Mercy Without Rest

Luke 6:9, 35, 36, 42, 45

And Jesus said to them, "I ask you, is it lawful on the Sabbath to do good or to do harm, to save life or to destroy it?..."

But love your enemies, and do good, and lend, expecting nothing in return, and your reward will be great, and you will be sons of the Most High, for he is kind to the ungrateful and the evil. Be merciful, even as your Father is merciful....

How can you say to your brother, 'Brother, let me take out the speck that is in your eye,' when you yourself do not see the log that is in your own eye? You hypocrite, first take the log out of your own eye, and then you will see clearly to take out the speck that is in your brother's eye....

The good person out of the good treasure of his heart produces good, and the evil person out of his evil treasure produces evil, for out of the abundance of the heart his mouth speaks.

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There is so much going on in this chapter that it is difficult to pick any one section to focus on. So, let's see how each of these fit together in an overall theme.

Much of this passage consists of Luke's version of the Sermon on the Mount. Luke and Matthew may have shared a common source (the hypothetical Q source), Luke may have borrowed from Matthew directly (since the prologue admits he was familiar with other accounts), or more likely, these pithy sayings were frequent topics in Jesus' teaching, repeated on several occasions and recalled in various oral and written traditions.

In Luke's context, these teachings follow two encounters with the religious leaders in which Jesus is questioned about his apparent disregard for the Sabbath. Few traditions were cherished by the Jews more than their observance of rest on the seventh day - an ordinance commanded by Moses and rooted in God's rest after the six-day creation account recorded in Genesis. But, over time, there were many man-made traditions that evolved around Sabbath observance - extra requirements that turned this day of celebration into a religious straight-jacket. The idea that picking heads of grain or healing a man with a withered hand should be forbidden of the Sabbath speaks to the petty and trivial nature of these man-made traditions. They were missing the point entirely!

In this context, the subsequent sermon appears to address these hypocrites with some of the most penetrating words of Jesus' entire ministry. The call to humility, the acceptance of persecution, our willingness to bless enemies, warnings against hypocritical judgmentalism, a focus on heart motivations, and an emphasis on founding one's life on God's word - all of this directly contradicts the petty, trivial, externalized, and ultimately fraudulent version of spirituality being offered by the scribes and Pharisees. God demands a changed life, one that is fundamentally reoriented toward His purposes from the inside out. This demand is impossible to realize in our own strength, which is part of why men prefer to use their man-made traditions like a self righteous mask.

Note how verse 36 roots this call to mercy in the character of God himself:

Be merciful, even as your Father is merciful. (Luke 6:36)

By missing the central command to show mercy, these teachers had missed the very nature of the God they claimed to follow. Failure to live out of a heart of mercy is practical heresy and gives the completely wrong impression of the God we serve. It's no wonder that Paul would further claim that this hypocrisy was actually driving Gentiles away from faith, rather than toward faith (Romans 2:23-24).

I pray that I will know this God of mercy, that I will understand his heart and let my life be shaped by His Spirit. I pray that I will lead a life of unexpected love and thus convey that there is a infinite personal God with the heart of a father, and whose character is mercy. Help me, even on a Sabbath, to never rest from showing mercy. Amen.

Loving Tax Collectors

Luke 5:30-32

And the Pharisees and their scribes grumbled at his disciples, saying, "Why do you eat and drink with tax collectors and sinners?" And Jesus answered them, "Those who are well have no need of a physician, but those who are sick. I have not come to call the righteous but sinners to repentance."

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Please add verse 32 of this chapter to the "to-do list" we discussed previously. Here we find that part of Jesus' mission is to call the sick (sinners) to be healed (via repentance). This fits well with Luke 4 and the humble descriptions of those who would receive the blessings Jesus came to give. It is apparent that the religious leaders were surprised by this ministry, even though Isaiah had foretold that the messiah would have this very mission as his aim.

Chapter five describes four types of people that are representative of the "sick" who need Jesus' healing ministry: the fishermen, a leper, a paralytic, and a tax collector. The first three may be more familiar to the humble category, and Jesus' work among them is not immediately questioned. But, when he calls Levi the tax collector, and subsequently eats in his home with a whole collection of his co-workers, it is then that Jesus is openly questioned.

So, what's so radical about befriending a tax collector? It seems that men in this role were generally unpopular in this time and place, probably because they were employees of the Roman government and were the most direct representatives of that foreign power in their midst. The Jews had to pay their taxes to these men directly, which was particularly insulting to the religious leaders. The Pharisees were in fact expecting a messiah who would be a political figure - one who would overthrow the Roman oppressors, not embrace their bureaucrats and share a meal in their home!

But Jesus rightly viewed Levi for who he really was - a man made in the image of God, but in desperate need of a renewed relationship with his Maker. He was among the sick who needed a physician (I'm sure Dr. Luke was a big fan of this metaphor). Notice that Jesus does not condemn the office of tax collector. Note also from chapter 3 that the Roman soldiers who sought out John the Baptist were likewise not told to leave their government jobs, as if they were inherently unholy or displeasing to God. By referring to Levi as "sick" Jesus is describing a universal spiritual condition, but one that only few recognize in themselves.

I pray that no matter my paycheck or status or reputation in life, that I never forget my utter dependence on my gracious savior, who came to call sinners to repentance, not the righteous. I pray further that I would have the same eyes to see my neighbors in the same way, and not unwittingly fall into the judgmental elitism of the Pharisees, who thought that God's favor was for a select few. Give me a heart to love the tax collectors in my life. Amen.

Forgiven for His Glory

Psalm 25:7, 11

Remember not the sins of my youth or my transgressions;
according to your steadfast love remember me,
for the sake of your goodness, O Lord!...

For your name's sake, O Lord,
pardon my guilt, for it is great.

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There are many verses in this passage that could be dwelt upon and savored. The psalmist is speaking of his loneliness and affliction in the face of very real and fearful enemies. The psalm presents a heartfelt prayer that balances the depth of human need with passionate cries to the only One who is both strong and merciful enough to save him.

I picked out the verses above because at first they seemed counterintuitive. Pray for forgiveness for the sake of God's name and goodness? That's backwards, right? I tend to pray for forgiveness because of ME - my guilty feelings, my need to avoid God's judgment, my desire for cleansing and peace of mind. What does this mean to plead for forgiveness for the sake of God's reputation?

A friend explained this idea to me once, and I can't think of a better metaphor at the moment. Imagine you have fallen into a deep dark pit. You are helpless, alone, and afraid. The darkness wears on after hours of calling for help. You despair and wonder if anyone will ever find you in time. Then, suddenly, you see a rope thrown down and the voice of someone above saying they are here to save you. You wonder how he can manage to pull you up from so great a distance. Your wonder turns into gratitude as you grab hold and find yourself being pulled to safety in a feat of effortless strength. There are others present as well, a crowd who is equally amazed to see their friend who was feared dead suddenly emerge into the light of day, all thanks to the strong and steady arms of this rescuer.

So, who gets the glory in this illustration? The fallen victim? The watching crowd? Or the one whose arms look strongest when all other hope is lost?

This is a little bit like how we should pray when we feel the sting of sin and guilt within us - "God, help me for the sake of your name! Please show mercy to me and show the world how good and merciful you are by covering my sin, removing my sin, and making me new again!"

The psalmist says this another way:

Good and upright is the Lord;
therefore he instructs sinners in the way.
(Psalm 25:8 ESV)

There is something fundamental to God's goodness that involves forgiving sinners and teaching them to walk in his ways - restoring the image and likeness of God in them. In restoring that image, we find that forgiveness is really all about God's glory and reputation being more clearly and wondrously displayed in the simple miracle of repentance and faith. When weak and weary sinners turn to their good and powerful Savior, he gets all the glory - and there can be no greater joy for the Christian than seeing this good Savior magnified and shown for who he is. May our hearts be compelled by this kind of prayer, even in our moments of greatest need.

Jesus' To-Do List

Luke 4:17-21

And the scroll of the prophet Isaiah was given to him. He unrolled the scroll and found the place where it was written:

"The Spirit of the Lord is upon me,
because he has anointed me
to proclaim good news to the poor.
He has sent me to proclaim liberty to the captives
and recovering of sight to the blind,
to set at liberty those who are oppressed,
to proclaim the year of the Lord's favor."

And he rolled up the scroll and gave it back to the attendant and sat down. And the eyes of all in the synagogue were fixed on him. And he began to say to them, "Today this Scripture has been fulfilled in your hearing."

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This passage is one of many purpose statements found in the Gospels which summarize Jesus' mission on earth. These summary statements deserve our attention because they keep us focused on primary matters and put peripheral topics in their proper context. These mission statements are often synonymous with the gospel message. Here are some other examples:

Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. (Matthew 5:17 ESV)

For even the Son of Man came not to be served but to serve, and to give his life as a ransom for many. (Mark 10:45 ESV)

For the Son of Man came to seek and to save the lost. (Luke 19:10 ESV)

For God did not send his Son into the world to condemn the world, but in order that the world might be saved through him. (John 3:17 ESV)

I have come into the world as light, so that whoever believes in me may not remain in darkness. (John 12:46 ESV)

The thief comes only to steal and kill and destroy. I came that they may have life and have it abundantly. (John 10:10 ESV)

And within Luke 4 itself there is yet another rephrasing of Jesus' purpose:

but he said to them, "I must preach the good news of the kingdom of God to the other towns as well; for I was sent for this purpose." (Luke 4:43 ESV)

There are many other verses as well, especially Jesus' prayer in John 17 and the various self-referential parables. But, these few verses listed above are sufficient to convey a comprehensive sense of why Jesus came and what he meant to accomplish. Taken together, we see that Jesus came to bring a message and a miracle.

A Message. Luke 4 describes Jesus as a teacher, taking the seat of authority in the synagogues and sharing a prophetic word from God. He boldly declares that the Isaiah passage has been fulfilled in himself - that he himself is the message. He speaks of proclaiming "good news" and the "year of the Lord's favor." The message from God has arrived: the offer of freedom and a restored relationship with our Creator.

A Miracle. It is not enough to simply hear this message - Christ came for more than that. First I'll list the action phrases that describe the miraculous things Jesus came to do; then, I'll list the type of people he describes as the recipients of these miracles.

Actions:

Recover
Release
Fulfill the law
Serve
Give his life as a ransom
Seek
Save (x2)
Give abundant life
Enlighten
Preach/proclaim good news

Recipients:

The poor
The captives
The blind
The oppressed
The lost
The many
The world
Whoever believes, among those in darkness
The other towns (besides Capernaum, where he was welcome)

This to-do list would be sufficiently miraculous on its own, but is even more so when we consider the utterly undeserving condition of its recipients. I'll close with some questions for further reflection:

Have I envisioned Jesus as concerned with something other than these core purposes?
Do I truly see myself as poor, blind, captive, lost....?
Do I treasure the Savior who was sent for me?
Have I made my life's purpose to match the purposes of my Savior?