Highlands Baptist Church Sermons (Centennial, CO): Recent Episodes
Highlands Baptist Church, CO
In Luke 19:45-20:8 we learn about a cleansed temple and a questioned Savior. Jesus throws the sellers out because the temple was supposed to be a place to worship and communion with God; not a busy marketplace of big business. This shows us it's possible to be busy about religious things and still miss what's most important -- worship of God from the heart. When the religious leaders questioned Jesus's authority they reveal their own hardheartedness and blindness to the many demonstrations of divine authority he had already given. Do you see and believe who Jesus really is?
In Luke 19, Jesus enters Jerusalem as the promised Messiah (Zechariah 9:9), and his coming as King brings joy or calamity, depending on how he is received.
In Luke 19:11-27, Jesus tells a parable about a throne claimant who goes away and returns as king. Luke tells us the reason for this parable was twofold: he was approaching Jerusalem, and they supposed that the kingdom of God was to appear immediately. Two major themes surface: (1) Jesus’ authority as king, and (2) the accountability of all to him. If faithfulness is rewarded by an an evil tyrant king, how much more will that be true for the Prince of Peace?
After Jesus tells this parable, he enters Jerusalem as king (19:28-40), but not a king of war and slaughter, but one of peace (Zechariah 9:9; Isaiah 9:6). Jesus looks over the city and weeps, for he knows their rejection of him as king will result in the desolation of Jerusalem within just a few decades. They neither knew the things that made for peace (v.42) nor the time of their visitation (v.44). The king has suddenly appeared at his temple (Malachi 3:1; Luke 19:45-46).
We will not have peace with God, peace with others, peace in the world, or peace within our own heart until Christ becomes our peace (Romans 5:1; Ephesians 2:13-14).
Probably no other passage is more descriptive of the church in action than Ephesians 4. Ephesians breaks into two segments of three chapters each. Ephesians 1-3 is the gospel story. Ephesians 4-6 explains how the gospel story should be lived out together as a church. How are we, as Christ’s church, to live, serve, and grow together? The surprising answer is, “with all humility and gentleness, with patience, bearing with one another in love, eager to maintain the unity of the Spirit in the bond of peace” (Ephesians 4:2-3). This unity, built on core doctrine (4:4-6) overflows into service towards one another that builds up (4:7-16).
When the church walks in a manner worthy of the calling to which they’ve been called (4:1), they are the answer to Jesus’ prayer in John 17:20-23. “I do not ask for these only, but also for those who will believe in me through their word, that they may all be one, just as you, Father, are in me, and I in you, that they also may be in us, so that the world may believe that you have sent me. The glory that you have given me I have given to them, that they may be one even as we are one, I in them and you in me, that they may become perfectly one, so that the world may know that you sent me and loved them even as you loved me.”
In Luke 19:1-10 we meet Zacchaeus, a man most of us have heard about in Sunday School. Zacchaeus’ encounter with Jesus counterbalances Jesus’ confrontation with the rich young ruler (18:18–30). Both men are described as rich and both hold high office (“ruler”, 18:18; “chief tax collector”, 19:2). One walks away from Jesus sad, for he was extremely rich (Luke 18:23). The other received Jesus joyfully and started giving away his wealth. Jesus called Zacchaeus by name. He is known by the community as a sinner, but more importantly he is known by the Son of God as forgiven. They’d never met before, but the Lord knew Zacchaeus before Zacchaeus knew the Lord. Jesus came to seek and to save lost people like Zacchaeus.
In Luke 18:35-43, we learn about a blind beggar meeting Jesus on the roadside. Not only is this blind beggar destitute and entirely at the mercy of others, he is also an outcast and excluded from the worshiping community. He cries out, "Jesus, Son of David, have mercy on me!" This blind beggar stands in marked contrast to the rich ruler (Luke 18:18-24). The rich man had everything the world could offer, but he could not see that Jesus was the greatest gift he could ever have hoped for. In contrast the blind beggar has nothing, yet he saw in the darkness of his blindness the light of heavenly promise in Jesus. Do you see what the blind man sees?
If you’ve never considered the dragon at Christmas, you’re missing how John presents the birth of Christ in the apocalyptic book of Revelation. Revelation 12 looks at Christ’s incarnation of Jesus from a global, cosmic perspective. The dragon becomes a central part of the Christmas story, as it depicts one of the purposes of the incarnation — the defeat of Satan. “The reason the Son of God appeared was to destroy the works of the devil” (1 John 3:8).
The dragon bears the title of "ancient serpent” (Revelation 12:9, 20:2) calling to mind the time when he devoured Adam and Eve in the garden, tempting them to disbelieve the Word of God and disobey God’s command. From that time Satan has engaged in war to prevent the fulfillment of God’s promise that the seed of the woman would crush his own head. What the dragon could not prevent was the birth of a champion-king dragon slayer — “the name by which he is called is The Word of God” (Revelation 19:13). This is the one of whom John said in John 1:14 “The Word became flesh and dwelt among us.”
Listen to the following sermon to discover the meaning of Revelation 12 as we consider the sign of the woman, the sign of the dragon, the male child, God’s power to preserve, and the dragon’s defeat.
In Luke 18, after a rich young ruler walked away from the greatest gift in the world, Jesus addressed his twelve disciples. Rather than elaborate on the young man’s departure, Jesus prophesied about his own death and resurrection.
Christmas creates a crisis of sorts — a series of questions. Is Jesus the Messiah, the Christ (God’s anointed rescuer of sinful humanity), or not? Is Jesus, the one born in Bethlehem and placed in a feeding trough, truly the eternal Son of God? Can Jesus forgive sin and grant eternal life? Is he the only way to the Father rather than one of many ways? The response to each of these is to believe, and this belief is based on the fulfillment of prophecies concerning Christ’s birth, death, and bodily resurrection.
One of the purposes for Luke providing “an orderly account” is that we “may have certainty concerning the things” we “have been taught” about Jesus (Luke 1:3-4). John said his purpose is “that you may believe that Jesus is the Christ, the Son of God, and that by believing you may have life in his name” (John 20:31).
In Luke 18:18-30 we find a man who had it all – wealth, youth, and authority. Sadly, he lacked what was most important and he walked away from the greatest gift in the world. Jesus exposed the real treasure of his heart by telling him, "Sell all that you have and distribute to the poor" (Luke 18:22). This man refused to loosen his clutch on wealth and would not receive the kingdom like an infant (Luke 18:17). He came to the right person with a searching question, but he had a wrong understanding of eternal life (John 17:3). Jesus said it's difficult for those who have wealth to enter the kingdom of God. Here's the good news. Jesus said, "What is impossible with man is possible with God" (Luke 18:27). Don't walk away from the greatest gift in the world.
In Luke 18:9-17 Jesus teaches a parable about two people and two destinies to confront any notion that we can trust in ourselves to be righteous. The Pharisee shows us doing good things does not get you into God's Kingdom. The Tax Collector shows us even the worst of the worst can enter God's Kingdom. Entering God's kingdom doesn't require our self-righteous efforts, it requires depending on God's work of atoning mercy. You will only experience God's Kingdom if you depend entirely on God's mercy like an infant depends entirely on its mother. Do you?
Luke 18-1-8 contains a parable and an application that continue the theme of Jesus’ return. The parable forms the conclusion of 17:20-37. Jesus asks a searching question at the close of the parable — “when the Son of Man comes, will he find faith on earth?" (Luke 18:8). What’s the point? Disciples must pray with persistence while waiting for final vindication lest they become despondent during the period of delay when injustice abounds. Don’t lose heart, for justice will be served.
Are you living in the reality of Jesus’ return? Luke 17, instead of providing a timeline of future events to the question of “when the kingdom of God would come” (17:20), Jesus admonishes us to live in anticipation of his return. The world has a track record of being indifferent and smug in the face of imminent danger. To illustrate this, Jesus uses two OT allusions. First, the days of Noah before the flood, and second, the days of Lot before it rained down fire and sulfur. Jesus does not call attention to any specific sin, but rather highlights how they were living normal life without any regard for God and his impending judgment. Jesus warned, “so will it be on the day when the Son of Man is revealed” (Luke 17:30). Are you living in the reality of Christ’s return? Jesus emphasizes the importance of being ready.
In Luke 17:1-10, Jesus teaches on three topics related to Christian discipleship. These texts should be read in context of the Gospel, which gives weight and motivation for Christians to obey.
While temptations to sin are sure to come, we should never entice others to sin. We should pay attention to how our conduct may be leading others into sin (vs 1-4). While it may be difficult, Christians should rebuke their brother or sister when they sin, and forgive them as many times as they repent. As God through Christ forgave us, we should forgive others.
To genuinely forgive others, we need faith in the person (Messiah, God incarnate) and work (atoning sacrifice for sin) of Jesus Christ. Jesus is both author and perfector of our faith, so seek him in times of spiritual weakness. Remember, God can do the seemingly impossible through small, yet genuine, faith (vs 5-6).
Lastly, Jesus makes clear that no matter how well we serve God, he is never indebted to us as we are simply doing our duty (vs 7-10). Continue to serve faithfully and humbly, remembering that God gives us the victory through Jesus Christ our Lord; our service is in response to his grace, not a cause for merits. With the gospel of Jesus Christ as our foundation, let’s be people who fight sin/causes of sin, forgive others, trust in God for faith, and serve humbly.
In Luke 16:19-31, Jesus teaches a parable about a rich man and a beggar named Lazarus. In this parable Jesus confronts the Pharisees' love of money. While the rich man and Lazarus seem to be extreme opposites in life, what they do share in common is they both die. Jesus shocks his listeners with surprising outcomes for these characters after their death. The rich man is in torment and anguish while Lazarus enjoys the peace and comfort of God's presence. The point of this parable is that the rich man experiences eternal torment because he delighted more in luxuries for himself than in love for others. In other words, to claim an eternal future in God's kingdom means you must embrace the values of God's kingdom today. Have you?
In Luke 16:1-18, Jesus teaches a parable about the values of his kingdom in regard to wealth. Jesus surprises us by commending the dishonest manager. Jesus isn't commending his dishonesty; rather, he commends his shrewdness. He's saying that the people of this world exercise shrewdness and forward thinking about their money. Citizens of God’s kingdom should do so even more. This parable reminds us that God is the owner; we are not. This means that if we are not generous towards others, it isn't merely an issue of being miserly. It's robbery. Thankfully, we have the perfect manager in Jesus. He gave more than his wealth to make us into his friends. He gave his life. The gospel provides the motivation and inspiration for Christ's people to use money in accord with the values of God's kingdom.
Luke 15 is Jesus’ response to Pharisaical grumbling (15:1-2). He responds with a parable (a simple story that conveys spiritual truths). It’s one parable (15:3 “So he told them this parable”) with three different episodes — a lost sheep, a lost coin, and a lost son. The actions of the shepherd, woman, and father become illustrations of God’s character, and what God is doing through his son, Jesus — Luke 19:10 “For the Son of Man came to seek and to save the lost.” In the third episode of this parable (the lost son), Jesus expands the story. Parables are about contrast. This is not a story about one son, but two sons (a younger and older son) and more importantly, a father. There are beautiful lessons in the younger son’s departure and return, the father’s welcome, the older brother’s anger, and the father’s entreating love. In this episode we get a consistent view of God’s character. We see the patience and love of the father toward both sons.
Luke 15 is Jesus’s response to Pharisaical grumbling (v.2). The entire chapter is a response in parable form. It’s one parable with three different episodes. It’s his explanation for why he “receives sinners and eats with them” (v.1). There’s the parable of the lost sheep, the parable of the lost coin, and the parable of the lost son. Both sons are lost in different ways. What the religious leaders meant as derogatory and a character assassination is actually good news! The actions of the shepherd, woman, and father become illustrations for what God is doing through his son — Luke 19:10 “For the Son of Man came to seek and to save the lost.” The mission of seeking and saving the lost is so wonderful that twice tells us to rejoice, "for there will be more joy in heaven over one sinner who repents" (vv.6-7, 9-10).
Here’s the reality —“All we like sheep have gone astray; we have turned—every one—to his own way; and the LORD has laid on him the iniquity of us all” (Isaiah 53:6). Who is Isaiah talking about? Jesus Christ (Messiah). He alone is the answer to our lostness. Jesus said, “I am the good shepherd. The good shepherd lays down his life for the sheep” (John 10:11). As the Good Shepherd he allowed himself to also be a sacrificial lamb. John states the necessity for this in John 1:29 “Behold, the Lamb of God, who takes away the sin of the world!” This is the gospel — the “good news!!!”
In Luke 13:22-35, Jesus’ first response to the question about whether or not it will be few who are saved is to compare the kingdom to a narrow door. It’s not a complex interstate highway system with many ways and options for entrance and exit. It’s a single narrow door. Jesus then explains that this narrow door, which has been left open to all who would strive to enter, will one day be shut. Behind the shut door is an amazing banquet. Yet, this feast, intended to bring joy and satisfaction will be a moment of despair for many who did not enter through the narrow way. Jesus’ compassion is evident as he explains that he must continue on to Jerusalem where certain death awaits him.
There are many wide open doors, but inside there’s no banquet and no eternal life — only death. Jesus said in Luke 13:24, “Strive to enter through the narrow door.” He also said in John 14:6, “I am the way and the truth and the life. No one comes to the Father except through me.”
Luke 13:10-21 combines the healing-exorcism of a woman on a Sabbath day with two short parables. It’s a conflict story, in a religious environment, on a religious day, with a religious ruler. But the Jews recognize neither the kingdom of God, nor the King himself. Instead they fixate on violations of law. Jesus is provoking them to answer this question — “Why am I healing this woman on this day?” It’s not about demon possession or what is permitted on the Sabbath, but rather about the identity of the King and the nature of God’s kingdom. God’s Son, the King, delivers and rescues from slavery (Deuteronomy 5:15). Jesus follows his miracle with two parables explaining how God’s kingdom, imperceptible at first, grows upward and outward as well as inward and through. This miracle and these parables lead us to identify the King and better understand the kingdom. Paradoxically, life is given through death, and the kingdom will grow worldwide after the seed has germinated. Jesus said in John 12:23-24, “Truly, truly, I say to you, unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit.” Eventually, safety and rest will be found by many throughout the world in the branches of the tree.
Jesus did not hesitate to preach about topics that are largely avoided in today’s church. Sin, judgment, and repentance are unpopular but vital truths for believers and unbelievers. Twice Jesus says in Luke 13:1-9, “I tell you; but unless you repent, you will all likewise perish” (vv. 3, 5).
In the Bible, the word repent means “to change one’s mind.” The Bible also tells us that true repentance has fruit, that is — it will result in a change of actions. Having been compared to two sides of a coin, repentance and faith are distinct but inseparable.
Repentance is not a work of righteousness that we do to earn salvation (Titus 3:5). No one can repent and come to God unless God first convinces of the sin of unbelief (John 6:44; 16:7-11). Repentance is something God gives, and it is only possible because of his grace (Acts 5:31; 11:18; 2 Timothy 2:25). No one can repent unless God grants repentance. All of salvation, including repentance and faith, is a result of God drawing us, opening our eyes, and changing our hearts. God’s longsuffering leads us to repentance (2 Peter 3:9), as does his goodness and kindness (Romans 2:4).
The 1647 Westminster Confession of Faith (chapter 15, section 3-4)
3. Although repentance be not to be rested in as any satisfaction for sin, or any cause of the pardon thereof which is the act of God’s free grace in Christ; yet is it of such necessity to all sinners that none may expect pardon without it.
- a. Ezek 16:61-63; 36:31-32.
- b. Hosea 14:2, 4; Rom 3:24; Eph 1:7.
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c. Luke 13:3, 5; Acts 17:30-31.
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As there is no sin so small but it deserves damnation, so there is no sin so great that it can bring damnation upon those who truly repent.
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a. Mat 12:36; Rom 5:12; 6:23.
- b. Isa 1:16, 18; 55:7; Rom 8:1.
In Luke 12:35-59 Jesus tells his followers to be ready for the return of their master by faithfully serving others. Those who he finds ready are given a promise of joy. Joy will be theirs because when he comes he will dress himself to serve them! Jesus also explains that when he comes he will bring God's perfect justice. God's justice might seem severe, but it is also wonderful. It is wonderful because the new heavens and earth he brings with him will have no evil, no decay, no death, and no injustice. He will accomplish this by plunging himself into God's justice, paying the debt for all who come to him in faith. Jesus finishes this section by urging his listeners not to delay in making a decision to embrace him as God's Messiah. Have you?
What does it mean to be a disciple of Jesus? In Luke 10:39 we learn that Mary was focused on the Lord, whereas Martha was distracted, anxious, and troubled about many things (10:40-41). The problem is not Martha’s hospitality or service, but what was revealed in Martha’s comment to Jesus about Mary. Through Mary we learn something about discipleship — we are called into a close personal relationship with Jesus.
Following this scene, the disciples ask Jesus to teach them to pray (11:1). Jesus provides an example (11:2-4), then follows it with two exaggerated illustrations (11:5–8, 11–13) that argue from the lesser to the greater. Both illustrations begin with a question. The answer is that a friend will wake up at midnight to help, and a good father would never replace something good with something harmful. Therefore, “ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For everyone who asks receives, and the one who seeks finds, and to the one who knocks it will be opened… If you then, who are evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit to those who ask him!” (11:9–10, 13).
"Who is Jesus?” In this sermon we continue to answer that question by examining three different titles used of him: (1) Messiah (from the Hebrew, or Christ, from the Greek), (2) Son of God, and (3) King. Read the following passages and note how each title is used:* John 20:30-31 — our eternal destiny hinges on two of the titles; * Matthew 26:57-66; Luke 22:66-72 — the High Priest Caiaphas as well as the Sanhedrin (the “supreme court” of Judaism), use two titles to condemn Jesus; * Luke 23:3 — one of the titles forced Pilate to execute Jesus. It should come as no surprise that all three titles are presented in the twelve short verses of Psalm 2, a messianic-prophetic psalm. The psalmist concludes by telling us — we serve God by worshipping the Son (Psalm 2:12). The psalm ends with eight of the most important words found in all of the wisdom literature—and perhaps in all of the Old Testament: “Blessed are all who take refuge in him.” This word “refuge” in Hebrew implies trust, confidence, and hope. The way we serve God the Father, is to place our trust in God the Son — the Messiah, Son of God, and eternal King.
In chapter 10 of Luke, Jesus sends out 72 disciples to prepare the way before him. We learn that every disciple has a mission, an exclusive message, and a high motivation. Our message is exclusive because that is what Jesus taught. He said in John 14:6, “I am the way and the truth and the life; no one comes to the Father but through Me.” The apostles taught, “there is no other name given under Heaven whereby we can be saved” (Acts 4:12). There is only one way to the Father. Therefore, we reject pluralism (several ways) and inclusivism (all will find their way).
If you have seen Jesus clearly you should proclaim him boldly (Luke 10:23-24). We are called to share the good news victory, the life-shaping history-changing event of Jesus’ life, death, and resurrection (1 Corinthians 15:56-58).
In chapter 9 of Luke, Peter confesses that Jesus is not merely one more in a row of prophets — Elijah, John the Baptist, or some other prophet. Peter says, you are “the Christ of God.” What’s interesting is that after Peter gets the person of Jesus correct (his identity), he immediately gets a revelation of his work (sacrificial death). At this point Jesus says, “Follow me.”
In chapters 1 to 8, Luke is answering the question, “Who is Jesus?” Chapters 9 through 19 answer the question, “If he is the Christ of God (the Messiah), what does it mean to follow him?" The word follow is a key word for the next nine chapters, and this chapter lays out the basics and pitfalls of it. In this section we get to observe the disciples struggle with pride, tribalism and sectarianism, vengeance and racism, and the subtle dangers of comfort and security.
Jesus continues to press upon their heart what he already told them, “If anyone would come after me, let him deny himself and take up his cross daily and follow me” (Luke 9:23).
In Luke 9:1-17 we learn more about who Jesus is and we begin to see how the message of Jesus's kingdom will spread. Jesus sends the 12 out to proclaim his kingdom and to heal. Their empowerment to heal reminds us God didn't make the world the way it is today. The miracles aren't primarily an interruption of the natural order, but glimpses into his plan to restore it. He shows us the kind of kingdom God promises to give his people. When Jesus tells the 12 to feed the crowd they feel the impossibility of his instruction. Yet, he shows how he will provide what they need to obey him when the 12 miraculously distribute the bread and fish to the entire crowd. Jesus is the one who supplies and satisfies.
What would make Jesus say, "Wow"? In Luke 7:1-17 we are told Jesus marveled at someone's faith. A centurion had a terminally sick servant. Some Jewish elders begged Jesus to come and heal the servant because the centurion had done good things for Israel. In other words, they believe he is worthy (vs. 4). But the centurion disagrees. He tells Jesus not to come because he isn't worthy (vs. 6). Who is right? What does this story teach us about the nature of true faith?
Jesus concludes his sermon on the plain (Luke 6:17-49) with two poignant illustrations: two trees and two foundations.
The fruit of a tree reveals the root — its nature (verses 43-45). It’s the same with hearts. The heart produces fruit after its true inner nature. Houses reinforce the point further. The foundation is what matters most, not the above ground appearance. Similar to fruit, which can help identify the nature of a person’s heart, the storm (verses 46-49) ultimately reveals the eternal stability of a life. The reason you often cannot tell the difference between true faith from a false profession is that the deep foundations of people’s lives are often hidden from view. The storm, that will eventually come upon every life, will reveal what sort of spiritual house we have.
The Sermon on the Plain is not meant to serve as an ethical manual as a pathway to God’s grace. It’s an ethical reversal to expose the foundation of our life and lead us to salvation in the gospel of God’s grace alone.
Is Jesus Christ the anointed Promised One or not? In Luke's gospel we see Jesus made numerous claims that all proved he is indeed God's Promised Anointed One. These powerful claims are confirmed in two ways: (1) Jesus repeatedly predicted his own resurrection (Luke 18:33, 24:7); (2) The Apostles saw undeniable proof of Jesus' resurrection and believed in it so tenaciously they died for this belief (Luke 24:11-12; John 20:6-8, 24-28; Acts 1:3, 17:3).
Why does this matter? Simply stated, Romans 10:9-10 tells us, "if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. For with the heart one believes and is justified, and with the mouth one confesses and is saved." Do you believe?
Jesus orchestrated the details of his entry into Jerusalem. It is highly symbolic. Jesus presented himself as a different kind of king. In Luke 18-19, we see Jesus as the promised Messiah-king, a humble king, a compassionate king, and a sacrificial king who is also the coming king.
In Luke 6:20 Jesus begins to teach how radically different the values and priorities of his kingdom are compared to this world's kingdom. The Kingdom of God is an alternate community where radical, generous, self-sacrificing love is extended, even to our enemies. This kind of love is vastly different from the "love" so commonly demonstrated in this world's kingdom. How is this kind of radical love possible? Because of Jesus. Jesus became poor so you might be rich in him. He experienced thirst and was forsaken on the cross so you could be brought near to God. God's kingdom is marked as a community of people who treat others the way Jesus has treated them - with self-sacrificing love and mercy.
What Jesus does in the context of growing opposition in Luke 6 is not only instructive, it’s surprising. First, he withdraws to a mountain where he spends the entire night in prayer (Luke 6:12). Second, he calls twelve men to assist him in his mission (Luke 6:13). Third, he preaches the Sermon on the Plain (Luke 6:20).
Jesus is the Lord and object of worship. Whether fasting and praying, or eating and drinking, our worship should focus on Jesus Christ (5:33-34). The natural tendency is to focus on form rather than substance and religious structures and liturgy rather than God himself.
Jesus taught that we should love God and others rather than fixate on the strict mechanics of the law (6:1-11). Jesus exampled this on a Sabbath in the field where his disciples picked and ate grain (vv.1-5), and on another Sabbath in the synagogue where he healed a man with a withered hand (vv.6-11).
Whether fasting and praying or eating and drinking, stillness or dancing, singing or silence, at school, work, play, or gathered as a church — our worship should focus on Jesus Christ. God longs for a heart that celebrates his presence by responding to him and caring for others.
In Luke chapter 5 we get a more accurate glimpse of who Jesus is. That’s Luke’s primary pursuit, “Who is Jesus?”
- Jesus has a holiness that provides us an accurate self-awareness (Simon-Peter in Luke 5:1-11). Jesus’ salvation transforms our relationship to ourselves (a biblical psychologically).
- Jesus has a holiness that cleanses us before the Father (the leper in Luke 5:12-16). Jesus’ salvation transforms our relationship to others (sociologically).
- Jesus has a holiness that can forgive sin (the paralyzed man in Luke 5:17-26). Jesus’ salvation transforms our relationship to the Father (spiritually).
- Jesus has a holiness that overcomes what religion thinks of socially and politically unclean people (Levi the tax collector in Luke 5:27-32). On this point, Jesus provides four illustrations to the scribes and teachers of the law: (1) the physician, (2) the bridegroom, (3) the patch of new cloth on an old garment, and (4) new wine in an old wineskin.
Jesus makes all things new and better!
In Luke 5:12-26, we read two accounts where Jesus cleanses a leper and heals a paralyzed man. Luke provides this historical record to show who Jesus is. When Jesus cleanses the leper, he touches him. Surprisingly, instead of Jesus becoming contaminated (an outcome Old Testament code taught) the leper is cleansed and healed in an instant. And when Jesus sees the faith of the paralyzed man when he is lowered through the roof, Jesus tells him his sins are forgiven. Who can make the unclean clean? Who can forgive sins? The answer is Jesus — who is God with us!
In Luke 5:1-11, Jesus turns an amazing catch of fish (the miracle) into a parable about catching people for the kingdom (the universal lesson that applies to everyone). In other words, Jesus was not merely teaching the word of God as he sat in Peter's boat (5:1,3), he was demonstrating something by his actions and with his words. He showed how he means for his followers to catch people for the kingdom of God. This is what fishing for people entails:
- Teach the word of God (Luke 5:1, 3)
- Obey Jesus (Luke 5:4-5; Matthew 28:19-20)
- Humble yourself (Luke 5:5, 8)
- Leave the Results to God (Luke 5:6-7)
Here we see two pairs of brothers, four sunburnt fisherman with calloused hands longing for true spirituality who were washing their nets after a long night of failure. They weren’t there for the sermon on the beach, but Jesus caught them to be fishers of people.
Who is Jesus? That is what Luke is answering for us, and that is the most important question you will ever grapple with. In Luke 4:31-44, Jesus reveals himself as the Son of God who has authority in three domains:
- Teaching (vv. 31-32, 42-44)
- Demons (vv. 33-37, 40)
- Sickness (vv. 38-39, 41)
Jesus has authority in every single realm both seen and unseen, physical and spiritual. “For I am sure that neither death nor life, nor angels nor rulers, nor things present nor things to come, nor powers, nor height nor depth, nor anything else in all creation, will be able to separate us from the love of God in Christ Jesus our Lord” (Romans 8:38-39).
In his first sermon (Luke 4:14-30) at the synagogue in Nazareth, Jesus claimed to be the Servant of Yahweh described in Isaiah 61:1-2. Initially, the people spoke well of him. However, when Jesus illustrated his ministry and who the Messiah came to deliver, the people were murderously furious. Why? Jesus referenced two Gentiles (the widow of Zarephath and Naaman). Jesus made it clear that the kingdom of God has no ethnic, gender, political, or economical boundaries. In the end, there is only one boundary/distinction that matters: those who accept Jesus and those who reject Him. Jesus’ teaching revealed that he came for those who are spiritually poor, like the widow of Zarephath and Naaman. “Blessed are the poor in spirit, for theirs is the kingdom of heaven. Blessed are those who mourn, for they shall be comforted” (Matthew 5:3-4).
The wilderness scene in Luke 4 teaches us something about the identity of Jesus, the identity of our enemy, and the identity of our struggle.1. The Identity of Jesus. Jesus is the Son of God. This was pronounced at Jesus’ baptism, and seen in how the devil attacked Jesus in the wilderness. Twice the devil says, “If you are the Son of God” (Luke 4:3, 9). The Son stands in our place to defeat the devil and the temptation that so often defeats us. He did not necessarily do this to be an example — as if merely quoting the Bible always defeats temptation. Instead, we find in this story a source of endless hope. When we fail, we are assured Jesus has defeated the devil. “The reason the Son of God appeared was to destroy the works of the devil” (1 John 3:8). 2. The Identity of Our Enemy. The devil is a transcendent evil intelligence. Satan may not replicate the same exact temptations with us — especially since we are not the unique Son of God. But, he does use the same tactics to exploit our inclination to act independently from God. It’s about faithfulness. Jesus’ responses are insightful (Luke 4:4,8, 12). 3. The Identity of Our Struggle. We so often misdiagnose our real problems and struggles. The baptism (“you are my Son”) and the temptation (“if you are the Son of God”) are never separated in this life. As children of God, our ultimate enemy is not physical. Our struggle is primarily spiritual. “For we do not wrestle against flesh and blood, but against the rulers, against the authorities, against the cosmic powers over this present darkness, against the spiritual forces of evil in the heavenly places” (Ephesians 6:12). Jesus responded to each of the three temptations with scripture which teaches us that loyalty to God involves loyalty to God’s Word.
In Luke 3 we learn how the prophet John prepares the way for God's Messiah. John's ministry is embedded in world history (vss. 1-3) and biblical promise (vss. 4-6). He calls people to repentance with water baptism being a sign of that repentance. He also gives a stern warning (vss. 7-9, 17). John is not after cheap success with a bunch of false converts whose hearts have not repented and truly turned to God. And then we found some surprising encouragement and good news in the genealogy that concludes Luke 3.
The Christmas Holiday is centered around God sending his Son into the world. It’s important that we not only remember the “what” of Christmas, but also the “why”.
We find in scripture that God sent Jesus into the world as an ultimate sacrifice for sin to:
· show God’s truthfulness and faithfulness to his word and promises (Rom 15:8)
· be glorified among the gentiles for His mercy (Rom 15:9)
· show God’s righteousness (Rom 3:25-26)
· to save sinners (1 Tim 1:15)
This time of year can be very chaotic, stressful, and anxiety laden. Let’s remember to keep our eyes fixed on the main thing; Christ! And remember God’s good purposes and blessings that accompany the baby in the manger. What a privilege it is to know and serve a truthful God who is righteous and just, and who made a way for sinners to be reconciled to himself. Let us glorify His name forever!
Luke 1:29-56 focuses on two women, cousins who are both unexpectedly and miraculously pregnant, and who both anticipate God’s work with praise. This section contains two parts: (1) the meeting between Mary and Elizabeth, where Elizabeth confesses this about Mary’s baby — “my Lord,” and (2) Mary’s hymn (the Magnificat) where Mary magnifies God by confessing — “God my Savior.” As God works in our generation, and as we look forward to Christ's second advent, let us also anticipate His work with praise.
The first section of Luke covers two miraculous pregnancies, and contrasts two different responses to God’s words. First, God miraculously opens the womb of an old woman named Elizabeth, but the focus is on Zechariah’s response of doubt. Second, God miraculously opens the womb of a virgin girl named Mary with a focus on her response of faith.
- Zechariah (1:5-25): We may disbelieve God’s plan because we don’t understand it. Zechariah was a righteous man, a priest at the temple in Jerusalem, performing a religious duty, and elderly. Zechariah “did not believe” (1:20).
- Mary (1:26-38): We may believe God’s plan because we trust God’s character. Mary was a young lady, held no religious title, was in a rural northern town, and seemed insignificant. Mary said, “let it be to me according to your word” (1:38).
One of the most important questions you can ask about anything, especially a faith claim, is whether it’s true or not. One of the purposes for Luke providing “an orderly account” is that we “may have certainty concerning the things” we “have been taught” (Luke 1:3-4).
The theme of Luke is: The joyful news that God’s anticipated Messiah-King has come to seek and save sinners, and this salvation is available to all who respond in faith, whatever their past life, social status, or ethnicity.
This sermon gives an overview of the Gospel According to Luke where he proves the expanded kingdom of the Savior King (1) is for all people, (2) has no ethnic or geographic boundaries, and (3) was the reason Jesus came to the earth.
As believers, we have a hope (confident expectation) in how things are going to end. Or even better, how the end of redemptive history is the beginning of an even better story! The Apostle John is writing to real people gathered as real churches (Rev 2-3). They are about to experience a brutal persecution under the reign of the Roman Emperor, Domitian. Revelation is intended to give Christians hope. So how does he encourage believers who are about to suffer? By providing them with a beautiful promise from God of a new heaven, earth, and city of God. A place where "death shall be no more, neither shall there be mourning, nor crying, nor pain anymore” (Rev 21:4). Everything will be new (21:5a), it is certain (21:6), we will be completely satisfied (21:6b), and we will be God’s sons (21:7).
In Romans 3:27-4:8 justification by faith is contrasted against boasting. The problem is that everyone wants to boast in themselves or to receive praise and accolades from others to have courage and confidence for the battlefield of life. This internal thirst for affirmation isn't necessarily bad. What's bad are all of the godless ways we go about trying to satisfy this internal thirst. If justification by faith excludes human boasting, then what can we boast in? The answer is Jesus. Self-centered boasting or the praise of others can't be compared to the roaring approval of God given to all who are united to God through faith in Jesus.
In Romans 3:21-26 we find several different terms that help explain the gospel.
- Righteousness (3:21, 22, 25, 26). This term describes right conduct in relation to God and others. It means, “fulfilling our obligations.”
- Redemption (3:24). The word redeem means “to buy out.” It can also mean deliverance or riddance. The term was used specifically in reference to the purchase of a slave’s freedom.
- Propitiation (3:25). This term carries the idea of appeasement or satisfaction, specifically toward God. Propitiation is a two-part act that involves appeasing the wrath of God and the restoration of a close and safe relationship with Him.
- Faith (3:22, 25, 26). Faith is belief, trust, and confidence.
- Justified/Just/Justifier (3:24, 26). A legal term meaning "declared righteous."
Romans 3 makes this stunning declaration, "No one seeks God; no one does good, not even one.” How does that hit you? Our heart reaction will expose whether we live by the law (justifying ourselves) or by grace (justified by God as a gift of grace).
We’re looking at the storyline of the Bible. Rather than the Bible being a connection of disconnected stories, or a collection of moralistic lessons, it’s a single storyline that tells us (1) what’s wrong with the human race, (2) what God has done about it, and (3) how it’s all going to turn out in the end.
Listen to the following sermon about the good news of what God has done about what’s wrong with the human race.
In the first two chapters of Romans, Paul recounts the human dilemma in a profound way. While we might like to turn the chapter and focus on the good news, Paul instead reiterates the problem. Everyone sins, and all are responsible for their sin – religious (Jew), irreligious (Gentile), the churched (those with God’s Law), the unchurched (those without God’s Law). In chapter 2, Paul highlights a less obvious form of sin; hypocrisy and moral superiority that judges others while committing the same sins (Rom 2:1). Are you presuming on God’s patience and kindness, reasoning that your sin (even sin in the heart) is not a problem (Rom 2:4)? Are you relying on religious acts or religious status for righteousness before God (Rom 2:17-24)?
Jesus Christ is the only one who fulfilled the law perfectly. Every person desperately needs His righteousness to stand before God on judgment day. Christ’s righteousness (the righteousness of God) is made available, for free, through faith in Jesus Christ for all who believe (Rom 3:21-22).
So far in our series on the big story of the Bible we’ve learned in Genesis about the problem of sin – an explosion of evil into the world that has devastated our relationship with God and us as a human race. How are we going to solve this problem? We find an answer in Romans. We can't do anything to solve our problem of evil and sin. Only God can do something and he has in the gospel. In Romans 1:16-17 we learn... - The gospel is good news (not advice) - have you received it?- The gospel is God’s justification/righteousness (not ours) - have you accepted it? - The gospel is God’s power - have you experienced it?
Something is clearly wrong with the human race. There is daily evidence provided in our world, our homes, and our churches. The Bible’s clear and single answer is sin. Sin is deadly and deceptive, but it will ultimately be defeated. Whereas Abel’s blood cried out to God from the ground condemning Cain’s murderous anger (Genesis 4:10), Jesus’ blood “speaks a better word than the blood of Abel” (Hebrews 12:24). Jesus’ blood cries out to the Father “mercy, forgiveness, pardon, cleansing, and salvation to all who believe.”
There are three trees that explain redemptive history.
- The Tree of the Knowledge of Good and Evil: This tree presented a choice. Genesis 2:9 says that "out of the ground the LORD God made to spring up every tree that is pleasant to the sight and good for food. The tree of life was in the midst of the garden, and the tree of the knowledge of good and evil."
- The Tree of Life: (Genesis 2:9; Revelation 22:2). This tree also represents a choice, because "all have sinned and fall short of the glory of God" (Romans 3:23).
- The Tree of Christ: Galatians 3:13 says, "Christ redeemed us from the curse of the law by becoming a curse for us—for it is written, “Cursed is everyone who is hanged on a tree." We need the third tree. It also represents a choice (Romans 10:8-10).
Even though we have been created in the image of God, something is wrong. Somehow the image of God in humanity has been marred, even shattered. The Muslim, Atheist, Hindu, Buddhist, irreligious, and all of humanity recognize something is wrong. Wars continue, racism is rampant, hate crimes cover the earth, and criminals run free. Even in our own hearts we find discontent, greed, jealousy, dissatisfaction, anger, slander, and a hundred other stains. What went wrong? Genesis helps answer that question. It also points us to the remedy — a good news promise (Genesis 3:15).
What does it mean to be made in God’s image, to be created in His likeness (Genesis 1:26-27)? Every person, born and unborn, gives a particular and unique likeness to God. The word for “image” (Hebrew, tselem) has the meaning of something that is carved or cut out. What are the implications of this truth? The image of God matters for identity, value, the sanctity of life, self image, gender, work, purpose in life, and the need for a re-creation of the shattered image.