Instruction on True Wealth

                                            Sunday School Lesson
                                            

Lesson: Luke 16:19-31 
                                                                                           
Golden Text: “And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead” (Luke 16: 31).
INTRODUCTION.  Some scholars don’t consider this account given in our lesson this week as a parable, but instead see it as a review of actual events.  However, it’s not called a parable in the text, and it mentions persons by name unlike Jesus’ other parables.  Although the rich man is not named, the beggar is called Lazarus, and Abraham also appears in the story.  This narrative also speaks of specific places---Hades (or hell) and Abraham’s bosom (or paradise).  It is possible then, that Jesus used actual events that He in His omniscience was aware of to teach certain spiritual truths.  Whether parable or fact (and I believe it is a true story and not a parable), our lesson reveals a number of truths about life after death.  It also gives insight into human nature with its tendency to reject God’s revelation.
BACKGROUND FOR THE LESSON.  Christ’s teaching here was directed toward the Pharisees.  Jesus had taught by the illustration of the unjust steward that money could be used for good purposes, but He also cautioned against allowing money to become one’s master (see Luke 16:1-13).  The Pharisees, who loved money, “derided him” or ridiculed Him (see Luke 16:14) for they believed that wealth was a sign of God’s favor.  Jesus turned and rebuked them.  Although the Pharisees had gained men’s esteem, their heart condition made them abominable to God (see Luke 16:15).  Their loose treatment of God’s law, especially the marriage law illustrated their sinfulness (see Luke 16:18).  Jesus followed up His remarks to the Pharisees with the account of the rich man and Lazarus.  Note:  Remember, we are viewing this as a real story and not a parable for two reasons: (1) Unlike other parables that Jesus gave, this is not called a parable and (2) Unlike other parables, names are given here, i.e. Lazarus and Abraham whom we know was a real person.
III. A CONTRAST IN PRESENT FORTUNES (Luke 16:19-21)      
A. The rich man’s condition (Luke 16:19).  In this verse, Jesus begins His story.  He said “There was a certain rich man, which was clothed in purple and fine linen, and fared sumptuously every day.”  Jesus didn’t identify the rich man as a Pharisee, but his values and attitudes coincided with theirs.  The rich man was “clothed in purple and fine linen.”  The description of his clothing as “purple” brings to mind a king’s apparel (see Judges 8:26).  “Fine linen” was more expensive than wool, and Mordecai wore fine linen when he appeared before king Ahasuerus (see Esther 8:15).  These garments were normally worn by the very rich.  Not only did the rich man’s garments reflect his wealth, but he also “fared sumptuously every day.”  This means that he lived splendidly, not just sometimes, but “every day.”  The word “sumptuously” means splendidly or brilliantly.  Nothing was lacking in food or fun to hinder this rich man from having the fullest measure of happiness.  Note:  Being wealthy was not in itself a sin for the rich man.  Jesus was stressing the fact that this man was using his riches to benefit only himself.  He was gorging himself with the best of food while a starving man lay at his gate.  Again, wealth is not the enemy in this story.  Instead, it is how wealth was used as well as how it was not used.  The Apostle Paul commented that it is the love of money that is the culprit (see I Timothy 6:10).  The Bible makes it clear that it is the coveting of riches, or anything else for that matter that is sin (see Romans 13:9).
B. The poor man’s condition (Luke 16:20-21).
1. (vs. 20).  Jesus changed the scene abruptly saying “And there was a certain beggar named Lazarus, which was laid at his gate, full of sores.”  The term “beggar” does not necessarily mean that he was a professional beggar.  It can also mean that he simply lived in terrible poverty.  Jesus said that the beggar’s name was “Lazarus” which is the same name “Eleazar” meaning “whom God helps.”  This was an appropriate name for someone who was not helped by many human beings but was totally dependent upon God’s mercy for his daily needs.  Note:  It’s significant that Jesus mentioned Lazarus’ name, for it indicates Jesus’ values.  Among men, it is the rich and famous who are remembered by name while the poor are often nameless statistics.  Jesus reversed the emphasis, leaving the wealthy man unnamed and taking note of the beggar’s identity.  God judges the worth of an individual on a different basis than man does.  We are also told that the beggar, Lazarus (not the Lazarus that Jesus raised from the dead), “was laid at his (the rich man) gate, full of sores.”  This seems to indicate that the beggar was not able to walk to the rich man’s gate, but had to be carried and laid there.  This may have been as a result of his physical condition described as “full of sores.”   No doubt the “gate” had a hidden meaning that would become clearer later in the story.  But at this point it was what separated the rich man from the poor man.  At this gate, Lazarus, who had nothing could gaze daily upon a man who had everything.       
2. (vs. 21).  Still speaking about the poor man’s condition, Jesus said “And desiring to be fed with the crumbs which fell from the rich man's table: moreover the dogs came and licked his sores.”  Lazarus was laid at the rich man’s gate with the hope of getting something to eat.  The word “desiring” is in the present tense revealing that the beggar constantly wished for “the crumbs which fell from the rich man's table,” yet undoubtedly even crumbs were denied to him.  The rich man probably passed by Lazarus often, seeing him only as a beggar, hardly worth noticing.  The rich man didn’t ridicule or hurt Lazarus, he just ignored him.  Only dogs paid attention to him for they “came and licked his sores.”  Some commentators claim that this only aggravated his sores, but scholar Kenneth E. Bailey notes that science has found that a dog’s saliva contains peptide antibiotics that speed healing (Bailey, Jesus Through Middle Eastern Eyes, InterVarsity).  If this is true, (and I believe it is because I witnessed dogs licking a wound my brother had on his side, and in less than two weeks it was healed), the mercy of God is shown in allowing the dogs to provide Lazarus some relief.  Note:  Most of us don’t find beggars at our front doors, but many poor people live in our neighborhoods.  Are we concerned about them, or have we hidden ourselves in a cocoon of self-sufficiency that leaves them outside our consciousness?  Scripture teaches that this is a godless thing to do.  I John 3:17-18 says “But whoso hath this world's good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him?  My little children, let us not love in word, neither in tongue; but in deed and in truth.” 
IV. A CONTRAST IN FUTURE FORTUNES (Luke 16:22-24)
A.  Two new but different conditions for Lazarus and the rich man (Luke 16:22-23). 
1. (vs. 22).  Continuing the story, Jesus said “And it came to pass, that the beggar died, and was carried by the angels into Abraham's bosom: the rich man also died, and was buried.”  Eventually Lazarus “the beggar died.”  If he had a burial, it was not worth mentioning.  However, God took note of his death and Lazarus “was carried by the angels into Abraham's bosom.”  Abraham’s bosom is a reference to paradise, or heaven (see Luke 13:28).  While on earth, the beggar was carried to the rich man’s gate by humans, but now in death he is carried into heaven by angels.  Jesus also said that “the rich man also died, and was buried.”  This may suggest that he was given a splendid funeral with many friends to mourn his passing.
2. (vs. 23).  Jesus, still speaking of the rich man’s condition says “And in hell he lift up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom.”  At death, the rich man found himself in “hell” and “in torments.”  The fact that the rich man was suffering in hell confirms that hell is really a place of fire (see Matthew 18:9) and those there are conscious, have all their faculties including their memory.  Those in paradise are also fully conscious, but are experiencing bliss.  The King James Version uses “hell” to translate sheol (the Old Testament word for hell) and Hades (the New Testament word for hell).The rich man looking up from hell, or the lower compartment of sheol (the grave), saw “Abraham afar off, and Lazarus in his bosom.”  Even though the grave may have had two compartments, the rich man was able to see both Abraham and Lazarus in the upper compartment or paradise. 
B. The rich man’s request for relief (Luke 16:24).  Being in torment from the fires of hell, Jesus said the rich man “cried and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame.”  The rich man cried out for “mercy” from “Father Abraham.”  No doubt he realized that his punishment was justified so he didn’t dare ask to be rescued.  Instead, he asked only for a moment of relief from torment.  His request to Abraham was “send Lazarus, that he may dip the tip of his finger in water, and cool my tongue.”  At first glance, the rich man’s request appears extremely humble, yet it reveals a pathetic pride.  He still saw Lazarus as inferior, and one who could be commanded to wait on him.  He didn’t grasp the fact that the new order was in effect.  The rich man, who in life refused to relieve Lazarus’s suffering now expected Lazarus to relieve his.  If there’s any doubt that there is real fire in hell, the rich man’s words “for I am tormented in this flame” should remove all doubt.  Note:  Although this verse clearly indicates torture by fire in hell, there are other descriptions of this place scattered throughout Scripture.  Some passages place emphasis on the eternal quality of hellfire (see Matthew 3:12; 25:41; Luke 3:17) and others emphasize conditions that accompany this torment (see Matthew 18:8; Revelation 14:9-11) such as darkness (see Matthew 8:12; 22:13; 25:30), and worms (or maggots) which are also part of the torment in hell (see Mark 9:43-48; Isaiah 66:2-4).  However, some people, including myself, believe that the primary punishment will be the emotional anguish of eternal separation from God (see Matthew 7:23; II Thessalonians 1:9).  Nothing could be worse.  Hell exists because of God’s wrath (see Revelation 14:10), which in eternity prevents victims from having any relationship with Him.  The intense suffering on all these levels will result in weeping and gnashing of teeth (see Matthew 13:50).
V. PRINCIPLES OF REWARD AND JUDGMENT (Luke 16:25-26)
A. The principle of reversal (Luke 16:25).  This verse says “But Abraham said, Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things: but now he is comforted, and thou art tormented.”  Abraham refused the rich man’s request to have Lazarus cool his tongue for two reasons.  First, with the phrase “Son, remember that thou in thy lifetime receivedst thy good things,” Abraham reminded the rich man that during his lifetime he had received “thy good things.”   The word “thy” indicates that the rich man had determined for himself what good things were.  For him they were fine clothes, food, friends and merriment.  He could have had other good things such as fellowship with God and the satisfaction of sharing his goods with his neighbor, but he had despised those things as having no value.  On the other hand, Lazarus had received “evil things.”  There is no “thy” or “his” here because Lazarus didn’t choose his situation.  It was forced on him by circumstances or by people like the rich man.  Now everything was reversed.  Abraham said “but now he (Lazarus) is comforted, and thou (the rich man) art tormented.”  Note:  Let’s not misinterpret the teaching here.  It does not say that Lazarus reached paradise by virtue of his poverty or that the wealthy man suffered grief because he was rich.  There are good rich people, and there are ungodly poor people.  Lazarus had trusted the Lord and thus had become an heir of His kingdom (see James 2:5).  However, the rich man, wallowing in his wealth had not used his opportunities to claim God’s wealth.     
B. The principle of separation (Luke 16:26).  Here Abraham gave the second reason why the rich man’s request for relief was denied.  Abraham said “And beside all this, between us and you there is a great gulf fixed: so that they which would pass from hence to you cannot; neither can they pass to us, that would come from thence.”  Beside the principle of reversal, Abraham indicated that there was also a principle of separation which was “between us and you there is a great gulf fixed: so that they which would pass from hence to you cannot.”  In other words, the rich man’s request was impossible to fulfill because there was a “great gulf fixed” or a great divide set so that no passage across it was possible.  This is a reminder that one who has reached the afterlife cannot change his or her future.  There are only two places where one can go---heaven or hell, and the destination, once reached is “fixed” or final.  Therefore, it is imperative that people prepare now for the life to come. 
VI.  A PRINCIPLE OF REVELATION (Luke 16:27-29)
A. Request for his brothers (Luke 16:27-28).
1. (vs. 27).  After being told why he could not receive any relief in hell, the rich man said to Abraham “I pray thee therefore, father, that thou wouldest send him to my father's house.”  Since he couldn’t get any relief for himself, the rich man wanted to send his brothers a warning.  This may have been the first time he had shown concern for anyone else besides himself.  However, the rich man still maintained a wrong attitude.  He still held a superior attitude toward Lazarus, treating him like an errand boy.  The rich man begged Abraham to send Lazarus to his father’s house.
2. (vs. 28).  The rich man continued to give his reason for wanting Lazarus to be sent to his father’s house.  He said “For I have five brethren; that he may testify unto them, lest they also come into this place of torment.”  The primary problem with the rich man’s request was that it degraded God’s justice.  It carried the bitter implication that God had not sufficiently warned him or his “five brothers” of “this place of torment.”  As a result, the rich man thought more testimony was necessary for his brothers.  What the rich man was really saying was “Send Lazarus to tell them what God never told me.  If I had been warned, I would not be here now.”  It seems that the rich man was more concerned about his brothers escaping “this place of torment” than he was about their repentance and conversion.
B. Abraham’s answer (Luke 16:29).  Replying to the rich man’s request “Abraham saith unto him, They have Moses and the prophets; let them hear them.”  Abraham answered the rich man’s first request in verse 24 with pity and tenderness (see verse 25).  But now he gave a stern rebuke.  The idea that his brothers needed more testimony was preposterous prompting Abraham to say “They have Moses and the prophets; let them hear them.”  The phrase “Moses and the prophets” refers to the entire Old Testament, the Law and the Prophets (see John 16:16).  The Scriptures taken together provided enough teaching to lead anyone to salvation (II Timothy 3:15).  This was true because the Old Testament gave testimony concerning the Savior (see John 5:39).  Note:  As already noted, Jesus was telling this story to the Pharisees so His appeal to the Scriptures as the basis for salvation should have pleased them, because they claimed to defend and expound the Law and the Prophets.  However, the Pharisees had added so much rabbinic traditions to the Scriptures that their essential message was no longer recognizable.  The rich man’s basic problem was neglect of the Scriptures.  His wealth was not the cause of his ruin for Abraham himself had been a wealthy man.  The rich man was unconcerned about God’s revealed will, and because of this, he had steered his life in a selfish, godless direction.
VII. HINTS OF THE HIGHEST REVELATION (Luke 16:30-31)
A. A final plea and answer (Luke 16:30).  In this verse, the rich man said to Abraham “Nay, father Abraham: but if one went unto them from the dead, they will repent.”  The rich man disagreed with Abraham’s emphasis on Scripture and said “Nay (or no), father Abraham.”  No doubt the rich man knew that if the Scriptures hadn’t moved him to repentance, they probably would not move his brothers either.  Therefore, the rich man called for something more spectacular.  He thought that if Lazarus “went unto them from the dead, they will repent.”  In other words, if Lazarus rose from the dead and testified to his brothers of the life to come, surely they would believe.  The rich man’s argument only demonstrated his unbelief.  In fact, unbelief is the only reason people demand the spectacular from God.  They want something visible to prove that His written revelation is true, but people of faith don’t need miracles, His Word is sufficient (see II Timothy 3:15-17).
B. The raising of Jesus foreshadowed (Luke 16:31).  Abraham replied to the rich man emphatically saying “If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead.”  A miracle may validate God’s message, but anyone determined to reject God’s message will not be swayed or convinced by a miracle (see Matthew 12:22-24).  Most of the Pharisees opposed Jesus.  They plotted against Him often, and many helped orchestrate His crucifixion.  Most of them continued in disbelief after Jesus was raised from the dead.  Jesus’ resurrection proved that the rich man’s idea that people would believe if someone rose from the grave bearing good news was wrong.  Note:  A short time after this teaching, Jesus actually raised a man named Lazarus from the dead (see John 11:43-44).  Although some open-minded Jews accepted this testimony that Jesus is the Messiah (see John 11:45), others merely reported the event to the unbelieving Pharisees (see John 11:46) who then tried to remove the evidence by plotting the deaths of both Jesus and Lazarus (see John 11:47-53; 12:10-11).  In addition, Jesus Himself eventually arose from the dead (see Matthew 28:5-10).  The Jewish leaders reacted to this by bribing the guards to spread a false story (see Matthew 28:11-15).  They also tried to silence the apostles when they testified of Jesus’ resurrection (see Acts 4:1-3; 5:27-28).    
                              
VIII. Conclusion.  This story is not intended to teach salvation by works.  That would go against the rest of Scripture.  However, it does teach that there is a responsibility for those who have this world’s goods to realize that they have a duty to those who are not as blessed.  As already stated, money was not the issue: it was how it was used or not used.  The main problem for the rich man was his heart and a lack of compassion.  Disciples of Jesus Christ are to have a new heart and be clothed with mercy (see Colossians 3:12).









 

 

 

Showing Humility

                                                                    Sunday School Lesson
                                            

Lesson: Luke 14:7-14                                                                                                 
Golden Text: “For whosoever exalteth himself shall be abased; and he that humbleth himself shall be exalted” (Luke 14:11).

INTRODUCTION.  Have you ever gone to an event and arrived extra early to get good seats?  Have you ever found that the very place you wanted to sit had a “Reserved” sign on it?  On the first day of a new job we wouldn’t dare walk in and sit in the boss’s chair when that was not the position we were hired for.  Neither would we stroll into the sanctuary on a Sunday morning and sit in the pastor’s seat.  In this week’s lesson, Jesus was talking to the Pharisees, the Sadducees, and the scribes about preferential seating, but He was trying to get them to understand the real heart of the matter---humility.

BACKGROUND FOR THE LESSON.  This week’s lesson finds Jesus in the house of a prominent Pharisee (see Luke 14:1).  The term “Pharisee” means “separated one.”  At the close of the Old Testament there arose a group of godly men called “Chasidim” or saints. They sought to keep alive reverence for the law among the descendents of the Jews who returned from the Babylonian Captivity. This group later degenerated into the Pharisees of Jesus’ day and the religious leaders of Israel. These Pharisees taught strictness to the letter of the law and added traditional interpretations that they said were given to Moses by the Lord. They also taught that those traditions that they added to the law were oral explanations that were equal in authority to the law itself (see Matthew 15:2-3).  The Pharisees put more stock in the traditions of men than in the Law of Moses (Mark 7:5-9).  During Jesus’ time they were the largest and most influential Jewish sect.  They were revered for their knowledge of Scripture and people took their traditions seriously.  The Pharisees had also become proud of their separation, not only from paganism, but from ordinary people as well. The man who invited Jesus to a meal was one of their leaders.  Since this was the Sabbath Day and there was a man present who had the dropsy or edema (a swelling with fluid, usually in the legs), it appears that Jesus was invited to this Pharisee’s home specifically to trap Him into doing or saying something for which He could be arrested.  Jesus didn’t disappoint His host.  He immediately healed the man after asking if it was good to heal on the Sabbath Day and no one replied (see Luke 14:2-4).  Jesus then posed another question to His audience.  He asked “Which of you shall have an ass or an ox fallen into a pit, and will not straightway pull him out on the Sabbath day?”  Again, no one responded (see Luke 14:5-6).  It’s interesting that Luke 14:1 says that “as he went into the house of one of the chief Pharisees to eat bread on the sabbath day, that they watched him.”  Little did they know that Jesus was also watching them.  This is where our lesson begins.
III. LIVING FOR GOD’S EXALTATION (Luke 14:7-11)      
A. A parable on self-glorification (Luke 14:7).  This verse says “And he put forth a parable to those which were bidden, when he marked how they chose out the chief rooms; saying unto them.”  Having silenced the Pharisees with the healing of the sick man, Jesus continues to take the initiative. They had been watching Him, but He had done some watching of His own.  This scene gave Jesus a teachable moment.  After Jesus healed the man with dropsy and sent him away, He gave a “parable to those which were bidden.”  To everyone who had been invited to this meal, Jesus was prompted to speak a parable after He noticed “how they chose out the chief rooms.”  At dinners in New Testament times, the diners reclined on couches around a low table.  The couches were arranged around the table in the shape of a “U.”  The host was at the bottom of the “U” with the honored guests to his right and left.  Jesus observed that the guests sought out those honored seats or places, so He told them what Luke called a “parable.”  Simply speaking, a “parable” is an earthly story with a heavenly meaning. B. The proud humiliated (Luke 14:8-9).
1. (vs. 8).  Here Jesus begins His parable.  Speaking to the host and all his guests, He said “When thou art bidden of any man to a wedding, sit not down in the highest room; lest a more honourable man than thou be bidden of him.”  Jesus was saying that if you are “bidden” or invited to anyone’s “wedding” or any feast, don’t sit in the places of honor assuming that you are worthy to occupy them.  Of course this was one of the Pharisees’ besetting sins.  In another parable Jesus said the Pharisees “trusted in themselves that they were righteous, and despised others” (see Luke 18:9).  The reason Jesus gives for a person not seeking the highest place was “lest a more honourable man than thou be bidden of him.”  In other words, unless there is a known assigned seating, the invitee should not presume that he or she should sit in a prominent place, lest they be asked to move to a lesser seat and suffer humiliation in front of the other guests.           
2. (vs. 9).  After warning the guests against seeking the highest positions for fear that a more honorable person was invited, Jesus said “And he that bade thee and him come and say to thee, Give this man place; and thou begin with shame to take the lowest room.”  If you take the place of honor without being asked, when the more honorable person arrives, the one that “bade thee and him” or the host who invited both parties will have to tell the presumptuous guest to give up his seat to the other guest.  When this happens, Jesus said that the presumptuous guest will “begin with shame to take the lowest room.”  What an embarrassment!  The proud person is forced, in the presence of everyone to give up the honored place and move to the “lowest” or last position at the end of the table.  Jesus pictured the demoted person moving from the highest seat to the lowest spot and feeling shame with every step he or she takes.  There is nothing naturally disgraceful or shameful about occupying a lowly position.  It only becomes shameful when someone is so proud that they think they deserve something better. 
C. The humble exalted (Luke 14:10).  Jesus went on to say “But when thou art bidden, go and sit down in the lowest room; that when he that bade thee cometh, he may say unto thee, Friend, go up higher: then shalt thou have worship in the presence of them that sit at meat with thee.”  Jesus counseled the guests that when you are invited to a feast, “sit down in the lowest room” or seat.  If they did this, the host might invite them to take a higher position.  Jesus pictured the host saying “Friend, go up higher.”  The term “friend” indicates a deep affection and respect for the guest.  It’s the same term Jesus used of His disciples in the upper room (see John 15:13-15).  It implies an intimate relationship in which closest confidences are shared.  In inviting him to take a higher place, the host also publicly exalts him in the eyes of the other guests.  This is what Jesus meant when He said “then shalt thou have worship in the presence of them that sit at meat with thee.”  The word translated “worship” does not mean the worship we give to God; it refers to honor, praise, or a good reputation.  In contrast to the one who was publicly shamed in verse 9, this person is publicly honored.  Jesus was teaching that if honor is warranted, it is better that it come from someone other than oneself.
D. The principle stated (Luke 14:11).  All truly good parables point to heavenly truths.  Jesus concluded His parable in this verse with “For whosoever exalteth himself shall be abased; and he that humbleth himself shall be exalted.”  This is a principle that applies to both human and divine relationships.  The one who exalts or praises himself “shall be abased” or humbled; while the one who humbles himself “shall be exalted” or honored.  The basic principle of exaltation by God was nothing new.  God had revealed it long before, especially in the wisdom literature of the Bible.  Describing the humbling of the self-glorified, Proverbs 15:25 says “The Lord will destroy the house of the proud.”  Concerning the exaltation of the humble by God, Proverbs 15:33 says “Before honor is humility.”  A king will send to a lower place a person who takes a place of honor in his presence (see Proverbs 25:6-7).  Jesus’ parable cast blame on the Pharisees whose actions suggested they had a low view of God.  His parable shows that the way to gain praise is to be the humble type of person God would exalt.
IV. LIVING FOR THE RESURRECTION (Luke 14:12-14)
A.  The proud repaid on earth (Luke 14:12).  This verse says “Then said he also to him that bade him, When thou makest a dinner or a supper, call not thy friends, nor thy brethren, neither thy kinsmen, nor thy rich neighbours; lest they also bid thee again, and a recompence be made thee.”  Having addressed the Pharisees as a group, Jesus turned His attention to “him that bade him” or His host.  Jesus advised the host to broaden his guest list when preparing a meal.  He included all kinds of meals, for the word translated “dinner” can refer to a late morning meal and the word translated “supper” refers to a late afternoon or early evening meal. The normal social tendency was to invite only those from one’s own circle---friends, relatives, and neighbors as rich as oneself.  When Jesus urged the host not to invite “thy friends, nor thy brethren, neither thy kinsmen, nor thy rich neighbours” He was not totally excluding them from being on the guest list.  But He knew that these were usually the only ones invited.  Jesus was pointing out the Pharisees’ notoriously cliquish attitude and practices.  They deliberately put themselves above the so-called unwashed multitudes so that they themselves would not be defiled (see Luke 5:30).  Jesus said that the only reward the Pharisees would have would be that “they also bid thee again, and a recompence be made thee.”  In other words, the only thing the Pharissees would gain from inviting certain people was “a recompence” or a return invitation from someone they invited.  As a result, the cycle of social events repeated itself endlessly, and their circle remained closed.
B. The humble repaid at the resurrection (Luke 14:13-14).   
1. (vs. 13).  Instead of inviting those who could return the invitation, Jesus said to His host “But when thou makest a feast, call the poor, the maimed, the lame, the blind.”  The ones on Jesus’ invitation list were the last ones that the Pharisees would invite to a “feast.”  They viewed the plight of these people “the poor, the maimed, the lame, the blind” to be a result of their sins.  For a Pharisee to mingle with such undesirables at the table was unthinkable.  But for Jesus, those He listed were the same ones that God protected in His laws given to Israel.But before we condemn the Pharisees, we need to ask ourselves some penetrating questions.  Have we made our eagerness for holiness to allow us to become part of cliques?  Have we become class conscious?  How wide is our circle of fellowship and concern?  Who is made to feel at home in our homes and churches?  Are we afraid of contaminating ourselves by being around certain people?  The way we answer these questions will indicate whether or not we share the mind of Christ.
2. (vs. 14).  Jesus said that if we widen our invitation list to include those in the previous verse “thou shalt be blessed; for they cannot recompense thee: for thou shalt be recompensed at the resurrection of the just.”  Jesus was saying that showing hospitality to the undesirables of society would bring blessings even though these people “cannot recompense thee” or return the invitation.  However, the person who shows hospitality to the undesirables of society will be “recompensed at the resurrection of the just.”  The Lord Himself will reward us, for even a cup of water given in His name will not be ignored (see Mark 9:41).  This is an example of the principle that the one who humbles himself will be exalted.  It’s noteworthy that the reward comes at the “resurrection of the just.”  This is the resurrection reserved for those whom God has made or declared just or righteous (see Daniel 12:2; Acts 24:15; Romans 5:19; I Corinthians 15:23: II Corinthians 5:21; Revelation 20:4-6).  This righteousness is granted only to those who claim it by faith (see Romans 3:21-28).  Good deeds are not the means to salvation; they are the fruit or results of salvation.  Real reward comes not in earthly esteem but in God’s approval and promise.  Those who know God deeply desire His exaltation too much to worry about being exalted by man.  Those who understand how God loves selflessly serve the helpless, preferring God’s reward at the resurrection of the just.

                           

V. Conclusion.  Pride has many faces, and they are all ugly.  Pride may display itself in claiming the highest place and the greatest recognition, showing concern only for one’s own social class and disdain for others, or refusing to lower oneself and accept Jesus’ gracious salvation.  The parabolic teaching of Jesus in this week’s lesson embodies the truth later expressed by James: “God resisteth the proud, but giveth grace unto the humble” (see James 4:6)

Living as God's People

                                                        Sunday School Lesson                                          

Lesson: Luke 6:20-31                                                                                                 
Golden Text: “But I say unto you which hear, Love your enemies, do good to them which hate you” (Luke 6:27).

INTRODUCTION.  God’s people are a people removed from the world’s spiritual darkness and placed into the light of the Lord and His Word.  Thus they possess a new and different perspective on life.  It’s a view that leads us to gain knowledge and understanding of how to live to please God and represent Him in the world.  This week we look into the teachings of Jesus that cast more light on how to live as God’s people.  Four blessings will precede four woes which will be followed by some exceedingly challenging commands for living. 
BACKGROUND FOR THE LESSON.  According to Luke, after Jesus healed the man with the withered hand on the Sabbath, He went to a mountainside and prayed all night (see Luke 6:10-12).  The next morning, He called His disciples of whom there were many, and chose twelve of them.  He designated those twelve as apostles or “sent ones” (see Luke 6:13-16).  They would become His inner circle to whom He gave special training, and whom Jesus would send out with His own authority.  He then assembled on the plain with His disciples and a great multitude of people from Judea who came to hear Him and to be healed of their diseases.  Many were demon possessed, and many had other sicknesses, and Jesus healed them all (see Luke 6:17-19).  At this point our lesson begins.
III. The Beatitudes (Luke 6:20-23).   At first look, it appears that Luke is giving His version of Jesus’ Sermon on the Mount.  However, the words recorded here according to Luke 6:17 were spoken at a different time and on a level place, or plain.  Luke 6:17-49 is often referred to as the Sermon on the Plain.  As a Jewish teacher often followed by multitudes of people, no doubt Jesus repeated His important words in many locations and on many different occasions.  Verses 20-23 are called Beatitudes from the Latin word meaning “blessing.”  They describe what it means to be Christ’s followers. They are standards of conduct and behavior.  They contrast Christian values with worldly values.  These Beatitudes indicate what Jesus’ disciples can expect from the world and what God will give them.  They contrast fake piety with true humility and also show how Old Testament behavioral expectations are fulfilled in God’s kingdom.      
A. Reversal for the poor (Luke 6:20).  The first verse of our text says “And he lifted up his eyes on his disciples, and said, Blessed be ye poor: for yours is the kingdom of God.”  Looking at His disciples or learners, Jesus began by saying “Blessed be ye poor.”   In the Sermon on the Mount, Matthew identifies the “poor” as being poor in spirit.  However, we will see later that Luke defines the “poor” in reference to the lack of finances since he contrasts them to the rich in verse 24.  Since those who are poor in this world’s goods are more apt to be poor in spirit as well, Luke’s text and Matthew’s are not contradictory.  Jesus said the “poor” are blessed because “for yours is the kingdom of God.”  In the kingdom of God no one will be poor or lack for anything.
B. Reversal for the hungry (Luke 6:21).   The Lord continued to say “Blessed are ye that hunger now: for ye shall be filled. Blessed are ye that weep now: for ye shall laugh.”  In the Sermon on the Mount, Jesus spoke of those who hungered for righteousness.  But here in the Sermon on the Plain, Jesus adds a new element.  Those who suffer from real “hunger now” will find something far better in the kingdom.  Jesus said “for ye shall be filled.”  In the future to come, God will bless the world with abundance (see Isaiah 25:6).  In God’s kingdom, everyone will have enough and the provisions will be like that of a wealthy person for all to enjoy.  Jesus also said “Blessed are ye that weep now: for ye shall laugh.”  Tears and sadness are not foreign to most people, and certainly God’s people are not exempt from the kinds of events that bring sorrow.  The followers of Christ, who weep now for any reason, will laugh in those future days.  Constantly thinking about the future kingdom of God should give us faith that will sustain and empower us to live godly lives.
C. Reversal for the persecuted (Luke 6:22).   This verse says “Blessed are ye, when men shall hate you, and when they shall separate you from their company, and shall reproach you, and cast out your name as evil, for the Son of man's sake.”  This fourth blessing is also found in the Sermon on the Mount in Matthew’s gospel, but in slightly different terms.  However, they both have to do with persecution.  There are today people who hate the followers of Christ.  They don’t want to be in our company thus ostracizing us for fear that they may hear the name “Jesus.”  They will even call us “evil” since our beliefs are so different from theirs.  The word “reproach” means to blame someone for doing something wrong.  The world’s view of believers is that we are wrong for following Christ.  Jesus, in this verse says that we will be confronted with this type of behavior “for the Son of man's sake” meaning because we represent Jesus Christ.  The term “Son of man” is used by Jesus to describe Himself in His relation to humanity.
D. Example of the prophets (Luke 6:23).  Jesus, still speaking about those disciples who will be ostracized and hated for His sake says “Rejoice ye in that day, and leap for joy: for, behold, your reward is great in heaven: for in the like manner did their fathers unto the prophets.”  Even though believers will be persecuted for Jesus’ sake, we are told to “Rejoice ye in that day, and leap for joy.”  The words “in that day” refer to the times that we are persecuted and experience isolation.  When that happens to us we are to rejoice and jump for joy, and we know some in the early church did just that (see Acts 5:41; 16:25).  This kind of response can only be demonstrated as we are submissive to God’s Holy Spirit.  The world reacts to opposition with opposition, but believers respond to opposition with joy, because our “reward is great in heaven.”  We must believe that our faithfulness will be rewarded.  Jesus gave the prophets as an example of how His disciples will be treated.  He said “for in the like manner did their fathers unto the prophets.”  In other words, the forefathers of those who hated Jesus’ followers also hated the prophets because they were obedient in speaking for God (see I Kings 17:1; 19:1-3).  In the same way, people will react to believers today.

IV. THE WOES (Luke 6:24-26) 

A. Reversal for the rich (Luke 6:24).  Now Jesus turns to the opposite of the “blessed” to the “woes.”  In this verse He says “But woe unto you that are rich! for ye have received your consolation.”  The first “woe” is directed toward the “rich” just as the first “blessed” was directed to the “poor.”  The word “woe” means calamity or trouble.  If the poor can look forward to the coming kingdom of God with hope, the rich ought to look ahead with concern.  The mere fact of having plenty is not the spiritual danger for the rich.  The danger is the tendencies and behaviors that go along with being rich (see I Timothy 6:10; Deuteronomy 8:11-14).  The psalmist put it this way “…If riches increase, set not your heart upon them” (Psalms 62:10).  In the parable of the rich fool, Jesus explained the problem with riches: we tend to be poor in our relationship with God when we are rich in the possessions that give ease in this life (see Luke 12:16-31).   Jesus said that those who put their trust in riches “ye have received your consolation” or “comfort.”  In other words, if our trust is in riches, what we have now is all we will ever have.  If anyone tries to find fulfillment through riches only, that may be the only reward they will ever get---and it does not last.  We should not seek comfort now at the expense of eternal life.  The future time of the kingdom will involve reward and comfort for faithfulness and hardship.
B. The reversal for the satiated (Luke 6:25).  This verse says “ Woe unto you that are full! for ye shall hunger. Woe unto you that laugh now! for ye shall mourn and weep.”  The indictment here is against those who “are full” or gluttons.  The issue here is the tendency of those whose wants are fully met to forget the Provider.  A time will come when they “shall hunger.”  They will long for the times when they had plenty.  In addition, Jesus pronounced a woe “unto you that laugh now! for ye shall mourn and weep.”  Those who engage in superficial gaiety, laughing at the expense of others will “weep and mourn” throughout eternity.
C. Reversal for the respected (Luke 6:26).  In the last woe of this text, Jesus said “Woe unto you, when all men shall speak well of you! for so did their fathers to the false prophets.”  This “woe” is for those who take pride in position and authority.  They are lifted up in pride when “all men shall speak well of you!”  If we choose to live our lives solely for the applause and approval of men, we will never reach our full potential in Christ.  We will live lives guided by the fear of men.  The phrase “for so did their fathers to the false prophets” means that Israel’s forefathers praised and honored false prophets, because they spoke what the people wanted to hear rather than what they needed to hear.  There were many false prophets in Old Testament times.  They were praised by kings and crowds because their predictions---prosperity and victory at war---were exactly what the people wanted to hear.  But popularity is no guarantee of truth, and human flattery does not bring God’s approval.  Sadness lies ahead for those who chase after crowd’s praise rather than God’s truth.  When we are dominated by pride in our position, we will compromise to keep our advantage.  We will politick and self-promote.  This is all emptiness and folly.  Flattery is putting a trap out for others (see Proverbs 29:5).  A gentile rebuke in love does more for a friend than empty flattery (see Proverbs 28:23).   
V. LOVE (Luke 6:27-31)
A. The extent of love (Luke 6:27).  Now Jesus turns to what separates those who abide in the kingdom of God and those who don’t.  He said “But I say unto you which hear, Love your enemies, do good to them which hate you.”  The phrase “you which hear” refers to those who were not only listening, but were willing to carry out or obey Jesus’ words.  Those who were hearing Jesus were commanded to “Love your enemies, do good to them which hate you.”  There is a difference between loving others and falling in love.  Falling in love is based on emotions that can easily change.  If one can fall in love, it’s only reasonable that they can also fall out of love.  Note:  Jesus is speaking of God’s love which is not based on one’s emotion; it is based on our relationship with Christ.  Love is a word of action.  It must be demonstrated.  God’s kind of love is directed outward toward others, not inward toward ourselves.  It’s utterly unselfish.  God’s love goes against our natural inclinations.  We can only practice this kind of love if God helps us set aside our own desires and instincts, so that we can give love while expecting nothing in return.  Thus the more we become like Christ, the more love we show to others.  Jesus was teaching something revolutionary: loving one’s enemies.  Although this may have sounded odd to the hearers, Jesus wasn’t talking about having affection for enemies; He was talking about an act of the will.  Real love takes a conscious effort.  God’s love truly is blind for it cannot see whether it is being shown to friends or enemies.  In case anyone didn’t understand what Jesus meant by loving our enemies, He explained what that meant by adding “do good to them which hate you.”  In other words, loving our enemies means acting in their best interests no matter how we may feel about them.  We can pray for them and think of ways to help them.  It has been said that the best way not to have enemies is to make them your friends.  That’s where love comes in.  
B. The spirit of love (Luke 6:28).  Jesus went on to say that when you love you will “Bless them that curse you, and pray for them which despitefully use you.”  Although the word “curse” can mean foul language, it also has the idea of speaking evil against someone.  When that happens to the believer we are to respond by blessing them or speaking well of them.  As we grow spiritually we can truly wish the best for people who are rude and unkind to us.  One way to ensure that our enemies stop cursing and spitefully use us is to “pray for them.”  Trust me, this takes real love, but prayer does change things!
C. The practice of love (Luke 6:29).  As stated earlier, love is a word of action.  Therefore, Jesus said here “And unto him that smiteth thee on the one cheek offer also the other; and him that taketh away thy cloak forbid not to take thy coat also.”Jesus said that godly love is demonstrated when one responds to being hit on the cheek by offering the other cheek as well.  This does not mean that we should become willing victims of serious violence.But we shouldn’t be so eager to fight back. Jesus taught His disciples to flee from danger (see Luke 21:21).Remember, violence begets violence.  Jesus also said that if someone takes your cloak or outer garment, don’t stop them from taking your coat or inner garment.The idea here is that we shouldn’t be so attracted to our possessions that holding on to them could lead to further violence.  But in order to be able to respond in the ways Jesus expects, we must practice love.  One act of love does not reveal a character of love.
D. The extent of generosity (Luke 6:30).   Still talking about the practice of love, Jesus here says “Give to every man that asketh of thee; and of him that taketh away thy goods ask them not again.”  The extent of generosity that God requires of kingdom dwellers is a willingness to give to whoever asks, including our enemies.  The term “every man” means every man.  This does not mean that we must fill every need presented to us, but we can usually give something toward the need.
E. The definition of active love (Luke 6:31).  Jesus concludes our text by saying “And as ye would that men should do to you, do ye also to them likewise.”  What has become known as the Golden Rule ends our lesson.  If we want to be treated fairly, we must be fair in our day-to-day dealings with others.  How we treat others will in some cases determine how they will treat us. 
                            
Conclusion.  As the “blessed” statements in our text were meant for encouragement, so the “woes” are meant for people to take note of their behavior and then take action.  This passage points out the vast differences between those in the world and those in God’s kingdom.  All of us want to be loved and treated fairly.  In the coming kingdom of God, all needs will be met.  Everyone will be loved and there will be no lack.  Therefore, in the present time, those of us who follow the King and believe in the kingdom should love in such a way as to make the future perfection a closer reality.  As His disciples, we must emulate His love.








 

Honoring the Sabbath

                                                                 Sunday School Lesson                                            

Lesson: Luke 6:1-11                                                                                                 
Golden Text: “Then said Jesus unto them, I will ask you one thing; Is it lawful on the sabbath days to do good, or to do evil? to save life, or to destroy it?” (Luke 6:9).

INTRODUCTION.  Jesus used the Sabbath as an occasion for teaching not only with His words, but also with His actions.  Those who came to observe and criticize Him found that they were not able to defeat Him with arguments.  In our lesson this week, the themes of healing and the Sabbath come together.  There is more to the Sabbath than Jesus’ opponents understood.  The Sabbath was and is a sign between Israel and God.  It stands for rest in God’s power.  Only Jesus understood what the Sabbath was all about, and He left us an enduring lesson.

BACKGROUND FOR THE LESSON.  After relating the story of Simeon’s and Anna’s prophecies concerning the Christ Child, Luke then writes that “the child grew, and waxed strong in spirit, filled with wisdom: and the grace of God was upon him” (see Luke 2:39-40).  Then we are told that when Jesus was twelve, his family came to Jerusalem to celebrate the Feast of Passover.  After the feast, upon returning home Mary and Joseph thought Jesus was in the crowd, but He wasn’t.  He remained in Jerusalem.  After a day’s journey they couldn’t find Him, so they returned to Jerusalem to look for Him.  After searching for 3 days they found Jesus in the temple sitting among the teachers listening to them and asking them questions.  His parents then asked Him why He had stayed behind causing them much anguish.  Jesus replied that they should’ve know that He had to be about His Father’s business, but they didn’t understand what He meant (see Luke 2:41-50).  Luke chapter 2 ends with the words “And Jesus increased in wisdom and stature, and in favor with God and man” (see Luke 2:52).  In chapter 3, we are introduced to John the Baptist and his ministry, his reproving of Herod for his affair with his brother’s wife, and his baptizing of Jesus (see Luke 3:1-22).  The remaining verses of chapter 3 give the genealogy of Jesus (see Luke 3:23-38).  In chapter 4, Luke details Satan’s temptation of Jesus in the wilderness (see Luke 4:1-13).   He also begins His public ministry by visiting many of the synagogues in Galilee and particularly Nazareth where He faced opposition, and was taken out of the city to be thrown off a cliff, but He escaped through the crowd (see Luke 4:14-30).  In verses 31-37 Jesus casts demons out of a man while in Capernaum.  In verses 38-44, Jesus heals Peter’s mother-in-law and others and preached in the synagogues of Galilee.  In chapter 5 Jesus calls some of His disciples (see Luke 5:1-11); cleanses a leper (see Luke 5:12-15) and heals a cripple (see Luke 5:16-26).  In verses 27-35 Jesus calls Matthew to be His disciple and is questioned by the scribes and Pharisees because He ate dinner with Matthew who was a publican. or tax collector.  This is where our lesson begins.  
III. LORD OF THE SABBATH (Luke 6:1-5).  As mentioned in the background, as Jesus began His earthly ministry, Luke records two previous occasions that Jesus visited synagogues on two other Sabbaths.  Luke 4:16 tells us that Jesus taught in the Nazareth synagogue, and Luke 4:31 tells us that He also taught and healed in a synagogue in Capernaum, both happening on Sabbath days.  
A. Rubbing grain on the Sabbath (Luke 6:1).  Now we are told about another visit that Jesus made to a synagogue on a Sabbath day.  This verse says “And it came to pass on the second sabbath after the first, that he went through the corn fields; and his disciples plucked the ears of corn, and did eat, rubbing them in their hands.” The phrase “on the second sabbath after the first” refers to the regular weekly Sabbath or Saturday that fell after the first day of the Feast of Unleavened Bread which was the 15^th of Nisan (see Leviticus 23:6-8).  According to the Law, the first day of this feast was a “holy convocation” in which no work could be done, thus making it a Sabbath Day.  It could fall on any day of the week.  This feast lasted 7 days and the last day was also a “holy convocation” when no work could be done making it a Sabbath Day as well.  Since the first day of the feast was considered a Sabbath Day, the following Saturday would be the regular weekly Sabbath and therefore it was “the second sabbath after the first.”  Luke says that on this Saturday Sabbath, Jesus and His disciple went “through the corn fields; and his disciples plucked the ears of corn, and did eat, rubbing them in their hands.”  In Matthew’s account of this same story, he writes that the disciples picked the wheat because they were hungry (see Matthew 12:1).  The term “corn fields” does not refer to corn as we know it, but to barley or wheat fields.  The word “corn” in British English is a general word for grain.  The husk around each seed of wheat or barley can be removed by rubbing it between both hands.  The uncovered seeds, though uncooked are edible and nutritious.
B. Not lawful on the Sabbath (Luke 6:2).  In this verse, Luke writes “And certain of the Pharisees said unto them, Why do ye that which is not lawful to do on the sabbath days?”  Seeing Jesus’ disciples picking and eating the wheat seeds, some of the Pharisees who were there asked “Why do ye that which is not lawful to do on the sabbath days?”  In other words they wanted to know why the disciples were doing what was against the Law to do on the Sabbath days.  Since the Pharisees were based in Jerusalem, in southern Israel, for them to be in Galilee seems to indicate that they were following Jesus to determine if He was a threat to them or a real teacher.  The Pharisees came to Jesus and attacked Him because His men were picking grain and eating it on the Sabbath Day.  They accused the disciples of doing something “unlawful” on the Sabbath.  The question that arises is this: was what the disciples doing an unlawful activity?  Did picking grain and eating it violate the Law?  The answer is no, it didn’t violate the Law.  The Law was very clear in what it prohibited on the Sabbath (see Exodus 20:8-11; Leviticus 23:3; Deuteronomy 5:12-15).  The people were not allowed to “work” on the Sabbath Day. The word “work” refers to “their business.”  The people of Israel were forbidden from labor that brought them a profit on that day.  God was so serious about the children of Israel keeping the Sabbath that He made it clear that people who violated the Sabbath work ban were to be put to death (see Exodus 31:12-18).  This is illustrated in Numbers 15:32-36.  The disciples were not working; they were simply meeting a pressing need.  They were hungry and they were simply doing what the Law gave them permission to do.  Here’s the problem: The Pharisees were not judging these men according to the Law of Moses.  They were judging them according to the teachings of the rabbis and the elders. The traditions and teaching of men had been placed on the same level with the written Word of God.  The disciples had not violated God’s Law; they had violated the traditions of men and the Pharisees were upset about it.  For hundreds of years, the scribes, Pharisees and others had added regulation on top of regulation that went far beyond the original teachings of Scripture.  They had taken a day that was given to man as a blessing and by their foolish rules and regulations, had turned it into a burden.The lesson for us is this: we must be very careful not to allow the doctrines and traditions of men to come to have the same authority in our lives as the Word of God. The Bible is God’s final authority!  It is the only standard for our faith and practice.The Pharisees viewed the disciples’ actions as a violation of the Sabbath.  According to their traditions, simply plucking the heads of grain or wheat was the same thing as reaping which was work.  Rubbing grain in one’s hand was the same thing as threshing which was work.  Throwing away the husks of the grain was the same thing as winnowing (separating the grain from the chaff) which was work.  When the disciples ate the grain, the Pharisees considered that to be preparing food which was work.  All four of these actions were violations of their Sabbath traditions not the Law given by God.  To interpret what the disciples were doing as work was indeed stretching what the law really considered to be work and not allowed on the Sabbath.  These four acts that the Pharisees considered to be work were included in a list of thirty-nine actions that Jewish rabbis taught were forbidden on the Sabbath. 
C. A Sabbath riddle (Luke 6:3-4).
1. (vs. 3).  In this verse Jesus replies to the Pharisees.  Luke writes “And Jesus answering them said, Have ye not read so much as this, what David did, when himself was an hungred, and they which were with him.”  In response to the Pharisees’ question, Jesus challenged them to remember the Scripture describing what David did when he and his men were hungry.  This is a reference is to I Samuel 21:1-6.  As religious leaders, this incident was something that they should have read about in the Scriptures.
2. (vs. 4).  Still referring to what David did, Jesus went on to say “How he went into the house of God, and did take and eat the shewbread, and gave also to them that were with him; which it is not lawful to eat but for the priests alone?”  Each week 12 consecrated loaves of bread were placed on the table of showbread in the holies portion of the tabernacle.  It was called “the shewbread” or the bread of the Presence.  It was replaced every Sabbath and was to be eaten only by the priests (see Exodus 25:23-30; Leviticus 24:5-9).  However, on one occasion when fleeing from King Saul, David and his men ate this bread with the consent of Ahimelech the priest (see I Samuel 22:9-10).  Their need was more important than ceremonial regulations.  Jesus was appealing to the same principle that human need is more important than human rules and regulations.  In Mark’s account of this same story, Jesus added “The sabbath was made for man, and not man for the Sabbath” (Mark 2:27).  By comparing Himself and his disciples with David and his men, Jesus was in essence saying “If you condemn me, you must also condemn David.”
D.  A Sabbath principle (Luke 6:5).  After reminding the Pharisees of how David ate the showbread which was unlawful for anyone to eat except the priests, Jesus “said unto them, That the Son of man is Lord also of the sabbath.”  The name “Son of man” is how Jesus often referred to Himself.  This name is based on the great messianic passage in Daniel 7:13 (see also Matthew 16:28; 19:28; Mark 14:62).  Jesus uses this term about eighty times to refer to Himself.  Just as Son of David is His Jewish name, and Son of God is His divine name, so the Son of man is His name as the representative Man (see I Corinthians 15:45-47).  When Jesus said that He was “Lord also of the sabbath” He meant that He not only had the authority to make rulings about what was allowed on the Sabbath, but He also had the authority to over-rule the Pharisees’ traditions and regulations, because He had created the Sabbath.  The Creator is always greater than the creation.
IV. DOING GOOD ON THE SABBATH (Luke 6:6-11)      
A. A time for works of mercy (Luke 6:6-7). 
1. (vs. 6).  The scene now moves to another Sabbath day.  Luke writes “And it came to pass also on another sabbath, that he entered into the synagogue and taught: and there was a man whose right hand was withered.”  On another Sabbath Day, we are told that Jesus “entered into the synagogue and taught.”  Present in the congregation was a man “whose right hand was withered.”  The idea here is that this man’s hand was paralyzed and of no use to him.        
2. (vs. 7).  While Jesus was teaching, Luke says “And the scribes and Pharisees watched him, whether he would heal on the sabbath day; that they might find an accusation against him.”  In the previous verses, Jesus was confronted by just the Pharisees.   At this time, along with the “Pharisees” there were “scribes” present as well.  “Scribes” were members of a learned class in ancient Israel and through New Testament times, who studied the Scriptures and served as copiers, editors, and teachers.  By the time of Jesus, the scribes were a new upper class among the Jewish people.  At first the priests were responsible for the study and communication of the law.  But eventually the scribes took over that function.  How they interpreted the meaning of the Law eventually became more important than the Law itself.  As interpreters of Scripture, the scribes gave rules for human conduct from their study.  The scribes and Pharisees were watching Jesus to see if “he would heal on the sabbath day; that they might find an accusation against him.”  Obviously they hoped Jesus would heal on the Sabbath so they could bring a charge of breaking the Sabbath against Him.  The law prescribed death for anyone who worked on the Sabbath (see Exodus 31:14).  
B. A Sabbath question (Luke 6:8-9).
1. (vs. 8).  This verse says “But he knew their thoughts, and said to the man which had the withered hand, Rise up, and stand forth in the midst. And he arose and stood forth.”  Since Jesus knows the human heart, he knew exactly what these men were thinking and that they came to observe and criticize.  There are many people like that in the church today.  Jesus told the man with the paralyzed hand to “stand forth in the midst.”  In other words stand up where everyone could see him.  The man did as Jesus directed him to do.
2. (vs. 9).  At this point Luke writes “Then said Jesus unto them, I will ask you one thing; Is it lawful on the sabbath days to do good, or to do evil? to save life, or to destroy it?”  The pronoun “them” refers to the scribes and Pharisees, but we can rest assured that Jesus wanted everyone to hear what He had to say.  He directed a question to everyone present about what is lawful on the Sabbath Day, “to do good, or to do evil? to save life, or to destroy it?”  In Mark’s account of this same story, we are told that everyone “held their peace” (see Mark 3:4) meaning no one dared to answer.  Mark goes on to say that when no one replied Jesus became angry “being grieved for the hardness of their hearts” (see Mark 3:5).
C. Mercy triumphs (Luke 6:10).  This verse says “And looking round about upon them all, he said unto the man, Stretch forth thy hand. And he did so: and his hand was restored whole as the other.”  Jesus looked around at all the people present and commanded the man to “Stretch forth thy hand.”  The man with the paralyzed hand did as Jesus commanded “and his hand was restored whole as the other.”  Jesus had mercy on the man and healed his hand so that it was “whole” or just as useable as his other hand.  Jesus did this despite what day of the week it was.  Note:  God is not bound by our rules and regulations.  He will confound the religious traditionalists if necessary to display His unfailing love, mercy and grace.
D. Opposition Outrage (Luke 6:11).  Our final verse says “And they were filled with madness; and communed one with another what they might do to Jesus.”  The scribes and Pharisees were untouched by the miracle, but “were filled with madness” meaning they were infuriated because Jesus had outsmarted them once again.  These religious leaders were so angry that they “communed one with another what they might do to Jesus.”   In other words, the scribes and Pharisees came together to discuss what their next move against Jesus would be.  The hypocrisy of these religious leaders is glaring.  Here they were so concerned about not breaking the Sabbath laws, but were ready to kill Jesus for showing mercy and healing on the Sabbath Day.  Note:  It’s interesting that in Mark’s account we are told that after this incident the Pharisees entered into an unthinkable alliance with the Herodians to plot Jesus’ destruction.  The Herodians were not a religious sect but a political party that supported the dynasty of Herod and were generally opposed to the Pharisees.  However, sin can bring the best of enemies together to destroy all that’s good.      

                           

V. Conclusion.  Jewish tradition, built over a long time, had taken the place of Scripture.  The tradition was based on a misunderstanding of Scripture, and Jesus was attempting to show and teach them the correct way to view the Sabbath.  Mark 2:27 records that Jesus said the whole point of a day of rest and worship was for man’s benefit.  The Creator knew that man needed such a day, but it didn’t mean he could not care for himself or for the needs of others on that day.