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Sermon Summary: Luke 21:5-38

By Pastor David Hentschel

In today’s sermon, we delve into Luke 21:5-38, exploring the profound and prophetic teachings of Jesus known as the Olivet Discourse. This passage is rich with eschatological insights and calls for vigilance in the face of impending events. To aid our understanding, we’ll explore this text through five key sections, contrasting the futurist and preterist perspectives throughout.

1. Watch the Signs

Jesus begins by foretelling the destruction of the Temple, a prophecy that stunned His disciples. He speaks of four clear signs 1) False teachers, 2) International strife 3) Natural disasters and 4) Persecutions, all signaling the gathering storm and the beginning of sorrows.

Futurist View: These signs are seen as indicators of the end times, yet to come. They believe the events Jesus describes will unfold in the future, leading up to His second coming.

Preterist View: Preterists, on the other hand, see these prophecies as having been fulfilled in the first century, particularly with the destruction of Jerusalem in AD 70. They interpret Jesus’ words as warnings relevant to the early Christian community.

2. Watch the Siege

Jesus predicts a time when Jerusalem will be surrounded by armies, leading to great distress and suffering. This siege signifies a moment of divine judgment upon the Jews.

Futurist View: Futurists interpret this as a future event, where Jerusalem will once again be besieged, marking a pivotal point in the end-time scenario.

Preterist View: Preterists view the siege as referring to the historical event of AD 70, when the Roman armies besieged and eventually destroyed Jerusalem. They see this as a fulfillment of Jesus’ prophecy within the generation of His listeners.

3. Watch the Son

Amidst the chaos, Jesus speaks of His return in power and glory. He will come as the Son of Man, a title rich with messianic significance, to bring redemption and establish His kingdom.

Futurist View: Futurists eagerly await this literal return of Christ, seeing it as a future event that will bring an end to all suffering and establish His millennial reign.

Preterist View: Preterists often interpret this language symbolically or see it as representing Christ’s vindication, and coming in judgment, establishment of His spiritual kingdom rather than a physical second coming. Note: Preterists still affirm a future second coming from other passages (such as 1 Thess 4 and 1 Cor 15).

4. Watch the Season

Jesus uses the parable of the fig tree to teach about discernment of the times. Just as one can read the signs of changing seasons, believers are called to recognize the signs of the times.

Futurist View: Futurists believe this parable teaches believers to be vigilant and ready for Christ’s imminent return, watching for the unfolding of prophetic events. The phrase “This generation,” is sometimes used to refer to the generation which will see these signs (in the future).

Preterist View: Preterists might argue that the signs were meant for the first-century audience to recognize the impending judgment on Jerusalem and that the prophecy has already been fulfilled. The key issue here is his phrase “this generation will not pass away…” This is viewed as the generation hearing this discourse.

5. Watch Yourselves

Finally, Jesus admonishes His followers to be on guard, to avoid dissipation, drunkenness, and the anxieties of life, and to remain prayerful and alert.

Futurist View: This call to personal vigilance is timeless for futurists, encouraging all believers to live righteously in anticipation of Christ’s return.

Preterist View: Preterists see this as a call to the early Christians to remain faithful amid the trials they faced, with an immediate relevance to their historical context.

Conclusion

Whether viewed through the lens of futurism or preterism, Luke 21:5-38 causes believers to stand in awe of Jesus’ prophetic word, and calls all believers to a posture of watchfulness and faithfulness.

As we navigate the complexities of our own times, may we heed Jesus’ words, discerning the signs, staying vigilant, and holding fast to our faith.

For more information about the end times, check out these study notes.

Authority Conflicts

We are now in the FINAL WEEK of Jesus. Our text for this blog will be Luke 19:47-21:4. Last week, Clint Watkins walked us through the Parable of the Wicked Tenants in Luke 20:9-18. You’ll notice it is right in the middle of this passage; I’d like to zoom out and show you the larger context. To get a sense of what is happening, let’s examine what happens immediately after Jesus tells this parable:

The scribes and the chief priests sought to lay hands on him at that very hour, for they perceived that he had told this parable against them, but they feared the people. So they watched him and sent spies, who pretended to be sincere, that they might catch him in something he said, so as to deliver him up to the authority and jurisdiction of the governor. (Luke 20:19-20, ESV)

You might read those verses and say, “That escalated quickly.” First, they are talking; now, they are throwing down. The reality is, it did not escalated quickly. This tension between Jesus and the Jewish religious leaders has been building the whole Gospel. Now, the rancor and rhetoric has reached a fever pitch.

Jesus is in Jerusalem, he is in the temple, the center of religious and political life of that time. He just told parable, which ended with the implication that if these leaders rejected him—they would be destroyed. Now, the scribes and chief priests have had enough … now it’s time to act. Their plan is set in motion.

How did we get to this place? I want to suggest, the entire passage today, is a question of AUTHORITY. Who or what has AUTHORITY in our lives?

The tension in this chapter is not so different from our 2024 American Political Moment. It does not escape me that God providential brings us to this passage in the midst of a cultural moment fueled by heated rhetoric, assassination attempts, and in between the national conventions of the major political parties. Politics, in many ways, is about authority. Christian Ethicist Andrew Walker defines politics this way:

“Politics is the practice of organizing and regulating our lives in society under God-ordained legal authority for the sake of justice.”

Politics is the way we organize and regulate our lives … under an authority. In other words, politics is divisive because other people can now regulate my life based on a certain set of principles. And, depending on the election results, we may or may not agree with those governing principles.

Which, in turn, will make us feel like we’ve lost power. Now, what I want you to see at the beginning of this message is this: the scribes and chief priests were losing their political power. The people want to follow Jesus … and now, they are taking it to the next level. That is the tension in Luke 20.

There is an authority conflict. The reason I chose such a large chunk of Scripture is because it encompasses a series of debates. The section could be entitled, “The Rumble In The Temple.” Jesus is speaking and publicly debating with his political opponents. The conflict begins this way in Luke 19:47:

And he was teaching daily in the temple. The chief priests and the scribes and the principal men of the people were seeking to destroy him, but they did not find anything they could do, for all the people were hanging on his words. (Luke 19:47-48, ESV)

Can you feel the tension friends? You can cut it with a knife. If this was today, it would be part of the 24 hour news cycle. News chirons would run constantly: “Jesus teaches in temple; chief priests angry.” As we go through this passage, you can picture the viral videos, the tweets, and the memes. Notice what is happening here: (1) Jesus is teaching. He is exercising authority by sharing his message of the kingdom. He is shaping their minds and hearts with his words. (2) The chief priests and scribes, the religious politicians, want to take him out—he is threat. But they can’t—why? (3) The people were hanging on his words.

I love that phrase. It tells you so much of what you need to know about this scene. They were “hanging” onto his words. Their hearts were gripped. They could not take their eyes and ears off him. He had captured the crowds. One of the reasons the religious leaders could not get to him, is because this crowd was so large, they could not get through. Jesus had authority.

Debate #1: “Who’s Got The Power?”

The question on Luke 20 is this: Does Jesus have AUTHORITY in my life? This certainly has implications on a national, political level—but the question of power transcends all cultures and organized life. This issue wrecks marriages, dominates corporate cultures, and shatters relationships. Why? We are often trying to gain power for ourselves. Jesus shows us a different way in this first scene.

One day, as Jesus was teaching the people in the temple and preaching the gospel, the chief priests and the scribes with the elders came up and said to him, “Tell us by what authority you do these things, or who it is that gave you this authority.” (Luke 20:1-2, ESV)

By what authority … are you teaching? Who gave it to you? Where does it come from? I’ll rephrase it in 21st century colloquial language: “Who made you the boss of me??? You can’t tell me what to do?” That is the underlying message here: Who Has The Power? Who is really running the show? He thwarts their assault with his own question. Look at v. 3:

He answered them, “I also will ask you a question. Now tell me, was the baptism of John from heaven or from man?” (Luke 20:3-4, ESV)

Jesus has some ninja moves here: I’ll see your question, and I will raise you a question. (A common rabbinical technique.) At first glance, you might wonder—what does John’s baptism have to do with the question of authority? However, if you’ll remember, John was considered an anointed prophet of God … who anointed Jesus. Some even thought this was a fulfillment of prophecy. So, Jesus’ question was brilliant and strategic. Look at the religious leader’s response:

And they discussed it with one another, saying, “If we say, ‘From heaven,’ he will say, ‘Why did you not believe him?’ But if we say, ‘From man,’ all the people will stone us to death, for they are convinced that John was a prophet.” (Luke 20:5-6, ESV)

Jesus has them on the ropes. They do not know how to respond. Why? First, John had testified that Jesus was the Messiah. If they said John’s authority came from heaven … they would have to acknowledge that Jesus was the anointed King sent by God to save his people. Jesus question forces them to take a position on John. Essentially, he was asking them the same question they asked him. A brilliant re-direct! Second, this is a huge political dilemma for them with their base followers. And they admit it. They were afraid of the people. The people liked John—he was hugely popular even in his death. So what do they do?

So they answered that they did not know where it came from. (Luke 20:7, ESV)

If it is not clear yet that these people are politicians this “NON-ANSWER” makes it obvious. “I can neither confirm nor deny!” They’ve read the polling data. To take a position would be political suicide. Jesus now, delivers the “K.O.” for debate one.

And yet, I suspect many of us in this room are doing that right now. Maybe you are here and you are not a Christian. Despite all the evidence, despite the nagging in your heart … you still reject Jesus. Why? We want the power! We want to rule our own life. We refuse to wave the WHITE FLAG. Like the Chief Priests and Scribes we say—“Jesus, who are you to tell me how to live my life!”

Others of us, committed Christians, are not rejecting Jesus wholesale but you might be in a debate with him right now. Maybe Jesus is calling you to follow him in some area and take a risk. Maybe you need to confess a sin you don’t want to. Maybe you want to keep a certain part of your life under your control.

What this really about is, what I will call, The Politics of the Heart. Who gets to rule? Who has Authority? The politics play out, for both Christian and Non-Christian alike, in this dichotomy: Self Rule vs. Christ Rule. In self-rule, I am king of my own heart. I am in charge. I express myself however, I want. No one tells me what to do. I submit to myself alone. Now, do you see the conflict of authority? In Christ’s Rule—he is king of my heart. I submit to him. I submit my desires, my choices, my will, my grievances, everything!

Debate #2: “Who Gets The Money?”

While the first debate focuses on who has the authority to rule, the second debate focuses on a more boring subject: TAX POLICY. Who gets the money??? However, at this point in Luke 20 … the temperature is HOT! This is where we opened the message. Words are leading to violent motivations.

What do they do?

So they watched him and sent spies, who pretended to be sincere, that they might catch him in something he said, so as to deliver him up to the authority and jurisdiction of the governor. (Luke 20:20, ESV)

They send … spies! Undercover, covert political operatives who act duplicitous as they try to get some dirt on Jesus. If this was today, they would be secretly recording every conversation with him … to use as evidence! Why? Because they want to deliver him to the ROMAN GOVERNOR. If Jesus questions the authority of the emperor they might put him to death. This is the politics of their world.

Now we come to v. 21 and the second debate. The religious leaders switch their tactics from a religious question, to a broader political question. Let’s read:

So they asked him, “Teacher, we know that you speak and teach rightly, and show no partiality, but truly teach the way of God. Is it lawful for us to give tribute to Caesar, or not?” (Luke 20:21-22, ESV)

Interesting question. Can you see their change of tactics? First, notice it is not the religious leaders who come to Jesus here … it is their undercover spies. They are not asking about religious teaching, there is no mention of John or the Torah. Now, they have turned their attention to ROME … the secular government of the day. And in this process … they act with flattery. “Oh Jesus … you are such a great teacher! Oh Jesus … treat all people fairly. Oh Jesus … you teach the TRUTH! You don’t shy away from the TRUTH! So tell us … we need some guidance … about the Roman Tax.” These are political operatives who, if this was today, would be posting these videos on every social media platform they could. They want to use Jesus response against him.

Now, in order to understand just how manipulative and deceiving they are trying to be here, but you must know about the “TRIBUTE” to which they are referring. Why is this controversial? This word, tribute, focuses on money give to foreign rulers.  It likely refers to the “IMPERIAL POLL TAX” instituted by Rome 20 years earlier. The amount required was one denarius—a day’s wage for the average laborer. This was a heavy burden for the Jews of the day. It was an additionally burden, on top of the other civic and religious taxes. The total amount was 30-40% of a person’s wages—which, in perspective, is a lot of money! Additionally, this “tribute” funded the imperial Roman court and the pagan cult of the Roman state. It was a reminder of Roman domination in their land.

Imagine the government taking over TWO-THIRDS of your wages and using it for programs you don’t agree with! Needless to say, it was a heated topic and sore subject for the Jews. Do you see the implications? If Jesus says he is in agreement with the tax … his Jewish followers will hate him. If he disagrees with the tax … he is openly rejecting Roman rule. Due to his popularity, this could be seen as inciting open rebellion against the government. The stakes are HIGH! What will Jesus say?

But he perceived their craftiness, and said to them, “Show me a denarius. Whose likeness and inscription does it have?” They said, “Caesar’s.” (Luke 20:23-24, ESV)

I love it—Jesus perceived their craftiness. This is the same word used to describe the SERPENT in Genesis 3. He was crafty. He knows what they are doing—he sees the politics of their hearts. So … he does a brilliant counter maneuver. He does not give them the answer they are looking for. Instead, he says, “show me a coin.” Now, the Roman currency, the Roman Denarius looked like THIS. In the ancient world, coins were used for POLITICAL PROPOGANDA. This coin would have had the image of Tiberius Caesar along with the inscription: “Tiberius Caesar Augustus, Son of the Divine Augustus.” This emperor was pretending to be the son of a god (I could imagine Jesus smiling at the irony as he held it). This coin was idolatrous and proclaimed Roman Imperialist political ideology. Do you see why the Jews may have had a problem with this? Jesus’ famous response is beyond brilliant …

He said to them, “Then render to Caesar the things that are Caesar’s, and to God the things that are God’s.” (Luke 20:25, ESV)

To say this is a mic drop moment is an understatement. I could picture Jesus handing the coin back to them and continuing on his way as the music swells and the crowd looks around in astonishment. Victory in debate number 2 goes to Jesus. What is the reaction?

And they were not able in the presence of the people to catch him in what he said, but marveling at his answer they became silent. (Luke 20:26, ESV)

Open mouthed marveling silence. Jesus, you got me! These political operatives thought for sure they were going to catch Jesus. He pushes them aside with ease as he continues on his mission. He knows how to play the politics of the heart. And in these upside down politics Jesus turns money upside down.

Debate #3: “Who Gets to Live Forever?”

That is the subject of debate number 3: The Resurrection. It seems likely a timely topic considering what we know is coming in a few chapters of Luke. We are introduced, for the first time in Luke’s Gospel, to a different sect of Jewish teachers. Skip now to v. 27:

There came to him some Sadducees, those who deny that there is a resurrection, (Luke 20:27, ESV)

Ah the Sadducees. The Jewish teachers always need to have an “eesss” on the end of their name. The Sadducees were rivals of the Pharisees. If the Pharisees were considered the “conservatives” of the ancient world, the Sadducees would be the “liberals.” They don’t believe in the resurrection and they are approaching Jesus for the purpose of discrediting his message. They pose a hypothetical scenario in vv. 28-33, which I will summarize for you.

In the Mosaic Law, there was a practice called, “LEVIRITE MARRIAGE.” And no, it does not mean your spouse gets a super power and levitates when you marry them. In Israel, family lineage was very important. If a man died early, and he had no male heirs, his name would be gone in Israel forever. To combat this, The Mosaic Law instituted a custom where, if a man died with no heirs, his brother could then marry his wife. Levirate is Latin for “Husbands brother.” If his brother had offspring with his wife, the children would bear the name of the first husband … thus, continuing his line. Make sense? It’s weird to modern ears, but this was the custom.

Now, here is what the Sadducees asked. Imagine a scenario where the first husband dies childless. His wife marries his brother, but then it happens again. In fact, in happens SEVEN TIMES! Basically, she marries all the brothers, they all die and eventually she dies without producing a male heir.

So … here is the question the Sadducees ask:

In the resurrection, therefore, whose wife will the woman be? For the seven had her as wife.” (Luke 20:33, ESV)

The topic for debate #3 is not authority. It is not tax policy. It’s about what happens in eternity. Who gets to live forever??? Now, here’s the thing. The Sadducees did not want to kill Jesus … they wanted to discredit him. They wanted to discredit this silly belief about the resurrection. Jesus response is mind blowing, even today:

And Jesus said to them, “The sons of this age marry and are given in marriage, but those who are considered worthy to attain to that age and to the resurrection from the dead neither marry nor are given in marriage, for they cannot die anymore, because they are equal to angels and are sons of God, being sons of the resurrection. (Luke 20:34-36, ESV)

Take in the words of Jesus here. He is going to offer a two-stage answer to the Sadducees challenge. First, he says, the very premise of their question is wrong. They assume that resurrected life, life in the age to come, will be just as it is now. It will not—it will be better. Marriage is an institution for this age; in the age to come there will be no marriage. Second Jesus seems to say that not all will attain resurrection. Thus, the question about marriage is much less important that the requirements for entering eternal life. How we live today and the decision we make impact eternity.

The Closing Statement

In each of these debates, Jesus is pointing to the politics in each of our hearts. God is not the God of the dead … but of the living! So let us live to him! Why would you resist? Truthfully, we are prone to resist, we are prone to question—we are lost, and we don’t know it. This has been a key theme for Luke. At the end of chapter 20 into chapter 21, after these debates, Jesus makes a closing statement. The Chief Priests and Scribes surrender and stop their questions. But now, Jesus turns to them and he asks a question.

But he said to them, “How can they say that the Christ is David’s son? For David himself says in the Book of Psalms, “‘The Lord said to my Lord, “Sit at my right hand, until I make your enemies your footstool.”’ David thus calls him Lord, so how is he his son?” (Luke 20:41-44, ESV)

How can they say that the Christ, Messiah, is David’s son? Explain it to me? Then he quotes Psalm 110:1. This is significant. That quotation was a prophecy awaiting fulfillment. If Messiah was to come from David’s line, why would David, in this passage, not call him “son?” Instead he calls him… Lord. How can Messiah be David’s son and David’s Lord? The only way to explain this is to say that Christ will come from David’s line … but he will be God’s son.

Now, here’s what’s crazy. LEVIRATE MARRIAGE was actually the reason Jesus came from David’s line. If you look in the OT, in the book of RUTH, you may remember in that story all the men died. RUTH married Boaz through Levirate marriage. They had a son: OBED. Obed eventually had kids. And from his line came … KING DAVID. From David’s line came … Jesus … the Savior of the world, the first fruits of RESURRECTION!

How can David call Messiah SON and LORD? Because he is! The implications of this question are the nature of Jesus’ UPSIDE DOWN POLITICS. Do you see what he is doing? He is changing their expectations. Messiah will not be a “nationalistic” figure he will be the Savior of the world. He will rule the whole earth one day!

His kingdom is now; it has broken into the hearts of Christ Followers. And when we wave the WHITE FLAG and surrender our hearts—we make a difference in this world. Church, Jesus is about the politics of our heart. We can have a self-ruled heart or we can have a Christ ruled heart. Which will it be? Our choices have implications for how we live today. In this closing statement, Jesus shows us the nature of his upside down politics by calling us to surrender in three areas:

WORSHIP (v. 41-44): The upside down politics of Jesus require that we examine our worship. Are we worshipping Jesus … or something else? This was his point to the religious leaders in Luke 20:41-44. It is his point to us: Jesus is Lord. If Christian worship a political figure … it is wrong. If Christians find their meaning in political ideologies … it is wrong. Caesar is not Lord … Jesus is. That’s how the first century Christians lived … and that is how we must live.

DISCERNMENT (vv. 45-47): The upside down politics of Jesus require discernment. Bad ideas exist. There are Biblical principles we must advocate for. In Luke 20:45-47, Jesus tells his disciples, beware the bad ideas of the corrupt religious leaders. They have bad ideas … they walk around in pious robes—they pretend they are religious … but they take advantage of poor widows. Be discerning in this world. Bad ideas exist. Don’t pursue them—model the Kingdom values I have told you.

SACRIFICE (21:1-4). There is a poignant passage in Luke 21:1-4. It is the passage of the widow’s mite, which we covered a few months ago on Mother’s day. Jesus contrasts the hypocrisy of the religious leaders with this poor widow … who gave out of her poverty. She teaches us an important lesson: Following Christ requires our ALL. He wants to sacrifice for him.
These three areas constantly play out in the politics of our heart. We are pulled to rule our own lives … but Jesus says, “I need to rule your heart … so I can change your life.”

Jesus doesn’t need your vote; he wants your heart.

Sermon Summary: Luke 19:28-48

By Pastor David Hentschel

In Luke 19:28-48, we are drawn into the last week of Jesus’ life with a passage about “worship.” This passage unfolds in three significant movements, each carrying profound implications for our understanding of Jesus’ mission and message.

Part 1: The Coming King

The passage begins with Jesus’ triumphant entry into Jerusalem. Riding on a donkey, Jesus fulfills the prophecy of Zechariah 9:9, symbolizing humility and peace. The crowds rejoice, spreading their cloaks on the road and waving palm branches, shouting, “Blessed is the king who comes in the name of the Lord!” (Luke 19:38). This moment is a powerful declaration of Jesus as the promised Messiah, the King who brings salvation. Yet, it also sets the stage for the tension between the expectations of the people and the reality of Jesus’ mission.

Part 2: The Coming Destruction

As Jesus approaches Jerusalem, He weeps over the city, foreseeing its impending destruction (Luke 19:41-44). He laments, “If you, even you, had only known on this day what would bring you peace—but now it is hidden from your eyes.” This sorrowful prediction underscores the consequences of rejecting God’s visitation through Jesus. The destruction of Jerusalem in AD 70 becomes a historical fulfillment of Jesus’ prophecy, a sobering reminder of the importance of recognizing and responding to God’s call.

Part 3: The Coming Showdown at the Temple

The final movement of this passage takes place in the temple. Jesus enters the temple courts and drives out those who were selling, declaring, “It is written, ‘My house will be a house of prayer’; but you have made it ‘a den of robbers.'” (Luke 19:46). This act of cleansing the temple is a direct challenge to the corrupt practices and authorities of the time. It signifies Jesus’ authority and His commitment to restoring true worship. This confrontation sets the stage for the escalating conflict that will lead to His crucifixion.

Dr. Darrell Bock notes that it was these two events—the triumphal entry and the cleansing of the temple—that aggravated the religious leaders beyond what they could contain. These are the two matches set “to the barrel of gasoline.” (Bock, Luke, Baker commentary, p 1550) This would explode in conflict.

Luke 19:28-48 encapsulates the tension and drama of the final days of Jesus’ earthly ministry. As we reflect on these events, we are invited to consider our own response to Jesus. Do we recognize Him as our King? Do we heed His call to peace and repentance? Are we committed to genuine worship and transformation in our lives and communities?

Author Henry Nouwen writes, “Jesus went to Jerusalem, to announce the good news to the people of that city. And Jesus knew that he was going to put a choice before them: Will you be my disciple, or will you be my executioner? There is no middle ground here, Jesus went to Jerusalem to put people in a situation where they had to say yes or no.”

As we journey through this passage, may we be moved by the profound love and sacrifice of Jesus, and may it lead us to a deeper faith and commitment to His kingdom.

 

The Already … But Not Yet

We are at the end of Jesus’ travel section that began in Luke 9:51. What did we read there?

When the days drew near for him to be taken up, he set his face to go to Jerusalem. (Luke 9:51, ESV)

Jesus knew his days were short; he knew his mission. So, he sets his face toward Jerusalem and the Cross. The endgame. Then, for ten chapters he walks, he travels, he teaches about the kingdom and what is to come. And as they are walking, his disciples started to believe that maybe, just maybe this was the Messiah. Maybe he is going to Jerusalem to reclaim David’s Royal, political throne. Last week, they passed through Jericho and met a man named Zacchaeus. At the end of that story, Jesus proclaimed that “Salvation had come to his house …” Surely, this would have put thoughts of Messiah in the Jewish minds. They thought … if Jesus gets on the throne, sanity will be restored! They missed the point of Jesus’ upside down kingdom.

Now … the journey is over. He is at Jerusalem’s door. And we read this in Luke 19:11,

As they heard these things, he proceeded to tell a parable, because he was near to Jerusalem, and because they supposed that the kingdom of God was to appear immediately. (Luke 19:11, ESV)

Luke tells us up front: because Jesus was at Jerusalem’s door—all his followers thought he was going to retake the political throne. As Darrell Bock notes, “Jesus wishes to correct the view that because he was near Jerusalem the kingdom of God was going to appear at once.”  This is the context for our parable.

Jesus has been talking for a while about this future, upside down Kingdom his is going to bring. But his followers are saying, they are shouting, things are bad now! We need you now!

And I wonder if that is any different than many Christians today. Many might say, “the signs are clear … Jesus is coming back … soon!” To be clear, we do not told the day or the hour. Jesus simply tells us to be expectant because it could happen at any time … we need to be ready. Jesus’ return may be just around the corner …

But what if it’s not? Jesus is coming. Church, Jesus is COMING! But what if the King is still a long way off from our perspective? In that case, Luke has shown the kingdom is ALREADY here in part … one day it will fully come in the New Heavens and New Earth. This is what theologians call, the “Already … but Not Yet” aspect of the Kingdom. At Jesus first coming, the Kingdom was partially ushered in … at his second coming, it will fully come. The kingdom is already … but not yet. The question, the tension for so many of us is this: While waiting for the return of the King … How Now Shall We Live? In the midst of uncertain times, how shall we live? In the midst of unrest and tension, how shall we live? In the midst of suffering and struggle, how shall we live?

Take An Inventory

Let me sum up Luke 19:2-24 of this opening section. First, a nobleman leaves town and goes to the Emperor to secure his right to rule as king. Second, while he is gone, he invests money in his servants to build his kingdom. Finally, there is a larger group of citizens resisting his rule in their lives. Does this sound familiar? I think Jesus knows what he is doing. In telling this parable, he is alluding to a familiar historical reality and then applying the spiritual reality to himself, his followers and society.

I think this is meant to speak directly to Jesus committed followers. Do you believe everything you have is a gift from God? Every day of life … is a gift. The parable asks us to consider is this: How are you using your assets for Jesus? Do you know what they are? Take an inventory. Commentator Mike McKinley offers the wider scope to get us thinking:

The lesson of the parable seems to be: if you are a follower of Christ, every aspect of your life is a gift given to you for the purpose of investment. The place where you live, the job where you work, your weekends, the abilities and education that you have received, your money, your health, your family, your interactions with people who do not believe in Jesus, your suffering—all of it is given to you as a stewardship.

I find that really helpful … and really convicting. How are we doing, church? Too often, when we think about assets, we think about money and property. But our Kingdom assets are much broader.

Make An Investment

Here is the key: don’t stop investing even when the spiritual market is volatile. In fact, the returns on the investments you make in people and relationships and blessing others, those might reap wonderful returns in the future. When someone is going through a hard time, what if your investment in that relationship showed the power of God’s Kingdom and the Gospel? Because, one day, the king will return.

When he returned, having received the kingdom, he ordered these servants to whom he had given the money to be called to him, that he might know what they had gained by doing business. (Luke 19:15, ESV)

One day the king will return, and there will be an accounting. What did you do with the assets I gave you? Again, while this is a parable, I believe Jesus is using it as an eschatological teaching. It serves as both a challenge and a warning for us all.

Here is what we’ll see: When you give and serve generously the investment will be amazing.

The first came before him, saying, ‘Lord, your mina has made ten minas more.’ And he said to him, ‘Well done, good servant! Because you have been faithful in a very little, you shall have authority over ten cities.’ And the second came, saying, ‘Lord, your mina has made five minas.’ (Luke 19:16-19, ESV)

Woah! Some of you might be saying … how can get returns like this?! The first guy got a return of 11%! Even Warren Buffet can’t do that sometimes. The second person didn’t do bad either. We have the S & P 500 and a good bond fund right here. Both produced healthy returns. Now, you are starting to see the complexity of this parable. Now we don’t just have servants, now we have GOOD SERVANTS. But what do we see with the third servant?

Then another came, saying, ‘Lord, here is your mina, which I kept laid away in a handkerchief; for I was afraid of you, because you are a severe man. You take what you did not deposit, and reap what you did not sow.’ (Luke 19:20-21, ESV)

This is interesting. Very interesting. A hard contrast. Literally it says, “And the other one came.” Then there was this guy … who did nothing with the investment. Now, we are not told exactly why. Was he lazy? Was there no jobs? All we are told is he was afraid of the nobleman. Of the coming King. Why? He is severe and he takes the money from the people who worked hard to earn it.

What do you do with that? Why is this character here? He is here to show us what it is like to miss the point. This servant didn’t do anything to build the kingdom … and he blames the king. “It’s your fault I did nothing … because you are selfish … you take what is not yours!” I want you to notice though, that if you’ve been reading along … this “servant” is doing something insidious. He is disparaging the King’s character. And, he misses the point that he owns nothing … the king owns everything. And, he has already been generous with this servant. It’s all an excuse—which is the point and the warning for us. Don’t make excuses … faithfully invest your assets. How does the King react?

He said to him, ‘I will condemn you with your own words, you wicked servant! You knew that I was a severe man, taking what I did not deposit and reaping what I did not sow? Why then did you not put my money in the bank, and at my coming I might have collected it with interest?’ (Luke 19:22-24, ESV)

He calls him a “wicked” servant. His own words and actions have condemned him. The presuppositions this man had about the nobleman are wrong—he was generous and he was within his rights to receive his returns.

The return is amazing, but I don’t think the point is to focus on the size of the return. Rather, we should focus on the process. How was it accomplished? Notice the phrase, “Faithful in a very little.” Circle it. Highlight it. Copy it. This is the principal Luke is drawing out. Prove yourself faithful in a few things then you can be entrusted with more. This parable is about “In Between Faithfulness” with our Kingdom Assets. How do we do that?

Increase Your Impact

You keep going. Don’t stop! As we saw with the wicked servant, if you are not productive, there are consequences. You works don’t save you but they are evidence of your faithfulness to Christ. Let’s see the consequences first for the wicked, unfaithful servants.

And he said to those who stood by, ‘Take the mina from him, and give it to the one who has the ten minas.’ And they said to him, ‘Lord, he has ten minas!’ ‘I tell you that to everyone who has, more will be given, but from the one who has not, even what he has will be taken away. (Luke 19:24-26, ESV)

Wow. So, the King turns to his audience and delivers more bad news for the wicked servant. He says, take his money away and give it to the one who has been most productive! Now, these verses repeat the principal, if you are faithful with little, more will be given. But he introduces the idea that the initial investment can be taken away. What do we do with that? I think this verse, and then next, point to the Biblical reality of Judgment. At the end of time, both believers and unbelievers will be judged for what they have done in this life. Commentator McKinley clearly explains the problem if we don’t steward our assets well:

You are not free to use those things for your own purposes or to neglect them all together. Too many Christians adopt the third servant’s approach to the things that the Lord has given to them, lazily or foolishly failing to put them to use toward the interests of their master. Instead, we must invest all that we have in the priorities and plans of Jesus (if you need a hint at what those are, look at Luke 19:10). We all must live like servants who will give an account when the king returns.

The principal is this; all of us have kingdom assets. Are we using them for ourselves or does our faith in Jesus make a difference?

Your Kingdom Asset Portfolio

Let me offer TWO categories and share an example.

First … GIVE. Maybe today, as we took an inventory of our kingdom assets, some of us thought: how can my generosity increase? And when you thinking about giving I would suggest we consider our entire KINGDOM ASSET Portfolio. (1) Think about your PRODUCTS. These are your spiritual and natural gifts, your relational skills, your health, your personality and educational background. Are you being a good steward? (2) Think about your POSESSIONS. This is your monetary wealth, your home, your car or other property—how can those be leveraged to bless others? (3) Think about your POSITION. This is your spheres of influence and experiences. How can you use all of those for God’s glory?

Second … GO. Maybe the Lord is calling you the mission field. Being a faithful steward is not just about money, but it is about answering the call God places in your life and using everything you have for his glory.

Think one more time about this concept of “In Between Faithfulness.” I don’t know what the rest of the year will hold for our world. It does feel like we like in turbulent times. It is not unlike the first century. What must the first disciples have felt as they approached Jerusalem with Jesus? In that moment, Jesus told them this parable and encouraged them to keep invested in the Kingdom.

Church, don’t be obsessed with running away and hiding. Instead … invest. Be faithful. Have courage. Build his kingdom and make an impact. Charles Colson was fond of saying, in moments like these, what we need is for the “Church to Be The Church.” He was an example of a life that just never stopped investing in the Kingdom. He wanted to make an impact. He started multiple organizations. He wrote many books. As a marine, he had a motto. “Stay At Your Posts.” At his funeral, everyone was given a pin with those same words …

Stay at your posts … and invest in the kingdom now. Be faithful. Be watchful. Be ready … for the return of the King.

Church, let’s be people of “In Between Faithfulness” for the glory of God and the sake of the Gospel.

Maps Don’t Choose The Destination

In Luke 18:35-19:10 we read two stories, both taking place as Jesus is walking the Jericho Road to Jerusalem. He runs into two people … who are lost. Jesus takes this opportunity to declare his mission; the reason he came to earth. It ends, you may recall, with the theme verse for our whole Luke series:

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

Have you ever been lost while traveling? Some of us are directionally challenged. Others of us will never admit we are lost because “we know where we are going! Honey, I don’t need to ask for directions!” Now, when you are lost, there is a handy tool that can help you: it’s called a map!

Maps help us navigate life. They show us the turns, the landmarks and how to most efficiently reach our destination. However, ultimately, we have to choose a destination. We must desire someone or something you desire to see. A map helps you get to the destination; we choose the destination.

 The Blind Man On The Road

Our first story begins in Luke 18:35. We immediately meet our first player:

As he drew near to Jericho, a blind man was sitting by the roadside begging. (Luke 18:35, ESV)

You may remember that this is not the first time we have heard about the Jericho Road in Luke’s Gospel. Back in chapter 10, Jesus tells his famous parable of “The Good Samaritan.” In that parable, the characters were walking the Jericho Road to and from Jerusalem. Now, Jesus is walking the road in real life.

In Jesus’ time, the road from here to Jerusalem was about 25 km, and it was notoriously dangerous and difficult. It was not safe. People were lost and left for dead. And this is the road that Jesus travels. Here, he finds this blind beggar. How does the beggar hear of and respond to Jesus?

And hearing a crowd going by, he inquired what this meant. They told him, “Jesus of Nazareth is passing by.” (Luke 18:36-37, ESV)

The man can’t see … but he can hear! God gave him five senses. His eyesight is dark, but he hears this loud noise and asks—“what is happening?” The crowd around him says, “The famous Jesus of Nazareth his here!” I want you to notice the title the crowd gives Jesus: “Jesus of Nazareth.” You may remember that Nazareth was where the riff raff come from. It was not a distinguished title. It was like say, “he comes from the wrong side of the tracks.” This is contrasted, interestingly, with what the blind man says.

And he cried out, “Jesus, Son of David, have mercy on me!” And those who were in front rebuked him, telling him to be silent. But he cried out all the more, “Son of David, have mercy on me!” (Luke 18:38-39, ESV)

This is the first time in Luke that someone uses this royal title, “Son of David” for Jesus. The first person to recognize Jesus Kingly authority is a blind beggar. This man couldn’t see, but in faith he cries out to Jesus, trusting he is the Messiah with the power to heal him. In desperate faith, he raises his voice—shouting, hoping that Jesus will hear him. And how does the crowd respond? “SILENCE! BE QUIET! We are trying to get a selfie with Jesus.” This is what’s going on. Everyone in the crowd thinks this man is a nuisance. They are wondering, “What is wrong with him?” Maybe they even kick him to keep him in his place. Now watch what Jesus does in verse 40:

And Jesus stopped and commanded him to be brought to him. (Luke 18:40, ESV)

Wow. Church, I want you to circle … to underline … to highlight that phrase: Jesus stopped. Some us in this room right now resonate with the Blind Man. People overlook us. People tell us to be quiet. People act like we have nothing to offer. And I want you to see today that, for us, like the Blind Man, Jesus … stops. He says, “bring … him … to … me.”

The Short Man In The City

Now we are in the city and we meet ZACCHAEUS. Everyone who grew up in church learned all they need to know about Zacchaeus from a very famous song.

Zaccheus was a what kind of man? “A wee little man …” Which, by the way … what does that even mean? When I think of a wee little man I picture him fitting in my pocket. “Zacchaeus was a weeeee little man … A wee little man was he …”

What did he do? “He climbed up in a Sycamore tree … for the Lord he wanted to see …”

What did Jesus Do? “And as the Savior passed that way, he looked up in the tree …”

What did he say? “Zacchaeus … YOU COME DOWN!”

Why? “I’m going to your house today … I’m going to your house today!”

Was there more to Zacchaeus? Does the song miss some parts? As we look at the text, we’ll see that Zacchaeus follows a similar recovery pathway as the Blind Man. He has a NEED; there is an OBSTACLE; he has an ENCOUNTER with Jesus; finally, there is a transformative RESULT. The details are slightly different but remarkably the same.

Let’s read this story and see what the SHORT MAN in the City teaches us.

He entered Jericho and was passing through. And behold, there was a man named Zacchaeus. He was a chief tax collector and was rich. (Luke 19:1-2, ESV)

So Jesus is walking along the road and he enters the city. What’s interesting about the first scene is that the blind beggar clearly has needs. However, this next part with Zacchaeus is meant to show us that people who don’t seem to have needs … they do. Remember, Jericho is a wealthy city. What do we learn about Zacchaeus immediately? (1) First, we learn his name. We don’t know the blind man’s name … but many people over the ages have learned Zacchaeus’ name. (2) He was not just a tax collector … he was a chief tax collector. Remember I said that Jericho was situated at an important crossroads in the nation? Tax collectors were more like “toll collectors” in the ancient world. This fact leads to the last point we learn: (3) Zacchaeus is RICH! He is charging people LOTS of money to travel through his city. He is a swindler and he takes advantage of people. He is the tax collector of tax collectors. He probably has the biggest house in the city … but he has no friends.

What is the theme of Luke’s Gospel? Jesus Christ came to seek and save the lost. In many cases, he runs after, he chases down those who do not know him. One sheep out of 100 goes astray, he leaves the 99 to chase them down. For us, God’s goodness and grace are running after us too. When we meet Jesus, he turns our lives upside down. He reverses, not just our eternal destiny, but our very outlook on life. He invites us into his upside down kingdom. This is what we see in Luke. He reverses our expectations for the rich and poor. He reverses the conventional wisdom on insiders and outsiders. He challenges the religious elites, the Pharisees … and he dines with “sinners.” SCANDLOUS! Here, in Luke 18, he challenges our hearts. I want to read the second half v. 14 to close. Jesus, the storyteller, the judge, the atoning sacrifice, shows us another reversal:

For everyone who exalts himself will be humbled, but the one who humbles himself will be exalted.” (Luke 18:14b, ESV)

I said earlier, many of us resonate with the tax collector, but we live like the Pharisee. Here, at the end, Jesus is calling us to embrace the reversal. The one you thought was righteous was not. The one you thought was condemned was saved. It was reversed. How do we embrace the reversal?

Examine what you exalt. What are you exalting in your life? And if it is not Jesus, allow the Holy Spirit to change your heart.

Stay low before the Lord. Do you regularly allow the mercy of God to humble you? And if not, fix your eyes on Jesus and embrace the goodness of God in the Gospel.

Zacchaeus is the short man in the city. What does he do? Does he shout? No … he climbs! He climbs to see Jesus.

So he ran on ahead and climbed up into a sycamore tree to see him, for he was about to pass that way. (Luke 19:4, ESV)

Now, I want you to notice Luke is putting a lot of details in this story. We learn Zacchaeus’ name. We learn his height. We learn what specific type of tree he’s climbing. I’m waiting for Luke to drop his ANE social security number! Why does he do this? He his telling us intentional detail about Zacchaeus. He is an important tax collector … but he’s small. Maybe he feels inferior. He senses something is wrong … so he decides to check out Jesus, but unlike the blind man … he wants to be discreet.

And this is why he climbs up in the Sycamore Tree. This type of tree had low branches, so it was easy to climb. But it also had wide thick leaves … so if you climbed up high, you could hide from sight. And that is what Zacchaeus is doing; he wants to see Jesus, but he doesn’t want to let anyone see him doing it.

Friends, is that like anyone here today? Some of us are up in the tree right now—we are interested in Jesus … but we are hiding behind the leaves. Maybe you’ve been watching us on YouTube—and the reason you have not come to church, is not because you can’t, but because you are afraid of being publicly seen and known. I’d like to challenge you today—come down from the tree. We’d like to know you!

Others of us, right now, Jesus may be doing something in your life, but you don’t want to tell anyone because they might judge you. You don’t want anyone see you coming to church, because of your reputation. What tree are you hiding in? If we are not like the blind man on the road … many of us are like the SHORT MAN in the city.

The Blind man had an encounter with Jesus … and now, so does Zacchaeus.

And when Jesus came to the place, he looked up and said to him, “Zacchaeus, hurry and come down, for I must stay at your house today.” (Luke 19:5, ESV)

Wow. Wow. I want you to notice again the same spiritual recovery pathway as the blind man. Zacchaeus senses a deeper need. He was an obstacle … the crowds. And, the crowds not only keep him from seeing Jesus, but his fear of being seen by the crowds keep him from fully seeing Jesus.

But Praise God … Jesus STOPS … AGAIN. He stops at the bottom of the tree and, even though Zacchaeus is trying to hide, Jesus sees him and calls to him. “Get down here!” And then, he invites himself over to his house. Even more, he says, “I MUST stay at your house—TODAY!”

Now, how would you react if Jesus invited himself over—today? You might say, “Uhhhhh … today …. like right now? Ooofff I don’t know Jesus … it’s kind of short notice.” In fact, for some of us, Jesus is trying to invite himself to our house right now … and we are denying him entry. Some of us are saying, “hold on Jesus … my house is mess! I have to clean it up before I will let you in.” Is that you today? “Jesus, my house is not big enough, my house is not in order, my house is embarrassing … let me work on that and then I’ll invite you in.” Too many of us are trying to CURATE our lives so they look perfect. Our social media world has influenced us more than we think. We don’t want Jesus in our house … because we don’t think we are good enough.

Friends, that is the wrong attitude. That is a works-righteousness attitude. Jesus does not need you to clean up your life; he is the one who washed you clean by the Word. He JUSTIFIES you … Then he SANCTIFIES you. Our holiness is not a pre-requisite to come to Jesus; it is a response to the glorious grace of his Gospel. When Jesus says, “Let me in …” we need to respond like Zacchaeus.

The Climb of Salvation

These two stories are a type of conclusion the ones that came before in chapter 18. They are the capstone of the spiritual lessons we have already learned. Last week, we learned about the humble infants that came to Jesus. Like them, Zacchaeus needed also to humbly come. Just as the persistent widow cried out day and day for help—so too did the blind man. Like the tax collector in the temple, both Zacchaeus and the Blind Man have no hope but to cry out in mercy for Jesus. Unlike the rich ruler, Zacchaeus responds with repentance and joyfully gives his money away to follow Jesus.

This is what happens when you know our true destination. The map makes sense. Jesus is the goal. And when you fall in the arms of Jesus … life changes; you are found. Which brings us back to the beginning of the message. Jesus concludes this section by stating his mission, and the theme of this whole series:

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

Friends, all of us, at one point, were lost on our own Jericho Road. The treacherous terrain of life can push us toward Jesus, or away from him. We can hide in the tree, or when Jesus calls to us we can come down like Zacchaeus.

And don’t miss the profound implication here. Jesus asked Zacchaeus to come down from the tree … as he was on his way to climb another tree. Jesus essentially says, “Come down here, so I can go up there.” That’s the majestic reversal. Jesus says, “I’m going to climbing another tree … so salvation can come to your house.”

And in just a few short chapters, we will all see what Jesus was talking about.

 

By Pastor David Hentschel

In Luke 18:15-34, we are drawn into a series of encounters that Jesus has with different groups of people, each offering profound insights into the nature of the Kingdom of God and what it means to follow Jesus. Let’s break down these verses and reflect on their significance for our lives today.

“All I Really Need to Know I Learned in Kindergarten” by Robert Fulghum beautifully encapsulates fundamental life lessons often overlooked in our quest for success and recognition. Fulghum writes:

“Share everything. Play fair. Don’t hit people. Put things back where you found them. Clean up your own mess. Don’t take things that aren’t yours. Say you’re sorry when you hurt somebody. Wash your hands before you eat. Flush. Warm cookies and cold milk are good for you. Live a balanced life – learn some and think some and draw and paint and sing and dance and play and work every day some. Take a nap every afternoon. When you go out into the world, watch out for traffic, hold hands, and stick together. Be aware of wonder.”

These simple, profound truths remind us of the childlike qualities Jesus values—qualities we see exemplified in the passages from Luke 18:15-34. This scripture draws us into a series of encounters that Jesus has with different groups of people, each offering profound insights into the nature of the Kingdom of God and what it means to follow Jesus. Let’s break down these verses and reflect on their significance for our lives today.

A Lesson from Some Kids (Luke 18:15-17)

The passage opens with people bringing infants to Jesus, hoping for His blessing. The disciples, perhaps seeing this as an interruption, rebuke them. But Jesus’ response is striking: “Let the little children come to me, and do not hinder them, for the kingdom of God belongs to such as these” (v. 16).

Jesus emphasizes that the Kingdom of God is for those who approach with childlike faith and humility. Children represent dependence, trust, and simplicity. To enter God’s Kingdom, we must set aside our self-sufficiency and pride, embracing a heart that is open, trusting, and reliant on God’s grace.

A Lesson from a Very Rich Man (Luke 18:18-30)

Next, we encounter the rich young ruler, a man who has kept the commandments and seeks eternal life. Jesus, perceiving his heart, challenges him to sell all his possessions and follow Him. The man becomes sorrowful, for he is very wealthy.

This encounter highlights the danger of material wealth and the difficulty it poses in fully surrendering to God. Jesus remarks, “How hard it is for the rich to enter the kingdom of God!” (v. 24). Wealth can create a false sense of security and self-reliance, distracting us from our need for God. Jesus calls us to examine what holds our hearts captive and to be willing to let go of anything that stands in the way of fully following Him.

A Lesson for Us All (Luke 18:29-34)

Peter, reflecting on the sacrifices he and the other disciples have made, asks Jesus about their reward. Jesus assures him that anyone who has left home, family, or fields for the sake of the Kingdom will receive many times as much in this age and, in the age to come, eternal life.

This promise reassures us that sacrifices made for Jesus are never in vain. God sees our sacrifices and promises abundant blessings, both now and in eternity. The call to discipleship may involve significant costs, but the rewards far surpass anything we could imagine.

The passage concludes with Jesus taking the Twelve aside and predicting His impending suffering, death, and resurrection. Despite hearing this, the disciples do not fully grasp what Jesus is telling them. This prediction reminds us of the centrality of the cross in our faith. Jesus willingly walked the path of suffering and death to bring us salvation.

This is the greatest act of humility of all time, and Jesus humbled himself for us.

We were worth it to him, therefore, following Him is worth it … to us.

Luke 18:15-34 challenges us to reflect on our own faith and priorities. Are we approaching God with the humility and trust of a child? Are we willing to let go of our attachments and follow Jesus wholeheartedly? Are we prepared to endure the costs of discipleship, confident in the promises of God’s abundant blessings?

As we meditate on these questions, let’s pray for the grace to live out these truths in our daily lives, embodying the childlike faith, sacrificial spirit, and cross-bearing commitment that Jesus calls us to. Following Jesus is worth it.

 

“I’m Better Than You”

Yesterday we continued our sermon series on the Gospel of Luke. Our focus was the “Parable of the Pharisee and Tax Collector” in Luke 18:9-14. This parable has some unique features. First, it is one of the only parables where Jesus tells us the lesson up front. “He also told this parable to some who trusted in themselves that they were righteous, and treated others with contempt (18:9) …” The word trusted would be better translated as “convinced.” He tells this parable for those who are convinced of their “right—eousness,” then he applies it to a Pharisee and tax collector.

Have you ever thought you were better than someone else? If so, you have something in common with the Pharisee. Let me offer a modern example. Many will separate colleges and universities into different “tiers.” The website, collegevine.com, explains the college tier conundrum this way: “The concept of college tiers is a way to categorize and evaluate colleges and universities based on selectivity, reputation, resources, graduation rates, and other factors.”

Accordingly, this website (although others would agree) establishes four tiers: (1) TIER ONE: The most “prestigious” schools. These are the elite colleges and universities—your Ivy League schools, Stanford, MIT … other “Top” colleges. (2) TIER TWO: These colleges and universities are “highly respected” … but not prestigious. They have strong resources but are not as well-known as your tier one schools. These are your fall back schools. (3) TIER THREE: These are regional schools and small colleges. You attend these schools because of they are “close to home” and less expensive. (4) TIER FOUR: Finally, tier four—these are your community colleges, vocational schools, and online universities. They have “high acceptance rates.” (5) The website only had four tiers … but I’ll add a TIER FIVE: You don’t go to college … maybe you start working … or you take a gap year.

So … there you go. The five tiers college. Now, I’ll ask again … have you ever thought you were better than someone else?

Examine What You Exalt

What did the Pharisee get wrong? Of course, the answer lies in our first point: EXAMINE WHAT YOU EXALT. I would ask all of us today—what are you exalting? Graduates, this is a crucial question to ask. Who is getting the glory for your life, actions, and accomplishments? Is it about you … or Jesus?

Let me bring this home. You might say, “Pastor Bob … don’t you see how spiritual I am? I attend not one, but THREE Small Group Bible studies at MBC. The person next to me … they don’t attend any! Pastor Bob … I give more than 10% of my income. In fact, I don’t tithe just on my income but on my net worth—that’s a lot of money! Pastor Bob … I serve every opportunity I get! When it comes to church … I get an “A++!” I would get 110% on the test. This person behind me … I barely see them attend SERVICE once a month. I am wondering if they should be under church discipline. In fact, I was thinking I should stand up and call them out right now …”

Now, let me offer a caveat here. These are all good things. Of course, we want you in small groups. Of course, we want to see you grow in generosity. Of course, we want you to serve. And, of course, we don’t want to see you excited about church discipline.  But … never let those actions make you think you are a TIER ONE Christian who is better than everyone else. Our heart posture must be this: I am a sinner saved by grace. Apart from Jesus, I can do nothing. We didn’t get to cover Luke 17 from the platform, but Jesus offers some convicting words in Luke 17:10,

So you also, when you have done all that you were commanded, say, ‘We are unworthy servants; we have only done what was our duty.’” (Luke 17:10, ESV)

“We are unworthy servants … we have simply done our duty.”I am being extreme to make a point … Jesus’ point, which is to say examine what you exalt. Who is getting the glory in all of those actions? Through the Pharisee’s prayer, we catch a glimpse of at least three heart issues:

First, it reflects Self-Absorption. It was all about him … he wanted the glory and the praise and the “likes” for his actions. To be fair, we live in a culture rampant with self-absorption. Everyone wants a platform on the internet. Many people are ANXIOUS if they don’t receive a “like” on their post, or if their friend does not text back in 5 seconds. Don’t you think this translates in to our spiritual life?

Second, the Pharisee had a Bad Attitude about his piety. He earned a “B.A” But not the right one! If you are calling out people in your prayer life … especially if you are thanking God you are not like them … it’s a bad attitude. It doesn’t reflect Jesus’ heart for the lost of this world—the ones he came to save. Our heart posture must be different.

Finally, this Pharisee had Holy Amnesia. Despite all his wonderful accomplishments, he was going hungry for the wrong reasons. What do I mean by Holy Amnesia? I mean he forgot where his power came from. His prayer reflected on what he did … and it never recognized what God did.

In fact, one wonders when this Pharisee needed God at all. You might think that this Pharisee would stand before God one day and say … “Your Welcome.” God did you see all those things I did for your kingdom? “Your Welcome.” God, did you see how many people I led to Jesus? Oh baby … I was on FIRE! No one’s getting away from me without praying the sinners prayer … “Your Welcome!” Jesus, did you see how much time I gave … did you see how many church meetings I attended which, by the way, I had perfect attendance. “Your Welcome! High five!” The Pharisee did all this but did he ever really trust God?

Instead, he looks down at the other people in his life, who are always saying they need God’s help, with contempt. When something amazing happens in your life … do you say, “Look at what I did?” Or do you say, “Look at what God did?”

Andrew Murray warns us against counterfeit holiness.

The chief mark of counterfeit holiness is its lack of humility. Every seeker after holiness needs to be on his guard, lest unconsciously what was begun in the spirit be perfected in the flesh, and pride creep in where its presence is least expected.

Stay Low Before The Lord

Now, let’s contrast this with the Tax Collector. He makes no COMPARISON to others. In fact, he makes one comparison … to God. When it comes to his worth and status, he is not concerned with his collegiate TIER. He only compares himself to a HOLY GOD and he confesses he is a SINNER. Unworthy. This is the mistake that so many of us make; we compare ourselves to others far too often. I am not as gifted as this person. My sanctification is slower that this person. The only person we should compare ourselves to is Jesus—he is holy we are not. And we must depend upon his power and trust him.

The third book of the Chronicles of Narnia, The Horse and His Boy, has a poignant scene with one of the main characters, Aravis, and Aslan the Great Lion. After a long journey, the arrive in Narnia, and Aravis begins to ask Aslan about the fate of another character. Aslan, gently responds, “Child … I am telling you your story, not hers. No one is told any story but their own.” In other words, focus on yourself, and the task laid out before you. What is God uniquely calling you to do? The tax collector makes the only comparison we should ever make.

Where does he place his INVESTMENT? If you are a graduate here today, you have your whole life in front of you … where will you invest your time, talents and treasure? Where will you place your trust? The Pharisee took some time to share about all the money he gave and all the fasting he did. He appealed to his own work. What did the tax collector do? He appealed to God’s mercy. He says, “I am UNABLE” to justify myself. I need you, Jesus. He invested everything in God’s mercy. Perhaps David’s words were on his mind in Psalm 51 …

Have mercy on me, O God, according to your steadfast love; according to your abundant mercy blot out my transgressions. Wash me thoroughly from my iniquity, and cleanse me from my sin! (Psalm 51:1-2, ESV)

“YHWH … have mercy on me … a sinner.” This was the prayer of the Tax Collector. He trusted, not in himself and his good works, but in the mercy of the God of the universe. What did the Tax Collector get right? He examined his exaltation … and he chose to stay low before the Lord.

Church, at this point, I must ask, where are you placing your trust? Where are you in this story? I think most resonate with the tax collector … but live like the Pharisee. In our modern, self-obsessed world, it is so hard to battle our inwardly curved heart, as Martin Luther said. How do we stop exalting ourselves … and start exalting Jesus? It begins with a ruthless examination of our hearts … and a radical grasp of the Gospel. This is what the tax collector shows us. Look back at Luke 18:13. Look at that last phrase, “Have mercy of me, a sinner.” While that points to the truth we must believe, the translation misses a crucial picture. The Greek verb that is used is better translated, “Make atonement for me!” Related nouns are used in places like 1 John 2:2 where we read that Jesus himself is …

He is the atoning sacrifice for our sins, and not only for ours but also for the sins of the whole world. 1 (John 2:2, NIV)

Church, don’t miss the irony of the message that is exploding off the page in Luke 18. Jesus Christ, the Lamb of God who takes away the sins of the world, is SPEAKING. He is TELLING THIS STORY … and Luke in recording this section, chooses to use the word that points specifically to Jesus. The one telling the story is the one who would become the atoning sacrifice for us. It is only because of his work on the cross we can be made right with God. It is only because of his shed blood that our sins can be washed away. It is because of his humility, he love, his grace, his mercy that we have anything … even life itself!

Don’t you see? This tax collector, this “worst of sinners,” is not simply asking for mercy, he is saying, “Make atonement for me!” I cannot save myself, I am unworthy of your presence. In fact, you would be just in condemning me to hell. Just like we learned in Luke 16, true followers of Jesus know they deserve justice, but they are amazed at God’s grace!

Embrace The Reversal

What is the theme of Luke’s Gospel? Jesus Christ came to seek and save the lost. In many cases, he runs after, he chases down those who do not know him. One sheep out of 100 goes astray, he leaves the 99 to chase them down. For us, God’s goodness and grace are running after us too. When we meet Jesus, he turns our lives upside down. He reverses, not just our eternal destiny, but our very outlook on life. He invites us into his upside down kingdom. This is what we see in Luke. He reverses our expectations for the rich and poor. He reverses the conventional wisdom on insiders and outsiders. He challenges the religious elites, the Pharisees … and he dines with “sinners.” SCANDLOUS! Here, in Luke 18, he challenges our hearts. I want to read the second half v. 14 to close. Jesus, the storyteller, the judge, the atoning sacrifice, shows us another reversal:

For everyone who exalts himself will be humbled, but the one who humbles himself will be exalted.” (Luke 18:14b, ESV)

I said earlier, many of us resonate with the tax collector, but we live like the Pharisee. Here, at the end, Jesus is calling us to embrace the reversal. The one you thought was righteous was not. The one you thought was condemned was saved. It was reversed. How do we embrace the reversal?

Examine what you exalt. What are you exalting in your life? And if it is not Jesus, allow the Holy Spirit to change your heart.

Stay low before the Lord. Do you regularly allow the mercy of God to humble you? And if not, fix your eyes on Jesus and embrace the goodness of God in the Gospel.

The Spiritual E.R.

Is there a Heaven … and a Hell? A recent survey was taken in the United Kingdom (A very secular place). It found that 50% of respondents believe in an afterlife. Of this group, 55% think they are going to heaven. 58% worry their life choices could end up sending them to hell—so more people think about hell than heaven. Astonishingly, the poll found 68% of all respondents have no fear of what comes next! That leads me to believe a bunch of people have no fear of going to hell. The article concludes:

“No matter what happens after death, respondents are confident it’ll actually be an improvement over their current life. The poll finds adults think heaven provides people with a chance to recapture the things they’ve lost throughout their life.”[1]

That is quite an interesting survey. Read that statement again. “Regardless of whether they think they are going to heaven or hell … 70% have no fear … they think it will be an improvement on their current life.” I want you to think about that for a moment.

Friends, our world is a “Spiritual ER,” and people need to know what is at stake. That is where the Parable of the Rich Man and Lazarus in Luke 16 can be helpful.

A Disparate Reality

Jesus opens this parable with a narration about two men: (1) There is a RICH MAN. (2) There is a POOR MAN. These two men display a disparate reality. Notice: disparate is not the same as desperate. When something is disparate there is an unequal relationship. They are not the same. In this case, one is rich the other is poor. Luke writes:

There was a rich man who was clothed in purple and fine linen and who feasted sumptuously every day. (Luke 16:19, ESV)

What do we learn about the rich man? Jesus highlights his attire and his eating habits. In his parables, it is unusual for Jesus to describe clothing, but he does it intentionally here. He was “clothed in purple,” and I want you to circle the word “purple.” In the ancient world, “purple” was the color of kings because it was extremely expensive to color the fabric. In order to make clothing purple, a certain dye was extracted from shellfish. It was difficult to manufacture—hence, the high cost. Only the wealthiest people could afford it.

Now we get the contrast in v. 20:

And at his gate was laid a poor man named Lazarus, covered with sores, who desired to be fed with what fell from the rich man’s table. Moreover, even the dogs came and licked his sores. (Luke 16:20-21, ESV)

Now, we see the poor man. The most interesting part of this section is he gets a name: Lazarus. Jesus never gives his characters names in the parables—except here. This is why people think the story was real. However, if you study the name, Lazarus, you can easily see why Jesus names him. Lazarus, which is the Greek form of the Hebrew, Eleazar, means “God is my help.” That designation will make sense in the next section. It’s worth stating, this is not the same Lazarus from John 11. Lazarus was a common name in this time. Again, it shows the contrast between the rich man, who helps himself and the poor man, who knows he needs help.

Adding to his torment, the dogs are licking his sores. To put this in perspective—imagine you have shingles, or chicken pox—or some other ailment … and animals lick your sores. Painful! In the ancient world, dogs were not pets. They were scavengers who also ate the scraps of food. There was no Purina Puppy Chow in Jerusalem. Lazarus and the scavenger dogs fought for the same meal!

This is the scene Jesus portrays. It is a graphic, disparate, reality. It’s meant to show a contrast … and make a point.

A Deadly Reversal

The rich man and the poor man led different lives, experienced different realities here on earth. However, they had one thing in common. DEATH. The great equalizer. They both died. What happens to them in the afterlife? When Jesus begins the parable, he starts with the rich man. However, when they die, he reverses the order: he starts with the poor man. Look at v. 22:

The poor man died and was carried by the angels to Abraham’s side […] (Luke 16:22, ESV)

Wow! This poor man’s death would not have included a ceremony. His body was likely discarded into a pit with the other poor nobodies. However, we read two pieces of striking information: (1) The man who couldn’t move—he was carried by angels. Messengers of God himself! (2) Where was he carried? To Abraham’s side, or other translations say, “Abraham’s Bosom.” That is significant. Abraham, the patriarch of the faith, the one who Paul is often commending for his faith is an important figure.

That word translated as “carried,” can literally mean “to be carried back home.” Lazarus is being carried to place that he was entitled to be. It is confirmation of the Beatitude in Luke 6:20, “Blessed are you who are poor, for yours is the Kingdom of God.” Now, let’s contrast this with the Rich Man:

The rich man also died and was buried, and in Hades, being in torment, he lifted up his eyes and saw Abraham far off and Lazarus at his side. (Luke 6:22-23, ESV)

A deadly reversal. The rich man also dies and is buried. Notice, not everyone received a burial in the ancient world. It is not stated explicitly, but it is assumed that this wealthy man received a lavish funeral celebration with speakers and a feast to commemorate his life. His body would have been placed in an elaborate tomb. The complete opposite of Lazarus! It was worthy of his social class.

But then what do we read? In the afterlife, where is he? In Hades … in torment. The ESV translates “Hades,” but the NIV uses the word, “Hell.” Some will argue this is not hell, because the more common word is “Gehenna.” However, Hades and Gehenna are often used interchangeably in the Gospels. This is hell.

Additionally, this imagery is found in 2nd Temple Jewish literature such as Maccabees, 1 Enoch, and 4 Ezra. Hades describes the afterlife of the wicked. What are the features? (1) Torment (2) Thirst (3) Flames (4) The dead of one location able to see others. For this rich man, what does he see? He lifts up his eyes only to see in the distance … Lazarus! Next to Abraham. This would add to his torment. Commentator David Garland makes this observation, “The rich man now experiences the hellish existence that Lazarus endures on earth, but the torment is exponentially greater and irreversible.”[2]  A Deadly Reversal of Fortunes!

Jesus’ example here would be SHOCKING to his audience. In his day, WEALTH was seen a sign you were blessed by God. After all, Abraham himself was wealthy. How could a rich man wind up in hell? However, this was consistent with the teaching of the previous parable—his treatment of Lazarus in this life, did not earn him friends in eternity.

Now, given these unexpected circumstances, a dialogue begins:

And he called out, ‘Father Abraham, have mercy on me, and send Lazarus to dip the end of his finger in water and cool my tongue, for I am in anguish in this flame.’ (Luke 16:24, ESV)

This is a BOLD request! Initially, you may read this verse and say, “that makes sense! It’s hot … he’s thirsty.” Friends, don’t miss what is really going on here. It is a deeper issue in this man’s soul. Who does the rich man talk to? Abraham. He sees Lazarus, but he completely ignores him. In fact, in this whole parable Lazarus says nothing. What does he request? “Abraham, have mercy on me—it’s hot! Send Lazarus, that servant, that guy who was but a beggar outside my door—send him down here to serve me!”

Do you see what is happening? Even in death … this rich man has missed the point. As with the previous parable, the fact that this man had wealth is not the issue. The problem is how he hoarded his wealth, how he worshipped his wealth, how he stepped over the outcasts and flaunted his wealth. It was all about him! He was a self-centered, unrepentant man who did not know God’s desires. And I want you to notice: even in hell … nothing has changed.

I want to make a point of application here. The doctrine of hell is difficult for so many. Certainly, it is unpopular, even derided in our post-modern age. How dare you judge me! In fact, judgment is the ultimate sin that some would argue—earns you a spot in hell itself! However, my point is this—we would like to think that nobody wants to go to hell. We would think that, when there, people would do whatever they needed to get out. When you search the scriptures, you will not find one person in hell who is repentant. Rather, their hearts remains obstinate like this rich man. Their selfishness remains. They don’t repent, they don’t come to Jesus … because they do not want to. What does Paul tell us in Romans 1? God revealed himself to the world, but there is a phrase that is repeated. “God gave them up …” In other words, God gives people what they desire. And many people don’t desire him.

You see this with the Rich Man. He still ordering Lazarus around just as he was before death.

A Desperate Request

I want you to notice again that Lazarus in central to this story, but he never says a word. People keep talking about him, and he keeps standing by Abraham’s side. The Rich Man has, seemingly, accepted his own fate. Now, his attention turns to his family. His desperate request focused on them. What does he say?

And he said, ‘Then I beg you, father, to send him to my father’s house—for I have five brothers—so that he may warn them, lest they also come into this place of torment.’ (Luke 16:27-28, ESV)

So … he is concerned for his brothers. I guess he had no sisters! Apparently, the selfish gene runs in this family because he is concerned that ALL FIVE of his brothers are just like him. In the ancient world, one’s family was considered an extension of himself. This request is one of self-justification. However, it would require that his whole family change their way of thinking and how they related to the poor.

The Rich man has given up on himself, but maybe, just maybe, his brothers can be convinced. He wants to warn them! And who better to do this than … LAZARUS! He wants to convince his family … and yet, his heart attitude toward Lazarus has not changed. He doesn’t talk to Lazarus—he just assumes he’ll be his errand boy.

Abraham responds:

But Abraham said, ‘They have Moses and the Prophets; let them hear them.’ (Luke 16:29, ESV)

Why do you need Lazarus to go to them? Can’t they read? Don’t they know the law? Are they not people of the Torah?! The modern equivalent would be this: they can read the Bible. And yet, how many people do you know who read the Bible … and scoff at it! The message is there—just read it. Read John 3:16. Read Romans. What is Abraham’s point? I think it is this: they don’t want to believe it. There hearts are captured by wealth … like the Rich man in Hades. He offers one more plea:

And he said, ‘No, father Abraham, but if someone goes to them from the dead, they will repent.’ (Luke 16:30, ESV)

Ahhhhhhh … they need SUPERNATURAL Evidence! If Lazarus, my errand boy, goes to them and shows that someone can come back from the dead … then they will believe! Notice—this is the first time we see the word, “repentance” in this story. The rich man knows what they need to do … but he still has not done it himself. Will this be the magic bullet to change their hearts? Jesus concludes the parable:

He said to him, ‘If they do not hear Moses and the Prophets, neither will they be convinced if someone should rise from the dead.’” (Luke 16:31, ESV)

If they have Moses and the Prophets and they don’t listen … it doesn’t matter. Nothing can change their minds and hearts. There will always be an excuse. They will be with you soon.

How many of us have relatives like the rich man? For us, this hits home. We’ve shared the Gospel. We’ve prayed. We’ve wept. Why won’t they believe?!  Luke 16 is a hard chapter. Last week’s parable, as Pastor Dave mentioned, was difficult to understand. By contrast, this second parable, is not hard to understand … but it is difficult to accept.

Loving People Means Warning People

Every parable in Luke 14-16 points out the heart problem of the Pharisees. What was Jesus’ message? “REPENT! The Kingdom of God is here!” What was the response of the Pharisees? Skepticism. Posturing. Plotting against Jesus. He was a threat … to their wealth and power. So … they rejected him. In the end, they crucified the Savior and suffered the same fate as the rich man. Their hearts were hard.

What do we do with this parable? What does it teach us? British evangelist Rico Tice says, “Loving people means warning people.” He illustrates with the following personal story:

I was once in Australia visiting a friend. He took me to a beach on Botany Bay, so I decided I had to go for a swim. I was just taking off my shirt when he said: “What are you doing.” I said: “I’m going for a swim.” He said: “What about those signs?” And he pointed me to some signs I’d not really noticed— Danger: Sharks! With all the confidence of an Englishman abroad, I said: “Don’t be ridiculous— I’ll be fine.” He said: “Listen mate, 200 Australians have died in shark attacks— you’ve got to decide whether those shark signs are there to save you or to ruin your fun. You’re of age—you decide.” I decided not to go for a swim.

[Many of the words about hell found in the Bible] are all straight from Jesus’ lips. And they’re a loving warning to us. The reason Jesus talked about hell is because he does not want people to go there. The reason Jesus died was so that people wouldn’t have to go there. The only way to get to hell is to trample over the cross of Jesus. That is a great motivator for our evangelism.[3]

Wouldn’t you warn people about Sharks??? Would you let someone you love get in the water with Jaws???

Tell people about Jesus! And then let them do business with him. Under the surface, everyone’s heart knows there is something more. But everyone’s heart is turned inward, like the rich man, unless God opens their eyes … unless they see the sharks … and fall in love with Jesus simultaneously.

____________________________________________________________________________________________________________________________________

[1] Chris Melore, “Next stop, heaven? 2 in 3 people say they’re not afraid of what happens after death,” Study Finds (4/17/22)

[2] David Garland, Luke (ZECNT), comments on 16:23-24.

[3] Rico Tice, Honest Evangelism (The Good Book Company, 2015)

 

Sermon Summary: Luke 16:1-14

By Pastor David Hentschel

In Luke 16:1-14, Jesus tells the intriguing parable of the shrewd manager. This story has perplexed many, yet it holds profound lessons for our lives. The parable centers around a manager accused of wasting his master’s possessions. Faced with imminent dismissal, the manager devises a clever plan to secure his future. He reduces the debts of his master’s debtors, ensuring their goodwill and securing friends who might help him once he is out of a job. Surprisingly, the master commends the dishonest manager for his shrewdness, not for his dishonesty, but for his foresight and ingenuity.

Part 1 – The Explanation of the Parable

This parable underscores the importance of wise and strategic thinking, especially in how we use our resources. Jesus isn’t necessarily praising the manager’s dishonesty; instead, He highlights the manager’s astuteness in handling a crisis. The key takeaway is the manager’s proactive approach and his ability to use current opportunities to prepare for the future. Jesus contrasts the shrewdness of the worldly with the often-lackadaisical approach of the children of light. If even a dishonest manager can act prudently to secure his future, how much more should we, as followers of Christ, wisely use what we’ve been given for God’s kingdom?

Part 2 – The Application of the Parable

From this parable, we draw three crucial principles for our lives as stewards of God’s resources:

1. Use Worldly Wealth to Make Spiritual Friends

Jesus advises us to use worldly wealth to gain friends for ourselves, so that when it is gone, we will be welcomed into eternal dwellings. This means we should invest our resources in ways that have eternal significance. By supporting ministry efforts, helping those in need, and being generous, we build relationships that reflect God’s love and further His kingdom. Our financial decisions should echo our eternal priorities, using our wealth to foster relationships that point others to Christ.

1. Be Faithful with What You Have Been Given

Jesus emphasizes that faithfulness in small things leads to greater responsibilities. “Whoever can be trusted with very little can also be trusted with much.” Our integrity and faithfulness in managing our resources, no matter how modest, reflect our character and prepare us for greater responsibilities. Whether it’s our time, talents, or treasures, being diligent and faithful in the small tasks sets the foundation for greater opportunities in God’s service.

1. Do Not Serve the false god known as “Mammon.”

Jesus concludes with a clear declaration: “You cannot serve both God and money.” The parable culminates in this profound truth. Money should serve as a tool for God’s purposes, not an idol we worship. Our allegiance must be to God alone, with money serving as a means to further His kingdom rather than an end in itself. When we place our trust in God rather than in wealth, we align our lives with His will and experience true freedom and purpose.

A Lesson from R.G. LeTourneau

R.G. LeTourneau, an influential Christian businessman, lived out these principles powerfully. Known for his massive contributions to the field of engineering and manufacturing, LeTourneau was also renowned for his generosity. He believed in the concept of “reverse tithing,” giving away 90% of his income and living on the remaining 10%. LeTourneau’s life is a testament to the joy and fulfillment found in using wealth for God’s purposes. His story reminds us that when we prioritize God’s kingdom over our own financial gain, we become conduits of God’s blessings, impacting lives and expanding His kingdom in ways beyond our imagination.

The parable of the shrewd manager calls us to be wise, faithful stewards of the resources God has entrusted to us. By using our wealth to build spiritual relationships, being faithful in all things, and serving God rather than money, we can ensure that our earthly investments yield eternal dividends. Let us, like R.G. LeTourneau, live generously and purposefully, reflecting God’s love and advancing His kingdom through our stewardship.