are heading toward the glory of heaven or toward the agonies of hell, and they are a heartbeat away from their eternal destiny! We can’t be casual about our commitment to Christ in light of these solemn truths! Commitment to Christ cannot be a phase in life that you put behind you someday. To leave your options open so that you can go back to the old life if things don’t work out as a Christian is to reject following Jesus. Jesus later mentions Lot’s wife as a sober example to everyone who would follow Him when He says, “Remember Lot’s wife. Whoever seeks to keep his life shall lose it, and whoever loses his life shall preserve it” (Lu 17:32-33). While the Christian life is a process of daily yielding more and more to the Lord, it can never be approached from the mentality, “I’ll try it and see if it works. Otherwise, I’ll go back to the old ways or try some other way.” If Jesus is the Lord, then the only way is to go forward with Him. Turning back is not even an option. Conclusion - Since the only way to follow Jesus is totally, each one of us must soberly ask ourselves the question, “Am I following Jesus totally?” Am I holding back something for myself? Am I keeping one foot in the world just in case? Am I hanging on to some secret sins, just so I won’t miss out on what the world has to offer? Am I trying to serve Christ and mammon? Am I saying, “I’ll follow You, Lord, but …?” Everything after that “but” needs to go! There’s a danger that you will hear a message like this and in a moment of emotion say, “All right, I’m giving everything to Jesus! I’m going all out for Him! I’ll be a missionary, even a martyr if necessary.” But, if you don’t count the cost, you will be like the first man. How do we implement total commitment to Jesus on a daily basis? Someone observed that we think giving our all to the Lord is like taking a $1,000 bill and laying it on the table. “Here’s my life, Lord. I’m giving it all.” But the reality for most of us is that He sends us to the bank and has us cash in the $1,000 for quarters. We go through life putting out 25 cents here and 50 cents there. Listen to the neighbor kid’s troubles instead of saying, “Get lost.” Go to a committee meeting. Give a cup of water to a shaky old man in a nursing home. Usually giving our life to Christ isn’t glorious. It’s done in all those little acts of denying self for Jesus’ sake, 25 cents at a time. It would be easy to go out in a flash of glory; it’s harder to live the Christian life little by little over the long haul (Fred Craddock, in Leadership [Fall, 1984], p. 47). That kind of daily commitment in small increments begins with a total entrusting of your life and eternal destiny to Jesus Christ. He gave Himself on the cross so that you would not have to face God’s wrath on account of your sins. Jesus calls you to turn from your selfishness and sin and to follow Him. If you say, “I’ll follow Jesus, but …” you must erase the “but.” The only way to follow Jesus is totally. (Luke 9:57-62 The Only Way to Follow Jesus) Luke 9:62 But Jesus said to him, "No one, after putting his hand to the plow and looking back, is fit for the kingdom of God." KJV And Jesus said unto him, No man, having put his hand to the plough, and looking back, is fit for the kingdom of God. No one Lk 17:31-32; Ps 78:8,9; Acts 15:37,38; 2 Timothy 4:10; Heb 10:38; James 1:6-8; 2 Pe 2:20-22 Luke 9 Resources - Multiple Sermons and Commentaries Luke 9:57-62 - Steven Cole Luke 9:57-62 Barriers to True Discipleship - John MacArthur Luke 9:59-60 What Is the High Cost of Discipleship? - John MacArthur DISCIPLESHIP MEANS NO LOOKING BACK! But Jesus said to him, No one, after putting his hand to the plow and looking back, is fit for the kingdom of God - The cost is clear and the cost is high. Practically, it is difficult to plow a straight row if one is looking behind rather than forward! This reminds me of Paul's spiritual walk with Jesus when he wrote "forgetting what lies behind and reaching forward to what lies ahead, I press on toward the goal for the prize of the upward call of God in Christ Jesus." (Php 3:13-14-note) Elijah made a similar call to the people of the northern kingdom of Israel "Elijah came near to all the people and said, “How long will you hesitate between two opinions? If the LORD is God, follow Him; but if Baal, follow him.” But the people did not answer him a word." (1 Kings 18:21) Paul's heart was undivided, whereas this man's heart was divided. Jesus made it clear that “No one can serve two masters; for either he will hate the one and love the other, or he will be devoted to one and despise the other. You cannot serve God and wealth." (Mt 6:24-note). A T