Sunday School Lesson
Introduction: It has been said that we spent the first years of our life as a child trying to be an adult. Here we see we should be spending the last years of our life as an adult, trying to be a child again.” There is a longing in this saying. It is a longing of childlike faith. There are numerous metaphors in the Bible for God’s people (body, bride, flock, building). A heartwarming metaphor is that of a child. Jesus taught that people who receive him can become children of God (John 1:12). Jesus thanked his Father that the revelation from Heaven was given to little children (Matthew 11:25). In one of the post-resurrection appearances of Jesus to his disciples, he said, “Children, do you have any fish?” (John 21:5, English Standard Version). God’s love is what allows us the privilege of being called children of God (1 John 3:1). Our primary text for this lesson is from Luke, but the context of this event in the life of Christ varies from Matthew and Mark. Matthew and Mark place the story in between the teaching about divorce and the encounter with the rich young ruler. Perhaps the contextual point is that children are products of marriage and victims of divorce and therefore vulnerable. Luke also places the event before the rich young ruler. But he places it after the prayer parable of the Pharisee and the tax collector, which underlines humility. Vulnerability and humility are both characteristics of children.
Seeking A Blessing
Luke 18:15KJV
15 And they brought unto him also infants, that he would touch them: but when his disciples saw it, they rebuked them.
It is probably safe to say that parents would not have brought their children to Jesus had he not been approachable. No doubt the parents felt that their children would be safe. And more than just children—even babies (Luke used the word for infants). Mark’s account is most tender (took them in his arms, placed his hands on them and blessed them). While it was true that parents routinely sought blessings for their children from rabbis, it still seems that the word on the streets was that Jesus had time for kids. On the other hand, the disciples did not have time for kids. They rebuked them. The primary reference was to the parents and people who brought the little ones to Jesus. But it might even refer to the children themselves. Rebuke is a strong word. The disciples were overprotective of Jesus, and Jesus did not like it. Mark’s account says that Jesus was indignant (Mark 10:14). Mistreat a kid, and you will be facing an angry God.
Do Not Hinder
Luke 18: 16-17KJV
16 But Jesus called them unto him, and said, Suffer little children to come unto me, and forbid them not: for of such is the kingdom of God.
17 Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child shall in no wise enter therein.
Jesus almost publicly shamed the disciples by calling the children his way. Then he said, “Let the little children come to me, and do not hinder them.” Let is a command, and hinder is one of Luke’s favorite concepts, especially in Acts (8:36; 16:6, 7; 28:31). God’s people were notorious for putting obstacles in people’s paths (Mark 7:3-8) instead of removing hindrances from people making their way to Jesus (Luke 5:17-26). Jesus stated his reason for not wanting kids to be hindered from coming to him: “The kingdom of God belongs to such as these.” Some of our religious friends have used this text to affirm infant sprinkling. Of course it does not address that at all. However neither does it say that children automatically go to Heaven if they have not reached the age of accountability. Be careful of making it say something that it does not say. Children gladly put themselves in a posture of receiving, which sometimes gets them into trouble. But this is the point that Jesus went on to make.
Childlike Faith
Mark10:13-16KJV
13 And they brought young children to him, that he should touch them: and his disciples rebuked those that brought them.
14 But when Jesus saw it, he was much displeased, and said unto them, Suffer the little children to come unto me, and forbid them not: for of such is the kingdom of God.
15 Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein.
16 And he took them up in his arms, put his hands upon them, and blessed them.
Jesus underlined this teaching with the phrase, “Truly I tell you.” If this were the Gospel of John, Jesus would have said, “Truly, truly.” In modern vernacular it means, “Take this to the bank.” In other words Jesus is as serious as a heart attack about this.The truth is this simple—kids receive. They will receive most anything. The word receive means “to welcome.” Hands up and arms outstretched—that is a picture of kids. Jesus will sometimes allude to the innocence of children and perhaps even their humility (Matthew 18:1-4). But the accent in this text is their posture of dependence to receive.
Saturday, May 21, 2016
Saturday, May 14, 2016
Humble Faith
Sunday School Lesson
Introduction: Humility was not prized in the ancient world. It was viewed as weakness. Jesus Christ changed the way that the world looked at humility. Following the incarnation, humility became a virtue. That does not mean the modern world does not struggle with arrogance. An NBA player says, “I am the greatest player on the planet.” A NFL quarterback pulls at his jersey portraying an “S” for Superman. Pride is an equal opportunity destroyer. In our text today the subject is humility, the context is prayer, the pedagogy is a parable, and the characters in the story are poles apart. Jesus was still en route to Jerusalem to accomplish our redemption. Parables seem to be his main teaching method in this section of Luke’s Gospel. Depending on what constitutes a parable, there are 18 parables in the travel narrative (Luke 9:51–19:28). The parable that precedes our text is about persistence in prayer (18:1-8). Jesus ended that parable by asking a question: When the Son of Man comes, will he find that kind of faith?
The Contrast
Luke 18:9-13KJV
Luke 18:9-14King James Version (KJV)
9 And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others:
10 Two men went up into the temple to pray; the one a Pharisee, and the other a publican.
11 The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican.
12 I fast twice in the week, I give tithes of all that I possess.
13 And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner.
Some of Jesus’ parables have no formal introduction (Luke 13:6-9). Context becomes the only clue about how the parable connects to his teaching. That is not true here. This parable is clearly spoken to address pride and moral smugness: To some who were confident of their own righteousness and looked down on everyone else. The word righteousness is the same word as the participle justified in verse 14. It means conforming one’s life to a standard. God’s standard had been declared in the law. How would the players in the parable fare in regard to God’s standard? Our Jewish forefathers loved contrasts. Just read the book of Proverbs. Craig Blomberg calls this a simple two-point parable. The contrast is heightened by historical background, the physical posture of the men, and the content of their prayers. Reversal features into this contrast. The historical background behind the characters shows reversal. The Pharisees were much respected in Jesus’ day. They were laymen Bible students, anti-Rome, popular with the people, and separatists for the sake of their holiness. The tax collectors were just below a snake in the eyes of the people. They sold their souls to Rome, and their testimony was not accepted in court. The temple was a place of sacrifice, a place of worship, but the accent here was on it being a place of prayer. The physical posture of the men shows reversal. The Pharisee stood. While standing was not a poor posture for prayer in and of itself, coupled with the Pharisee’s content it went to seed in pride. The tax collector stood as well, but he stood at a distance. This phrase translates one Greek word, and Luke uses it often (Luke 15:13, 20; 17:12; see also Ephesians 2:13). He also didn’t feel worthy enough to look heavenward, and proceeded to beat his breast (a sign of contriteness). More is said of the tax collector’s posture than of the Pharisee’s posture. The content of their prayers shows the most reversal. The Pharisee’s prayer is quite verbose. The tax collector’s prayer is succinct (only six words in Greek). The Pharisee outlined for God who he was not like and what he did (in case in his omniscience God has not been paying attention). The Pharisee was not a robber and not an evildoer (literally “unjust”) and not an adulterer—the types of people who hung out with tax collectors (Luke 15:1). On the positive side he fasted twice a week, which was tons more than required (Leviticus 16:29), and he tithed everything, maybe even down to small garden seeds (Matthew 23:23, 24). In contrast, the tax collector just cried out for God’s mercy. The contrast could not be sharper.
The Tag Line
Luke 18:14KJV
14 I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted.
Some of Jesus’ parables have no formal conclusion. They break off into ellipsis or stop abruptly (Luke 15:11-32) so that the listener has to supply the ending with their volition. That is not true here. In case we missed it, Jesus supplied the epilogue and the moral of the story. The bad man was good, and the good man was bad. Everyone must have gasped when Jesus said that the tax collector went home justified before God. The disciples did not see that one coming. But in Jesus’ upside-down kingdom, those who exalt themselves will be humbled, and those who humble themselves will be exalted. A humble faith is refreshing. It is just not very much in demand these days
Introduction: Humility was not prized in the ancient world. It was viewed as weakness. Jesus Christ changed the way that the world looked at humility. Following the incarnation, humility became a virtue. That does not mean the modern world does not struggle with arrogance. An NBA player says, “I am the greatest player on the planet.” A NFL quarterback pulls at his jersey portraying an “S” for Superman. Pride is an equal opportunity destroyer. In our text today the subject is humility, the context is prayer, the pedagogy is a parable, and the characters in the story are poles apart. Jesus was still en route to Jerusalem to accomplish our redemption. Parables seem to be his main teaching method in this section of Luke’s Gospel. Depending on what constitutes a parable, there are 18 parables in the travel narrative (Luke 9:51–19:28). The parable that precedes our text is about persistence in prayer (18:1-8). Jesus ended that parable by asking a question: When the Son of Man comes, will he find that kind of faith?
The Contrast
Luke 18:9-13KJV
Luke 18:9-14King James Version (KJV)
9 And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others:
10 Two men went up into the temple to pray; the one a Pharisee, and the other a publican.
11 The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican.
12 I fast twice in the week, I give tithes of all that I possess.
13 And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner.
Some of Jesus’ parables have no formal introduction (Luke 13:6-9). Context becomes the only clue about how the parable connects to his teaching. That is not true here. This parable is clearly spoken to address pride and moral smugness: To some who were confident of their own righteousness and looked down on everyone else. The word righteousness is the same word as the participle justified in verse 14. It means conforming one’s life to a standard. God’s standard had been declared in the law. How would the players in the parable fare in regard to God’s standard? Our Jewish forefathers loved contrasts. Just read the book of Proverbs. Craig Blomberg calls this a simple two-point parable. The contrast is heightened by historical background, the physical posture of the men, and the content of their prayers. Reversal features into this contrast. The historical background behind the characters shows reversal. The Pharisees were much respected in Jesus’ day. They were laymen Bible students, anti-Rome, popular with the people, and separatists for the sake of their holiness. The tax collectors were just below a snake in the eyes of the people. They sold their souls to Rome, and their testimony was not accepted in court. The temple was a place of sacrifice, a place of worship, but the accent here was on it being a place of prayer. The physical posture of the men shows reversal. The Pharisee stood. While standing was not a poor posture for prayer in and of itself, coupled with the Pharisee’s content it went to seed in pride. The tax collector stood as well, but he stood at a distance. This phrase translates one Greek word, and Luke uses it often (Luke 15:13, 20; 17:12; see also Ephesians 2:13). He also didn’t feel worthy enough to look heavenward, and proceeded to beat his breast (a sign of contriteness). More is said of the tax collector’s posture than of the Pharisee’s posture. The content of their prayers shows the most reversal. The Pharisee’s prayer is quite verbose. The tax collector’s prayer is succinct (only six words in Greek). The Pharisee outlined for God who he was not like and what he did (in case in his omniscience God has not been paying attention). The Pharisee was not a robber and not an evildoer (literally “unjust”) and not an adulterer—the types of people who hung out with tax collectors (Luke 15:1). On the positive side he fasted twice a week, which was tons more than required (Leviticus 16:29), and he tithed everything, maybe even down to small garden seeds (Matthew 23:23, 24). In contrast, the tax collector just cried out for God’s mercy. The contrast could not be sharper.
The Tag Line
Luke 18:14KJV
14 I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted.
Some of Jesus’ parables have no formal conclusion. They break off into ellipsis or stop abruptly (Luke 15:11-32) so that the listener has to supply the ending with their volition. That is not true here. In case we missed it, Jesus supplied the epilogue and the moral of the story. The bad man was good, and the good man was bad. Everyone must have gasped when Jesus said that the tax collector went home justified before God. The disciples did not see that one coming. But in Jesus’ upside-down kingdom, those who exalt themselves will be humbled, and those who humble themselves will be exalted. A humble faith is refreshing. It is just not very much in demand these days
Saturday, May 7, 2016
Grateful Faith
Sunday School Lesson
Introduction: Gratitude should be our default setting (Psalm 107:1; 118:1). Gratitude is God’s will (1 Thessalonians 5:18). We were made to be grateful, and it should be as natural as breathing. Not to give thanks is duplicitous. Ingratitude is high treason against God and a mark of unrepentant humanity (Romans 1:21). People with an ever-increasing faith (last week’s lesson) should be grateful (this week’s lesson). We assume the teaching from last week’s lesson took place somewhere on Jesus’ journey to Jerusalem—it had no geographical markers. Our text today reminds us that we are still in the travel narrative of Luke’s Gospel (17:11; see also 9:51; 13:22; 19:11, 28, 41). Jesus was making his final journey to Jerusalem.
A Merciful Healing
Luke 17:11-14KJV
11 And it came to pass, as he went to Jerusalem, that he passed through the midst of Samaria and Galilee.
12 And as he entered into a certain village, there met him ten men that were lepers, which stood afar off:
13 And they lifted up their voices, and said, Jesus, Master, have mercy on us.
14 And when he saw them, he said unto them, Go shew yourselves unto the priests. And it came to pass, that, as they went, they were cleansed.
Somewhere close to a village along the border between Samaria and Galilee Jesus encountered 10 men who had leprosy. Given the geography it is likely that this group of men was composed of Jews and Samaritans. Something larger than ethnicity bound these men together, namely their common disease. In the Bible leprosy was the label for all kinds of skin diseases (Leviticus 13, 14). It ranged from eczema to what is known today as Hansen’s disease. Bad blood existed between Jews and Samaritans (Luke 9:51-56; John 4:9). In this case a common disease bound them together in solidarity. It took 10 men to constitute a synagogue—this was a synagogue of lepers.
Jesus had cleansed lepers before (Matthew 8:1-4), and news of such traveled quickly. No doubt family members had told their leprous loved ones that Jesus of Nazareth could cleanse lepers. When this synagogue of lepers heard that Jesus was near, they kept their distance as required by the law. They called out in a loud voice to be heard—“Jesus, Master, have pity on us!” Two things are significant about their request. First they address Jesus as Master. This is not the typical word, Lord. It is a word that means something like “commander” (Luke 5:5). This showed respect but also a belief in Jesus’ authority. Second they pleaded for pity. This is the word usually translated “mercy.” It is a salvation word and associated with God’s loving kindness to Israel. In the miracles of Jesus, God’s mercies are released as a preview of what Heaven will look like someday (Revelation 21:4).
Jesus commanded the lepers to do what was required by the law. “Go, show yourselves to the priests.” Several good things would result when the lepers obeyed this command. They would be pronounced clean and would be restored to their families and community. But mostly they would experience God’s healing. “And as they went, they were cleansed”—the verb tense indicates that the cleansing took place as they were en route to the priests. Would they have been cleansed if they had not obeyed Jesus’ command to go? However there is something that takes us beyond cleansing. It is gratitude.
A Surprising Thanksgiving
Luke 17:15-19KJV
15 And one of them, when he saw that he was healed, turned back, and with a loud voice glorified God,
16 And fell down on his face at his feet, giving him thanks: and he was a Samaritan.
17 And Jesus answering said, Were there not ten cleansed? but where are the nine?
18 There are not found that returned to give glory to God, save this stranger.
19 And he said unto him, Arise, go thy way: thy faith hath made thee whole.
The text draws our attention to numbers—1, 10, and 9—1 of the 10 noticed his cleansing. His conscience goaded him into returning to say thank you before heading to the priest. With the same loud voice he had used to make his earlier request for mercy, he praised God. The word for praising is where we get the English word “doxology” and appears as a noun in verse 18. He threw himself at Jesus’ feet (“fell down before him”) and thanked him. The verb thanked is where we get the word Eucharist (the giving of thanks or good grace). Luke heightens the story by telling us that more than just a former leper was cleansed and remembered to say thank you. Luke and Jesus drew attention to the man’s ethnicity: “And he was a Samaritan.” Jesus asked three interrogating questions as if he were teaching someone beyond just the cleansed leper. Jesus called the man a foreigner. The real rebuke of this text is that the most unlikely person to give thanks did so. Sometimes God gets greater gratitude from outsiders than his covenant people. Maybe that is Luke’s point. Jesus commended the cleansed leper. “Rise and go; your faith (a grateful faith) has made you well (saved).” The man was cleansed, like the others, as he went. Healing comes to those who obey. And God is so gracious. Jesus didn’t reverse the cleansing for the other nine when they failed to give thanks. But gratitude takes a person beyond obedience.
Introduction: Gratitude should be our default setting (Psalm 107:1; 118:1). Gratitude is God’s will (1 Thessalonians 5:18). We were made to be grateful, and it should be as natural as breathing. Not to give thanks is duplicitous. Ingratitude is high treason against God and a mark of unrepentant humanity (Romans 1:21). People with an ever-increasing faith (last week’s lesson) should be grateful (this week’s lesson). We assume the teaching from last week’s lesson took place somewhere on Jesus’ journey to Jerusalem—it had no geographical markers. Our text today reminds us that we are still in the travel narrative of Luke’s Gospel (17:11; see also 9:51; 13:22; 19:11, 28, 41). Jesus was making his final journey to Jerusalem.
A Merciful Healing
Luke 17:11-14KJV
11 And it came to pass, as he went to Jerusalem, that he passed through the midst of Samaria and Galilee.
12 And as he entered into a certain village, there met him ten men that were lepers, which stood afar off:
13 And they lifted up their voices, and said, Jesus, Master, have mercy on us.
14 And when he saw them, he said unto them, Go shew yourselves unto the priests. And it came to pass, that, as they went, they were cleansed.
Somewhere close to a village along the border between Samaria and Galilee Jesus encountered 10 men who had leprosy. Given the geography it is likely that this group of men was composed of Jews and Samaritans. Something larger than ethnicity bound these men together, namely their common disease. In the Bible leprosy was the label for all kinds of skin diseases (Leviticus 13, 14). It ranged from eczema to what is known today as Hansen’s disease. Bad blood existed between Jews and Samaritans (Luke 9:51-56; John 4:9). In this case a common disease bound them together in solidarity. It took 10 men to constitute a synagogue—this was a synagogue of lepers.
Jesus had cleansed lepers before (Matthew 8:1-4), and news of such traveled quickly. No doubt family members had told their leprous loved ones that Jesus of Nazareth could cleanse lepers. When this synagogue of lepers heard that Jesus was near, they kept their distance as required by the law. They called out in a loud voice to be heard—“Jesus, Master, have pity on us!” Two things are significant about their request. First they address Jesus as Master. This is not the typical word, Lord. It is a word that means something like “commander” (Luke 5:5). This showed respect but also a belief in Jesus’ authority. Second they pleaded for pity. This is the word usually translated “mercy.” It is a salvation word and associated with God’s loving kindness to Israel. In the miracles of Jesus, God’s mercies are released as a preview of what Heaven will look like someday (Revelation 21:4).
Jesus commanded the lepers to do what was required by the law. “Go, show yourselves to the priests.” Several good things would result when the lepers obeyed this command. They would be pronounced clean and would be restored to their families and community. But mostly they would experience God’s healing. “And as they went, they were cleansed”—the verb tense indicates that the cleansing took place as they were en route to the priests. Would they have been cleansed if they had not obeyed Jesus’ command to go? However there is something that takes us beyond cleansing. It is gratitude.
A Surprising Thanksgiving
Luke 17:15-19KJV
15 And one of them, when he saw that he was healed, turned back, and with a loud voice glorified God,
16 And fell down on his face at his feet, giving him thanks: and he was a Samaritan.
17 And Jesus answering said, Were there not ten cleansed? but where are the nine?
18 There are not found that returned to give glory to God, save this stranger.
19 And he said unto him, Arise, go thy way: thy faith hath made thee whole.
The text draws our attention to numbers—1, 10, and 9—1 of the 10 noticed his cleansing. His conscience goaded him into returning to say thank you before heading to the priest. With the same loud voice he had used to make his earlier request for mercy, he praised God. The word for praising is where we get the English word “doxology” and appears as a noun in verse 18. He threw himself at Jesus’ feet (“fell down before him”) and thanked him. The verb thanked is where we get the word Eucharist (the giving of thanks or good grace). Luke heightens the story by telling us that more than just a former leper was cleansed and remembered to say thank you. Luke and Jesus drew attention to the man’s ethnicity: “And he was a Samaritan.” Jesus asked three interrogating questions as if he were teaching someone beyond just the cleansed leper. Jesus called the man a foreigner. The real rebuke of this text is that the most unlikely person to give thanks did so. Sometimes God gets greater gratitude from outsiders than his covenant people. Maybe that is Luke’s point. Jesus commended the cleansed leper. “Rise and go; your faith (a grateful faith) has made you well (saved).” The man was cleansed, like the others, as he went. Healing comes to those who obey. And God is so gracious. Jesus didn’t reverse the cleansing for the other nine when they failed to give thanks. But gratitude takes a person beyond obedience.
Monday, May 2, 2016
Increased Faith
Sunday School Lesson
Introduction:
Jesus’ teachings often overwhelmed the disciples. When he taught that he was the bread of life, his disciples said, “This is a hard teaching” (John 6:60). When he taught about what truly defiles a person, his disciples asked, “Do you know that the Pharisees were offended when they heard this?” (Matthew 15:12). When he taught about not causing others to stumble and the need for forgiveness, his disciples said, “Increase our faith” (Luke 17:5).How much faith do we need to do God’s work? Buckets—more than we think. Faith begins with the acceptance of eyewitness testimony. But it never ends there. It proceeds to trust and leaning one’s whole weight on God. In the travel narrative of Luke’s Gospel (Luke 9:51–19:28), Jesus taught much about faith. In our text Jesus gave three keys to an ever-increasing faith.
Watch Yourself
Luke 17:1-3KJV
1Then said he unto the disciples, It is impossible but that offences will come: but woe unto him, through whom they come!
2 It were better for him that a millstone were hanged about his neck, and he cast into the sea, than that he should offend one of these little ones.
3 Take heed to yourselves: If thy brother trespass against thee, rebuke him; and if he repent, forgive him.
If we are to grow in our faith then the first key is self-awareness. We keep our eyes on God, but we watch (“hold toward”) ourselves. This is not a moral or doctrinal watching of self (as in 1 Timothy 4:16). This is a caution about how our conduct might negatively influence someone else. In the previous context (Luke 16:19-31) the rich man watched himself but neglected to perceive how stingy he was being to others. Jesus seemed to admit that in a fallen world things do trip people up (literally “cause to be entrapped”). But to cause others to trip is failing to perceive how one’s behavior is negatively affecting others and is not walking by faith. Jesus has one word for such behavior: woe (“alas” or something like “pity with tears”). Jesus gave an illustration of how serious he is about such things. He said, “It would be better for them to be thrown into the sea with a millstone tied around their neck than to cause one of these little ones to stumble.” If an ancient millstone is tied around your neck, you won’t be as fortunate as Jonah.
Forgive Others
Luke 17:4-6KJV
4 And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him.
5 And the apostles said unto the Lord, Increase our faith.
6 And the Lord said, If ye had faith as a grain of mustard seed, ye might say unto this sycamine tree, Be thou plucked up by the root, and be thou planted in the sea; and it should obey you.
A second key to an ever-increasing faith is forgiving others. If someone comes to grips with the reality that he has made others stumble in their faith, that person will probably desire forgiveness. If that person repents, then those with increasing faith will forgive that person, even if it is hard. When believers are caught in sin, others must rebuke them. This rebuke could be harsh. (It is the same word that is used of Jesus rebuking demons.) But it is actually loving. This may be Luke’s version of Matthew’s church discipline passage (Matthew 8:15-20).If the repentance is genuine, the only response in the Christian community is forgiveness (“the sending away or canceling of sin”). Jesus might be speaking in hyperbole when suggesting that a person could repent seven times in a day, but perhaps not. Forgiveness offered seven times makes one doubt the sincerity of the repentance, but all of us have addictive personalities in some areas. Seven is God’s complete number. This is a tall order (Matthew 6:14, 15; 18:21-35). No wonder the disciples were overwhelmed and said, “Increase our faith!”
Be a Servant
Luke 17:7-10KJV
7 But which of you, having a servant plowing or feeding cattle, will say unto him by and by, when he is come from the field, Go and sit down to meat?
8 And will not rather say unto him, Make ready wherewith I may sup, and gird thyself, and serve me, till I have eaten and drunken; and afterward thou shalt eat and drink?
9 Doth he thank that servant because he did the things that were commanded him? I trow not.
10 So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do.
Is faith a gift from God or is it a person’s response to God? Both. God infuses us with the capacity to respond to him, but we also cast a vote in our response to him. So the third key to an ever-increasing faith is to assume the posture of a servant (literally and consistently in this passage, “a slave”). Servants are dependent on their masters, and they also have to do the serving. Jesus gave two illustrations of faithful servants. The first is that faithful servants might have a small amount of faith as a mustard seed, but even a small amount of faith can make a huge difference. The exaggerated illustration speaks of a mulberry tree being uprooted and planted in the sea. Chris Seidman said, “Tiny beginnings are our business; magnificent endings are God’s business.” The longer illustration is that of a master and a slave. While Jesus did come among us as a servant (Luke 22:27; Mark 10:45; Philippians 2:5-11), the point of this analogy is that servants serve the master—not the other way around. It is a transcultural issue—masters eat before servants. At the end of the day disciples who have an ever-increasing faith realize that they are unworthy servants. They have only done their duty. Their duty is to help others, not hinder them. Their duty is forgive others, not hold grudges against them. Their duty is to serve, not maintain an entitlement mentality.
Introduction:
Jesus’ teachings often overwhelmed the disciples. When he taught that he was the bread of life, his disciples said, “This is a hard teaching” (John 6:60). When he taught about what truly defiles a person, his disciples asked, “Do you know that the Pharisees were offended when they heard this?” (Matthew 15:12). When he taught about not causing others to stumble and the need for forgiveness, his disciples said, “Increase our faith” (Luke 17:5).How much faith do we need to do God’s work? Buckets—more than we think. Faith begins with the acceptance of eyewitness testimony. But it never ends there. It proceeds to trust and leaning one’s whole weight on God. In the travel narrative of Luke’s Gospel (Luke 9:51–19:28), Jesus taught much about faith. In our text Jesus gave three keys to an ever-increasing faith.
Watch Yourself
Luke 17:1-3KJV
1Then said he unto the disciples, It is impossible but that offences will come: but woe unto him, through whom they come!
2 It were better for him that a millstone were hanged about his neck, and he cast into the sea, than that he should offend one of these little ones.
3 Take heed to yourselves: If thy brother trespass against thee, rebuke him; and if he repent, forgive him.
If we are to grow in our faith then the first key is self-awareness. We keep our eyes on God, but we watch (“hold toward”) ourselves. This is not a moral or doctrinal watching of self (as in 1 Timothy 4:16). This is a caution about how our conduct might negatively influence someone else. In the previous context (Luke 16:19-31) the rich man watched himself but neglected to perceive how stingy he was being to others. Jesus seemed to admit that in a fallen world things do trip people up (literally “cause to be entrapped”). But to cause others to trip is failing to perceive how one’s behavior is negatively affecting others and is not walking by faith. Jesus has one word for such behavior: woe (“alas” or something like “pity with tears”). Jesus gave an illustration of how serious he is about such things. He said, “It would be better for them to be thrown into the sea with a millstone tied around their neck than to cause one of these little ones to stumble.” If an ancient millstone is tied around your neck, you won’t be as fortunate as Jonah.
Forgive Others
Luke 17:4-6KJV
4 And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him.
5 And the apostles said unto the Lord, Increase our faith.
6 And the Lord said, If ye had faith as a grain of mustard seed, ye might say unto this sycamine tree, Be thou plucked up by the root, and be thou planted in the sea; and it should obey you.
A second key to an ever-increasing faith is forgiving others. If someone comes to grips with the reality that he has made others stumble in their faith, that person will probably desire forgiveness. If that person repents, then those with increasing faith will forgive that person, even if it is hard. When believers are caught in sin, others must rebuke them. This rebuke could be harsh. (It is the same word that is used of Jesus rebuking demons.) But it is actually loving. This may be Luke’s version of Matthew’s church discipline passage (Matthew 8:15-20).If the repentance is genuine, the only response in the Christian community is forgiveness (“the sending away or canceling of sin”). Jesus might be speaking in hyperbole when suggesting that a person could repent seven times in a day, but perhaps not. Forgiveness offered seven times makes one doubt the sincerity of the repentance, but all of us have addictive personalities in some areas. Seven is God’s complete number. This is a tall order (Matthew 6:14, 15; 18:21-35). No wonder the disciples were overwhelmed and said, “Increase our faith!”
Be a Servant
Luke 17:7-10KJV
7 But which of you, having a servant plowing or feeding cattle, will say unto him by and by, when he is come from the field, Go and sit down to meat?
8 And will not rather say unto him, Make ready wherewith I may sup, and gird thyself, and serve me, till I have eaten and drunken; and afterward thou shalt eat and drink?
9 Doth he thank that servant because he did the things that were commanded him? I trow not.
10 So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do.
Is faith a gift from God or is it a person’s response to God? Both. God infuses us with the capacity to respond to him, but we also cast a vote in our response to him. So the third key to an ever-increasing faith is to assume the posture of a servant (literally and consistently in this passage, “a slave”). Servants are dependent on their masters, and they also have to do the serving. Jesus gave two illustrations of faithful servants. The first is that faithful servants might have a small amount of faith as a mustard seed, but even a small amount of faith can make a huge difference. The exaggerated illustration speaks of a mulberry tree being uprooted and planted in the sea. Chris Seidman said, “Tiny beginnings are our business; magnificent endings are God’s business.” The longer illustration is that of a master and a slave. While Jesus did come among us as a servant (Luke 22:27; Mark 10:45; Philippians 2:5-11), the point of this analogy is that servants serve the master—not the other way around. It is a transcultural issue—masters eat before servants. At the end of the day disciples who have an ever-increasing faith realize that they are unworthy servants. They have only done their duty. Their duty is to help others, not hinder them. Their duty is forgive others, not hold grudges against them. Their duty is to serve, not maintain an entitlement mentality.
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