Showing posts with label Tidioute Baptist Church. Show all posts
Showing posts with label Tidioute Baptist Church. Show all posts
Luke 7:18–23 | Are You the Coming One?
A sermon on Luke 7:18–23 for the morning service on Sept. 4, 2016.
The Miracles of God
The miracles that are recorded in the Bible are probably the most contested points of the Christian faith. The fact that the Bible contains records of men overcoming the powers of nature seems to be sufficient grounds to reject the message of the Bible as a whole. Such events are considered to fantastic for the modern man. The unbeliever claims that such miraculous events are the stuff of legend, have no empirical grounds, and belong to an age and people of ignorance. An objector to miracles, David Hume, wrote, “They are observed chiefly to abound among ignorant and barbarous nations; or if a civilized people has ever given admission to any of them, that people will be found to have received them from ignorant and barbarous ancestors, who transmitted them with that inviolable sanction and authority, which always attend received opinions.”1 Therefore, only the unlearned and crude would believe in miraculous as a possibly true event.
However, Scripture contains numerous accounts of miracles. Miracles even take a prominent place throughout Scripture. Therefore, as believers of such miraculous events, we need to make a careful presentation of miracles as possible credible events. This lesson will only provide a brief presentation through a theological and metaphysical explanation. It will by no means provide a thorough defense against opponents of miracles. Such a presentation would also require an explanation of the consistency of eye-witness testimony of the resurrection of Jesus Christ, even extra-biblical testimony and allusions by unbelievers.2
A. Definitions of a Miracle
The debate on miracles occurring the past couple of centuries has caused Christians to re-examine their definition of miracles a couple of times. Therefore it is important that we take our time to understand the correct definition of a miracle and that it be state carefully. An incorrect definition will lead to multiple objections on this topic.
1. A Correct Definition
It seems almost necessary that a person would have taken a study of the providence of God before coming to studying the miraculous works of God. As you will recall, Christ is “upholding all things by the word of his power” (Heb. 1:3). Therefore, before we define a miracle, we must admit that the “Laws of Nature” are only operations of God’s providence. The regular occurrences in nature take place because God is preserving their inherent characteristics. Millard Erickson makes a great illustration of this.
God’s work of preservation also means that we can have confidence in the regularity of the created world, and can plan an carry out or lives accordingly. We take this fact for granted, yet it is essential to any sort of rational functioning in the world. We are ale to sit down in a chair because we known it will not vaporize or disappear. Barring a practical joke by someone while our back is turned it will be there. Yet form a purely empirical standpoint, there is no real basis for such an expectation. In the past, we have found that our expectations of the future proved true when the future became present. Thus, we assume that our present past futures, will be fulfilled. But this argument assumes the very thing that it purports to establish, namely, that future futures will resemble past futures. There really is no empirical basis for knowing the future until we have had a chance actually to experience that the future. While there may be a psychological tendency to expect a certain thing to occur, there are no logical grounds for it, apart from a belief that reality is of such a nature that he will persist in existence. The assumption that matter persists, or that the laws of nature for continue to function, brings us into the realm of metaphysics. The Christian's belief at this point is not in a material or impersonal ground of reality, in an intelligent, good, and purposeful being who continues to will the existence of his creation, so that ordinarily no unexpected events occur.3
This understanding of God’s providence must be put into consideration when defining a miracle. Erickson continues with this idea later on in his discussion of miracles.
Late twentieth and early twenty-first-century science is more likely than was that of the nineteenth-century to recognize natural laws as merely statistical reports of what has happened. From a purely empirical standpoint, one has no logical grounds, but only a psychological inclination, to predict the future on the basis of the past. What is the course of nature is fixed and inviolable, or whether it can be successfully opposed, is a question bringing us into the realm of metaphysics. If we are open to the possibility that there are reality in force outside the system of nature, and miracles are a possibility. It then becomes a question of examining the historical evidence to determine whether they have occurred.4
Therefore, from this understanding that is heavily influenced by our understanding of God’s providence we can finally correctly define a miracle. A miracle is a singular action of God’s providential work done in a manner that is unusual according to what is regularly observed in nature for the purpose of demonstrating God’s glory and power. Many theologians will even call miracles providentia extraordinaria because they are simple an extension of God’s ordinary providential work.
Such extraordinary acts of God can be broken down into two groups of miracles; both still fulfill the purpose of demonstrating God’s glory and power. One category includes miracles that are done with natural explanation given in the account. They are still deemed miracles because they are usually told about beforehand and still point to God’s power. A good example is when Israel received the quails for meat (Num. 11:18–20, 31–33). God told Moses that it would come to pass. Yet the account also explains that “there went forth a wind from the LORD, and brought quails from the sea.” However the event is still meant to point to the power of God. Another example is when Peter finds a coin in the mouth of a fish in order to pay the temple tax (Matt. 17:24–27). While finding a coin in the mouth of a fish can easily be explained by admitting that a fish could have tried to swallow the coin earlier, one cannot explain the statistical probability of having that same fish be the first one that Peter draws up. How could have Christ known of the possibility that there was a fish in the sea that had a coin in its mouth?The majority of miracles fall into the other category—they are not able to be explained by ordinary means. Examples of such miracles are obvious, and they are meant to be obvious. They can be anything from an axehead floating (2 Kings 6:5–7), to the sun staying up extra hours (Josh. 10:12–14) to the resurrection of Jesus Christ.
2. Incorrect Definitions
Incorrect definitions come about when one does not properly consider God’s upholding the universe by the word of His power. The reason this stated is because the argument over miracles has largely been concerning the relation between the “laws” of nature and the will/nature of God. Many, like David Hume, have defined a miracle as, “a transgression of a law of nature by a particular volition of the Deity, or by the interposition of some invisible agent.”5 Many will use this definition to object to the idea of miracles by showing that it is consistent with a perfect Deity. The argument is that the laws of nature were established by a perfect and immutable God and are therefore perfect and immutable laws. Nothing can break the laws of nature. And since a miracle breaks the laws of nature, God would never allow a miracle to happen nor would He ever perform a miracle. If God performed a miracle, it would be against His own established will in the created order in creation. The only answer that is given to this objection of miracles is that the miracles were always in the will of God, it was a part of His eternal decree.
Another poor definition is that miracles are only manifestations of little known or known laws of nature. Augustine had the same understanding of miracles, “For how is that contrary to nature which happens by the will of God, since the will of so mighty a Creator is certainly the nature of each created thing? A portent, therefore, happens not contrary to nature, but contrary to what we know as nature.”6 However, “the Scriptures not only are silent about any higher law as the cause of miraculous events, but they always refer them to the immediate power of God.”7 God is always meant to be seen as the agency of cause for the miraculous event, especially in the resurrection.
A similar explanation for miracles is that a miracle is when a supernatural power interferes with nature.8 Such an explanation is that a miracle does not break the laws of nature but just simply, the supernatural, God, was not taken into account. “In this view, the laws of nature are not suspended. They continue to operate, but supernatural force is introduced, negating the effect of the natural law.”9 The problem with this definition of a miracles is that it states that God only interacts with nature when He wants. Scripture teaches that He is upholding all things at all times, and not only at the times when He wants to perform a miracle. All of nature is dependent upon God for its existence and movements at all times.
B. Purpose of Miracles
God does not perform miracles merely to excite or awe people. Miracles are performed to reveal the character of God, primarily His sovereignty and power as God. They show that He is able to perform acts no other person could perform and therefore there is no one like Him (Isa. 45:5–7). This was clearly seen during the ten plagues, and the exodus (Exod. 8:10; 9:14–16; 14:17–18, 31). The same power was demonstrated on mount Carmel by the hand of Elijah (1 Kings 18:37–39). Jesus even demonstrates His absolute sovereignty over nature (Mark 4:39–41) and the demonic spirits (Luke 4:36). They are meant to glorify God (John 9:3–4).
Perhaps of greater importance is that miracles are meant to testify to the authority of the spoken prophetic word. They were meant to verify that a prophet’s message was truly from God. This was the case with Moses and the people of Israel (Exod 4:1–9, 30–31). Christ appealed to the miracles He performed as testimony (Matt. 11:2–5; John 5:36; 10:38; 14:11; Acts 2:22). The same was also true of the apostles (2 Cor. 12:12; Heb. 2:3–4). There even instructions that if a man’s prophecy fails, he should be considered a false prophet (Deut. 18:22). A man is not able to perform miracles unless God is with him and his doctrine is true (John 3:2).
An interesting observation and subordinate reason for miracles is that they always meet the needs of people. Elisha multiplied oil for a widow so she could pay her debt (2 Kings 4:1–7). The LORD gave water to Israel so they could be refreshed in the wilderness (Exod. 17:6). And of course, Jesus fed the five thousand when they had no food (Matt. 14:15–21). We could even say that miracles are a restoration of God’s creative work.10 Mankind was not blind, mute, or crippled at creation. And we see Jesus overcoming these effects of sin (Isa. 35:5–6; Matt. 11:4–6) and death (John 11:25, 42–44). Ultimately, Jesus will restore the heavens and the earth so that none of the effects of sin will be present (Rev. 21:4).
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1. David Hume, An Enquiry Concerning Human Understanding, 94.
2. Such allusions by unbelievers include: Tacitus, Annals, 15.44; Josephus, Antiquities, 18.63–64. A good book for more information: William Paley, Evidences of Christianity (London: W. Clowes and Sons, 1851).
3. Millard Erickson, Christian Theology, 3rd ed. (Grand Rapids: Baker Academic, 2013), 364–5.
4. Ibid, 381–2.
5. Hume, 90n22. Of course Hume uses a definition that is easy for him to defeat in argument but there were many theologians of antiquity that followed this thinking.
6. Augustine, City of God, 21.8.2 (NPNF1 2:459).
7. Charles Hodge, Systematic Theology, (Oak Harbor, WA: Logos Research Systems, 1997), 1:625.
8. C.S. Lewis, Miracles: A Preliminary Study (New York: MacMillan, 1947), 10; cf. 10n.
9. Erickson, Christian Theology, 381; cf. Lewis, Miracles, 59–61.
10. Louis Berkhof, Systematic Theology (Grand Rapids, MI: Wm. B. Eerdmans Publishing, 1938), 177.
The Providence of God
The previous lessons have done much work in order to get us prepared for this lesson and the one to follow on miracles. After discussing our knowledge and ability to describe God, we started our study in theology proper with the characteristics of God, starting His primary characteristic—aseity. From there we learned of God’s power, presence and knowledge. Then we learned of His moral attributes—holiness, love, and truth. We also learned of the Triunity, three Persons consisting in singular unity. After we learned of who God is, we learned of His plan, that is, His eternal decree for all things that works for His glory. After learning about God’s plan, we start to see how God to enact His plan, with the creation of the heavens, the earth, and all that is in them. So, I would hope that it make logical sense that the next discussion is on how God relates to His creation. This brings us to the topic called providence.
It would make sense to think that after God had created the world that He would still relate to it in some way or fashion. The amount of relation God has with creation could be represented on a scale with one end being “none at all” and “nature is God” at the other. Either end of the spectrum is incorrect. Deism teaches the idea that God has only created nature and then left it to run its program according to the laws that He has written for how nature should act. Pantheism teaches that nature is not separate from god but nature is simply an emanation, or a level of power from a god. Instead we find that nature is not a part of God because He has created the universe and that God has not left nature alone to follow written laws. The Bible makes it clear that God is separate from nature and He is continually upholding, operating, and ruling in all of creation at all times. The best definition found for providence is as stated:
God is continually involved with all created things in such a way that he (1) keeps them existing and maintaining the properties with which he created them; (2) cooperates with created things in every action, directing their distinctive properties to cause them to act as they do; and (3) directs them to fulfill his purposes.Under the general category of providence we have three subtopics, according to the three elements in the definition above: (1) Preservation, (2) Concurrence, and (3) Government.1
Berkhof defines providence in a similar fashion,
Providence may be defined as that continued exercise of the divine energy whereby the Creator preserves all His creatures, is operative in all that comes to pass in the world, and directs all things to their appointed end. This definition indicates that there are three elements in providence, namely, preservation (conservatio, sustentatio), concurrence or cooperation (concursus, co-operatio), and government (gubernatio). 2
In simplest terms, the doctrine of providence is the study of God working in and through His creation in ordinary means to bring about His decree according to His good pleasure.
The topic of miracles will be dealt with in the following lesson. However, it should be noted that the only difference between providence and miracles is that, in miracles, God is working in and through His creation in extraordinary means in order to display His character and bring about His decree that is according to His good pleasure.
As stated earlier, God’s providence is exercised over all of creation. To help illustrate this point, the following examples from Scripture are given.
The Bible clearly teaches God’s providential control (1) over the universe at large, Ps. 103:19; Dan. 4:25; Eph. 1:11; (2) over the physical world, Job 37:5, 10; Ps. 104:14; 135:6; Matt. 5:45; (3) over the brute creation, Ps. 104:21, 28; Matt. 6:26; 10:29; (4) over the affairs of nations, Job 12:23; Ps. 22:28; 66:7; Acts 17:26; (5) over man’s birth and lot in life, 1 Sam. 16:1; Ps. 139:16; Isa. 45:5; Gal. 1:15, 16; (6) over the outward successes and failures of men’s lives, Ps. 75:6, 7; Luke 1:52; (7) over things seemingly accidental or insignificant, Prov. 16:33; Matt. 10:30; (8) in the protection of the righteous, Ps. 4:8; 5:12; 63:8; 121:3; Rom. 8:28; (9) in supplying the wants of God’s people, Gen. 22:8, 14; Deut. 8:3; Phil. 4:19; (10) in giving answers to prayer, 1 Sam. 1:19; Isa. 20:5, 6; 2 Chron. 33:13; Ps. 65:2; Matt. 7:7; Luke 18:7, 8; and (11) in the exposure and punishment of the wicked, Ps. 7:12, 13; 11:6. 3
Of course, many more example could be given but the above is sufficient to illustrate that God’s providential work is over all things, from the insignificant to the highest ruling power on earth.
The remainder of the lesson will focus on three different ways in which God’s providential rule is described, that is, preservation, concurrence, and government. Remember, these are not different ways in which God works in His creation. These words are only different ways of describing God’s singular work of providence.
A. Preservation
“Preservation may be defined as that continuous work of God by which He maintains the things which He created, together with the properties and powers with which He endowed them.”4 One could say that it explains the consistent properties of matter that are observed on a regular basis. For example, water is wet and will continue to behave with the properties of water that were previously observed. Water will freeze when the temperature goes below 32ºF. Water will boil when the temperature reaches 212ºF. Water has these behaviors, not because these properties are inherent in themselves, but because preserves such behaviors on a continual basis. Furthermore,
The doctrine of preservation proceeds on the assumption that all created substances, whether they be spiritual or material, possess real and permanent existence, distinct from the existence of God, and have only such active and passive properties as they have derived from God; and that their active powers have a real, and not merely an apparent, efficiency as second causes, so that they are able to produce the effects proper to them. 5
Thus we can say that a rock exists in reality and it’s hardness is not a product of our perceptions. God made the rock and continues to preserve the rock with all of its intended properties. It is through this doctrine of preservation that we able to perform observational science. If God were not continually and consistently preserving His universe, we would never be able to understand creation and use it for our advantage. If water did not always come to a boil at 212ºF, we would have never been able to create a steam engine. If rocks were not always hard (at normal temperatures), then we would not be able to use them for a building material.
The idea of preservation is most clearly seen in Hebrews 1:3. The author of Hebrews demonstrates the supremacy of Christ by explaining that Christ is even “upholding all things by the word of his power.” The present tense for “upholding” indicates that this is a continual work. Jesus is continually upholding the universe by the power of His word. This would even indicate that the universe exists because Christ is making it exist. If Christ so desired, He could have all of creation vanish into nothing. The same idea is repeated in Colossians 1:17, “He is before all things, and in Him all things hold together” (NASB).
We must also realize that God is preserving our very being. Self-subsistence is an attribute that only God can possess. All life on earth is not able to sustain itself and must depend upon God for its preservation. Paul spoke of this in his sermon to the Athenians, “For in him we live, and move, and have our being” (Acts 17:28). Ezra even praised God for preserving all of creation (Neh. 9:6). God is so active in our sustaining of life that He gives every breath that we breathe (Job 34:14–15; Ps. 104:29).
B. Concurrence
Concurrence may be defined as, “God cooperates with created things in every action, directing their distinctive properties to cause them to act as they do.”6 The primary importance in understanding the doctrine of concurrence is that God is the primary, simultaneous, and immediate Causer for all motion and action in the world rather than the world acting independently. This is not to meant to diminish secondary causes as not real. We should simply understand the secondary causes that are regularly observed as cooperating with the First Cause done by God’s omnipotent hand. For example, we may ask why is it that the planets maintain orbit around the sun? Observational science can explain that inertia and gravity keep a planet within its orbit around in such a manner that its movement can be explained mathematically (Kepler’s planetary laws of motion). Yet Scripture teaches that God is causing the planetary motions in a manner that is consistent with what is observed (Matt. 5:45). Photosynthesis is a real process which causes grass to grow, but it is only a secondary cause (Ps. 104:15).
1. Scriptural Examples
The truth that God works in the world in a primary, simultaneous, and immediate way is seen in many places in Scripture. Joseph claimed that God sent him to Egypt when his brothers sold him into slavery (Gen. 45:5). God promises that He will deliver the enemy into the hand of Joshua (Josh. 11:6). God turns the heart of the king in whichever direction He pleases (Prov. 21:1; Ezra 6:22). God gave Israel the power to gain wealth (Deut. 8:18). God even works indirectly in evil actions. David states that Shimei was bidden by God to curse David (2 Sam. 16:11). God directed the Assyrians to destroy Israel (Isa. 10:5).
2. Characteristics of Concurrence
I have stated that God’s work of concurrence is primary in order to communicate that it is not subservient to another’s will. God does not begin His work only after a man has decided to take action. If this were the case, man would frustrate the plan of God; something contrary to Scripture (cf. Job. 23:13; Isa. 14:24, 27). Therefore it is God who works and energizes a person to work according to His will (Eph 1:11; Phil. 2:13).
As explained earlier, “For in him we live, and move, and have our being” (Acts 17:28). Therefore we must also say that concurrence is a work that is simultaneous. “After the activity of the creature is begun, the efficacious will of God must accompany it at every moment, if it is to continue. There is not a single moment that the creature works independently of the will and the power of God.”7 This is not to say that a man is not responsible for his actions but a man will not be able to do anything apart from God.
Thirdly, it must be stated that God’s work of concurrence is immediate. When God effectually causes something to come to pass, the effect is immediate. God does not simply set up a situation and then allow the object to take care of the rest. Nor is God only starting a singular cause to run in a long chain of cause so that His purpose will be accomplished. God works and the effect is immediately seen.
3. Objections to Concurrence
Many will object to this doctrine that God works concurrent manner in all things to bring about His will. The objection is that God does not work to bring about sin or evil acts. However, we must be clear on this objection.
Scripture never teaches that God is a direct doer of sin but that He acts concurrently. The greatest example is in the narrative of Joseph. Joseph’s brothers sold him into slavery (Gen. 37:28). Yet Joseph understood the evil intentions of his brothers to be a providential work of God (Gen. 45:5; 50:20; Ps. 105:17). God also hardened Pharaoh’s heart to sin and not let Israel leave. God even told Moses this would happen (Exod. 4:21; 7:3, 13; 9:12). Later it is explained that God hardened Pharaoh’s heart so that God could demonstrate His power in the earth (Exod. 9:16). Paul even cites this example and then rebukes objectors with the rhetorical question, “For who hath resisted his will? Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus?” (Rom. 9:19–20).
Scripture teaches that man is responsible for his sinful actions. There even occasions when it was stated that it a part of God’s plan for evil action to come to pass, and God worked in a manner to make it come to pass, but the consequences of the evil actions still fall on man, not God (Luke 22:22; Acts 2:23; 4:27–28). Furthermore, Scripture is clear that God is never responsible for the evil actions of men (1 Cor. 10:13; James 1:13–14).
God also uses evil in order to bring about His will (Rom. 8:28; Eph. 1:11). While this is difficult to understand, it must be held in faith. If we say that there is evil on the earth that is outside of God’s control or was never intended, then we would be saying that those evil actions are beyond God’s control or outside of His will and He is no longer omniscient or sovereign.
Some may even object that concurrence robs man of his free will. However, we discussed this issue in the lesson on God’s eternal decree. Man is only free to do what he desires most. For a man without Christ, he will choose to sin because that is only what his heart desires (Jer. 17:9; Mark 7:20–23). As believers, our wills matches His will (Rom. 8:29; Eph. 4:24; Phil. 2:13).
C. Government
“The divine government may be defined as that continued activity of God whereby He rules all things teleologically so as to secure the accomplishment of the divine purpose.”8 Simply stated, God is working all things in order to accomplish a specific end goal. This is seen especially in the passage of scripture that demonstrate His sovereignty over all things9 and this His work is done according to only His own will (Ps. 103:19; Dan. 4:35; Rom. 8:28; 11:36; 1 Cor. 15:27; Eph. 1:11; Phil. 2:10–11).
D. Application
Though the lessons on the Decree of God and the Providence of God, we can come to an important practical application. Many ask what is the will of God for my life? Many ask this question because they are worried about a specific decision that should be made and they thinking in particular about the “hidden will” of God. In other words, “What is it that God wants me to do in this particular case?” However, God has not shown us everything that will come to pass to tell us every decision that should be made. These are matters that are under God’s control. As a Christian, we should concern ourselves with the “revealed will” of God when it comes time to make a decision. Every time Scripture speaks on the will of God for our personal lives it only states that our sanctification is of the highest priority (1 Thess. 4:3; cf. Rom. 12:2). Therefore, if we make loving God and keeping His commandments to be the greatest concern in our decisions, then we will fulfill the will of God for our personal lives (Ps. 40:8; 37:4). Thus, Augustine of Hippo said, “Once for all, then, a short precept is given thee: Love, and do what thou wilt: whether thou hold thy peace, through love hold thy peace; whether thou cry out, through love cry out; whether thou correct, through love correct; whether thou spare, through love do thou spare: let the root of love be within, of this root can nothing spring but what is good.” 10
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1. Wayne Grudem, Systematic Theology: An Introduction to Biblical Doctrine (Grand Rapids: Zondervan, 2000), 315.
2. Louis Berkhof, Systematic Theology (Grand Rapids: Wm. B. Eerdmans publishing, 1938), 166.
3. Ibid, 168.
4. Ibid, 170.
5. Ibid.
6. Grudem, Systematic Theology, 317.
7. Berkhof, Systematic Theology, 173.
8. Ibid, 175.
9. See the first citation from Berkhof for a demonstration on “all things.”
10. Augustine of Hippo, “Ten Homilies on the First Epistle of John,” 7.8 (NPNF1 7:504).
Luke 4:31–37 | Jesus Rebukes Infirmities, Scene 1
Luke set us up for understanding the ministry of Jesus Christ. Luke did this by telling us of one His sermons that almost ended His life. What did He preach on? He preached from Isaiah 61:1–2, “The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, To preach the acceptable year of the Lord.” (Lk 4:18–19). It will be from this passage that we will see multiple themes be repeated on a regular basis as Jesus ministers through the area of Galilee (4:14–9:50). The remainder of chapter four will focus on Jesus fulfills the prophecy of giving liberty to them are bruised and deliverance to the captives.
Luke 4:31–44 is meant to be understood as a single unit. There is a one word that connects the remainder of the chapter creating a single theme: rebuke. In verse 35, Jesus is going to rebuke a demon. In verse 39, Jesus is going to rebuke a fever. In verse 41, Jesus is going to rebuke multiple demons. All of this pointing to the power and authority that Jesus is able to exercise over all infirmities from the natural and the spiritual realm. The section splits into three scenes. Scene one is vv. 31–37. Scene two is vv. 38–39. The third scene is vv. 40–44. The word “rebuke” occurs once in each of these scenes. Today we will only be covering the first scene (Lk 4:31–37). We will look at scenes two and three the Sunday following Easter.
The Setting (Lk 4:31–32)
After having been rejected by the people of His hometown and barely escaping with His life, Jesus comes down to Capernaum. Capernaum is a city that is located in the province of Galilee and is approximately only 12 miles from Nazareth. Capernaum is also located on the north-western shore of the Sea of Galilee allowing the city’s major trade to be fishing and agriculture. The verb, “came down” is appropriate. Nazareth is over 1200 feet above sea level while Capernaum is 686 feet below sea level, making more than an 1800 feet descent.92
Luke uses a periphrastic participle93 for taught (διδάσκων, or teaching) indicating that this was a common occurrence. This is reinforced from Luke 4:15. The parallel account of the narrative only mentions one Sabbath (Mk 1:21–28). We will be seeing Jesus in Capernaum for a while. It would make sense if this is His common practice like it was in Nazareth.
Lk 4:32. The people in the synagogue were extremely astonished with the teaching of Jesus. Astonished is from ἐκπλησσω which means “to cause to be filled with amazement to the point of being overwhelmed, amaze, astound, overwhelm (literally, strike out one’s senses).”94 Luke uses the same word to describe how Mary and Joseph felt when they found Jesus in the Temple after losing Him for three days (Lk 2:48).
The people were astonished at the teaching of Jesus. Luke is trying to emphasize the message that Jesus is speaking rather than the delivery of the message. While we do not know what specifically it was that Jesus was teaching in the synagogue in Capernaum, we do know why the people were astonished. Jesus was teaching them with authority. Power (KJV) is from ἐξουσία which is typically translated as “authority.”95 The parallel account in Mark helps us to understand Jesus’ authority by contrasting Jesus against the contemporary scribes (Mk 1:22). (Luke is probably writing to a Gentile so he had no need to mention the scribes.) One commentator explains that, “The teaching of the day often pitted one rabbinic opinion against another without any certain conclusion.”96 Bock explains further by stating, “The scribes would teach from tradition, while Jesus would handle the text directly and independently. His word alone was sufficient.”97 He gave certainty to what He was teaching. He rightly divided the Word of God and did so with full assurance. Jesus was preaching the Word, and the Word was having an affect on the people.
The Encounter (Lk 4:33–35)
Luke’s first recorded miracle performed by Christ is a bit of a doozy. The narrative of Jesus being tested in the wilderness ended with Satan departing from Jesus only for a season (Lk 4:13). Satan sends one of his minions to make a public spectacle. And while we would be interested in a quick summary on what the Bible has to say about demons, let it suffice to say for now to state that they are angels who disobeyed (2 Pe 2:4; Jud 6; Re 12:7–9) and now serve the Devil. However, it is important to remember that the focus should not be on the possessed man but on Christ. The story is not about how the possessed man disrupts the crowd in the synagogue but how Jesus is able to completely take control of the situation. The best thing we can do for ourselves is to imagine ourselves as one of the spectators that was enraptured by the teaching of Jesus Christ only to be rudely interrupted by a man possessing a demon crying out with a loud voice. You would have gone from extreme of emotion to the other.
Luke describes this demon as unclean. We would automatically think that a demon is ceremoniously unclean. However, Luke is writing to a Gentile audience. “In Greek thought spirits [δαίμων] could be good or evil.”98 We have the One that is anointed by the Spirit of God to preach the good news being opposed by an unclean spirit—a huge contrast! The scene almost feels like an old western. Two opposing characters stare each other down. The old sheriff upholds justice while the criminal is the embodiment of corruption.
Lk 4:34. “Let us alone” is from ἔα. “The exclamation ἔα may be an interjection expressing surprise or displeasure, found in Classical Greek.…Alternatively, it may be the imperative of ἐάω, with the sense ‘let (us) alone.’ In the latter case it forms part of the demon’s attempt to defend itself against Jesus.”99 The former seems to be more likely.
“What have we to do with thee” or “τί ἡμῖν καὶ σοί; literally means, ‘What have we in common?’, but in the LXX it translates a phrase which means, ‘Why are you interfering with me?’ (Jos. 22:24; Jdg. 11:12; 2 Sa. 16:10; 19:22; 1 Ki. 17:18; 2 Ki. 3:13; cf. Lk. 8:28; Mk. 5:7; Mt. 27:19; Jn. 2:4). It is rhetorical, implying, ‘Do not meddle with me’.” 100 This seem to be an odd statement since the possessed man is the one disrupting the service. Perhaps Jesus was hitting on a spot of conviction that lead to an outbreak.
The reason for a first person plural as opposed to a singular is unclear. The possessed may be using an “editorial we,” it could be referencing both the man and the demon, or it could be that the man was possessed by multiple demons (cf. Lk 8:30). The last option seems to be the most logical considering the following question. There were multiple parties that were expecting judgment from Jesus but the man was never hurt (v. 35).
The next question that comes from the demonized man is, “Have you come to destroy us?” This is a question that is often asked by demonized men. “And, behold, they cried out, saying, What have we to do with thee, Jesus, thou Son of God? art thou come hither to torment us before the time?” (Mt 8:29). “When he saw Jesus, he cried out, and fell down before him, and with a loud voice said, What have I to do with thee, Jesus, thou Son of God most high? I beseech thee, torment me not.” (Lk 8:28). The “torment” that the demons are referring to becomes clear in the Gerasenes demoniac, “And they besought him that he would not command them to go out into the deep” (Lk 8:31). The deep is the abyss mentioned in Revelation 20:3 that will be holding cell for a thousand years. Christ states that hell was “prepared for the devil and his angels” (Mt 25:41). Ultimately, Satan and his demons will be cast into the Lake of Fire that will be eternal torment (Re 20:10). Therefore, “This is not an exclamation of surprise but of terror and dismay. In the presence of the Holy One the demon is convicted by the knowledge the for him and his kind only destruction is waiting. He knows and recognizes Christ as the Holy One of God, and therefore cries out, shuddering with terror.”101
Next, the demonized man makes an admonition. He is fully aware who Jesus is. He knows that Jesus is the Holy One of God. The demon completely understand that Jesus is the promised Messiah and the Son of God. What is remarkably sad is that Jesus’ hometown wanted to throw Jesus off of a cliff when He told them this, but now there is demon that is proclaiming it out loud. However, the demon means it without any means of dignity.
Lk 4:35. Jesus immediately responds by rebuking the demonized man. There is no hesitation seen from Jesus. Also, “Jesus, unlike other exorcists, uses only his words and forgoes the usual rituals or incantations.”102 Jesus rebukes the demon on His own authority and no one else’s.
Christ give two commands to the demon. The first is to shut up. “Hold thy peace” comes from the single word φίμοω which figuratively means to put on a muzzle.103 It is the same word used in the commandment to not muzzle the ox when he treads out the corn (1 Co 9:9; 1 Ti 5:18). Secondly, Jesus command the demon to come out of the man.
The demon had no choice but to comply. The demonized man threw himself down in the midst of the synagogue during the exorcism but the man was never harmed. Jesus likely provided safety for the man.
The Reaction (Lk 4:36–37)
The crowd’s reaction to the whole scene is pure amazement. Amaze comes from θάμβος which only occurs three times in the New Testament, all of which are by Luke’s pen (Lk 4:36; 5:9; Ac 3:10) and is appropriate for witnessing this scene. θάμβος is defined as “a state of astonishment brought on by an exposure to an unusual event, that is, amazement, or awe; in the Greco-Roman world, the word is frequently associated with activity of transcendent forces or beings.”104 The crowd also begins to ask each other about the words/message (λόγος) of Jesus Christ. The words were unique. Jesus spoke with authority (ἐξουσία same word as in Lk 4:32) and power (δύναμις). Jesus Christ spoke unto the demon and the demon had no choice but to submit the word. The narrative powerfully demonstrates the authority and the sovereignty of Jesus Christ. His sovereignty is no different than God’s sovereignty. He only needs to speak and even the unclean spirits will follow His commands. No man is able to claim such authority and power like Jesus.
Lk 4:37. Of course, when a person witnesses an incredible scene, he is going to talk about it. The news of Jesus’ actions and words against the demon went far and wide throughout the entire region. Soon everyone in Galilee will have heard of Jesus Christ.
While this may seem like an odd story for us today, it is still true nevertheless. The point of the narrative of Luke 4:31–44 is that we see Jesus’ authority and sovereignty over the dark spiritual realm and physical ailments. While we have taken the time to think over what it would have been like to witness the scene, I want to understand that the demonized man is the perfect picture of a man stuck in his sin and without Christ. Up until Christ’s word was effected, the man was subject to the will of the demon. Without Christ, we are subject to passions of our lustful flesh, even being willing to mock the Holy One of God. When the demonized man was confronted, Christ used his effectual power over and against the will of the demon. There was nothing that the man did. All the actions belong to Christ. All he had to do was speak and then the man was set free. Christ is not asking us to perform anything for salvation. We need only to place our trust in the cross and resurrection and Christ will declare us free from our sin—justified!
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92. I. Howard Marshall, The Gospel of Luke: A Commentary on the Greek Text, NIGTC (Exeter: Paternoster Press, 1978), 191; Robert H. Stein, Luke, NAC 24 (Nashville: Broadman & Holman Publishers, 1992), 162; Darrell L. Bock, Luke 1:1–9:50, BECNT (Grand Rapids: Baker Academic, 1994), 428.
93. See Daniel B. Wallace, Greek Grammar Beyond the Basics: An Exegetical Syntax of the New Testament (Grand Rapids: Zondervan, 1996), 647–8 for a definition.
94. BDAG, 308.
95. ἐξουσία is translated as “authority” 71 times of the 102 occurrences in both the ESV and NASB. See also BDAG, 353.2.
96. Alberto S. Valdés, “The Gospel according to Luke,” in The Grace New Testament Commentary, ed. Robert N. Wilkin (Denton, TX: Grace Evangelical Society, 2010), 243.
97. Bock, Luke 1:1–9:50, 429.
98. Bock, Luke 1:1–9:50, 431; cf. Marshal, Gospel of Luke, 192; Werner Foerster, “δαίμων in the Greek and Hellenistic World,” in TDNT, 2:1–10.
99. Marshall, The Gospel of Luke, 193; cf. BDAG, 267; 1 Clement 39:5.
100. Marshall, The Gospel of Luke, 193; cf., J. Reiling, and J. L. Swellengrebel, A Handbook on the Gospel of Luke, UBS Handbook Series, (New York: United Bible Societies, 1993), 215.
101. Norval Geldenhuys, The Gospel of Luke, NICNT (Grand Rapids: Wm. B. Eerdmans Publishing, 1968), 173.
102. Bock, Luke 1:1–9:50, 434. See Josephus, Antiquities of the Jews, 8.45–48 for a contrast where an exorcist uses incantations citing the name of king Solomon.
103. BDAG, 1060.
104. BDAG, 442; cf. Reiling and Swellengrebel, A Handbook on the Gospel of Luke, 217.
Luke 3:7–9 | Repentance to Escape Wrath
In the previous paragraph, which served as an introduction to the preaching of John and eventually, Jesus, Luke told us the date that the word of the Lord came unto John the Baptist. It is with this statement that we begin to see that God is again doing a mighty thing in the midst of His people, for all of this was spoke of by the prophets.
Now in this paragraph, we will see not just the mode of operation of John the Baptist, but we will see the normal and regular content of John’s preaching. We must remember what was said of John in chapter one. It was said that, “Many of the children of Israel shall he turn to the Lord their God. And he shall go before him in the spirit and power of Elijah, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord” (Luke 1:16–17), and that he will be “called the prophet of the Highest: for thou shalt go before the face of the Lord to prepare His ways; To give knowledge of salvation unto His people by the remission of their sins” (Luke 1:76–77). This paragraph will show how John’s preaching is getting the children of Israel ready for the coming of the Lord.
There are three main components of John’s preaching: rebuke, repentance, and wrath. Each of these components are necessary part for John so that he could accomplish his task of getting the children of Israel ready for the Lord. These three components are also necessary parts of our preaching today so that we may clearly communicate the Gospel.
Rebuke (3:7)
John is addressing a crowd that is coming to be baptized by him. This would mean that have come to hear his preaching. Baptism was an integral part of John’s ministry. He used practice of baptism to signify the remission of sin that comes through repentance. As you will remember from last week, remission or ἄφεσις is “the act of freeing from an obligation, guilt, or punishment, pardon, cancellation.”78 The act signified a spiritual cleansing. Our baptism is similar. It signifies not only God cleansing you of your sin but it also signifies participating in the death, burial, and resurrection of Jesus Christ.
In Matt. 3:7, we have a parallel account, and it states that John is addressing the Pharisees and the Sadducees when he opens his discourse. It very could have been that the Pharisees and the Sadducees were not the only people that were present. John, a talented preacher, was probably generally speaking to the crowds but was making a heavy handed remark towards the Pharisees and Sadducees.
John is not afraid to call it like it is. He openly calls them Γεννήματα ἐχιδνῶν (offspring of snakes). These are individuals that are supposed to be the religious leaders of the day. However John is calling the Pharisees and Sadducees children of snakes—individuals that are poisonous. They may have the religious leaders of the day but they were not teaching as according to the Law of Moses like they thought. They were not teaching a repentance of sin but a form of self-made righteousness that comes through following the traditions of men. Therefore they were not teaching the Law but they were leading them astray. They were putting the children of Israel in Jeopardy. John is right to call them snakes.
Jesus does the same thing when he comes across the Pharisees and Sadducees saying, “Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?” (Matt. 23:33; cf. 12:34). In the Gospel of John, Jesus tells the Jews that they are of their father the devil who was a murderer and a liar from the beginning (John 8:44). Jesus was accusing them of being murderers and liars by using the adage, like father, like son.
Jesus and John were not afraid to call like it is. They saw someone that was prideful of their sinful state and they were afraid to declare who they truly were. “You, who think that your are so righteous, are nothing more than poisonous snakes, murderers, and liars.” When you are without Christ, you are sinner and are of the same character as Satan. Sin is still sin no matter who does the act, no matter how well dressed they are, no matter how much political power they have. Sin is sin. Sin is sickening. Sin is disastrous. Sin is destructive. Sin is poisonous.
John makes a reference to the wrath to come. John is using some imagery with the snakes concerning wrath. In a brush fire snakes will often crawl out of the hole trying to escape from the heat of the fire. However, when the Day of the Lord comes, there will be no escape for those who have trusted only on their own efforts and not the work of Christ.
The question that John puts forward is meant to be used rhetorically. John knows full well that these men are not looking to understood what John is preaching. The only reason why they have come is seen in John 1:19–28. They are curious about a man that has come from the wilderness and is drawing a crowd. If we saw a spiritual awakening being led by a homeless, I’m sure that there would be many curious yet inconspicuous men looking for answers for the crowd. John knows that they do not understand the true purpose of his ministry. He there to prepare the hearts of Israel for the coming of their King and Messiah.
Repentance (3:8)
John then relays the only way in which a person can escape the wrath that is to come—repentance. A man cannot earn his way out of condemnation. A man cannot make himself better. An unregenerate cannot even do good works. An unregenerate is nothing more than a brood of vipers. The only possible way in which a man may escape the judgment to come is through repentance. A man has to be willing to say that the only thing he has ever done is sin.
However, John makes it clear that repentance does not come only with words on lips but is attended and attested with good works on hands. The repentance needs to be a true repentance which evidenced by a changed lifestyle. God saved us so that we can be free from the bondage of sin and death. He has given life and liberty so that we might walk in the good works that He has set before us (Eph 2:10). James says the same in his letter, “Even so faith, if it hath not works, is dead, being alone” (James 2:17). There is no such thing as fire insurance Christianity. A simple statement will not suffice. If a man is a true believer, he will have the Holy Spirit living within him Who is working to set him apart unto righteousness. If you say that you are a believer there must come evidence of one’s belief.
After giving a positive, John gives the negative to push it further. The Pharisees, Sadducees, and many other children of Israel thought that being a child of Abraham would be good enough to enter the kingdom. Such men are poorly mistaken. We still deal with this problem today even. There are many confused people who think that because their parents were Christians then they must be Christians as well. The Catholic Church teaches such ludicrous ideas to children and are leading them astray, leading their souls into eternal torment. Children of pastors and missionaries make the same mistake. They may have grown up in a home that has loved the Lord but the parent’s faith bears no effect on the faith of the child. Growing up in a Christian home will not save you. Having Christian parents will not save you.
The true children of Abraham are not always the ones that calls himself and Israelite. The one who is a son of Abraham is the one who has trusted in the promises of God as Abraham had trusted. “And [Abraham] believed in the LORD; and He counted it to him for righteousness” (Gen. 15:6). Paul states the same in his letter the Galatians, “And if ye be Christ’s, then are ye Abraham’s seed, and heirs according to the promise” (Gal. 3:29).
Therefore, these men should not even begin to say (καὶ μὴ ἄρξησθε λέγειν) that Abraham as their father will save them from the wrath to come. They have no hope found in their lineage or nationality. They may lean upon their family tree only to have it break under their weight of sin. We should instead understand that God is able to make any person a child of God. This is what is meant by God raising children from these rocks. Salvation is not only for the Jew. Salvation is also available for the Gentile that comes to Christ for remission of sins.
Wrath (3:9)
John explains that there is immediate impending judgment, “yet even now (ἤδη δὲ καί).” The Day of Lord may seem like it is a long way off but you need to understand that a man will judgment upon death for “it is appointed unto men once to die, but after this the judgment” (Heb. 9:27). And you are not aware of when your appointed time of death will come. Therefore one must be ready for when he will appear before God.
John’s imagery is extremely with displaying how immediate the danger is for the unrepentant man. The axe has already been placed at the root of the tree. The axe is not in the shed or hanging on the wall with other tools. The axe is in hand and is ready to be swung. Judgment is able to come in a swift moment. There will be no warning.
For the tree that will be cut down that fails to bear good fruit will be used to feed the fire. The tree bearing good fruit will not cut down for it of use to its master. The keeper of the orchard receives good fruit from a good tree and is able to take his fill and be satisfied. The good fruit that John is referring to are the good works that is evidence of the true repentance that was made. However, the tree, the man that shows no good fruit will be thrown into the fire. A keeper of an orchard will see a withering tree and quickly cut it down. The tree is good for nothing but to keep the man warm at night and to heat his stove. A man may come to Church, may say on Sunday that he follows Jesus but if the rest of his life shows nothing of good works then we know that his faith is dead! The man has no good works whereby he has glorified Christ with. He has not shown that the Spirit resides within him. He is a man that is destined for eternal torment in the fire of hell. The axe will fall and he will be cast into the fire. God may not have glorified in the display of his good works but God will certainly be satisfied in the man’s destruction.
Preaching the wrath of God is not old-fashioned. Preaching and hearing of the wrath of God and the torments of hell is preaching the entire counsel of God. Every man is destined for eternal flame unless he trust His sins were paid for by Christ on the cross. God spoke of His wrath in the Garden of Eden to Adam and Eve, that if they were to eat of the fruit from the tree of knowledge of good and evil that they would surely die. Noah warned the world of God’s wrath that would come in the form of a flood upon the earth. Make no mistake, it was God that sent the Flood for their hearts were evil. It was God that poured out His wrath on Sodom and Gomorrah because there was not enough righteous men in the city to spare it. God spoke of His wrath to Moses when the Israelites worshipped the golden calf in the wilderness but wrath was averted when Moses asked for forgiveness. Moses promised Israel that they would be cursed by God if they abandoned the covenant. The prophets warned Israel so many times of the coming Day of the Lord. Paul warns that all will appear before His throne. Peter reminds that the day of the Lord will come like a thief in the night. Scripture concludes with the saints standing in pure righteousness but not before God judges the entire earth, even personally leveling His enemies in the place of Armageddon. John the Baptist preaches about the wrath of God because it is to be seen from cover to cover. Even Christ Himself makes numerous warnings about the final eternal punishment of the damned. Just in the Gospel of Matthew, Jesus mentions the fire of hell, or the gnashing of teeth 13 times. Hell and torment is a regular part of Jesus’ preaching as well. Know this well, it will God that will cast you into hell you are found to not be bearing fruit of repentance. Dear brothers and sisters, work out your salvation with fear and trembling (Phil. 2:12). For it is a dreadful thing to fall into the hands of the living Godπ (Heb. 10:31). Repent this day and be saved!
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78. BDAG, 155.
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