MPC 17th June 2007.June 17 - Luke 6 - "Becoming Like Our Teacher
Phil Campbell MPC 17th June 2007.
We're looking at Luke chapter 6. And I want to suggest before we hear it that the essence of the chapter, the key to it, the unifying idea behind it comes in verses 39 and 40. Which when you look at it, is not at first apparent:
Jesus also told them this parable: "Can a blind man lead a blind man? Will they not both fall into a pit? A student is not above his teacher, but everyone who is fully trained will be like his teacher."
Which is why I so much regret the time I met Tommy Emmanuel in a guitar shop in Sydney before he'd made the big time and he offered me guitar lessons. Wrote down his address and phone number on a card. And I took it home. And didn't ever call. As you can no doubt tell if you've ever heard me play.
I mean, that's the idea of teaching isn't it? That the learner... becomes more and more like the teacher. I could have been sounding like Tommy Emmanuel. If only I rang.
Jesus says, "A student is not above his teacher, but everyone who is fully trained will be like his teacher." With the same passions. The same interests. The same perspectives. The same attitudes.
Which of course cuts two ways. And means you need to choose your teacher carefully. You need to pick your role models with the awareness that when they've trained you... you'll be like them. For better or for worse.
That's actually the choice Jesus is putting before the people of Israel. And in Luke chapter 6 we'll see the contrast couldn't be clearer. Between two kinds of teacher. Between two approaches to pleasing God that are still today alive and well. And couldn't be more different. And of course, the danger is, if you choose the wrong one, if you choose to follow the blind guy, the most likely outcome is you both fall in a pit. And you've been led to destruction.
So here's the choice before Israel. You can be taught by the pharisees. And become like them. Or you can be taught by the Lord Jesus. And become like Him.
Might sound obvious to you. But the Pharisees and the teachers of the law were entrenched. They were the status quo. They were respected and feared. And Jesus was the new guy. So let's catch a glimpse of the Pharisee model. And then get the contrast.
The Pharisee model is actually summarized by Jesus in verse 41 and 42. But it's played out to perfection by the Pharisees themselves at the start of the chapter. The Pharisees were absolute experts in making the rules. Especially rules for other people and not themselves.
Take a look how Jesus sums it up in verse 41 and 42; then we'll see it in played out.
Verse 41. He says, "Why do you look at the speck of sawdust in your brother's eye and pay no attention to the plank in your own eye?"
Now you might be a fan of Spicks and Specks, which is a music trivia show on TV. But these guys aren't playing Spicks and Specks. They're playing Spicks and Planks. And they're noticing everyone else's specks, and missing the fact that they've got what's literally in the Greek a building beam poking out their own eye.
Verse 42... how can you do that?
How can you say to your brother, 'Brother, let me take the speck out of your eye,' when you yourself fail to see the plank in your own eye? You hypocrite, first take the plank out of your eye, and then you will see clearly to remove the speck from your brother's eye.
Which sounds a perfectly reasonable suggestion. So with that picture of the speck inspectors in mind, let's look back at the start of the chapter to be taught by the pharisees.
Now the Old Testament, of course, spells out that one of the ways the Israelites are meant to be different from the people around them is by resting on the seventh day. Which I imagine would have originally been seen as a huge bonus. I mean, there are the Edomites and the Gergashites and the Hittites slaving away seven days a week; compared to that, the Israelites are party people. Their God is the God who says, take a break. One day in seven. And enjoy being my people.
Over which the scribes and the Pharisees have overlaid a whole mountain of regulations. In one list in the Jewish Mishna, there are 39 separate prohibitions. To the point where even one of the famous Jewish scribes apparently said, the rules about the sabbath are like a mountain hanging by a hair. For scripture is scanty... and the rules many.
If you spit and make a furrow in the dust, you've worked on the Sabbath. If you're a tailor and you pick up a needle and pin it in your lapel, you've broken the law. If you're a disciple of Jesus and you're walking through a grainfield on the sabbath, and you pick some heads of grain and rub them in your hands and eat the kernels, like I used to do in the wheatfields with my dad, you're in for it as well. As you'll see in verse 2. Here's what it looks like to be taught by a pharisee.
Why are you doing what's unlawful on the sabbath? I mean, what do you think you're doing. Harvesting like that with your fingers. Threshing the grain with the palms of your hands like that. Milling it with your teeth.
The question is, in the end, which teacher gets to tell Israel how to apply God's Sabbath Rules? The Pharisees? Or God's Messiah? Which Jesus answers by taking them back to an Old Testament precedent. Where another one anointed to be God's king is giving food that's usually unlawful to his followers. With God's approval. With the interesting sidelight if you look back at 1 Samuel that king David is on the run from the leaders of Israel as well.
Besides which, "The Son of Man is Lord of the Sabbath." And the pharisees are not. If you're an Israelite and you want to know who makes the right version of the sabbath rules, you need to ask the right teacher. If you want to know who speaks for God on the issue, it's God's anointed king. And God confirms that in the next section. By doing something incredible.
It's another sabbath, verse 6. And there's a guy in the synagogue with a shriveled right hand. And over to one side you've got the pharisees again, and the teachers of the law, and very clearly, they're out to get him. Verse 7. "The Pharisees and the teachers of the law were looking for a reason to accuse Jesus, so they're watching him closely to see if he'll heal on the sabbath." Which would apparently be a terrible thing.
Jesus knows exactly what they're thinking. But he's going to do it anyway. And he says to the guy with the shriveled hand, "Get up and stand in front of everyone." So he gets up and stands there... in full view of the crowd and the Pharisees and the Teachers of the Law. With tension in the air.
And Jesus puts the question to the teachers and the pharisees who love to pick out other peoples' specks while they walk around with planks.
You know, a 22 year old guy called Patrick Lawler went to the dentist a few days after an accident with a nail gun at work. The nail gun misfired on the Monday. Patrick went to the dentist with what he said was a toothache on the Thursday. But it wasn't his tooth.
Turns out a second nail misfired at the same time. And went up through the roof of his mouth, behind his eye, and an inch and a half into his brain. All without him knowing it.
So while apparently you can have a nail almost in your eye without knowing it, it's still got to be way harder to walk round with a plank sticking out and not notice that. But that's what the pharisees and the teachers of the law are doing. And they don't even realize. Jesus says to the law experts in verse 9, these teachers who want to tell people how to do the will of God, who'd rather follow their own rules of rest than care for someone suffering... Jesus says to them, "I ask you, which is lawful on the sabbath: to do good or to do evil, to save life or to destroy it?"
There's silence.
So he looks around at them all and he says to the man, "Stretch out your hand." Which he does. And it's miraculously, completely restored. Which is God's way of giving his point of view on what's okay on the Sabbath.
At which point of course, the pharisees and the teachers of the law are absolutely ropable. Verse 11 says, "But they were furious and begin to discuss with one another what they might do to Jesus."
Now there's teaching model number 1. When you're looking for a teacher to model yourself on, there's the Pharisee; with his best friend the teacher of the law. Watch people like an eagle to see how you can trip them up. Always be alert for anybody anywhere who's bending the rules. And critique them on the spot. And if it happens to turn out the other guy's right and you're wrong - get rid of him anyway.
See, who's really breaking the spirit of the Sabbath? The one who plans to heal? Or the ones who plot to kill? See if you can pick which side's got the log in their eye? Because the point is, God's more interested in compassion... than he is about their overlaid interpretations of the Sabbath rules. I mean, what kind of God do they think they're serving?
Time to check out the alternative model. Because Luke 6 is going to ask us the question, "If you're going to become like your teacher, which teacher do you want to turn out like? The Pharisee? Or Jesus?"
Verses 12 to 16, Jesus chooses 12 disciples from the crowd. To appoint as his long term apostles. It's kind of like a new start for the twelve tribes of Israel. Guys like Peter and James and Andrew and John. And he starts to spell out for them the difference... between following the pharisees. And following Him.
And it's no easy path. Because they're not going to enjoy the power and the prestige that comes with hanging out with the Pharisees and the power brokers. Just the opposite.
And they won't be in a position to derisively laugh and look down on the failures of everyone else. And they won't even be able to smugly congratulate themselves for how impressively religious they are.
Jesus wants to impress on them how not to be like the pharisees. And it's all part of this sermon Jesus preaches on what Luke describes as a level place in the mountains.
There's some debate about this. But I'm pretty sure it's Luke's summarised version of the Sermon on the Mount which you get in more detail in Matthew 5. But here's the essence of it. If you're speaking on behalf of the true God, then things in this life might be tough. But the reward in heaven is going to be worth it. It's four blessings. And four woes. Blessing for the poor and the hungry and the weeping and the oppressed.
Which if you're an Israelite is loaded with meaning. And the crowds are meant to remember the words of the prophet Isaiah. Who said one day, the leaders of Israel are going to face judgment; for not only leading the people astray. But for grinding them down and making the poor. See, God's not on the side of the arrogant pharisees. God's on the side of the little guy. God's on the side of ones Israel's leaders are oppressing. Like the guy with the shriveled hand. Like the hungry disciples in the field. Listen to Isaiah chapter 3...
O my people, your guides lead you astray; they turn you from the path.
The Lord enters into judgment against the elders and leaders of his people: "It is you who have ruined my vineyard; the plunder from the poor is in your houses.
What do you mean by crushing my people and grinding the faces of the poor?" declares the Lord, the Lord Almighty.
In the name of being religious... these teachers of Israel have not only led people astray. They've crushed them. And in place of God's mercy put regulations and oppression. Isaiah says, leaders like that will be judged. And the poor who they've crushed will be lifted up.
Which is what's loaded into the words Jesus is saying from verse 20. He says you might get a hard time from people like the Pharisees. But God's on your side. And not theirs.
Looking at his disciples, he says: "Blessed are you who are poor, for yours is the kingdom of God. Blessed are you who hunger now, for you will be satisfied. Blessed are you who weep now, for you will laugh. Blessed are you when men hate you, when they exclude you and insult you and reject your name as evil, because of the Son of Man. Rejoice in that day and leap for joy, because great is your reward in heaven. For that is how their fathers treated the prophets."
And then from verse 24, the exact reverse. Woe. To the rich. Woe. To the smugly well fed. Woe. To the ones laughing behind their hands and plotting behind closed doors. Woe to you when all men speak well of you. As they did the Pharisees. Because it's a sure sign, you'll see in verse 26, that they're false prophets.
It's one of Israel's great traditions. If you're a true prophet of God you'll be run out of town. If you're a false prophet, you'll be a hero.
But God gets the final word. So who do you want to impress?
The fact is, if your teacher and model is Jesus, you're going to be rejected. You'll be opposed. You'll be hated and cursed. You'll be mistreated. You'll be struck. Verse 27 to 29, it's all in the mix. And that's exactly how the story plays out for Jesus. It's all in chapters up ahead. Abused. Struck in the face. Whipped and nailed to a cross. And for good measure, mocked and abused some more. And yet incredibly, when all that happens you're meant to love the people doing it to you. Which sounds crazy.
Read from verse 27.
But I tell you who hear me: love your enemies, do good to those who hate you, bless those who curse you, pray for those who mistreat you.
Which again if you want the practical example, you just have to look ahead a bit. Luke 23. To Jesus on the cross. Because he's praying. "Father forgive them. For they don't know what they're doing."
And keep reading. Luke 6 verse 29. "If someone strikes you on one cheek, turn to him the other also. If someone takes your cloak, do not stop him from taking your tunic. "
It's interesting how in Luke 23 those same ideas come side by side. He's praying God forgives them... while they divide up his clothes. Cloak. Tunic. And everything.
Jesus said, "Father, forgive them, for they do not know what they are doing." And they divided up his clothes by casting lots.
Tough call isn't it? To follow a teacher like this one. Who actually lives it out just like he says it.
Verse 30. A sum up. "Give to everyone who asks you, and if anyone takes what belongs to you, do not demand it back." And the famous verse 31. "Do to others... as you would have them do to you."
In other words, be the initiator of compassion. Not just the reciprocator. Take the first step with generosity and compassion. Because just reciprocating is what anyone does. Jesus says even the sinners who the Pharisees despise so much love those who love them. And it's the Pharisee model as well. If you're giving just for what you can get out of it, it's not really giving at all.
Verse 33... "If you do good to those who are good to you, what credit is that to you? Even 'sinners' do that." Or lending. Even sinners lend to sinners if they're sure they'll get paid back.
Our teacher says, "Love your enemies," verse 35. "Do good to them, and lend to them without expecting to get anything back." Lend to the guy in the mall who's looking for a handout. Buy him lunch.
Because as you do that, you're actually doing the opposite to what the pharisees do. And you're actually reflecting the nature of your merciful father.
See, it's not easy, is it, to be merciful. To be generous of spirit. Rightful vengeance is more fun. And sometimes the more religious you are the more righteously indignant you'll be feeling. And you'll stand up for your rights and you'll fight for what you deserve and you'll insist on that apology and you'll set your jaw and you'll grit your teeth and you'll point out everything that's wrong with the world and with everyone else. And when someone falls you'll show no pity. Because they've obviously done something to deserve it. And to help them wouldn't really do them any good at all, would it? And because of that, so often, we Christians are seen as being more like the pharisees than the Lord Jesus.
Who's your teacher at that point?
We're called to learn from the one who shows the mercy of God. And then, verse 35. "your reward will be great, and you will be sons of the Most High, because he is kind to the ungrateful and wicked. Be merciful," verse 36, " just as your Father is merciful." Which is the lesson the Pharisees have entirely missed.
See, here's the problem. The Pharisees love to judge. The Pharisees love to condemn. We've seen it already at the start of the chapter. The Pharisees withhold forgiveness and offer only condemnation instead. And they're going to find God treats them exactly the same way. And upholds the humble hearts instead.
Verse 37:
Do not judge, and you will not be judged. Do not condemn, and you will not be condemned. Forgive, and you will be forgiven. Give, and it will be given to you. A good measure, pressed down, shaken together and running over, will be poured into your lap. For with the measure you use, it will be measured to you.
The teacher you follow becomes your model for life. So which is it going to be. Jesus? Or the Pharisee. The ones who condemn? Or the one who sets free? Because as Jesus says, if you follow the blind guide, you're going to end up in a hole.
Now, you've got to acknowledge this stuff stings, doesn't it? Loving the enemies who have treated you so harshly. Forgiving the kind of stuff that's cut you so deeply. I know in growth groups through the week, there's been lots of discussion. Because in a sense it's just so very hard to trust Jesus when he says God's going to balance this stuff out in the end. We want our justice now. And it's just so hard to really trust him when he says our tears now are going to be turned to laughter then, and so we can actually put our need to get even aside.
We've got to take Jesus seriously at this point. And learn to trust him. Without minimizing the size of the challenge. And certainly without just trading one set of Pharisee rules for another set that are even harder to keep.
The point is, though, this stuff's got to start at the heart. Which is what Jesus goes on to say from verse 43. See, you don't pick figs from a thornbush. What you do and what you say really comes from what you are. And maybe it's fundamentally what you are that's got to change before you can start showing that kind of compassion from the heart. It's exactly that kind of change of heart that Jesus is offering. Not rules. But a new heart.
And at that point, you really will be starting to be just like your teacher. Verse 45:
The good man brings good things out of the good stored up in his heart, and the evil man brings evil things out of the evil stored up in his heart. For out of the overflow of his heart his mouth speaks.
If that's what you need, start there. By asking God... for that change of heart.
And whatever you do, don't just qualify away the stuff Jesus is saying as if it's just too hard. Jesus says in verse 46 to 49, there are two houses that look pretty much the same. One on firm foundations. One on the sand. Verse 49, "The one who hears my words and doesn't put them into practice is like a man who built a house on the ground without a foundation. The moment the torrent struck that house, it collapsed and its destruction was complete."