behindthewillowtrees » Luke

The Risen Christ

John Smith — Sun, 04 Apr 2010 21:10:00 +0000

I think this is the fifteenth sermon in this series, and the last.

Earlier in Luke 24 we discover an empty tomb and the reality of the resurrection. But now ow we no longer merely have a claim to resurrection, we have a appearance of the risen Lord. Such experiences moved the disciples from sceptic to convinced.

Perhaps the major challenge of this text in our modern world is the believability of such an event.Yet those to whom Jesus appears seem just as sceptical about the possibility of a dead person reappearing alive again as any modern person. The announcement of an empty tomb was not enough to convince them.

1. Only visible evidence that Jesus has been raised will prove convincing.
The reaction of Cleopas and his friend , hesitant to embrace the resurrection, even to the point of being subject to a rebuke by Jesus, helps prove that what is related here really happened. After all, would Luke create stories that make Jesus’ followers lack faith? Here are two disciples who felt that the cross meant the end of the hope Jesus brought. Only Jesus himself can change their minds.

The resurrection is the basis for our being able to receive the many blessings of grace that God gives his children (1 Peter 1:3-6):

forgiveness of sins,
the Holy Spirit,
and eternal life.

1 Corinthians 15 explains exactly how the resurrection achieves this hope by calling Jesus’ resurrection the "first fruits" (v. 20), with more resurrections (ours!) to come.

In addition, Jesus is now in glory. That Jesus is seated at the right hand of God forms part of the oldest creeds of the church (e.g., the Apostles’ Creed). The central truths of the Christian life are bound up in this fact. Jesus’ place at the right hand of God means that he possesses authority over all those forces that stand opposed to humanity, both in this age and in the age to come (Eph. 1:19-23). Such authority stands behind his ability to give us new birth (Eph. 2:1-10).

This aspect of resurrection hope is important, since we often feel that our sin or the devil is more powerful than we are. Yet in the context of Jesus’ power obtained through his resurrection, we have access to the one who enables us to overcome whatever obstacles Satan places in our path. The call of disciples is to follow the leading of the Lord and to draw on the spiritual resources he makes available to us.

2. God’s Word is entirely trustworthy.
Jesus tells us that the twofold division of suffering followed by glory is the messianic portrait of the Old Testament. This is a fresh understanding of the Jewish Scriptures. In the Gospels and in Acts, Jesus claimed that the Old Testament promise was unified in him.

He was the prophet like Moses,
the Son of David,
the Suffering Servant,
the Messiah,
and the Son of Man all wrapped together in one person. His career involved both suffering and triumph. The bridge between the two stages was the resurrection.

This is why Jesus claimed to be teaching what the whole Scriptures taught. Only this understanding of who he was made sense of the various strands of promise in the Scriptures. When Luke 24 describes Jesus as prophet and Messiah, it underscores how the promise only makes sense when it is combined with Jesus.

Though this passage only gives a general reference to the promises in the Law and the Prophets, the specific texts in view have been noted throughout Luke.

Consider Isaiah 40 and its promise of a forerunner (Luke 3:4-6),
Isaiah 61 and its proclamation and realization of deliverance (Luke 4:IK 19),
Psalm 118 and its call to receive one who comes in the Lords name (Luke 13:35) and its warning that the rejected stone will be exalted (Luke 19:38),
Psalm 110 and its promise of a shared rule with God and an exaltation to come (Luke 20:42-43), and Daniel 7 and its picture of the Son of Man coming on the clouds (Luke 21:27).

The resurrection and the Word of God combine to illustrate the breadth of God’s promises. At the one end stands the revealed Word. As revelation of God, it is to be embraced and believed, something the disciples were slow to grasp. This is why the church has always emphasised that people be taught the Word, for here is found the way and wisdom of God.

At the other end stands the risen Lord Jesus when he returns. Then he will finish what he has started (Acts 3:21). So the resurrection is a bridge into new life and the first step of glory that leads to the fulfilment of all God’s promises.

3. Jesus is revealed as he sits having table fellowship.
The table was the place for fellowship in the ancient world. Here family and friends gathered to share time with each other. Luke has underscored the importance of meal scenes throughout his Gospel. The table was a place where Jesus was heard and where his present came across most intimately.

Jesus reveals himself the midst of the basic moments of life. He is at home in the midst our everyday activity.

The image replayed in communion, which affirms the Lord’s presence. Yes, he is raised and serving alongside the Father. As we partake of that meal we look for the day of his return to sit at the final banquet table in full celebration of his salvation.

There is perhaps no better commentary on this passage than Hebrews 1:1-4.

God has spoken to us in his Son, who, as heir of all things, has sat down at the right hand of the Father, having made purification for sins and become superior to the angels, reflecting in the process the name, nature, and role of Son.

There is no greater privilege than knowing the Son of God. He is known only through the recognition that God raised him from the dead to become the centrepiece of his promise and plan.

The Returning Lord: Luke 17:20-37

John Smith — Sun, 14 Mar 2010 10:30:00 +0000

We are resident aliens! To follow Jesus is to be different. And being curious about the future is to be human.

We need to know where history is going: Not to prepare charts but to prepare hearts. We are to be faithful watchers.

The kingdom’s future nature.
Ultimately the kingdom’s coming will include its powerful and coercive establishment on the earth, with total authority over all of humanity. When the Son of Man returns with authority to vindicate the saints and exercise power on their behalf, it will be a grand day of judgment (Dan 7).

Kingdom now (forgiveness, defeat of Satan, release of the Spirit, new community of the church – v21); Kingdom to come (God’s power, vindication of the saints, justice). Jesus has two goals in Luke 17:
1. The kingdom is inextricably tied to him (20-21).
2. Although times will be tough and we will long for the day of the Son of Man, his day will eventually come suddenly and bring harsh judgment for those who resist him(22).

Our world is heading towards judgement

1. We will not have to work hard and knowing what is happening (but not a cosmic sign v26-30). We need to be ready.

Jesus explains that the kingdom does not come "with signs to be observed, nor will people say, ‘Here it is,’ or ‘There it is,’ because the kingdom of God is in your midst." But, how is "the kingdom of God is in their midst." He does not mean in one’s heart. Jesus is speaking to Pharisees who have rejected him. They do not have the kingdom in their heart. And nowhere else in the New Testament is the kingdom described as an internal entity. He must mean something else here.

It is present in Jesus. He and it stand before you. You do not have to look for it, because it is right before your face (7:22-23; 11:20; 7:28; 16:16; 4:16-23).

The program of God’s reclamation of creation starts and stops with Jesus.If the Pharisees had read the sign of the present time correctly, their question would not even be asked (12:54-56). Jesus has declared that the process of kingdom growth has started, so they should not assume it is absent, though it has made such a humble start (13:18-20). They need to respond to the King.

2. Judgement is a serious matter. People will be separated. Life for some: death for others (v37). We are accountable for our actions. Jesus portrays a division within humanity. Two pictures make the same point. Whether two are asleep or two women are grinding at a mill, on that day one will be taken and another left. It is debated whether the one is taken into judgment and the one is left for salvation or the other way around. Given the Noah and Lot metaphors, as well as the picture of the birds gathering over the dead bodies in verse 37, it seems that it is those who are left behind who experience the judgment. Those who flee, like Noah and Lot, are spared.

When the disciples ask, "Where, Lord?" they appear to be asking where this will occur or what will happen to the bodies. Jesus replies that where the bodies are, the vultures are gathered (Lev 11:13; Deut 14:12; Job 39:30; Mt 24:28). The image is grim. The Son of Man’s return means massive judgment; it will be final and will carry the stench of death. The return will be deadly serious. You should not be on the wrong side when it comes. Be assured that the vindication of the saints will come (18:1-8). The Son of Man’s return means humanity’s separation into two camps: those who were for him enter into everlasting life, while those who were against him face an everlasting judgment.

Our world is going there without concern for God (Noah and Lot).
Jesus compares the day of that arrival to the times of Noah and Lot. The two examples are parallel. Life went on with eating, drinking, marriage, buying and selling–and then judgment came. For one it was the flood, for the other fire and sulphur. But to be outside the family that day was to face instant judgment. The time of the Son of Man will be no different: it will be just like this on the day the Son of Man is revealed.

When the judgment comes, he says, it will be swift. There will be no time to gather possessions from your home, whether you are on the roof or in the field. Unlike Lot’s wife, do not look back, longing for what you are leaving behind. To seek to protect your life is to lose it. But to lose your life will be to gain it. In other words, if you identify with God, suffering and persecution may result, but God will redeem you. If you fear the rejection of persecution, you will not come to Christ, but neither will you be redeemed by God. Jesus’ words here recall 12:1-12. Again the point is, Expect suffering but persevere with patient faith. Redemption comes, and so does God’s vindication.

1. Choose wisely when it comes to the things of God. The idea that it the time of judgement there will be a second change is a myth (Gen 7 and 19).

2. Every moment is a moment to change the destiny of others (2 Peter 3:9).

When – the thousand dollar question?
For a time, disciples will long to see it, but it will not come. That day does not come immediately. People will claim that it has come, but Jesus warns that the disciples should not go to check for his arrival. Those claims are not the real thing. When it comes, it will be sudden and visible like the lightning across the sky.

But first he must suffer many things and be rejected by this generation. That’s why he heads for Jerusalem (13:31-35). Before glory there is rejection and suffering. The kingdom’s decisive arrival will be obvious, but for now rejection dominates.

One day the kingdom will wield a gavel, but for now it bears a cross.

A blind alley?
Scholars argues that Jesus predicted his quick return after the ascension, and when it did not come the church struggled to explain why. As often, this is mostly academic speculation. But he makes clear here and in texts like Mark 13:10, 32 that the exact timing is not known and that other things must happen first, like his suffering and the church’s preaching of the gospel. God has a plan, even if we cannot know the exact timing of all these events. If there is a problem with "delay," it is because the church failed to reflect on the whole of Jesus’ teaching.

Cell outline

1. Where is the kingdom of God? (17:21)

2. What did Jesus tell his disciples they would long to see? (17:22). At his return, is Jesus going to bring peace or punishment?

3. How did Jesus describe what the days of the Son of Man will be like? (17:24-30). What exactly are the “days of the Son of Man?”

4. Jesus warns those on the roof or in the field not to go back to get their possessions. Why? What does this have to do with Lot’s wife? (17:31-32)

5. Verse 17:33 is the second time Luke records those words of Jesus. What does that mean? (Luke 9:24-25). What does "trying to keep one’s life" have to do with turning to get one’s possessions? What is the paradox here that trying to save one’s life results in losing it?

6. Jesus speaks of people in close physical proximity to each other, and warns that one will be taken and the other left. What does this teach us about the nature of Jesus’ coming? Where will they be taken? What happens to those who are left? (17:34-35)

Going deeper

What’s the meaning of that last verse (17:37)? What does this verse teach us about his location when he comes? (17:37)

Witness

Practically speaking, how could Jesus’ teaching about losing your life make a difference in your daily routine? How can you reaffirm your commitment to follow Jesus whatever the cost?

Where is our eternal destiny?

John Smith — Sun, 28 Feb 2010 10:30:00 +0000

Our church covenant, to which we all sign up, says that we will hold to the historic truths of the Christian faith. Those include

* The universal sinfulness and guilt of fallen man, making him subject to God’s wrath and condemnation.

* The substitutionary sacrifice of the incarnate Son of God as the sole and all-sufficient ground of redemption from the guilt and power of sin, and from its eternal consequences.

But what does God’s "condemnation" mean. and what are the "eternal consequences" of sin. Christian have held two views. One is that the unsaved experience eternal suffering and the other, known as annihilationism, is that those who die outside of Christ eventual are eternally destroyed. The later is a minority view but one with which I have quite a bit of empathy. That is because of the passages which speak of the unsaved as perishing (John 3:16) or being destroyed (Matthew 10:28). Therefore, verses like Rev 21:8 which speak of the second death, seem to me to refer to a soul ceasing to exist. Many annihilationists believe that the concept of an immortal soul separated from the body came from Greek philosophy, particularly from Plato, and not from the Bible.

Inherent in an annihilationist view are notions of divine justice and love (1 John 4:16). For them, the idea of an eternal place of torment is morally repugnant, and an unfair punishment for finite sins. How can this accurately reflect God’s ultimate victory over suffering and evil, they argue, when it permanently installs a place of suffering in the new heaven and new earth? Likewise, how can the saved live in blissful joy knowing that some of their loved ones suffer somewhere forever in hell? Only the devil, the beast, the false prophet (Rev 20:10), and those who received the mark of the beast or worshiped his name (Rev 14:9-11) will suffer forever.

For opponents of this view (or to be fair, traditionalists), only God is qualified to determine divine justice; he judges and punishes as he chooses. They argue that the "second death" is the spiritual separation from God for eternal punishment. It occurs after physical death by a separation of soul from the body. For them, ceasing to exist is not eternal punishment and therefore conflicts with passages such as Matthew 25:46:

"And these shall go away into everlasting punishment but the righteous into eternal life."

This argument suggests that the "punishment" must forever include some form of suffering. Punishment, however, can just as well be described as "the imposition of deprivations (e.g. of freedom or privacy or other goods) to which the person otherwise has a right, because the person has been found guilty of some criminal violation". In which case, annihilationism is indeed a form of punishment since the person is eventually deprived of existence itself and and the punishment is eternal.

Key verses:

Genesis 3:19 For dust you are and to dust you will return

Psalm 146:4 When their spirit departs, they return to the ground; on that very day their plans come to nothing

Ezekiel 18:20 The soul who sins is the one who will die.

Ecclesiastes 9:5,10 The dead know nothing; they have no further reward, and even the memory of them is forgotten…. For in the grave, where you are going, there is neither working nor planning nor knowledge nor wisdom.

Jeremiah 32:35 Burning one’s offspring in the Valley of Ben Hinnom (which is where concept of Gehenna or Hell comes from) is not a commandment of God nor did it even enter his mind.

Matthew 10:28 Do not be afraid of those who kill the body but cannot kill the soul. Rather, be afraid of the One who can destroy both soul and body in hell

John 3:16 People who don’t believe in Jesus shall perish and not receive eternal life.

2 Thessalonians 1:9 They will be punished with everlasting destruction and shut out from the presence of the Lord and from the majesty of his power

Revelation 21:8 But the cowardly, the unbelieving, the vile, the murderers, the sexually immoral, those who practice magic arts, the idolaters and all liars—their place will be in the fiery lake of burning sulphur. This is the second death.

Romans 6:23 For the wages of sin is death.

John Wenham has classified the 264 New Testament texts on the fate of the lost:

10 (4%) to "Gehenna"
26 (10%) to "burning up"
59 (22%) to "destruction, perdition, utter loss or ruin"
20 (8%) to "separation from God"
25 (10%) to "death in its finality" or "the second death"
108 (41%) to "unforgiven sin", where the precise consequence is not stated
15 (6%) to "anguish"

Wenham states that just a single verse, Revelation 14:11 sounds like eternal torment:

And the smoke of their torment rises for ever and ever. There is no rest day or night for those who worship the beast and his image, or for anyone who receives the mark of his name.

History

The vast majority of Christian writers have held to traditional ideas of external suffering in hell. However, forms of conditional immortality can be found in the writing of Justin Martyr and at least one of John Wesley’s recorded sermons are often understood as implying annihilationism.

Since the 1960s, annihilationism has gained legitimacy within modern, conservative Protestant theology, especially in the UK. Better known supporters include John Wenham, C S Lewis, Richard Forster, Michael Green and, it is said, N T Wright displays an openness to the issue. Wenham says:

"I believe that endless torment is a hideous and unscriptural doctrine which as been a terrible burden on the mind of the church for many centuries and a terrible blot on her presentation of the Gospel. I should indeed be happy, if before I die, I could help in sweeping it away."

John Stott offered at least tentative support for the doctrine. He wrote,

"Well, emotionally, I find the concept [of eternal suffering] intolerable and do not understand how people can live with it without either cauterising their feelings or cracking under the strain …. I do not dogmatise about the position to which I have come [of annihilation]. I hold it tentatively … I believe that the ultimate annihilation of the wicked should at least be accepted as a legitimate, biblically founded alternative to their eternal conscious torment."

Even F. F. Bruce wrote,

"annihilation is certainly an acceptable interpretation of the relevant New Testament passages … For myself, I remain agnostic. Eternal conscious torment is incompatible with the revealed character of God."

The Church of England’s Doctrine Commission reported in February 1995 that Hell is not eternal torment. The report, entitled "The Mystery of Salvation" states,

"Christians have professed appalling theologies which made God into a sadistic monster. … Hell is not eternal torment, but it is the final and irrevocable choosing of that which is opposed to God so completely and so absolutely that the only end is total non-being."

Jesus: The Judge

John Smith — Sun, 28 Feb 2010 10:30:00 +0000

a) Why fear God (Luke 12)? Everything will be disclosed before God in the coming judgement (Rom 2:15; 1 Cor 4:5). Our stewardship of God’s gifts will be examined and rewarded (1 Cor 3:10-17). We should fear the One who has power to determine our eternal future rather than someone who can merely kill the body.

Does God punish for eternity (Rev 14:11; 20:10)? Or is the destruction of the soul itself eternal punishment? I’ve covered this discussion in a separate post click here.

Whatever view, this passage says that to be judged by God and not found in Christ is the most desperate experience. For after judgement, a person knows for certain that there is a God, to have seen his face, to know that Jesus was the answer, then to know they have missed for ever the chance to know him and be blessed by him.

b) What is unforgiveable? (12:10)

1. claiming Jesus has come from Satan (11:14-20)

2. renouncing faith in Jesus (12:9)

3. rejecting apostolic teaching (1 John 4:1-3)

4. constantly rejecting the message of the gospel made known by Spirit (e.g. Paul spoke against Jesus, but did not reject the Spirit’s call to believe in Jesus; 12:5; Acts 3:22-26)

c) Fear God not others (12:4-12) If we are righteous before God, we have nothing to fear from him (1 John 3:1-3). We fear God without being afraid of him. And God is there when we face opposition from others (11-12). The pressures we are under to defend ourselves are more subtle than in the past, just as real.

d) This is a moment of truth (12:13-21) To stand up and be counted. To be accountable to God for our lives. To store up treasure in heaven. There are serious implications if we reject the Spirit’s testimony. There are not many routes to heaven, to God. There is one. Take it!!

Cell outline

1. What individuals or groups are most feared in our society? Do these people ever act in a hypocritical way? What’s the meaning of hypocrisy?

2. What is the yeast of the Pharisees? Why use the illustration of yeast? What eventually happens to bread made with yeast? (Hebrews 4:13)

3. What did Jesus say his disciples should and should not fear? (12:4-5) How does this tie in to the imagery about the sparrows and hairs on your head? (12:6-7)

4. How was the disciples’ loyalty to Jesus linked to Jesus’ loyalty to them? (12:8-9) What situations tempt people to not acknowledge Jesus before others?

5. If you think you might find yourself in a position where you have to defend your views or your faith, is it better to rehearse and be knowledgeable about what to say or just let the Holy Spirit put the right words in your mouth? (12:11-12)

6. Is “eat, drink, and be merry” a non-Biblical idea? (12:19, Ecclesiastes 2:24, 3:13, 5:18, 8:15, 9:7)

7. Against what did Jesus warn the crowd? (12:15) Why? What can be the signs of greed in a person’s life?

8. With what parts of the parable rich fool can you identify? What parts of the parable make you uncomfortable? (12:16-20)

Going deeper

What’s the meaning of 12:10? If you speak against Jesus, you can be forgiven, but if you speak against the Holy Spirit, you cannot be forgiven? Hint: The sermon will pick up on the impact of four fatal attitudes – claiming Jesus has come from Satan (11:14-20), renouncing faith in Jesus (12:9), rejecting apostolic teaching (1 John 4:1-3),and constantly rejecting the message of the gospel made known by Spirit (12:5; Acts 3:22-26).

Witness

Does this parable say you should not plan for retirement or that you should not save money or valuables?

Why is it difficult for us to accept the fact that our life and things are temporary? What step can you take this week to become less dependent upon your possessions?

Jesus: The model evangelist

John Smith — Sun, 14 Feb 2010 22:46:58 +0000

Go like lambs (10:1-5)
Christian mission continues to need workers. But a special type of worker. Ones who serve with a lambs heart. Then their mission will be dependent on God and not on method, strategy, guilt, or fear. Mission can only happen when we are totally dependent on God. Mission is not about marketing.

Notice also that Jesus sends them out in twos. He could have got twice as much done by sending them alone. There is no place in the Kingdom for solo ministry, We need one another. This ensures the task of mission is done with accountability.

Every generation has to pick up the batten to reach their generation. Mission shaped church, mission shaped congregations, mission shaped cells look so different to those which have declined into just maintenance mode.

Engage with people (10:5-16)
Surprisingly, Jesus says very little about the method of mission or the messages to be delivered. He is much more interested in them ministering to need, revealing the power of God and sharing in their own words where that ministry and power comes from. This was how they were to do mission. This is how we should "do" mission.

That doesn’t mean our message, his message will always be accepted. He was and we will be rejected. Different approaches are needed for different situations. Travelling light is key to this. The minister deserves his wage (1 Tim 5:18). It is too easy to water down the message of the gospel to please the community, to earn a good reputation in the eyes of the authorities, to make a bob to two. Even in the UK we face these issues. Our dependence on Gift Aid is a classic example. Already we avoid grant aid because it comes from unacceptable sources (e.g. gambling), or unacceptable conditions (e.g. sexuality). How long before Gift Aid has the same restrictions?

In their houses (10:5-7) – speaking peace and living relationally for the long haul.

In their towns (10:8-16) – speaking judgement and living the kingdom.

But that is not to say that life and death are unimportant. Jesus was put to death so we might live. It’s that important. And that simple. God shows us his good faith by offering to us the blessings of his Kingdom now and for all eternity, we in return and in good faith simply have to embrace his gift, Jesus Christ.

This mission is simply about sharing the kingdom. But what does that mean, today? John Piper puts it this way:

1. The kingdom overcomes physical misery and brings healing.

In Luke 10:8-9 Jesus sends out the seventy disciples and tells them, "Whenever you enter a town and they receive you, eat what is set before you; heal the sick in it and say to them, ‘The kingdom of God has come near to you.’" Note the connection between the coming of the kingdom and the healing of the sick. Heal and say the kingdom has come near.

This is a tremendously important part of Jesus’ ministry: he preached the kingdom and healed the sick again and again and again. This was his basic style of ministry; it was his modus operandi. You see this especially in the summary verses like Matthew 4:23, "He went about all Galilee, teaching in their synagogues and preaching the gospel of the kingdom and healing every disease and every infirmity among the people" (cf. Matt. 9:35; 10:8; 11:2-6; Luke 4:16-20). Isn’t that amazing! Every disease and every infirmity!

2. The kingdom overcomes death and brings resurrection.

When Jesus sent out the twelve apostles it says in Matthew 10:7-8 that he told them, "Preach as you go saying, ‘The kingdom of heaven is at hand.’ Heal the sick, raise the dead . . ." They were to preach, "The kingdom of heaven is at hand!" And they were to perform certain signs including raising the dead. So one of the ways the kingdom comes is by overcoming death and bringing resurrection.

But notice something very important. To our knowledge Jesus raised only three people from the dead during his earthly ministry (Matt. 9:18-26; Luke 7:11-17; John 11:38-44). In the book of Acts the apostles raised two people from the dead (Acts 9:36-43; 20:9-10).

Jesus healed people by the hundreds, or even thousands, but raised only three from the dead. Ultimately it comes down to this: in the overlap of this age and the age to come — in the "already" and the "not yet" of redemption, in the time of the mystery of the kingdom — God wills that some blessings of the age to come be experienced more fully than others. And he chooses as he wills which blessings we will have now and in what measure. I suspect that one reason Jesus raised so few people from the dead is that it is no great blessing to have to die twice.

We must always keep in mind that virtually all the people Jesus healed and raised got sick again and died. The blessings were temporary in this fallen age. They were signs — pointers, foretastes — of the great final resurrection and "the redemption of our bodies" (Romans 8:23). Sickness and death were not abolished with the coming of Jesus. His healings and resurrections were signs that in the final Kingdom they would be abolished.

3. The kingdom overcomes demonic oppression and brings deliverance.

In Luke 11:20 Jesus says, "If it is by the finger of God that I cast out demons, then the kingdom of God has come upon you." So the arrival of the kingdom brings an unprecedented conflict with Satan and his demons. It is amazing to consider that in the whole Old Testament only about five of the 39 books even mention Satan. And no where does any prophet or priest or king or wise man cast out any demons. But as soon as Jesus is on the seen he is in conflict with Satan in the wilderness and his ministry involved casting out "many demons" (Mk. 1:34); and in Matthew 10:1 it says, "Jesus called to him his twelve disciples and gave them authority over unclean spirits, to cast them out . . .

4. The kingdom overcomes rebellion and brings conversion.

Jesus made clear that no one enters the kingdom without being converted. In Matthew 18:3 he says, "Truly, I say to you, unless you turn (be converted!) and become like children, you will never enter the kingdom of heaven."

When the rich young ruler turns away from Jesus and Jesus says, "It will be hard for a rich man to enter the kingdom of heaven," the disciples are amazed and say, "Who then can be saved?" To this Jesus responds, "With men this is impossible (to enter the kingdom and be saved), but with God all things are possible." (Matt. 19:23-26). Being converted and entering the kingdom is not merely the work of man. With men it is impossible to enter the kingdom and be saved. But not with God. God can convert people and bring them into the kingdom.

5. The kingdom overcomes condemnation and brings forgiveness.

The kingdom of heaven is like a king who called his debtors to account, and when one of them pleads for mercy concerning a million dollar debt, the king has pity and forgives him everything he owes. The kingdom overcomes condemnation and brings forgiveness. And we know from this side of the cross how the King did it!

6. The kingdom overcomes wrongdoing and brings righteousness.

Where the kingdom of God comes the will of God is done — justice and righteousness abound. "Seek ye first the kingdom of God," Jesus said, "and his righteousness . . . in the Holy Spirit." When the kingdom of God comes, it comes with righteousness. Paul said in Romans 14:17, "The kingdom of God is not food and drink but righteousness . . ."

7. The kingdom overcomes sadness and brings joy.

It’s obvious that if the kingdom brings life and healing and deliverance and conversion and forgiveness and righteousness, it would also bring great joy. But Paul makes the point explicit in Romans 14:17 when he says, "The kingdom of God is not food and drink but righteousness joy and peace in the Holy Spirit." And Jesus made it just as plain when he said, "Blessed — happy — are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven" (Matt. 5:10). The kingdom overcomes sadness and brings joy — even in the midst of suffering.

8. The kingdom overcomes aimless futility and brings purposeful ministry.

Revelation 1:6. John says, "[Jesus] has made us a kingdom, priests to his God and Father, to him be glory and dominion for ever and ever. Amen." What the kingdom creates when it draws men and women into its power is a priesthood of believers. And priests are above all ministers. If you belong to the kingdom of God, you belong to a "royal priesthood" (1 Peter 2:9). You are a priest. Your calling is to draw near to God with the burdens of people, and to draw near to people with the blessings of God. That’s what it means to be a priest.

Return with joy (10:17)
Kingdom mission may start with prayer and ends, as Piper points out, with joy. A cosmic battle happens when God’s people are engaged in sharing the gospel. This is the true place of spiritual warfare. The battle is being waged now, but the victory was one on Calvary’s cross. These 72 were the first foot soldiers in a battle which we join in today. But we, at the same moment, experience the joy of victory. What joy when another name is written in the Lamb’s Book of Life. What joy when we see the presence of evil defeated.

Reflect in the Spirit (10:18-24, Is 14:12)

How you have fallen from heaven,
O morning star, son of the dawn!
You have been cast down to the earth,
you who once laid low the nations!

Always important to seek to understand what is happening in the Kingdom. Reflecting afterwards more important that working it out before.

1. Jesus shows the returning mission workers that the impact of their human mission has cosmic significance. The power to deliver from Satan’s power has started to work itself out in history and amongst humans.

2. Simple faith, not learning, brings the blessing of God (1 Cor 1:25-31)

²⁶ Brothers and sisters, think of what you were when you were called. Not many of you were wise by human standards; not many were influential; not many were of noble birth. ²⁷ But God chose the foolish things of the world to shame the wise; God chose the weak things of the world to shame the strong. ²⁸ God chose the lowly things of this world and the despised things—and the things that are not—to nullify the things that are, ²⁹ so that no one may boast before him. ³⁰ It is because of him that you are in Christ Jesus, who has become for us wisdom from God—that is, our righteousness, holiness and redemption. ³¹ Therefore, as it is written: "Let those who boast boast in the Lord."

3. Real joy, is not about the battle with Satan, but people entering the kingdom.

Cell Outline

1. What kind of qualifications do you think the people Jesus sent out had? College degree? Preaching, teaching or missionary experience? Business management? What does this suggest about the kinds of people Jesus wants to work for him?

2. In 10:2, what did Jesus instruct the 72 disciples to do? Is this something that you could or should do today?

3. Why did Jesus not want his disciples to greet people along the road? (10:4) Why did Jesus not want his disciples to move from one house to another? (10:7) There are two messages for us here: one as a worker and one as a host; what are they?

4. In 10:11, Jesus refers to Sodom. What happened there? Why did Jesus say that a town that rejected his disciples would suffer even more than Sodom? (Genesis 19) And why would it be worse for Chorazin and Bethsaida than Tyre and Sidon? (Matt 11:20-24)

5. The town of Capernaum was Jesus’ base for his Galilean ministry. It was an important crossroad for traders and the Roman army so what happened there and was said there would spread far. Why did Jesus say that it would “go down to the depths?” (10:15)

6. What in the disciples report gave Jesus reason for joy? (10:21)

7. What does Jesus mean by his blessing in 10:23? Do you feel blessed because you know Jesus? Do you feel you are in a privileged position today? What comes along with the privilege of knowing Christ?

Going deeper (57-62)

1. In 10:20, why did Jesus tell his disciples “do not rejoice that spirits submit to you?” Hint: there are two major reasons. (Proverbs 8:13, 16:18, 29:23, Exodus 32:32, Ezekiel 13:9, Daniel 12:1, Philippians 4:3, Revelation 3:5, 13:8, 17:8, 20:12, 20:15, 21:27)

2. In 10:21, Jesus seems to be opposed to wisdom and learning. Why? What is he saying in this verse?

The Lord of the Sabbath (Luke 6:1-11)

John Smith — Sun, 17 Jan 2010 10:30:00 +0000

Jesus never proposed breaking divine commandments or disobeying the Bible. The rules and regulations of the Pharisees were human interpretations and applications of biblical laws.

What Jesus really does for them and us was teach how to interpret the Bible, live life and set priorities.

Jesus shows us what we may do Luke 6:1-5

"The Son of Man is Lord of the Sabbath." He’s saying that he is the Lord and he can give permission for someone to eat his bread whenever he wants. Jesus is saying that he shows us what we may do when our needs are so great that traditions must be overruled.

We do not live by rules but by Jesus’ Lordship. We live more by relationship than by rules, more by grace than by law. However, there is a danger of terrible misapplication.

But when we start making up our own rules or interpreting them independently, we have become Pharisees and disobedient to God. God gives the rules and Jesus interprets them.

Jesus shows us what we should do Luke 6:6-11

There is also great power in the contrast between those whose lives are lived by rules and those whose lives are lived by grace

The men who lived by rules without grace were furious and were filled with hate.

Many of us frequently face similar choices. We must choose between rules and people. We have to decide the higher priorities. Often these are extremely difficult decisions.

The Bible is full of God’s commandments that are our best interest. The best summary is the Ten Commandments. But the Ruler is more important than the rules. The greatest lesson is to put God first. Never fall in love with the rules. Fall in love with and follow the Lord!

Jesus: The Forgiver of Sins

John Smith — Sun, 10 Jan 2010 10:30:00 +0000

Luke 5:17-26
A hard thing and a harder thing: healing and forgiveness 5:23

Sin and disease cause death (Rms 5:12)

Faith expressed in action catches God’s eye (5:17-20; Jam 2:15-17)

Only God can forgive sin (5:21, 24; Dan 7:13-14)

Healing and forgiveness are signs of the Kingdom (5:25-26; 7:21-23)

Luke 5:27-32
Forgiveness and healing: living on the edge 5:27

Where do holiness and mission meet? (5:27; Eph 5:7-14)

Can anyone who believes in Jesus be blessed? (5:28-29; 1 Cor 1:26-31)

Is complaining a sign of faithfulness? (5:30; Ps 106:25; 1 Cor 10:10)

Who are the sick today? Who is it that Jesus is seeking out? (5:31)

Cell outline

1. What quality did Jesus see in the paralytic man who was lowered from the roof? What were his first words to him? (v 20) How is forgiveness a kind of healing?

2. Why did the Pharisees think that Jesus’ words to the paralytic man were blasphemous?

3. What question did Jesus ask the Pharisees? (v 21) What is the answer? Why is one easier to say than the other?

4. From whom do we need forgiveness? To whom should we give forgiveness?

5. What kind of jobs do you think present the greatest temptation to do wrong? Why? Was Levi in such a job?

6. What was Levi’s first action as a new follower of Jesus? (v 29) Who did he invite to his “new career” party? In what ways do you think he was proud to be associated with Jesus?

7. What was the point of the Pharisees’ question to Jesus’ disciples in v 30? In what ways does Jesus’ reply help us to balance our lives between Christians and those who do not have faith.

(b)Going Deeper

1 . To follow Jesus or to walk more closely with Him, what are (or were) the most difficult things (or ways of life) for you to leave behind?

Jesus and Baptism (an afterthought!)

John Smith — Sun, 03 Jan 2010 22:08:00 +0000

My somewhat on the hoof all age talk this morning meant that I edited out of my sermon some important Christology. Back last year I blogged of the apparent modalism in "The Shack" [click here].

Modalism states that God is a single person who, throughout biblical history, has revealed Himself in three modes. He first manifested himself in the mode of the Father in Old Testament times. At the incarnation, the mode was the Son. After Jesus’ ascension, the mode is the Holy Spirit. These modes are consecutive and never simultaneous. In other words, the Father, the Son, and the Holy Spirit never all exist at the same time, only one after another.

Actually modalism is a form of monarchianism (the belief that God is one person not three).

The other form of monarchianism is called adoptionism and is directly linked to Jesus’ baptism. It denies the pre-existence of Christ. Jesus was born merely human and that he became divine. Jesus then earned the title Christ through his sinless devotion to the will of God, thereby becoming the perfect sacrifice to redeem humanity. Adoptionists typically portray two key points in Jesus’ life as stages in Jesus’ becoming divine: his baptism and his resurrection. God gave Jesus his miraculous power and divine authority after Jesus proved his holiness. There is a similar error which argues that Jesus as a man was the adopted Son of God

Adoptionism was common before it was first declared heresy at the end of the 2nd century. The belief contradicts the orthodox doctrine of the Trinity, defined at the First Council of Nicaea, which identifies Jesus as eternally God. Whatever the significance of Jesus baptism, it was not the point at which he became divine.

Adoptionism was one error in a long series of Christian disagreements about the precise nature of Christ in the developing understanding of the Trinity. Christians had and have still to explain the relationship between Jesus of Nazareth, both as man and God, and God the Father while maintaining Christianity’s monotheism.

The Spirit filled Son

John Smith — Sun, 03 Jan 2010 10:30:00 +0000

Jesus: Endorsed by John (Mat 3:13-17)

Jesus: Endorsed by Father

1. In the context of prayer (6:12, 9:18 …. 1 Thess 5:17 )!

2. Filled with the Spirit (Gen 1:2; 8:8-12; Luke 4:16-18)!
(I’ve blogged some extra notes on this point here)

Jesus: Endorsed by Father as his Son

1. The Messiah: “my Son” (Ps 2:7; 2 Sam 7:7-16)

2. The loved One: “whom I love” (Gen 22:12, 16; Is 41:8)

3. The servant: “with whom I am pleased (Is 61:1-2)

Garden and Exodus

Three temptations:

1. God’s provision?
Satan’s argument is that Jesus’ Sonship must mean that God does not want him to die in the desert. Therefore, Jesus should simply turn stone into bread. He can provide for himself. This is not a challenge to be strong, but to be independent. Such independence in the upside down kingdom of God is actually weakness and leads to failure. Jesus’ reply is that life is more than food. The priority in life is doing the will of God. In Deuteronomy 8:3, living by every word that proceeds from the mouth of God is to truly live.

2. Loyalty and worship?
The second temptation is an invitation to worship Satan and abandon loyalty in the Father. It is a direct challenge to the first commandment (Ex. 20:3). Jesus is presented with all the kingdoms in the world and promised authority over them in return for worship. The temptation is not only to join Satan now, but to avoid all that lies ahead in Jesus’ ministry and death. He can reject the suffering with a shortcut to to power.

There is no doubt that Satan possesses great authority (John 12:31; 14:30; 16:11; 2 Cor 4:4; Eph 2:2), but he cannot grant this wish. The proposal is a delusion, as are all of Satan’s attempts to get us off track! Going Satan’s way is not the way to gain power but to lose it. There is no quick and easy road to glory or even to survive in a hostile world. Jesus chooses to receive from the Father that which only Father can give. Drawing from a passage of scripture which the Jews repeated daily, (Deut. 6:4-9), Jesus shows us that with worship comes service. And true service means remaining loyalty to God.

3. God’s care?

a. All in the mind?
In the third temptation, Jesus is taken, most likely in a vision, to the temple in Jerusalem—probably on the Royal Porch on southeast corner, which looms over a cliff and the Kidron Valley, 450 feet below. Josephus tells us that just looking over the edge made people feel giddy! To jump from such a height and survive would take divine intervention.

b. Twisted Scripture?
Satan adds to his twist by quoting Scripture himself, Psalm 91:11-12, a text that promises God’s protection for his own. "If" God protects his own and you are his Son, then you can jump and not if; you can run over the edge and not be crushed." He suggests such protection will enhance Jesus’ unique dependence on God!

c. Avoid testing God!
But God has not asked for this test. It would create an artificial need for God to act. We are not to test God like this. And God does not produce a road show of miracles to satisfy our curiosity.

Constant battle (4.31-44)

Jesus: Tempted but not trumped

How Satan tempts ….

“surely” words

shortcuts to spirituality

… and how we can resist

Tests can be from God but don’t test God

Tests are all about who we trust

Don’t rationalise | Use the word