Author: David McKay

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2 Timothy was the last letter written by Paul – writing in prison in Rome, while awaiting execution.  His major concern is his spiritual ‘son’ Timothy and his ministry in Ephesus.  Though Paul is alone – ‘everyone…has deserted me’ (1:15) there is no self-pity.  Timothy was called to minister in a difficult situation, with a personality tending towards timidity and having to deal with false teaching regarding the resurrection.  Paul’s focus, however, is on positive truth.  Consider 2 Timothy 2:19 God’s solid foundation.

1. The foundation God laid

Despite the challenges and the damage done to the church, Paul affirms strongly ‘Nevertheless’ – turning attention to God’s mighty and gracious work.  These are words of faith – ‘God’s solid foundation stands firm’ – to strengthen Timothy and all God’s people.  The best view is that the ‘foundation’ is the true church of God – ‘the pillar and foundation of the truth’ (1 Timothy 3:15).  As the handiwork of God it cannot be destroyed.  Note Christ’s statement in Matthew 16:18 ‘I will build my church and the gates of Hades will not overcome it’.  The church is established by the purchase of sinners by the very blood of God (Acts 20:28).  Paul’s wording is significant: ‘stands firm’ is a perfect tense, a past action of God that has ongoing consequences – ‘remains standing’.  Paul stresses the permanency and the stability of the church – whatever the attacks, the church will never be overwhelmed, a great truth to hold on to.

2. The seal God applied

The Lord seals the foundation with an inscription.  A seal has several kinds of significance:

            It affirms ownership – the church belongs to God

            It authenticates identity – this church alone is the true church

            It protects from tampering – the blood-bought church of God cannot be destroyed or taken over, although bodies professing to be the church may prove false.

Two aspects of the seal show why ‘God’s solid foundation stands firm’:

• Sovereign grace: ‘The Lord knows those who are his’ – the language of covenant and salvation.  He has entered into a relationship of love with them.  He loves them ‘with an everlasting love’ (Jeremiah 31:3) and chose them before creation (Ephesians 1:4).  It is not surprising that Jesus, speaking as ‘the good shepherd’ (John 10:11) can say ‘I know my sheep’ (v14).  He loves them and gave himself for them.

• Godly living: ‘God’s solid foundation’ embraces not only God’s work of sovereign grace but also the human response of godly living.  On the seal is a second statement that is equally true: ‘Everyone who confesses the name of the Lord must turn away from wickedness’.  Here is a statement of human responsibility.  Turning away from wickedness is an inevitable consequence of divine grace.  Our decisive break with sin at conversion must be worked out in daily godly living with the enabling of the Spirit.

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If anyone could have hoped to please God by living a moral life, it was Saul of Tarsus, the zealous Pharisee: ‘as for legalistic righteousness, faultless’ (Philippians 3:6).  But in a dramatic way he came to realise that such efforts were doomed to failure.  He was brought by God’s grace to trust in Christ.  He understood that a spiritual revolution had taken place in his life which he described in terms of union with Christ.  He speaks of this in Galatians 2:20 Crucified with Christ.

1. The death that has been died

Paul speaks of his spiritual transformation in terms of a death (v19), a radical break with his Pharisaic past, but note there are two deaths discussed when he refers to ‘crucified with Christ’:

            (a) The death of Christ.  Only on this basis may sinners be saved and transformed.  Christ died as the representative of his elect – ‘God made him who knew no sin to be sin for us’ (2 Corinthians 5:21).  Paul’s description here is most significant.  He uses the title ‘Son of God’ – the deity of Christ gave his sacrifice infinite value to redeem his people.  God himself provided what was needed.  Note ‘who loved me’ – personal redemptive love from before the creation.  None of God’s people is merged into the crowd.  Love resulted in specific action – ‘gave himself for me’ – in my place.  Every believer can say the same.  The love of Christ reached its goal at Calvary.

            (b) The death of Paul.  ‘I have been crucified with Christ’.  Even though Paul’s death could not be redemptive, it is nevertheless real.  All who put their faith in Christ die a spiritual death – in a profound sense they die with Christ.  In a legal sense what Christ accomplished is counted as belonging to his people.  We also die in a personal sense – ‘those who belong to Christ Jesus have crucified the sinful nature with its passions and desires’ (Galatians 5:4).  The old nature has been put to death.  The dominion of sin is destroyed.  ‘I no longer live’ – he no longer lives for self.  This is how we must now view ourselves.  We are dead to the old life of sin and rejoice in a new freedom.

2. The life that is to be lived

Paul continues – ‘The life that I live in the body’ – life in this present world continues, we are not raptured into heaven upon conversion.  It is again essential to see that two lives are in view:

            (a) The life of Christ.  ‘Christ lives in me’.  In a mysterious sense Christ indwells his people.  There is a fellowship between them that words cannot fully express, fulfilling the covenant promise is ‘I will walk among you and be your God’ (Leviticus 26:12).  Christ is the source of our life (Colossians 3:4).  This is an ongoing daily reality.  He is our source of strength to face whatever God in his providence sends.  ‘I can do everything through him who gives me strength’ (Philippians 4:13).

            (b) The life of Paul.  His life is ‘in the body’ – literally ‘in the flesh’, indicating human nature in its weakness and frailty.  The believer cannot escape into some ‘higher life’.  Christian faith is to be lived out in the realities of a fallen world.  Paul had his ‘thorn in the flesh’ (2 Corinthians 12:7).  The Christian is not called to a life of ease.  Jesus warned ‘in this world you will have trouble’ (John 16:33), but we have all the necessary resources if we approach life in the right way – we are to ‘live by faith in the Son of God’.  We must draw on his strength and provision.  He will ‘supply all your need’ (Philippians 4:19).  To focus on self brings despair.  We must focus instead on Christ who told us ‘I have overcome the world’ (John 16:33).

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The Bible is not like any other book.  It was written by human authors, but at the same time is the result of the miraculous work of God (2 Timothy 3:16).  The Holy Spirit guided the authors in their work.  The result is that the Bible is the Word of God.  We must always approach the Bible in this frame of mind, and particularly with prayer.  We consider such a prayer in Psalm 119:18 Open my eyes.

1. The need for divine teaching

The prayer ‘Open’ indicates that our eyes are closed.  Scripture often uses the language of blindness to express the spiritual condition of people.  That is true before conversion – we are unable to understand the truth revealed in Scripture.  Regarding the things of God, we ‘cannot understand them because they are spiritually discerned’ (1 Corinthians 2:14).  It can also apply after conversion – we remain limited (2 Peter 3:16) and our sin clouds our understanding, hindering our engagement with the Word.  We need divine teaching.

2. The agent of divine teaching

The very fact this is a prayer shows the agent of instruction is the Lord.  From the wider context of Scripture we can say that it is particularly the role of the Holy Spirit, as the channel of revelation.  He gave the revelation (2 Peter 1:21) and because of our limits and sins we need him as our Illuminator.  The promise of John 16:13 ‘he will guide you into all truth’ applies to the apostles but in a secondary sense to all believers.  We need a divine teacher:

            Only God fully understands the ‘wonderful things’ (1 Corinthians 2:11)

            Only God can apply truth to the heart.  He graciously enables understanding and an appropriate response of faith, repentance, awe and rejoicing, beyond human power.

3. The nature of divine teaching

The Spirit’s ministry relates to the written revelation, ‘your law’, covering the entirety of the Scriptures.  The Spirit illumines the word he has already given, enabling us to understand and submit to God’s truth.  When Psalm 119 was written, much of God’s Word was still to be given.  The apostles were the final channels of God’s revelation.  With their passing, the age of new revelation has passed and we are not to seek fresh revelations, but to give ourselves to the study of the Word given.  The result of the Spirit’s work is love for the Word (v97).

4. The content of divine teaching

What are the ‘wonderful things’ we seek to see in ‘your law’?

• Concerning God: God’s law is primarily a revelation of himself.  He tells us the kind of God he is – sovereign, holy, gracious, compassionate, a Trinity.
• Concerning ourselves: we need a proper understanding of humanity as created, fallen, deserving judgment, capable of a new life of obedience by God’s grace.
• Concerning salvation: a gracious God provides salvation, foretold in the Old Testament and fully revealed in the New, salvation through the work of God’s Son incarnate.

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If a special meal has been arranged, the host wants everything to go smoothly.  How the event goes will say something about the host.  If something unforeseen happens, if something or someone else becomes the focus, it could be a disaster.  Such a threat arises at Simon the Pharisee’s dinner.  We turn now to consider Luke 7:36-50 The wonder of grace.

1. Striking action

Such a meal would be quite a public event, with people able to walk in.  A woman comes in – she very deliberately wants to meet Jesus.  We gradually discover the reason.  Note ‘a woman of the city, a sinner’ (v37 ESV) – it is generally assumed she was a prostitute.  Certainly, she was a notorious sinner whose presence was unwelcome to respectable guests and an offence to a Pharisee.  She showed courage and determination – meeting Jesus really matters.  Her action is shocking.  An ‘alabaster jar of perfume’ (v37) is very expensive – a really extravagant gesture.  There is deep emotion – ‘weeping’.  Her loose hair (v38) is not ‘respectable’.  The dinner guests were probably stunned into silence, but Jesus understands.  The key is v47 ‘she loved much’.  Her actions are tokens of her love because ‘her many sins have been forgiven’.  Jesus will focus on her actions as a forgiven sinner.

2. Stinging criticism

Simon was a pillar of the religious establishment.  Perhaps he had no serious interest in Jesus’ message.  His focus is the sinfulness of the woman.  He puts her in a category to which he is sure he does not belong.  He has no sense of his own sin.  Regarding Jesus, Simon thinks, ‘If this man were a prophet’ (v39) – he does not believe Jesus is a prophet.  If he were a prophet, Simon thinks, he would not associate with people like her.  The Lord knows his heart.  Simon has no sense of spiritual need, but is hardened in loveless self-righteousness.

3. Strong rebuke

Jesus knows Simon’s thoughts – he makes his point by telling a story of two debtors (v41).  The point is clear – ‘which of them will love him more?’ (v42).  Simon’s ‘I suppose’ suggests reluctance to answer.  Jesus drives home the lesson regarding ‘this woman’ in a series of contrasts (v44-46).  Simon’s religion was, at best, keeping rules.  The key issue is ‘she loved much’ (v47).  There is no evidence of love in Simon’s heart.  He has not experienced grace and has no sense of need of forgiveness.  Jesus exposes the emptiness of loveless religion.

4. Saving grace

We must be clear on what Jesus says.  This is not a case of love earning salvation.  The woman’s sin is not glossed over – ‘her sins, which are many, are forgiven’ (v47) – sin needs to be forgiven, but ‘forgiven’ is in the perfect tense (also in v48) – her sins were forgiven before she loved.  Her love was proof of God’s forgiveness by grace.  She wept and anointed Jesus’ feet as a forgiven sinner.  Good works follow forgiveness (Ephesians 2:8).  As God, Jesus forgives and the crowd wonders (v49).  ‘Your faith [God-given] has saved you’ (v50).

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There is no pleasing some people, or so it seems.  No matter what is done for them, it is never right.  This applies as much in spiritual things as in any other area of life.  A Christian little involved in society and one thoroughly involved are criticised equally.  We see this with regard to John and Jesus.  We turn now to consider Luke 7:18-35 John and Jesus compared.

1. Healing the sick

            (i). John’s struggle.  John is in prison for his faithful witness to Herod (3:19-20).  Through his disciples he asks Jesus a strange question: ‘Are you the one who was to come, or should we expect someone else?’ (v19).  Why such a question from the man who knew Jesus was ‘the Lamb of God’ (John 1:29)?  Perhaps it was discouragement due to harsh imprisonment.  Maybe John is puzzled by Jesus’ ministry.  Jesus preached good news but where was the judgment also spoken of in Isaiah 61:2?  Why were the enemies of Israel not defeated?  Perhaps John was disappointed by the results of Jesus’ ministry.

            (ii). Jesus’ signs.  Jesus is very gentle with John.  He continues to perform miracles (v21) as a deliberate answer to John.  His disciples are to ‘report what you have seen and heard’ (v25) – healings, raising the dead and especially ‘good news is preached to the poor’, fulfilling OT prophecies such as Isaiah 35:5 and 61:1-2.   These are signs of the Messiah’s identity as the transformer of broken lives and the giver of salvation that is the key to all other blessings.  Hence ‘Blessed is the man who does not fall away on account of me’ (v23) – a challenge to commit to the Messiah as he truly is, not as we might imagine him to be.

2. Raising the dead

Jesus takes this opportunity to ‘speak to the crowd about John (v24).  Note:

            (i). False expectations.  ‘What did you go out into the desert to see?’ (v24) – the crucial question.  John was not a ‘reed swayed by the wind’ or a ‘man dressed in fine clothes’, but rather a prophet ‘and more than a prophet’ (v26).  A prophet was expected before the coming of the Messiah – but what did the crowd do with his preaching?  The call to repentance was ultimately refused.  Revelation requires a believing response.

            (ii). Fulfilled prophecy.  John’s role did fulfil prophecy, especially Malachi 3:1, the messenger preparing for the Messiah’s coming (as John realised, John 1:23, quoting Isaiah 40:3).  But John was not the Messiah, but a kind of bridge between OT and NT.  Jesus is the ultimate fulfilment of prophecy.  Through him alone sinners enter the kingdom.  Hence the least in the kingdom is greater than John (v28) – our privileges in the kingdom are great.

            (iii). Fickle crowds.  There was a degree of positive response to John’s ministry (v29), but ‘the Pharisees and experts in the law rejected God’s purpose for themselves’ (v30).  They were hardened in self-righteousness.  In v31ff Jesus probes beneath the surface of ‘this generation’ – they rejected John’s ministry and also Jesus’ very different ministry (v33-34).  But godly wisdom could see God at work in both ministries, when grace opens our eyes (v35).

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Among the many trials people have to bear, the greatest hardships are often caused by sickness and death.  Serious illness and death come to all, Christians included.  Both bring burdens that may cause the sufferer and others to struggle.  In such a world Jesus exercised his messianic ministry.  We turn now to consider Luke 7:1-17 Issues of life and death.

1. Healing the sick

As Jesus enters Capernaum, a remarkable incident takes place, concerning ‘a centurion’s servant…sick and about to die’ (v2).  This Roman soldier, a Gentile, is no ordinary centurion:

            (i). The compassion he had for the servant.  This is in fact a slave, a piece of property in Roman law, yet the centurion ‘valued [him] highly’.  He placed enough value on the servant to go to considerable lengths to contact Jesus – he ‘sent some elders of the Jews’ (v3).

           (ii). The respect he enjoyed among the Jews who regard him highly.  They ‘pleaded earnestly with Jesus’ (v4) – note he ‘deserves to have you do this’.  The reason is surprising – he has built their synagogue (v5) – possibly he was a ‘God-fearer’ who attended synagogue.

            (iii). The faith he expressed.  This is more than curiosity.  Note he is humble – ‘I do not deserve…’ (v6) and he has faith – ‘say the word and my servant will be healed’ (v7).  Jesus’ evaluation is crucial – ‘I have not found such great faith’ (v9).  He responds to the need.

We see clearly Jesus’ authority in the healing.  As Messiah he demonstrates his identity as the One who transforms lives.  The healing is a sign that he is able to change sinners and give them ‘life…to the full’ (John 10:10).  To have that life, we must look to him in faith.

2. Raising the dead

Jesus next confronts death as he come face to face with the tragedy described in v12.  Note:

            (i). A fallen world.  The main reason for the presence of suffering and death in the world is man’s sin (see Romans 5:2).  The material world is implicated in human sin and death has intruded into God’s good creation, bringing sorrow and many other evils.  At Nain Jesus confronts the consequences of the fallen state of the world.

            (ii). A compassionate Messiah.  This is vividly expressed in v13 ‘his heart went out to her’ – the word that expresses a deep physical response on Jesus’ part.  This is both human and divine compassion, responding to sin and its consequences.  Jesus willingly becomes ceremonially unclean (v14).  He gives the son back to his mother – a tender and gracious act.

            (iii). A mighty Lord.  The Messiah’s authority is revealed in raising the dead, giving life in place of death.  In speaking to the dead Jesus speaks with divine authority, enabling immediate obedience.  God’s word brings fulfilment.  Jesus is ‘the Lord’ (v13, first time in Luke) – in a more wonderful way than they realised.  God and man, he defeats sin and death.

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Some preaching can leave the hearers discouraged.  The message often seems to be ‘Try harder’, ‘Do more’.  Trying harder and doing more, however, seems to produce little or no spiritual progress.  As Jesus shows in this passage, this approach begins in the wrong place.  We turn now to consider Luke 6:43-45 Being and doing.

1. The root

What is the problem with the ‘Try harder’ message?  It is not entirely wrong – Scripture exhorts us to committed effort in godly living, but this approach begins in the wrong place.  It deals only with ‘bad fruit…good fruit’ – what is outward and visible, but if change is to take place it must begin with the nature of the tree.  That is the reason why the tree bears the fruit it does.  We must first consider the internal, which explains the fruit that is borne.  The nature of the tree is crucial, indeed determinative: ‘People do not pick figs from thorn-bushes, or grapes from briars’ (v44).  No matter how hard a briar tried, it could not produce grapes.  The lesson relates to people – ‘The good man…the evil man’ (v45).  What we do flows from who we are – the fundamental issue is the nature we possess.  Jesus sums it up in the language of the heart – ‘The good man brings good things out of the good stored up in his heart’ (v45).  The good man is not good because he does good: he does good because he is good.  The Lord is concerned first with who we are.  The ‘heart’ in Scripture is the core of our identity.  ‘The good man’ is regenerate, being remade in Christ’s image; ‘the evil man is still a sinner under God’s wrath.  There are only two ‘hearts’ in biblical thinking.

2. The fruit

Although the Lord’s first concern is with who we are – the issue of the heart – he is also concerned with what we do – the issue of fruit.  The fruit a person bears is the result of the nature possessed (v45).  There is a fundamental consistency between root and fruit, heart and behaviour.  What kind of fruit would we expect from a ‘good man’?  We can at once think of ‘the fruit of the Spirit’ (Galatians 5:22-23), a description of the character of Jesus.  From a heart renewed by grace will come a life that reflects the Saviour and is shaped by his Word applied by the Holy Spirit.  In contrast, from an ‘evil man’ we would expect the ‘acts of the flesh’ (Galatians 5:19-21), a lifestyle governed by the fallen sinful nature.  In both cases, every aspect of life is involved.  Often words reveal the reality – ‘’Out of the overflow of the heart the mouth speaks’ – a reminder of the power of the tongue (James 3:1ff).  Believers are imperfect in this life and we can be inconsistent, but there will be no final contradiction between root and fruit when we appear in the Last Judgment.

3. The examination

The NIV misses ‘For’ at the beginning of v43 – there is a link to v41-42 regarding planks and specks.  The Lord calls us to self-examination, instead of examination of others. What kind of tree are you, bearing what kind of fruit?  Note ‘stored up’ (v45) – we must store our hearts with God’s Word, from which a godly life will come.  Change in a man’s nature is also always possible by the grace of God, making him a new creation in Christ.

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Some people are good at pointing out the faults of others.  Christians may appeal to Scripture as a ground for doing this.  But often such people have very little perception of their own faults and may resent anyone who points them out.  What does the Lord have to say about this?  We turn now to consider Luke 6:37-42 Getting a clear view.

1. Sinful judging

Jesus continues to expound the kind of open-hearted, merciful lifestyle that should characterise disciples: ‘Do not judge and you will not be judged’ (v37).  How is this consistent with passages that expect Christians to exercise their critical faculties?  In 1 Corinthians 5 Paul commands the church to deal with immorality and asks, ‘Are you not to judge those inside?’ (v12).  Note also Galatians 1:6-9.  These are cases of the church (especially leaders) exercising biblical discernment, together with corrective discipline.  In Luke 6:37ff Jesus deals with interpersonal relationships and forbids unjust or hypocritical judging of others that involves a critical and self-righteous spirit – a fault-finding attitude.  Hence he says, ‘Do not condemn and you will not be condemned’ – we may be condemned by men, but we will ultimately be condemned by God.  By not judging or condemning we show that we have been changed by grace.  ‘Give…’ (v38) requires open-hearted generosity that results in abundant blessing – ‘A good measure, pressed down’.  The principle of God’s dealings with us is ‘with the measure you use, it will be measured to you.’

2. Wise leadership

The ‘parable’ of v39 about a blind man leading a blind man is puzzling.  The issue is leadership in the spiritual realm.  It is folly for someone lacking spiritual understanding and vision to lead others.  This is especially true of any with responsibilities of leadership in Christ’s church.  So that both do not ‘fall into a pit’ spiritual blindness must be addressed so that the leader will be like his teacher, Christ.  He is to be ‘fully trained’ (v40) – like the nets of Mark 1:19, ready for fruitful work.  First, sin must be dealt with, removing the cause of spiritual blindness.  That fits the context of what follows in v41-42.  When forgiveness is received, the barrier of sin is taken away.  Then we are ‘fully trained’, ready for service, like our teacher.  That is to be the desire of every disciple.

3. Blatant hypocrisy

In v41-42 Jesus continues his instruction concerning clear sightedness regarding our own sins and failures.  There is a place in the church for dealing with the faults of members (see Galatians 6:1 ‘restore him gently’), but the danger of hypocrisy is real.  Jesus uses hyperbole – exaggerated, not literal, language to drive home his point.  The language of ‘speck…plank’ (v41) is vivid, with an element of humour to teach a serious lesson.  A believer offers ‘Let me take the speck out of your eye’ (v42), possibly well-motivated, but ‘you yourself fail to see the plank in your own eye’ – ignoring one’s own greater sins and failings.  Our concern should first be our own sins, lest we be hypocrites.  We seek God’s grace in forgiveness, then in love ‘you will see clearly’.  It is a call to Spirit-led self-assessment and repentance.

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If someone disrespects us, slanders us, ill-treats us or even attacks us, our first reaction may well be to strike back, to repay in kind, perhaps to exceed the original offence.  Individuals and communities can be driven by the desire for revenge for wrongs suffered, real or imaginary.  Jesus shows that the attitude of a disciple is radically different.  We turn now to consider Luke 6:27-36 Radical love.

1. Loving enemies

The teaching many of Jesus’ hearers had received was ‘Love your neighbour and hate your enemy’ (see Matthew 5:43) – attractive in an occupied country.  Jesus’ command is therefore radical – ‘Love your enemies’ (v27).  He reinforces the point – ‘do good to those who hate you,’ (v27-28).  Disciples are not only to refrain from harming – they are to do positive good.  This requires a mindset shaped by the grace of God.  In the context of abuse suffered because of the Son of Man’ (v22), in view chiefly is persecution for Jesus’ sake.  The response of believers to the world’s hatred is to be ‘Love your enemies’.  It can also be applied in a secondary sense to personal enemies.  By grace the Christian is to ‘Love…do good…bless…pray’.  Do we take literally turning the other cheek (v27) or giving to whoever asks (v30)?  Will we not then be impoverished and exploited?  These are best seen as examples of Jesus’ vivid dramatic statements often used in teaching.  Jesus is requiring a generous spirit, a readiness to forgive, not a willingness to be abused or exploited.

2. Excelling sinners

In v32ff the Lord draws a stark contrast between the outlook of ‘sinners’ and of disciples.  Disciples are not to lose their distinctiveness or adopt the attitudes or lifestyle of sinners.  The crucial test is the kind of love they show.  Note v32 ‘If you love those who love you, what credit is that to you?  Disciples are to go beyond the love that the world shows.  The same applies to ‘do good…lend’ (v33-34) – it is insufficient to calculate the likelihood of repayment or to respond merely to good received.  Jesus drives the lesson home in v35 – the disciple is to show love that has its focus on the good of the recipient, love to the unlovely and unworthy (v35).  This needs Spirit-given wisdom.  It is crucial to discipleship and provides a powerful witness to a world which operates on different principles.  When Christians are hated by the world, the challenge is especially great (see John 15:19).

3. Imitating God

A disciple never loses by obeying these commands.  In earthly terms he may be exploited, taken for a fool, etc, but in spiritual terms, ‘your reward will be great’ (v35).  The ultimate reward will be received at the Lord’s return – Matthew 25:34.  Rewards are a gift of God’s grace.    Also ‘you will be sons of the Most High’ – love demonstrates that we are sons.  We imitate our Father, manifesting the family likeness.  Note ‘he is kind to the ungrateful and wicked’.  True disciples will increasingly look like the Lord – ‘Be merciful just as your Father is merciful’ (v36).  Mercy is seen supremely in the Messiah who speaks these words.  ‘Be imitators of God, therefore, as dearly loved children and live a life of love’ (Ephesians 5:1).

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Every preacher repeats himself.  In the course of a faithful ministry there are great issues that need to be treated often, especially the fundamentals of salvation and the path of discipleship.  We see in the Gospels that Jesus was no exception to that pattern.  We turn now to consider Luke 6:17-26 Preaching on the plain.

1. The ministry Jesus exercised

Jesus has appointed twelve ‘whom he designated apostles’ (v13), even including Judas Iscariot, whom Jesus knew from the outset would betray him.  The apostles are now openly associated with Jesus’ ministry (v17).  The following teaching is often called the Sermon on the Plain – not the same occasion as the Sermon on the Mount (Matthew 5-7).  The ministry that Jesus exercises has always 2 elements:

            (i). Word: above all Jesus proclaimed ‘the good news (Mark 1:15).  This word concerns God’s saving work carried out through the Messiah, explaining not only how to enter the Kingdom, but also how to live in it, the theme of v27-49.

            (ii). Deed: people also come ‘to be healed of their diseases’ (v18), and in addition ‘Those troubled by evil spirits were cured’.  Jesus reveals his power over the material and spiritual creation.  The deeds are always supportive of his preaching, authenticating his words.

2. The blessings Jesus promised

Jesus declares certain people to be ‘Blessed’ (‘Truly happy’), which is possible only when living in the Kingdom of God.  These blessings represent a reversal of the world’s outlook – those Jesus pronounces ‘blessed’ are despised by the world.  Those who seek to live according to the Lord’s will must be prepared for the world’s scorn.

            How are we to understand ‘poor…hunger…weep’?  Note ‘because of the Son of Man’ (v22) – these hardships are consequences of discipleship of the Messiah.  Note:

            ‘poor’ – aware of need and trusting in the Lord, they share the bounty of the Kingdom.

            ‘hunger’ – for righteousness – they will ‘be satisfied’, now or in the life to come.

            ‘weep’ – sorrow for sin, theirs and that of others – they will know true joy.

            ‘when men hate you’ – the world is often our enemy, as Jesus knew (John 15:20).

The Lord promises blessing on his people.  They can ‘Rejoice’ (v23) not by denying the hardships but by seeing God’s hand in what they endure.  The reward is finally ‘in heaven’ and they are standing in a tradition of suffering for the Lord’s sake that the prophets endured.

3. The woes Jesus pronounced

Verses 24-26 contrast the world’s values with Kingdom values.  Jesus is not saying that no disciple will ever be rich, etc, but he condemns a life of self-reliance and self-sufficiency.  God is not in the thoughts of these people, much less the centre of life.  This is the life of the ‘natural man’ – like the ‘fool’ (Luke 12:20).  The good things of this life will be left behind and the joy of the Kingdom will never be experienced.  It is a solemn warning.