MATCHLESS MARY
#207 MATCHLESS MARY
Scripture Luke 1:26-33, 2:41-58; John 19:25-28 NIV Orig. Date 12-24-1961
Rewr. Dates 12-1975; 9-16-1990
Passage: Luke 1:26-33 The Birth of Jesus Foretold
26 In the sixth month of Elizabeth’s pregnancy, God sent the angel Gabriel to Nazareth, a town in Galilee, 27 to a virgin pledged to be married to a man named Joseph, a descendant of David. The virgin’s name was Mary. 28 The angel went to her and said, “Greetings, you who are highly favored! The Lord is with you.” 29 Mary was greatly troubled at his words and wondered what kind of greeting this might be. 30 But the angel said to her, “Do not be afraid, Mary; you have found favor with God. 31 You will conceive and give birth to a son, and you are to call him Jesus. 32 He will be great and will be called the Son of the Most High. The Lord God will give him the throne of his father David, 33 and he will reign over Jacob’s descendants forever; his kingdom will never end.”
Luke 2:41-48 The Boy Jesus at the Temple
41 Every year Jesus’ parents went to Jerusalem for the Festival of the Passover. 42 When he was twelve years old, they went up to the festival, according to the custom. 43 After the festival was over, while his parents were returning home, the boy Jesus stayed behind in Jerusalem, but they were unaware of it. 44 Thinking he was in their company, they traveled on for a day. Then they began looking for him among their relatives and friends. 45 When they did not find him, they went back to Jerusalem to look for him. 46 After three days they found him in the temple courts, sitting among the teachers, listening to them and asking them questions. 47 Everyone who heard him was amazed at his understanding and his answers. 48 When his parents saw him, they were astonished. His mother said to him, “Son, why have you treated us like this? Your father and I have been anxiously searching for you.”
John 19:25-28
25 Near the cross of Jesus stood his mother, his mother’s sister, Mary the wife of Clopas, and Mary Magdalene. 26 When Jesus saw his mother there, and the disciple whom he loved standing nearby, he said to her, “Woman,[a] here is your son,” 27 and to the disciple, “Here is your mother.” From that time on, this disciple took her into his home.
The Death of Jesus
28 Later, knowing that everything had now been finished, and so that Scripture would be fulfilled, Jesus said, “I am thirsty.”
Purpose: Continuing a Sunday evening series on New Testament characters, here describing the mother of Jesus.
Keywords: Biography of Mary Devotion Christ as Saviour
Timeline/Series: New Testament characters
Introduction
Back in 1981 we witnessed by means of television, the wedding of Charles and Diana. Thirty-four years prior to that (1947), some of us, through the medium of news reels at the picture show saw similar ceremony when Charles’ father and mother were wed. It was a remarkable time for England.
Not only were the British people in a festive mood, dignitaries from around the world were on the scene. Among these important people were representatives of royal families. One monarch present was King Faisal II. Back when Iraq ad a king, he was then the twelve-year-old sovereign.
The processional was underway. People lined the street from the palace to Westminster Abbey. King Faisal was one of those looking on. Though dressed the part, and attendants were at his side, few knew who he was. His interest was not in the nuptial couple, but in the horses pulling their carriage. As the carriage approached, he stepped through the line of policemen to see better. Doing so, one of the policemen grabbed bodily for the young king and thrust him back into the crowd.
How do you apologize for the abusive treatment of royalty? The English people were stunned. Newspapers for days carried accounts, and efforts to make amends not only to young Faisal, but to the Iraqi people as well. What they were attempting to say was, “King Faisal, we didn’t know who you were!”
It puts us in mind of another apology. That which rings out so clearly in the old spiritual, “Sweet little holy child, we didn’t know who you was.” Do you wonder how Mary knew?
I. The First Consideration is of the benefit of Maidenhood. Luke 1:38 “And Mary said, Behold the handmaid of the Lord; be it unto me according to thy word.”
She is clearly a young woman of virtue and self-esteem. She was already spoken for in marriage. Joseph had claimed her in contract that only infidelity could break. Oliver First: “When a girl ceases to blush, she has lost the most powerful charm of her beauty.” Not only the maids, but the men also planned for the eventuality of marriage.
In addition, the angel had spoken to her. The angelic message must have been received with wonder and question. How would Joseph respond to the question of a baby? She surely must have suspected the response of the community. Why she went to Elizabeth’s.
In addition to this self-worth, she was apparently known for her faith/allegiance. She lived in open acknowledgement of God’s unique plan for her life. Make no mistake, God chose the best there was. Our study of Balaam didn’t suggest he must have been the best at that time. How much she knew of that plan? Her baby the “son of God,” but then, aren’t we all in one way?
Were thoughts conjured up of the Jewish Messiah? Did she understand that her baby would have no human father? The consummation of her marriage to Joseph was only weeks away. She understood the need, now, as never before, of obedience. A word is needed relative to virgin birth. Some well-meaning people reject. Jesus was God’s son (monogena), not because of Mary, but by the Holy Spirit. Tracing genealogy to Joseph is for convenience only. (Matthew 1:16 and Luke 3:23).
It is the submission of Mary that establishes choice. Luke 1:38 “Be it unto me according to thy word.” There would be other, normatively born, but this is not one of them. “Firstborn” Matthew 1:25/13:55.
II. Our Next Consideration is of the Burden of Motherhood. Luke 2:35 “Yea, a sword shall pierce through thine own soul also, that the thoughts of many hearts may be revealed.”
Though [he was] the son of God, Mary is not spared any of the agony of childbirth. I heard a medical critique that women experience more pain in childbirth than men experience in a lifetime. Probably the most important person at a birthing is the grandmother. I have been in the waiting room at many of these. My own and my daughter’s. With fathers joyous at prospect. In the city hospitals, I’ve seen them who grumbled through it.
She would be the major factor in childrearing. At some point, she had to carry on as a single parent. She gave birth to six other children. Mark 6:3 “Is not this the carpenter, the son of Mary, the brother of James and Joseph, and Judas, and Simon? Are not His sisters here with us? Parenting is always difficult, made especially so by the uniqueness of the child. Imperfect parents—perfect child. God, in the flesh.
Susanna Wesley, mother of John, spent an hour every day praying for her children. She took each child aside for one hour each week for the purpose of discussing spiritual matters. Oh, yes, it is important that you know that there were seventeen of them. John, and his brother Charles, would be figureheads of protestant religion in America during the 18th Century. She was known by the people around her. Not as the mother of God, but as a woman trying to do right.
III. Finally, We Must Consider the Blessing of the Mediator. John 19:26f “And he sayeth to his mother, woman, behold thy son. Then saith he to the disciple, Behold thy Mother.”
The great heart of Jesus reaches out to Mary in a special way, and that John did not burden the gospel with tidbits re: childhood and youth of Jesus! We know His special affection for John. For practical spiritual reasons, Jesus chooses for His mother to be in John’s care. This may be in part for John.
The consideration given her is in keeping with the degree of her own faith. Obedience was the cardinal virtue. She expresses her faith in submissiveness. Luke 1:45 Elizabeth to Mary: “You believed that God would do what He said; that’s why He has given you this wonderful blessing.” She bore God’s own son. John 1:4 “In him was life, and the life was the light of men. And the light shineth in darkness, and the darkness comprehendeth it not.”
Understand one final word. Mary needed Jesus as her own redeemer. At the last He no longer calls her “mother.” “Woman, behold thy son.” She, like the rest of us, stands empty before God. I Timothy 2:5 “For there is one God, and one mediator between God and man, the man Jesus Christ.”
Conclusion
Not knowing who He was should no longer be our excuse. The evidence is clear enough for one who seeks it out. H.D.M. Spence’s poem tells a different story.
“They opened their treasures, the wise men old,
And prostrate they fell on the ground;
Exultant in spirit, they worshipped the Lord,
For Jesus, the Saviour, they’d found!
The treasure of heaven in Bethlehem lay,
Incarnate was God from above;
No wonder their treasures they opened to Him—
Their feeble expressions of love!
We may not have treasures of glory or gold,
Nor perfume to pour out at His feet;
Though if we but knew the true worth of the Christ,
We’d give Him our homage complete.”
EYE WITNESS OF THE WORD
#500 EYE WITNESS OF THE WORD
Scripture Luke 1:1-4 Orig. Date 1/2/1985
Rewr. Dates 9/6/1990
Passage: Many have undertaken to draw up an account of the things that have been fulfilled[a] among us, 2 just as they were handed down to us by those who from the first were eyewitnesses and servants of the word. 3 With this in mind, since I myself have carefully investigated everything from the beginning, I too decided to write an orderly account for you, most excellent Theophilus, 4 so that you may know the certainty of the things you have been taught.
Purpose: Sharing a series on New Testament characters, here concentrating on Luke as author, missionary, servant of grace and joy
Keywords: Biography of Luke Grace New Testament Characters History
Timeline/Series: New Testament Characters
Introduction
The teaching of Jesus doubtless was universal in scope. The twelve (eleven), and many others know the heart of Jesus in relation to others. But the laborious story of the early church as contained in Acts will struggle through twelve chapters before these born-again strugglers are ready to take the gospel “to all the world.”
Luke occupies a significant place. It is clear enough for most that he is Greek. Paul concludes his Colossian letter naming helpers. In the 11th verse (Colossians 2), having named several helpers, he delineates “who are of the circumcision.” Immediately therefrom, (4:12) he names Epaphras, who was “one of them,” and Luke.
So, a Greek, who would have been totally unacceptable to the Jews, and who was an annoyance with which the early church had to deal: became the author of a significant story of Jesus’ life, and the main treatise on early church history.
Some scholars say he wasn’t a Greek. Others say it doesn’t matter because he didn’t write the two books. Someone else points out that he was so obscure that had he not written the gospel, it would surely never have been attached to his name. In fact, we would never have heard his name, otherwise.
We’ve looked at two of the gospel writers, Matthew and Mark. Symbols are attached to their names. In great churches and cathedrals, these symbols can be seen adorning stained-glass windows. The symbol of Mark is a man. He wrote that the word might penetrate to the masses. Matthew’s symbol is a lion. The outcast from the “tribe of Judah” who was never far from it emotionally, was set straight by Jesus, and he wanted to do as much for other Jews. John’s symbol is the eagle, the creature able to fly higher and farther, and to dwell closer to the sun. Luke is symbolized by a calf, the animal of sacrifice. Luke saw barriers tumble through the blood of Jesus. This is the word that he will spread far and wide.
I. Little is Known, Really, About the Man Himself. V3 “It seemed good to me also, . . . to write unto thee in order.”
We have established that he was Greek. Paul also informs us that he was a physician. Colossians 4:14 “Luke, the beloved physician, and Demas greet you.” The noun form of the word “to heal, cure.” Someone (Barclay G30) makes the point: “The minister sees people at the best; the lawyer sees them at their worst. A doctor sees them as they are.” An interesting sidelight is comparison of Mark relative to the woman with the issue of blood. Mark says physicians at fault (Mark 5:26), Luke sees them as ineffectual (Luke 8:43).
He was a capable historian and writer. V1-4 are said to be the purest Greek in the New Testament. Long debate over 2:2 “Cyrenius (Quirinius) was governor of Syria.” He supposedly reigned about 6 A.D. Then, in early 20th Century, Sir William Ramsay found inscriptions that showed this to be Cyrenius’ second term.
Though he only mentions the census, over time, it has become a foregone conclusion.
He brings to bear the emergence of John the Baptist with six certifiable events.
- The fifteenth year of Tiberius Caesar
- Pontius Pilate, governor of Judea
- Herod, tetrarch of Galilee
- Phillip, tetrarch of Ituraea
- Lysanius, tetrarch of Abilene
- Annas and Caiaphas, high priests
II. Luke’s Concern is Expressed Through Theophilus. V3 “To write to thee in order, most excellent Theophilus.” An individual of note—Theophilus—“God lover”; “most excellent”—expresses one who is high in Roman governmental service. He stands as the eternal link between Luke and Acts.
Perhaps Luke wanted to show that Christianity was not a threat to the empire. Luke 3:12f, John admonishes publicans who come to him (John the Baptist) to be fair. Luke 19:1 Zacchaeus does not repudiate his profession but will use it. Luke 20:19, the tribute issues where Jesus sanctions fair taxes. Jesus is presented in a non-threatening posture in relation to Rome.
Luke clearly saw beyond Theophilus to a waiting world. He only takes Jesus’ genealogy beyond its Hebrew roots. Matthew 1:1 “the son of David, the son of Abraham,” from which point he began. Luke 3:38 There are twenty named progenitors following Abraham concluding “The son of Enos, . . . Seth, . . . Adam, the son of God.”
Through his studies about Jesus and consorting with Paul, he is a world-lover. The gospel is for gentiles. Luke 4:25f Jesus’ example of Elias going to the widow of Sarepta and Naaman the Syrian The kingdom is open to Samaritans 10:25 “the Good Samaritan,” and 17:11 “the grateful leper.”
Jesus is friend of outcasts and sinners: 7:36 the sinful woman at Simon the Pharisee’s home; 15:11 the prodigal; 23:43 the penitent thief. Luke captures the heart of Jesus in relation to poor people: 2:24 Mary’s offspring is the offspring of the poor; 6:20 Beatitudes: “Blessed are ye poor”-- Matthew’s “in spirit” omitted; 16:19 parable of the rich man and the poor man.
III. A Final Word May Be Said Relative to Source. V2 “Even as they delivered them unto us, which from the beginning were eyewitnesses, and ministers of the word.”
Little doubt that he used Mark’s gospel. It was earlier written. Interpreter’s Bible says that Luke uses 60% of Mark, or about 1/3 of his own material. Interestingly, of first two chapters, (80/52vvs), only 2:39 and 40 appear elsewhere.
He gives us a summary statement relative to sources. Events: v1 “Those things which are most surely believed among us.” Traditions: v2 “just as they were handed down to us from eyewitnesses.” Written records: v1 “many took in hand; v2 “ministers of the word.” His motivation: v3 “It seemed good to me also.”
Don’t lose sight of what Luke attempts to do: to clarify a specific message to a specific need; to encourage any who want to know more about Jesus to seek it; to clearly declare the role of the Holy Spirit in ascertaining truth—17 references in Luke, 57 in Acts, 6 in Mark, 12 in Matthew. Especial significance in first two chapters: shows Jesus’ works through the Holy Spirit. 11:13, “gives good gifts to his children.” A case could be made as well in relation to prayer, social concern, and women.
Conclusion
Barclay (G30p2) “There is no passage of the Bible which sheds such a floodlight on the doctrine of the inspiration of scripture. No one will deny that the Gospel of Luke is an inspired document; and yet Luke begins by affirming that it is the product of the most careful research. God’s inspiration does not come to the man who sits with folded hands and lazy mind and only waits, but to the mind which thinks and seeks and searches. True inspiration comes when the seeking mind of man meets the revealing Spirit of God.”
Mentioned in recall, meaning not clear (written by hand and inserted after 1990):
Emmanuel AME—God with us “to protect,” “magnify”
Winn pond on a dark night
Evening in Oakdale—death of Martin Luke King
A MAN UNDER AUTHORITY
#807 A MAN UNDER AUTHORITY
Luke 7:1-10 NIV Orig. 11-9-83
Rewr. 10-17-90
Passage: When Jesus had finished saying all this in the hearing of the people, he entered Capernaum. There a centurion’s servant, whom his master valued highly, was sick and about to die. The centurion heard of Jesus and sent some elders of the Jews to him, asking him to come and heal his servant. When they came to Jesus, they pleaded earnestly with him, “This man deserves to have you do this, because he loves our nation and has built our synagogue.” So Jesus went with them. He was not far from the house when the centurion sent friends to say to him: “Lord, do not trouble yourself, for I do not deserve to have you come under my roof. That is why I did not even consider myself worthy to come to you. But say the word, and my servant will be healed. For I myself am a man under authority, with soldiers under me. I tell this one, ‘Go,’ and he goes; and that one ‘Come,’ and he comes. I say to my servant, ‘Do this,’ and he does it. When Jesus heard this, he was amazed at him, and turning to the crowd following him, he said, “I tell you, I have not found such great faith even Israel.” Then the men who had been sent returned to the house and found the servant well.
Purpose: Continuing a Sunday evening series on New Testament characters, here explaining significant characteristics of this unusual man.
Keywords: Centurion Man Worth Christ Healer
Timeline/Series: Sequential/New Testament characters
Introduction
Public generosity is not a new twist. It has been around as long as man has tried to live in community. And, through all of those years, there have been some who gave to get. Their expression, taken by some to be community concern, was, in fact, nothing more than an advanced payment on expected gratuities.
It happens every day. A Louisiana pastor had a wealthy church member come to him. He needed the pastor to intercede in the church financial records and give a business associate credit for money he claimed on tax records to have given to the church, but in fact, had not done so.
It happens in small towns and large. It involves payoffs, scams, double-dealing, fraud, etc. It happens at the university level, and to him who is not smart enough to know that he is being had.
But the centurion who cared about the religious welfare of the people around him, and built them a synagogue, also had a heart of compassion. He could certainly stop traffic with his benevolence. He could also show deep personal feeling for an individual, and go all out to help him. It is wonderful, indeed, to see public generosity sustained by domestic kindness.
The centurion, A Man under Authority, also described in Matthew 8:5f, is the object of our search this evening. We will look at his compassion, complaisance, compromise, composure, and complexity.
I. First We Look at Compassion. V2 “And a certain centurion’s servant, who was dear to him, was sick and ready to die.” Before anything else, we are shown his caring concern for his servant. Remember, he was Roman. He was also a high-ranking military officer. Barclay p. 82 calls him “backbone of the Roman army.” Such men were held in contempt. Interestingly, those mentioned in the New Testament are spoken of well.
Lk 23:47. “The centurion, seeing what had happened, praised God and said, ‘Surely this was a righteous man.’”
Acts 10:22. “The men replied, ‘We have come from Cornelius the centurion. He is a righteous and God-fearing man, who is respected by all the Jewish people.’ A holy angel told him to have you [Peter] come to his house so that he could hear what you have to say.”
Acts 22:26. “When the centurion heard this, he went to the commander and reported it. ‘What are you going to do?’ he asked. ‘This man [Paul] is a Roman citizen.’”
Acts 23:17, 24. “Then Paul called one of the centurions and said, ‘Take this young man to the commander; he has something to tell him. . . .[The commander said] provide mounts for Paul so that he may be taken safely to Governor Felix.’”
The man for whom he shows such concern was a slave (doulos)—a thing possessed. Usually, they were treated thusly. Little can be known about the servant. Was he a Jew? We do not know. Was the servant a man of faith? It is not described. He is said to be “ready to die,” meaning he is at the point of death. What takes place can be perceived only as physical healing. The miracle takes place apart from the actual presence of Jesus.
II. We Come Next to His Complaisance. V4f The centurion “was worthy . . . for he loveth our nation, and he hath built us a synagogue.” The Roman presence expected such complaisance within certain limits. They were to work with the people as much as possible. Though they were a military, security presence, they could work in behalf of such local authority. The Herodians were a party of Rome; the Sadducees were wealthy, intent on salvaging their wealth. Gibbon, in The Rise and Fall of the Roman Empire, wrote: “The various modes of religion which prevailed in the Roman world were all considered by the people as equally true; by the philosophers as equally false; by the magistrates as equally useful.”
This man gives evidence of a contrite heart toward the religion of his subordinates. He was probably a much-traveled man. He knew Greek history and the language, and may have served in Egypt and elsewhere. He likewise shows deep humility in relation to Jesus. The controversy was not unknown to him. Five times in the last quarter of Acts, it is a centurion who is at the forefront of the controversy around the faith. It takes a man of real substance to humble himself around subordinates. Augustine said that while [the centurion] counted himself unworthy that Christ should enter his doors, he was counted worthy that Christ should enter his heart (Lockyer p. 178.)
III. Then Note a Man Compromised. V7: “Wherefore neither thought I myself worthy to come unto thee: . . . I also am a man set under authority.” He knows what it is to command, and to be commanded. He knows the limits of command, and how often he would have commanded this illness, but it would not. Being a Roman, it is his right to command these Jews to heed his request. The word for “sent” is apostelien—to send on mission (willingness). Jesus to many was only a Jew. He sends to Jesus “beseeching.” Different words make such requests: aiteo—a petition from a subordinate; erotao—a petition from/to equals; parakaleo—in Matthew 8:5, to ‘beseech,’ to ask for help. Erotao is the word always used by Jesus in expressions to the Father.
Not only does he see Jesus as his equal, but of even greater worth than he.
IV. From the Man Compromised We See a Man Composed. V9 “I say unto you, I have not found so great faith, no not in Israel.” His constraint of Jesus is a last hope. Does he expect Jesus to comply? An observer reports the transaction to him: I think so. Remembering the Jewish aversion to entering gentile homes, he sends word. “Say in a word, and my servant will be healed.” He does not withdraw the request, only the need to come in person.
In humbling himself, we see the true heart of an upright man. He asks for no sign. He attributes all power to an absent Christ. Matthew 8:13 adds “as thou hast believed, so be it done unto thee.” Both record his return to wholeness.
V. A Final View is Gained When We See Him as the Cumulative Man. V9 “I have not found so great faith, no, not in Israel.” That statement may sound familiar. Luke 4/Matthew 15 tell us of the Syrophoenician woman. Like this man, also a gentile. Like him, petitioning for another. As he does, he believes unerringly that Jesus can meet this need. It is shown to be a great faith (Laidlaw/Lockyer, p 179): Great coming from a man outside the covenant; great ascribing all/total power to Christ; great making no superfluous request; great in its self-forgetting benevolence. One other thought is brought to mind: Here is a non-Jew treated as an equal. Here is the first opportunity for the gospel to touch gentiles. Remembering the struggle in the early church, this is an example. Recognizing that we still have problems with this, he opens the door.
Conclusion
A medical journal quoted by the Nashville Banner on June 5, 1986, tells of a year old baby falling in a swimming pool. The mother got her out, not breathing, and dialed emergency. Informed of a strike, she started screaming. A neighbor, who lost both legs in Viet Nam, rolled 80 yards in a wheelchair, crawled up 60 feet and five steps to the pool, and administered CPR. The baby revived. “It was God’s hand that saved the baby, not me.” How long has it been since we were instruments working for the good of someone else?
THE MAN NAMED JOHN
#501 THE MAN NAMED JOHN
Luke 1:5-15a NIV Orig. 12/14/1990
In the time of Herod, king of Judea, there was a priest name Zechariah, who belonged to the priestly of Abijah; his wife Elizabeth was also a descendant of Aaron. Both of them were upright in the sight of God, observing all the Lord’s commandments and regulations blamelessly. But they had no children, because Elizabeth was barren; and they were both well along in years. Once when Zechariah’s division was on duty and he was serving as priest before God, he was chosen by lot, according to the custom of the priesthood, to go into the temple of the Lord and burn incense. And when the time for the burning of incense came, all the assembled worshipers were praying outside. Then an angel of the Lord appeared to him, standing at the right side of the altar of incense. When Zechariah saw him, he was startled and was gripped with fear. But the angel said to him: “Do not be afraid, Zechariah; your prayer has been heard. Your wife Elizabeth will bear you a son, and you are to give him the name John. He will be a joy and delight to you, and many will rejoice because of his birth, for he will be great in the sight of the Lord.
Purpose: Continuing a series for Sunday evenings on New Testament characters, here presenting John the Baptist as a man striving to please God.
Keywords: Biography John the Baptist’s History
Timeline/Series: Sequential/New Testament Characters
Introduction
As noted last week, we are indebted to Luke for much that we know about John’s roots. All of chapter one, remember, is unique. In that lengthy chapter, VV 5-25 and 57-80 tell us about the birth of John, and the near-miraculous nature of his conception.
Zechariah was a priest, married to Elizabeth who was also of the priestly line. They were godly people, of advanced age, who had struggled somewhat with the barrenness of Elizabeth.
The estimates for the time suggest that there may have been as many as 18,000 priests divided into the 24 courses. All would be in Jerusalem for the major festivals (Passover, Pentecost, Tabernacles). Otherwise, each course would serve one 8 day stint every six months in Jerusalem, from Sabbath to Sabbath (BI F88 p49).
One day Zechariah was chosen by lot to burn incense in the temple. (Exodus 30/I Kings 11). This happened morning and evening each day, however in the morning four were involved, in the evening only one. It is likely that this honor would fall to a man only once in his lifetime.
He entered the Holy Place, took incense from a bowl, and put it on burning coals atop the altar of incense, and then prostrated himself for a short period of prayer.
I. In This Setting, Then, the Angel Gabriel Made His Appearance, Gave His Message of the Birth of a Special Son. (Luke 1:14-16). Because of his disbelief, Zechariah would become mute, which, with recovery of speech at John’s birth, would be an enabler of many people recognizing this birth as a step, or a fore-work of the coming of the Messiah (V 76-79) “And you, my child, will be called a prophet of the Most High; for you will go on before the Lord to prepare the way for him, to give his people the knowledge of salvation through the forgiveness of their sins, because of the tender mercy of our God, by which the rising sun will come to us from heaven to shine on those living in darkness and in the shadow of death, to guide our feet into the path of peace.”
Conclusions that we can reach about this man named John are drawn from v 13 “Thy wife Elizabeth shall bear thee a son, and thou shalt call his name John.” Repeating what is already established, the parents were elderly, childless; they were both of priestly lineage (of the division of Abijah: I Chron 24). There is a familial link between John/Jesus. Mary and Elizabeth were kin (v 1:36 “Even Elizabeth your relative is going to have a child in her old age, and she who was said to be barren is in her sixth month.”) Their babies enjoyed unusual, even miraculous, births. Both would bear names given them by the angel Gabriel: John—Yahweh gives grace, and Jesus—Yahweh is salvation.
Of the boyhood of John, we can only surmise. He was to be reared a Nazirite V 1:15. The Nazirite vow is described in Numbers 6, and Samson and Samuel are examples. Who takes over to rear a child born in the twilight of life? No family is left to assume responsibility. One thing is known: v 80 “And the child was in the wilderness till the day of his manifestation to Israel.” One strong tradition suggests that John was reared by the Essenes, who were known to take orphaned boys and to live by strict rules of abstinence. What this does not address is the fact of John’s priestly lineage. It would be expected of him. One writer (BI W82 p36) suggests he kept this covenant, but broke with them discovering what many had become. We might well divide them today between liberal and conservative.
Matthew’s description of John lead us to close the door on the Essenes. His raiment was camel’s hair; he wore a leather girdle; his diet was of locusts and honey; and he had a message as austere as his dress. His message was as austere as his dress. V 3:8 “Produce fruit in keeping with repentance.”
II. Our Next Concern, Therefore, Must be Message. Luke 3:3 “he came into all the country about Jordan, preaching the baptism of repentance for the remission of sins.” The gospel writers all affirm a prophet. Luke (1:15) brings in the Holy Spirit, the Source of the divine message.
The message proclaimed is repentance. For us: a change of mind as consequence of sin. New Testament Greek: a change of mind from evil to good, worse to better. The Old Testament word for repentance: shuv is more often translated “return again.” Remorse, regret, humiliation, grief because of sins against God mean much more than tears. I Kings 21:27: “When Ahab heard these words, he tore his clothes, put on sackcloth and fasted. He lay in sackcloth and went around meekly. Hebrews 12:17: Esau “found no place for repentance, though he sought it diligently with tears.”
That repentance was to show in their lives. Their deeds were to give evidence. “Fruits meet worthy”—from the Greek axiom. Our “axiom” means self-evident truth.
Additionally, John was to be the one who would introduce the Messiah. It was a call to preparation. “Prepare ye the way of the Lord.” Matthew 3:3/Luke 3:4. There is no need even to comment on his expectation of a particular person. How well did he and Jesus know each other? The link of their mothers does not guarantee any relationship. John recognized Jesus as the appointed one. Did he, however, recognize Jesus as the son of his mother’s kinswoman?
III. Finally, What Stands Out of John’s Example? V16 “And many of the children of Israel shall he turn to the Lord their God.”
His ministry began as a prophetic ministry of preaching and baptism. Luke 3:3 “preaching the baptism of repentance for the remission of sin.” Some say the unnamed disciple of John the Baptist (1:35f) was the other John. John the Baptist offered the example of prayer. Luke 1:11 “Lord, teach us to pray as John also taught his disciples.” Certain aspects can be taught. We know it more caught than taught.
He taught them to fast (abstain from food). Matthew 9:14 “Then came to him the disciples of John saying, Why do we and the Pharisees fast oft, but thy disciples fast not?” Pharisees: practiced legalism which Jesus rebuked. Religious disciples from his Spartan days with the Essenes. Jesus’ answer to them (Matthew 9:15) was that “the days will come when the bridegroom is taken away from them, and then they will fast.”
Conclusion
We still have much to learn from John in the exercise of commitment. What they learned from him they practiced. They were jealous for him. In John 3:25 they argue with the Jews, and question John about Jesus’ early success. John’s disciples are still at work long after his death. In Ephesus (Acts 19:1f, c. 65A.D.) “disciples” of John the Baptist are ministered unto by Paul, subsequently baptized “in the name of the Lord Jesus.”
Though, as this indicates, some were slow to follow, John the Baptist pointed people to Jesus. His whole ministry was predicated on forecasting the Messiah. Four Gospels: “Prepare ye the way of the Lord.” The “way” is the very word used by Jesus of Himself. John 14:6 “I am the way, the truth, and the life; no man cometh unto the Father but by me.” He exercises a humility in relation to Jesus that most of us have yet to learn. John 1:27, 30: “He is the one who comes after me, the straps of whose sandals I am not worthy to untie….This is the one I meant when I said, ‘A man who comes after me has surpassed me because he was before me.’” John 3:30: “He must increase, but I must decrease.”
ON THE EDGE OF LIFE
#807 ON THE EDGE OF LIFE
Luke 7:11-17 NIV Orig. 11-23-80
Rewr. 10-25-90
Passage: Soon afterward, Jesus went to a town called Nain, and his disciples and a large crowd went along with him. As he approached the town gate, a dead person was being carried out—the only son of his mother, and she was a widow. And a large crowd from the town was with her. When the Lord saw her, his heart went out to her and he said, “Don’t cry.” Then he went up and touched the coffin, and those carrying it stood still. He said, “Young man, I say to you, get up.” The dead man sat up and began to talk, and Jesus gave him back to his mother. They were all filled with awe and praised God. “A great prophet has appeared among us,” they said. “God has come to help his people.” This news about Jesus spread throughout Judea and the surrounding country.
Purpose: Continuing a Sunday night study in the lives of people around Jesus, here discovering Jesus’ reaction to a funeral
Keywords: Compassion Hope
Timeline/Series: Biography
Introduction
In my file are obituaries of all of the funerals that I have preached. I am not quite sure why this material has been saved. I don’t ever look through the list, I don’t even know how many there have been. I suppose there have been a hundred or more. Old men and women, but some not so old. A few have been youths, several infants. They always have merited special attention, but never has there been some passing thought of restoring life. We have gone about the intended business of depositing the corpse in the grave, and encouraging the mourners to get back to the business of living.
I suppose that Jesus went to other funerals. What His demeanor was there, I do not know. Surely, He was at Joseph’s funeral. And John the Baptist! When He went to this event, however, He went of purpose.
Billy Graham can go to London for a crusade, and 50 to 60 thousand people may come out to hear him. Millions more may watch a playback of the crusade a few weeks later. The impact of such a crusade is enormous.
Jesus had no such luxury. He had a commission from God (Luke 4:43): “I must preach the Kingdom of God to other cities also; for therefore am I sent.” The village of Nain is one of them, and one with a reputation. One of the roads out of town, perhaps this very one, led Shumen, where Elisha restored life to the son of the Shumanite (II Kings 4:18). They will be talking about this for a long time to come. I’ll just keep filing obituaries.
I. First of All, We Watch Jesus Seeing. V12 “. . . behold, there was a dead man carried out, the only son of his mother, and she was a widow.” The funeral procession was coming out from the town as Jesus’ procession entered. Do you see coincidence, or providence at work? Two crowds meet. One gives ground to the other. The women are at the front (A61.1 p. 180): “They who brought death into the world must lead it out.”
What Jesus sees however, is a grieving mother. Perhaps He thinks of His own, of the day when she will walk thus. He sees a widow about to lay to rest her almost grown son.
There are three such occasions recorded: A child raised immediately (Matthew/Mark/Luke); a youth from cemetery road (Luke); Lazarus after four days (John). The first, sought; the second, unbidden; the third, discouraged. In every case, the death angel admonished with few words: “Young man, arise.” / “Maid, arise.” / “Lazarus, come forth.”
Jesus saw the grip of death on mere mortals and He addressed it boldly. Shelly’s Adonais (lament for Keats). “As long as skies are blue, and fields are green, Evening must usher night, night urge the morrow. / Month follow month with woe, and year wake year to sorrow.” Wordsworth—She Dwelt Among the Untrodden Ways: “She lived unknown, and few could know when Lucy ceased to be: But she is in her grave, and, oh, the difference to me.” John Donne—Devotions: “Any man’s death diminishes me, because I am involved in Mankind; and therefore never send to know for whom the bell tolls; it tolls for thee.”
Do I choose to leave my death to Jesus? Or another?
A long day in Oakdale haunts me still. Only relative a brother. When the time came, his remark to me was, “This won’t take long will it?” It’s the only time in my life I’ve wanted to hit a man.
II. Secondly, We Watch Jesus Feeling. V13 “When the Lord saw her, he had compassion on her, and said unto her, Weep not.” The feeling He feels for her is empathy. There is a place for sympathy. The distress felt by those who can’t, or won’t, do anything. The commiseration absolved by gifts. What Jesus offers is feeling for: Not the word for pity, sympathy;actually the word for bowel (spleen).
Have you felt such yearning to help that you actually hurt? Clearly, He works in the young man’s behalf, but He is not the object. All of us know the story of Hezekiah in II Kings 20: Hezekiah was spared from death and 15 years were added to his life; at Hezekiah’s death his son Manasseh became king at 12 years old. One of my questions centers around what became of the widow’s son. Did he follow?
We must not overlook His feeling for the people who saw, and who heard. There was a grieving company of family, friends, paid mourners, as well as many others who were in the group with Jesus. V11 “many disciples . . . much people.” V12 “much people of the city.” What happened there that day will be told far and wide. V17 “This rumor of him went forth.” As far as I know, only the KJV uses the word rumor; others use “It is logos, ‘word.’”
But see to it, this is not a public relations spectacle. Jesus’ heart hurts for this woman. It is within His power to do something. Compare the story with that of Elisha. Notice Luke’s special designation. V13 “And when the Lord saw her, His heart went out to her and He said, “Don’t cry.”
III. Only in This Last Regard Do We Watch Jesus Coping. V14 “He came and touched the bier: . . . and he said, ‘Young man I say unto thee, arise.’” There are certain things that we can bring to funerals. We can bring memories: how important they are, recalling things forgotten, other things not even known. What catharsis there can be. We can bring kindness and friendship. When a loss has occurred, the need is for stability; we saw that picture of a grieving Bossier City grandmother, upon learning of the deaths of two daughters and four grandchildren in a fire. We can even bring nourishment.
But what we cannot bring to the funeral is hope: We cannot clip the death angel’s wings. We cannot disengage unbelief’s power. This is exactly what Jesus brings to the funeral. Whether bidden or not, He brings hope. Whether in the milling crowd, or in the lonely vigil, He represents hope. In life’s confrontation with death, Jesus is hope. Martha: “Lord, if thou hadst been here, my brother had not died.” John 11:21.
Conclusion
A children’s book tells the story of Alexander and the Terrible, Horrible, No Good, Very Bad Day. Alexander awoke to find gum in his hair; he tripped on his skateboard trying to get to the bathroom; got his clothes wet while brushing his teeth; had a particularly bad day at school; and a dental appointment awaited after school. He had lima beans for supper, bath and bedtime were a disaster, his pillow was gone, and the Mickey Mouse light wouldn’t work. His cat chose to sleep in his sister’s room.
If Jesus hasn’t been bidden to the funeral, nothing else will take His place.
THE MAN NAMED JOHN
#501 THE MAN NAMED JOHN
Luke 1:5-15a NIV Orig. 12/14/1990
In the time of Herod, king of Judea, there was a priest name Zechariah, who belonged to the priestly of Abijah; his wife Elizabeth was also a descendant of Aaron. Both of them were upright in the sight of God, observing all the Lord’s commandments and regulations blamelessly. But they had no children, because Elizabeth was barren; and they were both well along in years. Once when Zechariah’s division was on duty and he was serving as priest before God, he was chosen by lot, according to the custom of the priesthood, to go into the temple of the Lord and burn incense. And when the time for the burning of incense came, all the assembled worshipers were praying outside. Then an angel of the Lord appeared to him, standing at the right side of the altar of incense. When Zechariah saw him, he was startled and was gripped with fear. But the angel said to him: “Do not be afraid, Zechariah; your prayer has been heard. Your wife Elizabeth will bear you a son, and you are to give him the name John. He will be a joy and delight to you, and many will rejoice because of his birth, for he will be great in the sight of the Lord.
Purpose: Continuing a series for Sunday evenings on New Testament characters, here presenting John the Baptist as a man striving to please God.
Keywords: Biography John the Baptist’s History
Timeline/Series: Sequential/New Testament Characters
Introduction
As noted last week, we are indebted to Luke for much that we know about John’s roots. All of chapter one, remember, is unique. In that lengthy chapter, VV 5-25 and 57-80 tell us about the birth of John, and the near-miraculous nature of his conception.
Zechariah was a priest, married to Elizabeth who was also of the priestly line. They were godly people, of advanced age, who had struggled somewhat with the barrenness of Elizabeth.
The estimates for the time suggest that there may have been as many as 18,000 priests divided into the 24 courses. All would be in Jerusalem for the major festivals (Passover, Pentecost, Tabernacles). Otherwise, each course would serve one 8 day stint every six months in Jerusalem, from Sabbath to Sabbath (BI F88 p49).
One day Zechariah was chosen by lot to burn incense in the temple. (Exodus 30/I Kings 11). This happened morning and evening each day, however in the morning four were involved, in the evening only one. It is likely that this honor would fall to a man only once in his lifetime.
He entered the Holy Place, took incense from a bowl, and put it on burning coals atop the altar of incense, and then prostrated himself for a short period of prayer.
I. In This Setting, Then, the Angel Gabriel Made His Appearance, Gave His Message of the Birth of a Special Son. (Luke 1:14-16). Because of his disbelief, Zechariah would become mute, which, with recovery of speech at John’s birth, would be an enabler of many people recognizing this birth as a step, or a fore-work of the coming of the Messiah (V 76-79) “And you, my child, will be called a prophet of the Most High; for you will go on before the Lord to prepare the way for him, to give his people the knowledge of salvation through the forgiveness of their sins, because of the tender mercy of our God, by which the rising sun will come to us from heaven to shine on those living in darkness and in the shadow of death, to guide our feet into the path of peace.”
Conclusions that we can reach about this man named John are drawn from v 13 “Thy wife Elizabeth shall bear thee a son, and thou shalt call his name John.” Repeating what is already established, the parents were elderly, childless; they were both of priestly lineage (of the division of Abijah: I Chron 24). There is a familial link between John/Jesus. Mary and Elizabeth were kin (v 1:36 “Even Elizabeth your relative is going to have a child in her old age, and she who was said to be barren is in her sixth month.”) Their babies enjoyed unusual, even miraculous, births. Both would bear names given them by the angel Gabriel: John—Yahweh gives grace, and Jesus—Yahweh is salvation.
Of the boyhood of John, we can only surmise. He was to be reared a Nazirite V 1:15. The Nazirite vow is described in Numbers 6, and Samson and Samuel are examples. Who takes over to rear a child born in the twilight of life? No family is left to assume responsibility. One thing is known: v 80 “And the child was in the wilderness till the day of his manifestation to Israel.” One strong tradition suggests that John was reared by the Essenes, who were known to take orphaned boys and to live by strict rules of abstinence. What this does not address is the fact of John’s priestly lineage. It would be expected of him. One writer (BI W82 p36) suggests he kept this covenant, but broke with them discovering what many had become. We might well divide them today between liberal and conservative.
Matthew’s description of John lead us to close the door on the Essenes. His raiment was camel’s hair; he wore a leather girdle; his diet was of locusts and honey; and he had a message as austere as his dress. His message was as austere as his dress. V 3:8 “Produce fruit in keeping with repentance.”
II. Our Next Concern, Therefore, Must be Message. Luke 3:3 “he came into all the country about Jordan, preaching the baptism of repentance for the remission of sins.” The gospel writers all affirm a prophet. Luke (1:15) brings in the Holy Spirit, the Source of the divine message.
The message proclaimed is repentance. For us: a change of mind as consequence of sin. New Testament Greek: a change of mind from evil to good, worse to better. The Old Testament word for repentance: shuv is more often translated “return again.” Remorse, regret, humiliation, grief because of sins against God mean much more than tears. I Kings 21:27: “When Ahab heard these words, he tore his clothes, put on sackcloth and fasted. He lay in sackcloth and went around meekly. Hebrews 12:17: Esau “found no place for repentance, though he sought it diligently with tears.”
That repentance was to show in their lives. Their deeds were to give evidence. “Fruits meet worthy”—from the Greek axiom. Our “axiom” means self-evident truth.
Additionally, John was to be the one who would introduce the Messiah. It was a call to preparation. “Prepare ye the way of the Lord.” Matthew 3:3/Luke 3:4. There is no need even to comment on his expectation of a particular person. How well did he and Jesus know each other? The link of their mothers does not guarantee any relationship. John recognized Jesus as the appointed one. Did he, however, recognize Jesus as the son of his mother’s kinswoman?
III. Finally, What Stands Out of John’s Example? V16 “And many of the children of Israel shall he turn to the Lord their God.”
His ministry began as a prophetic ministry of preaching and baptism. Luke 3:3 “preaching the baptism of repentance for the remission of sin.” Some say the unnamed disciple of John the Baptist (1:35f) was the other John. John the Baptist offered the example of prayer. Luke 1:11 “Lord, teach us to pray as John also taught his disciples.” Certain aspects can be taught. We know it more caught than taught.
He taught them to fast (abstain from food). Matthew 9:14 “Then came to him the disciples of John saying, Why do we and the Pharisees fast oft, but thy disciples fast not?” Pharisees: practiced legalism which Jesus rebuked. Religious disciples from his Spartan days with the Essenes. Jesus’ answer to them (Matthew 9:15) was that “the days will come when the bridegroom is taken away from them, and then they will fast.”
Conclusion
We still have much to learn from John in the exercise of commitment. What they learned from him they practiced. They were jealous for him. In John 3:25 they argue with the Jews, and question John about Jesus’ early success. John’s disciples are still at work long after his death. In Ephesus (Acts 19:1f, c. 65A.D.) “disciples” of John the Baptist are ministered unto by Paul, subsequently baptized “in the name of the Lord Jesus.”
Though, as this indicates, some were slow to follow, John the Baptist pointed people to Jesus. His whole ministry was predicated on forecasting the Messiah. Four Gospels: “Prepare ye the way of the Lord.” The “way” is the very word used by Jesus of Himself. John 14:6 “I am the way, the truth, and the life; no man cometh unto the Father but by me.” He exercises a humility in relation to Jesus that most of us have yet to learn. John 1:27, 30: “He is the one who comes after me, the straps of whose sandals I am not worthy to untie….This is the one I meant when I said, ‘A man who comes after me has surpassed me because he was before me.’” John 3:30: “He must increase, but I must decrease.”