Luke #15: Problems, Apostles & Power (6:1-19)
Notes
Transcript
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B: Luke 6:1-19
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Welcome
Welcome
Bye, kids! Thanks for helping us in our worship today!
Good morning again, and thanks for being here today, whether you’re in the room or online, to worship the Lord Jesus together, and to spend time in fellowship and in the study of His Word with the family of Eastern Hills.
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Opening
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We are walking verse-by-verse through the Gospel of Luke this year. Doing so helps us to keep track of the thread of the narrative of the book, as well as the things that Luke emphasized for the Gentile audience that he wrote to. We’ve seen Luke’s focus on the miraculous things that Jesus did (and he will continue that focus throughout). One thing that we saw the beginnings of last week in our look at the end of Luke chapter 5 was Jesus’s ongoing conflict with the Pharisees. For the rest of Luke’s Gospel, this will be an issue. The Pharisees were the “separated ones,” (it’s what the word “Pharisee” means), and they were rigidly legalistic about their understanding and interpretation of the Jewish Law.
One might think that these would have been the cream of the crop of people that a religious leader like Jesus might call to be His followers, or better yet, leaders of the movement that He was starting. But instead, we will find that their religiosity led them to hate Jesus, and that Jesus didn’t call religious people, but a a rag-tag group of ordinary men to be the first leaders of Christianity. Our focal passage is Luke 6, verses 1 through 19.
Let’s open our Bibles or Bible apps to that passage, and stand as we are able to do so in honor of the reading of God’s Word:
1 On a Sabbath, he passed through the grainfields. His disciples were picking heads of grain, rubbing them in their hands, and eating them. 2 But some of the Pharisees said, “Why are you doing what is not lawful on the Sabbath?” 3 Jesus answered them, “Haven’t you read what David and those who were with him did when he was hungry—4 how he entered the house of God and took and ate the bread of the Presence, which is not lawful for any but the priests to eat? He even gave some to those who were with him.” 5 Then he told them, “The Son of Man is Lord of the Sabbath.” 6 On another Sabbath he entered the synagogue and was teaching. A man was there whose right hand was shriveled. 7 The scribes and Pharisees were watching him closely, to see if he would heal on the Sabbath, so that they could find a charge against him. 8 But he knew their thoughts and told the man with the shriveled hand, “Get up and stand here.” So he got up and stood there. 9 Then Jesus said to them, “I ask you: Is it lawful to do good on the Sabbath or to do evil, to save life or to destroy it?” 10 After looking around at them all, he told him, “Stretch out your hand.” He did, and his hand was restored. 11 They, however, were filled with rage and started discussing with one another what they might do to Jesus. 12 During those days he went out to the mountain to pray and spent all night in prayer to God. 13 When daylight came, he summoned his disciples, and he chose twelve of them, whom he also named apostles: 14 Simon, whom he also named Peter, and Andrew his brother; James and John; Philip and Bartholomew; 15 Matthew and Thomas; James the son of Alphaeus, and Simon called the Zealot; 16 Judas the son of James, and Judas Iscariot, who became a traitor. 17 After coming down with them, he stood on a level place with a large crowd of his disciples and a great number of people from all Judea and Jerusalem and from the seacoast of Tyre and Sidon. 18 They came to hear him and to be healed of their diseases; and those tormented by unclean spirits were made well. 19 The whole crowd was trying to touch him, because power was coming out from him and healing them all.
PRAYER (DOM Search Team for CBA)
The COVID-19 pandemic was a very interesting experience… one that we’re actually still living out today. No, I’m not talking about vaccines or long COVID symptoms. I’m referring to issues that are still happening socially. Study after study are showing that the changes that we made during the pandemic are continuing to impact us in many ways.
Feelings of loneliness, isolation, anxiety, and depression are all markedly increased in the population in general since 2019. We spend less time out of our houses: 53 minutes less per day on average, according to a November 2024 study published on health.com. Many of us were sent home to work, and have never gone back. And a study by the Baylor College of Medicine showed that our in-person social skills got a little “rusty” while we were more isolated from each other, and as a result, the general social environment in the past few years is “increasingly hostile.”
Some of us in this very room are still grappling with some of these effects—like we haven’t gotten back to a good sense of social equilibrium. I think that we would all agree that people matter. They matter to God, and they should matter to us. But unfortunately, not everyone wants to engage with others. And certainly, not everyone wants to engage with Christianity in an age that we could only really describe as post-Christian. We have people who stand against us, people who stand with us, and people who stand all around us—opponents, friends, and the multitude.
We can see in Luke that Jesus faced a similar social response in the days of His earthly ministry. He had those who opposed Him, those with whom He had problems: the Pharisees. There was His group of 12 “insiders” that He appointed to the ministry as apostles. And pressing in from all around Jesus were the multitudes of the crowd, reaching out to Him for healing and wisdom.
In our focal passage this morning, we see how Jesus interacted with each group: The Pharisses, the Apostles, and the people in general. What we see first is Jesus’s problem with the Pharisees. We’re going to spend most of our time this morning on this first point.
1: The problem with Pharisees
1: The problem with Pharisees
Luke shares two stories from two Sabbath-day run-ins that Jesus had with the Pharisees. These two events were not necessarily back-to-back Sabbaths, although I suppose they could have been, but whether or not that is the case is unimportant. As I mentioned in my message last week, the Pharisees held to a strict list of Sabbath restrictions called the “forty primary labors less one,” thirty-nine general (and sometimes not so general) actions that were (and are) violations of Shabbat, or Sabbath.
And in a way, I get it. For the Israelites, the Sabbath was a BIG deal for several reasons: it reflected God’s example in creation of working for six days and resting on the seventh (Gen 2:2-3); it reminded them of the fact that they were slaves in Egypt and were never really able to rest as a people for hundreds of years (Deut 5:12-15); and it forced them to trust in the Lord’s provision for them through obedient observation (Exo 16:23-29). It was so serious, in fact, that to violate the Sabbath through intentionally working through it was punishable by death for Israel:
15 Work may be done for six days, but on the seventh day there must be a Sabbath of complete rest, holy to the Lord. Anyone who does work on the Sabbath day must be put to death.
So I don’t exactly blame them for taking it really seriously. However, the Pharisees weaponized the Sabbath in Jesus’s case.
Luke’s record of the Pharisees’ conflict with Jesus started at the end of chapter 5, and will continue for the rest of His ministry. The sad thing is that the two run-ins with them here in 6 show that they are really dedicated: dedicated to having a problem with Jesus. In each, they are determined to catch Him violating the Sabbath, ultimately so they could put Him to death.
The first run-in was when Jesus and His disciples were walking through a grainfield on a Sabbath day:
1 On a Sabbath, he passed through the grainfields. His disciples were picking heads of grain, rubbing them in their hands, and eating them. 2 But some of the Pharisees said, “Why are you doing what is not lawful on the Sabbath?” 3 Jesus answered them, “Haven’t you read what David and those who were with him did when he was hungry—4 how he entered the house of God and took and ate the bread of the Presence, which is not lawful for any but the priests to eat? He even gave some to those who were with him.” 5 Then he told them, “The Son of Man is Lord of the Sabbath.”
Now, we look at this and perhaps are bothered that the disciples were picking grain that wasn’t theirs and eating it. This wasn’t a problem in ancient Israel. Roads sometimes crossed right through someone’s field, and unlike our roads today, the grain grew right up to the edge. So picking some and eating it was fine… you just couldn’t harvest large portions of someone else’s grain. The book of Deuteronomy explicitly said that this action of picking a few kernels of someone else’s grain was acceptable:
25 When you enter your neighbor’s standing grain, you may pluck heads of grain with your hand, but do not put a sickle to your neighbor’s grain.
So for some reason, Jesus and His disciples are on a walk through a grainfield on the Sabbath. Sabbath laws restricted how far one could walk away from where you were when the Sabbath began: about 1.1 km. Apparently, the grainfield that they walked through was within the prescribed distance, or certainly the Pharisees would have mentioned that as well.
Their problem was with the fact that the disciples were picking grain and rubbing it in their hands on the Sabbath. To pick the few kernels was “reaping,” and to rub them in their hands to separate the kernels from the chaff was “threshing.” Put those things together, and they were “harvesting.” And since they ate the grain right then, they were “preparing a meal.” Four violations of the Pharisees’ oral traditions in that simple action.
So the Pharisees ask about it. But before we think about their question, can I just address one thing that I’ve always wondered? If it was the Sabbath, why were the Pharisees out there following Jesus around in the first place? Maybe it’s just me, but they come across as stalkerish. Think about that for a moment: they are so intent on finding something to criticize Jesus over that they risk violating the Sabbath themselves (what if Jesus and His disciples had walked further than 1.1 km?) in order to find some flaw. They weren’t worried about defending God’s Sabbath: they were looking for something else.
However, they make an interesting assumption as they ask. They assume that their interpretation of the Scriptures is correct. The Bible doesn’t spell out what “work” is to this level of detail. It was the oral traditions that were set up after the Law was given that they were saying Jesus had violated. But they still say that what the disciples were doing was “not lawful.”
Jesus answered them with a question of His own: “Haven’t you read...?” Of course they had. They certainly knew David’s story backwards and forwards. Jesus’s example to them comes from 1 Samuel 21, from when David was on the run from King Saul:
1 David went to the priest Ahimelech at Nob. Ahimelech was afraid to meet David, so he said to him, “Why are you alone and no one is with you?” 2 David answered the priest Ahimelech, “The king gave me a mission, but he told me, ‘Don’t let anyone know anything about the mission I’m sending you on or what I have ordered you to do.’ I have stationed my young men at a certain place. 3 Now what do you have on hand? Give me five loaves of bread or whatever can be found.” 4 The priest told him, “There is no ordinary bread on hand. However, there is consecrated bread, but the young men may eat it only if they have kept themselves from women.” 5 David answered him, “I swear that women are being kept from us, as always when I go out to battle. The young men’s bodies are consecrated even on an ordinary mission, so of course their bodies are consecrated today.” 6 So the priest gave him the consecrated bread, for there was no bread there except the Bread of the Presence that had been removed from the presence of the Lord. When the bread was removed, it had been replaced with warm bread.
David and his men were hungry, and so he requested from the priest some bread, but the only bread was the Bread of the Presence—twelve loaves of unleavened bread that had spent a week on the Table of Showbread inside the Holy Place in the tabernacle, and were then replaced by fresh loaves. It is possible that this was on the Sabbath (though that is not explicit… the old bread would have been removed just before the Sabbath began on Friday night… it could have been Saturday night or even later in the week at the point that David arrived). But regardless, that bread was supposed to be eaten only by the priests in a holy place, according to Leviticus 24:5-9. It was holy because it was the closest thing to the Holy of Holies inside the sanctuary. Due to its proximity to the presence of the Lord, it was holy.
Mark records one extra sentence of Jesus that helps make the point more clearly:
27 Then he told them, “The Sabbath was made for man and not man for the Sabbath.
Jesus was saying that the point of Sabbath was to bless people, not bind them. Yes, Israel to observe if faithfully in order to reflect on what God had done for them, and to exercise faith. But by the time of the Pharisees, there were so many rules added about keeping Sabbath that the rules were being worshiped, instead of the God who graciously gave a day of rest. They had turned a good thing into a ruling thing.
Jesus insinuates that the survival of David and his men was more important than the rules surrounding the showbread. And one greater than David was there: the King who had created, given, and owned the Sabbath. This is what Jesus meant when He said, “The Son of Man is Lord of the Sabbath.” (v5)
This is why, later, the people would shout on the first Palm Sunday:
38 Blessed is the King who comes in the name of the Lord. Peace in heaven and glory in the highest heaven!
If you are like the Pharisees, and you spend all of your time watching people to see where they don’t follow the rules that you have placed on yourself, then can I just suggest a heart check this morning? Are you worshiping the Lord, or are you worshiping your rules? If we’re going to be honest: if I care more about my rules than I do about Jesus Himself, then I’m really worshiping me, because I’m so good at keeping rules.
In the second run-in with the Pharisees, they actually attempt to set Jesus up on a Sabbath:
6 On another Sabbath he entered the synagogue and was teaching. A man was there whose right hand was shriveled. 7 The scribes and Pharisees were watching him closely, to see if he would heal on the Sabbath, so that they could find a charge against him. 8 But he knew their thoughts and told the man with the shriveled hand, “Get up and stand here.” So he got up and stood there. 9 Then Jesus said to them, “I ask you: Is it lawful to do good on the Sabbath or to do evil, to save life or to destroy it?” 10 After looking around at them all, he told him, “Stretch out your hand.” He did, and his hand was restored. 11 They, however, were filled with rage and started discussing with one another what they might do to Jesus.
There is nowhere in Scripture that prohibits healing on the Sabbath. However, for the Pharisees, if one was actually a healer, then to heal someone on the Sabbath was working. Because Jesus knows what’s going on inside their heads, He takes charge of the situation. He tells the man to get up and stand where everyone can see Him, in the center of the synagogue. He asks them a rhetorical question: everyone knew the answer. Of course it is lawful to do good on the Sabbath instead of evil, to save life instead of destroying it.
The issue here wasn’t doing good vs. doing nothing. It was doing good vs. doing evil, and for Jesus, doing nothing in this moment was tantamount to doing evil. James agrees:
17 So it is sin to know the good and yet not do it.
So Mark records that after Jesus asked this question, everyone remained silent. Can you imagine the scene? And Mark also records that Jesus looked around at them in anger, and was grieved at how hard their hearts were. We saw in chapter 4 that Jesus came to proclaim freedom for the captives, and in a way, it was the Pharisees who kept people in bondage to their rules.
Grant Osborne points out in his verse-by-verse commentary of Luke that for the Pharisees, the Sabbath was the one day of the week that the crippled man couldn’t find rest from his affliction from Jesus. Had Jesus healed him on any other day, the legalists couldn’t have had a problem with it.
What is so sad is that on this Sabbath day they were actually expecting Jesus to heal the man. They were watching for it. Thabiti Anyabwile says it really well in his commentary on Luke:
They are in the synagogue on the day of worship hearing the word of God taught, literally looking for a miracle—a miracle they know he can do and have seen before—not so they can believe in him, but so they can reject him.
—Thabiti Anyabwile, Exalting Jesus in Luke
And Jesus didn’t disappoint. He healed the man right then and there. Jesus was all about meeting the needs of His neighbors wherever He found them.
Whereas last week, they saw the miraculous healing of the paralyzed man and were filled with awe, gave glory to God, and declared that they had seen “incredible things,” they don’t do that this time. Luke softens their response a little bit. Matthew is more direct:
14 But the Pharisees went out and plotted against him, how they might kill him.
So what is going on? Why do they want to kill Him following His healing of a crippled man? Their reaction following the resurrection of Lazarus in John gives us some insight. They were worried about losing their place in society if everyone believed in and followed Jesus:
47 So the chief priests and the Pharisees convened the Sanhedrin and were saying, “What are we going to do since this man is doing many signs? 48 If we let him go on like this, everyone will believe in him, and the Romans will come and take away both our place and our nation.”
Again, they weren’t worried about God’s honor. They were worried about their own. They weren’t driven by holiness. They were driven by jealousy. That was their true problem with Jesus.
Are we like them? Are we driven by jealousy? When the Lord blesses our neighbor in some way, do we honestly celebrate with them, or do we start mentally listing all the reasons that they shouldn’t be blessed, but we should be? Thinking like this is a dangerous trap, and we should avoid it at all costs. Look at where it led the Pharisees.
In Romans, Paul makes it clear how we should respond to our brothers and sisters when they rejoice and when they mourn:
15 Rejoice with those who rejoice; weep with those who weep.
Brothers and sisters, we are not in a competition with each other. If we’re in Christ, we all win, because we have Him who is most important. We walk in a relationship with the King of kings, having the opportunity every day to draw near to His extravagant, unexpected love. We have been called to this. And some of us are called to positions of leadership in the church, not for ourselves, but for His glory and purpose. This is what Jesus did when He called the Apostles to their positions:
2: The appointing of Apostles
2: The appointing of Apostles
In my mind, I separate the definition of the word apostle from the title of the Apostles. The word is used biblically both in its simplest form: one sent out as a messenger (John 13:16, for example), and also in the more specific way of this restricted group of men called by Jesus for a special purpose of blazing the trail of the Christian faith. Even today, the English word apostle is sometimes used to refer to the first missionary to a people group, although I don’t use it that way. For me, when I speak of apostles, I mean the twelve called here in Luke 6, plus Paul:
12 During those days he went out to the mountain to pray and spent all night in prayer to God. 13 When daylight came, he summoned his disciples, and he chose twelve of them, whom he also named apostles: 14 Simon, whom he also named Peter, and Andrew his brother; James and John; Philip and Bartholomew; 15 Matthew and Thomas; James the son of Alphaeus, and Simon called the Zealot; 16 Judas the son of James, and Judas Iscariot, who became a traitor.
Before every major event in Jesus’s life in the Gospel of Luke, Luke records that Jesus prayed. That includes before His calling of the Twelve. Prayer wasn’t an afterthought for Jesus. He went to the Father first, not when He was out of options. He didn’t call Twelve guys and then ask the Father to bless them for the ministry ahead of them. His example should be our example.
Do we pray many times throughout the day, seeking God’s heart and direction? We should be building the habit of prayer, church. We should be going to God with our needs, our concerns, our desires, our hurts, our pains, and our decisions.
Now, as far as the actual calling of the Twelve is concerned, let’s consider this list. This is one of four lists of the Apostles in Scripture. The others are: Matt 10:2-4, Mark 3:16-19, Acts 1:13. The lists all share some things in common. Peter is always listed first. Judas Iscariot is always last (except in Acts, where he isn’t listed at all because he had died by suicide at that point). They are kind of broken into three groups of four, each group always started by Peter, then Philip, and then James the son of Alphaeus. Judas, the son of James, also had a Greek name: Thaddaeus, which appears in the Matthew and Mark lists (perhaps not to cause confusion between him and Judas Iscariot), while Luke chooses to use his Hebrew name in both Luke and Acts. Many think that Bartholomew is Nathanael from John 1, likely because of John 21:2 where Nathanael is present after the resurrection, but this is actually unnecessary. Bartholomew is listed in all four lists of the Apostles, and there’s no good reason to say that wasn’t his name.
These twelve were all called to a specific ministry in the church. Paul could write about this calling in the present tense because he was the last Apostle, brought in by Christ in a special way for a special purpose:
11 And he himself gave some to be apostles, some prophets, some evangelists, some pastors and teachers,
27 Now you are the body of Christ, and individual members of it. 28 And God has appointed these in the church: first apostles, second prophets, third teachers, next miracles, then gifts of healing, helping, leading, various kinds of tongues.
However, I personally hold that the office of Apostle is no more. The Lord Jesus calls us to salvation, according to passages such as Hebrews 3:1 and 2 Peter 1:3:
3 His divine power has given us everything required for life and godliness through the knowledge of him who called us by his own glory and goodness.
And He chooses to call some into special (often difficult) ministry roles through His own purpose and grace, as Paul would write to Timothy:
8 So don’t be ashamed of the testimony about our Lord, or of me his prisoner. Instead, share in suffering for the gospel, relying on the power of God. 9 He has saved us and called us with a holy calling, not according to our works, but according to his own purpose and grace, which was given to us in Christ Jesus before time began.
The Apostles were called to a special position of ministry, and while we aren’t going to be called to that same special position, this should prompt us to ask the question: What am I called to in Christ? How has God gifted me to use my skills and spiritual gifts to serve people inside and/or outside the church? Am I called to serve in some particular way, like the Apostles were? Am I called to the mission field? Or called into pastoral ministry? If that is the case, you need to start pursuing growth in that direction. God is still calling people into specific roles in His Kingdom. Is He calling you to a serve people in a set apart way? Regardless of any definitive calling like this, we are called to be people helping people live out the unexpected love of Jesus every day.
We see that that’s what Jesus did: He served people with the gifting that He had, the power at His disposal.
3: The power for people
3: The power for people
The last section of our focal passage today shows something that we’ve already seen, and will continue to see in Luke’s Gospel: Jesus’s power to heal infirmities and cast out demons. After He appointed the Twelve, He took them down from the mountaintop and into the trenches of ministry.
17 After coming down with them, he stood on a level place with a large crowd of his disciples and a great number of people from all Judea and Jerusalem and from the seacoast of Tyre and Sidon. 18 They came to hear him and to be healed of their diseases; and those tormented by unclean spirits were made well. 19 The whole crowd was trying to touch him, because power was coming out from him and healing them all.
This is the introduction to the passage commonly called the Sermon on the Plain, which we will look at together next Sunday. It could be Luke’s summary of Sermon on the Mount, because they are similar, but it doesn’t have to be. Jesus surely preached similar things at times, especially practical things like we find in Luke 6 and Matthew 5-7. We find here that people were coming from all over Israel, and even from outside of Israel, to see, hear, and be healed by Jesus.
Notice that Jesus isn’t getting weaker as He goes through His ministry. He’s not wearing out. In fact, the power of God is overflowing from Him. We saw last week in Luke 5:17 that “the Lord’s power to heal was in Him,” and I said that it was a reference again to His being filled with the Holy Spirit. Now, we find that everyone was just trying to touch Him, because doing so brought healing. There’s no limit to Jesus’s power. In this way, He is living out the description of God in Psalm 147:
3 He heals the brokenhearted and bandages their wounds. 4 He counts the number of the stars; he gives names to all of them. 5 Our Lord is great, vast in power; his understanding is infinite.
And as incredible as the healing and cleansing that Jesus did, it is just a part of what Jesus has done in the power of God!
The power of God is found most clearly, most incredibly, in the message of the Gospel. Without Jesus, we are lost, doomed because of our sin—our rejection of living as God calls us to live. God is perfect, and there is no sin in Him. And because He is a just God, He must judge sin, and must bring punishment for it. So the Bible tells us that because God loves us, Jesus came and took that punishment on Himself through dying in our place. And by His great power, He overcame death and rose again. And the Gospel calls us to surrender in faith, believing in Jesus for our salvation from our sin. And we are promised eternal life if we belong to Him in faith. This is the power of God, as Paul wrote in Romans 1:
16 For I am not ashamed of the gospel, because it is the power of God for salvation to everyone who believes, first to the Jew, and also to the Greek. 17 For in it the righteousness of God is revealed from faith to faith, just as it is written: The righteous will live by faith.
The true power of the Gospel is that Jesus doesn’t just heal, He makes us new:
17 Therefore, if anyone is in Christ, he is a new creation; the old has passed away, and see, the new has come!
You can be made new today through surrender to Jesus in faith. Will you believe the Gospel and experience His power in your life? I believe that He is calling even now, and wants to do a work in your life by His power that is greater than healing, greater than casting out a demon, greater than cleansing leprosy or restoring a shriveled hand. Trust in Christ and experience His salvation!
Closing
Closing
And church, we are now the hands and feet of Jesus, called to serve people as God calls and enables us to do so. Even though the culture has moved away from Christianity, and has become “increasingly hostile,” we are called to shine the light of Christ to people wherever we are, whether they are our opponents, our friends, or the multitude of people we come into contact with every day. This is why we are here. So let’s follow in Jesus’s steps and do it.
But the first step is actually believing in Jesus.
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Closing Remarks
Closing Remarks
Bible reading (Hosea 14 (finishing Hosea today, starting Joel Weds, finishing it Thurs, and then starting Amos Saturday; Psalm 96)
No Pastor’s Study tonight for Trevor’s sharing about his recent trip
Prayer Meeting Wednesday, continuing our look at the prayer of Nehemiah in Nehemiah 1.
QUICK sharing by Chris Searcy on Unoffendable class restart.
Instructions for guests
Benediction
Benediction
1 It is good to give thanks to the Lord, to sing praise to your name, Most High, 2 to declare your faithful love in the morning and your faithfulness at night, 3 with a ten-stringed harp and the music of a lyre. 4 For you have made me rejoice, Lord, by what you have done; I will shout for joy because of the works of your hands. 5 How magnificent are your works, Lord, how profound your thoughts!
