In a time of trouble, David pleads with God for healing and salvation. Learn how we can pray in this way when we are troubled. Brian Watson preached this sermon on February 13, 2022.
Here is the worship guide for Sunday, February 13, 2022.
Welcome and Announcements
Song: “His Mercy Is More”
Words and music: Matt Papa and Matt Boswell
What love could remember no wrongs we have done?
Omniscient, all-knowing, He counts not their sum.
Thrown into a sea without bottom or shore,
Our sins they are many; His mercy is more.
Praise the Lord, His mercy is more.
Stronger than darkness, new every morn’.
Our sins, they are many; His mercy is more.
What patience would wait as we constantly roam?
What Father, so tender, is calling us home?
He welcomes the weakest, the vilest, the poor.
Our sins, they are many; His mercy is more.
Praise the Lord, His mercy is more.
Stronger than darkness, new every morn’.
Our sins, they are many; His mercy is more.
What riches of kindness He lavished on us.
His blood was the payment; His life was the cost.
We stood ’neath a debt we could never afford.
Our sins, they are many; His mercy is more.
Praise the Lord, His mercy is more.
Stronger than darkness, new every morn’.
Our sins, they are many; His mercy is more.
Hymn: “Love Divine, All Loves Excelling”
Words: Charles Wesley. Music: John Zundel.
Love divine, all loves excelling, joy of heaven to earth come down;
fix in us Thy humble dwelling; all Thy faithful mercies crown!
Jesus, Thou art all compassion, pure unbounded love Thou art;
Visit us with Thy salvation; enter every trembling heart.
Breathe, O breathe Thy loving Spirit into every troubled breast!
Let us all in Thee inherit, let us find the promised rest.
Take away our love of sinning; Alpha and Omega be;
end of faith, as its beginning, set our hearts at liberty.
Come, Almighty to deliver, let us all Thy grace receive;
suddenly return, and never, never more Thy temples leave.
Thee we would be always blessing, serve Thee as Thy hosts above,
Pray, and praise Thee without ceasing, glory in Thy perfect love.
Finish, then, Thy new creation; pure and spotless let us be.
Let us see our great salvation perfectly secured in Thee:
Changed from glory into glory, till in heaven we take our place,
till we cast our crowns before Thee, lost in wonder, love, and praise.
Hymn: “Dear Refuge of My Weary Soul”
Words by Anne Steele, music by Matt Merker
Dear refuge of my weary soul, on Thee, when sorrows rise,
on Thee, when waves of trouble roll, my fainting hope relies.
To Thee I tell each rising grief, for Thou alone canst heal;
Thy Word can bring a sweet relief for every pain I feel.
But oh! when gloomy doubts prevail, I fear to call Thee mine.
The springs of comfort seem to fail, and all my hopes decline.
Yet, gracious God, where shall I flee? Thou art my only trust;
and still my soul would cleave to Thee though prostrate in the dust
Hast Thou not bid me seek Thy face, and shall I seek in vain?
And can the ear of sovereign grace, be deaf when I complain?
No, still the ear of sovereign grace, attends the mourner’s prayer;
Oh, may I ever find access to breathe my sorrows there.
Thy mercy seat is open still, there let my soul retreat;
with humble hope attend Thy will, and wait beneath Thy feet.
Thy mercy seat is open still, here let my soul retreat;
with humble hope attend Thy will, and wait beneath Thy feet.
Time of Prayer
Sermon: “Heal Me, O Lord”
Psalm 6 (ESV)
To the choirmaster: with stringed instruments; according to The Sheminith. A Psalm of David.
1 O Lord, rebuke me not in your anger,
nor discipline me in your wrath.
2 Be gracious to me, O Lord, for I am languishing;
heal me, O Lord, for my bones are troubled.
3 My soul also is greatly troubled.
But you, O Lord—how long?
4 Turn, O Lord, deliver my life;
save me for the sake of your steadfast love.
5 For in death there is no remembrance of you;
in Sheol who will give you praise?
6 I am weary with my moaning;
every night I flood my bed with tears;
I drench my couch with my weeping.
7 My eye wastes away because of grief;
it grows weak because of all my foes.
8 Depart from me, all you workers of evil,
for the Lord has heard the sound of my weeping.
9 The Lord has heard my plea;
the Lord accepts my prayer.
10 All my enemies shall be ashamed and greatly troubled;
they shall turn back and be put to shame in a moment.
Hymn: “Come to Me”
Words: Lizzie Akers, refrain by Village Church. Music: Michael Bleecker, Jeff Capps, and Hunter Pecunia.
Weary, burdened wand’rer, there is rest for thee.
at the feet of Jesus, in His love so free.
There is freedom, taste and see. Hear the call, “Come to Me.”
Run into His arms of grace, your burden carried, He will take.
Listen to His message, words of life, forever blessed.
“O thou heavy laden, come to Me, come and rest.”
There is freedom, taste and see. Hear the call, “Come to Me.”
Run into His arms of grace, your burden carried, He will take.
Bring Him all thy burdens, all thy guilt and sin.
Mercy’s door is open, rise up and enter in.
There is freedom, taste and see. Hear the call, “Come to Me.”
Run into His arms of grace, your burden carried, He will take.
Jesus there is waiting, patiently for thee,
Hear Him gently calling, “Come, O come to Me.”
Run into His arms of grace, your burden carried, He will take.
Romans 15:13 (ESV)
May the God of hope fill you with all joy and peace in believing, so that by the power of the Holy Spirit you may abound in hope.
What is most lacking in this country of ours? What does our society need? If you ask ten different people, you will probably get ten different answers. Depending on who you ask, the answers might be love, tolerance, civility, diversity, equality, education, science, faith, peace, or security. I think some of those are good answers. Some of those answers are better than others. But this country would be better off immediately if we had something else: gratitude. We would be better off if more people were truly thankful.
Think about this: how often do we get messages about being thankful? It seems like all the messages that come at us are designed to make us feel anything but grateful. Think about the news stories we hear. They are often about bad things happening. The news makes us feel fearful or outraged. And this is by design. News is a business, and tragic stories sell. We seem to have a whole industry built on grievances, on who is more oppressed. This is true on both sides of the political aisle.
Think about the commercials that we see: they are designed to make us feel that something is lacking in our lives, and if we only had that product, things would be better. A lot of commercials show a common problem that could be solved with a great product. Think about how many detergent commercials you’ve seen where the kids are getting their clothes dirty. The mother is frustrated that the kids aren’t more careful and that she can’t get those grass stains out. I’m sure the father is frustrated that the family has to keep buying clothes. The kids probably don’t care, but they’re not going to buy the detergent, so who cares about them? But now, if you get this detergent, all those frustrations are gone. Grass stains wash out easily. The kids can play outside without care. Moms and dads can relax. Just about every infomercial and “As-Seen-on-TV” product has that formula: it identifies a problem and offers a solution.
A lot of commercials are far more subtle. They don’t identify a problem, but they get you to covet something you don’t have. They show a beautiful car navigating winding roads along the coast as well as crowded streets through concrete canyons. You may have a car that works perfectly well, but in watching those commercials, you’re led to believe that if you only had a new car, your life would be more adventurous and exciting. You may have a phone that works perfectly well, but you see commercials that show the latest technology, and you imagine that your life would somehow be better if your phone’s camera had more megapixels or more storage, or whatever. You have clothes that don’t have holes in them, that look fine, but you see ads on the glossy pages of a magazine or a catalog that show people wearing stylish clothing, and you’re led to think, in subtle ways, “My life would be better if I looked like that.”
Notice that cable news doesn’t make you feel more thankful. Commercials don’t make you feel content. Talk radio doesn’t make you feel more peaceful. Social media doesn’t make you feel grateful for what you have; instead, it tends to make us feel envious or outraged. Imagine what the world would be like if we could turn these messages off and find reasons to be grateful.
Today, we’re going to look at the importance of being thankful. We’re going to consider a passage in the Gospel of Luke that shows how true faith in Jesus results in thanks. We’ll also consider how one of the biggest problems of humanity is not being thankful. And we’ll consider ways that we can thank God more for all the good things he’s given to us.
Today, we’re looking at Luke 17:11–19. I’m going to read the whole passage, explain what’s going on in it, and then think about those issues.
11 On the way to Jerusalem he was passing along between Samaria and Galilee. 12 And as he entered a village, he was met by ten lepers, who stood at a distance 13 and lifted up their voices, saying, “Jesus, Master, have mercy on us.” 14 When he saw them he said to them, “Go and show yourselves to the priests.” And as they went they were cleansed. 15 Then one of them, when he saw that he was healed, turned back, praising God with a loud voice; 16 and he fell on his face at Jesus’ feet, giving him thanks. Now he was a Samaritan. 17 Then Jesus answered, “Were not ten cleansed? Where are the nine? 18 Was no one found to return and give praise to God except this foreigner?” 19 And he said to him, “Rise and go your way; your faith has made you well.”
Luke has already made it clear that Jesus is bound to go to Jerusalem (Luke 9:51). He doesn’t mean that Jesus was going on a straight line from Galilee to Jerusalem, in Judea. He means that the time was approaching for Jesus to go to Jerusalem where he would be crucified. But he does some very important things before he gets there, and Luke saw fit to include this passage.
As Jesus was walking between two regions, Samaria and Galilee, he entered a village. There were ten people there who had a terrible skin condition. This is referred to as leprosy in the Bible, though it’s not exactly the equivalent of what is known as leprosy today. Leprosy could refer to any type of ongoing skin condition. What’s important is that in the eyes of Jewish people, skin conditions made people “unclean.”
To understand what’s going on here, we have to know something about what the Bible says about diseases and being clean. And to understand this, we have to understand something about the nature of sin. Last week, I said that sin was not just a way to describe wrong things we do. It’s a toxic, destructive power that causes to want to do wrong things. Sin is rebellion against God, a turning away from our Creator and turning to value the creation instead. We were made to know, love, and worship God but we have turned away from him. We don’t seek a relationship with him—at least not a right relationship with him. We don’t love him the way we ought to. We don’t worship him all the time. We don’t do what he wants us to do. In other words, we don’t live according to his design. And because of that turning away from God, we have a broken world. When we turn away from the God who ordered and arranged the world, we find disorder and chaos. When we turn away from the God who is love, we find hate and war. When we turn away from the giver of life, we find death. Part of the penalty of sin is a world full of disease and ultimately death.
So, the ultimate reason there are diseases like leprosy in the world is because of sin. That doesn’t mean there’s a direct connection between a person’s sin and an illness they have. It’s not that all people who have diseases have done some particularly awful sin. Some very healthy people are great sinners, and some very godly people have a lot of ailments. So, there’s no one-to-one connection between the amount of sin in a person’s life and their bodily health. But the reason anyone has a disease is because of the presence of sin in the world. And the fact is that all of us have sinned. There’s only person who never did, and that’s Jesus.
Now, in the Old Testament, we find that God calls a people, the Israelites, to himself. He rescued them out of slavery in Egypt and then he gave them his law, which taught them how to live. And when you read through that law, particularly the book of Leviticus, you find a lot of information about skin diseases (Leviticus 13 and 14). Sometimes it’s all a bit baffling to us. But the idea is that in order to be part of God’s people, you had to be clean. Now, on one level, this makes perfect sense. The Israelites didn’t have modern medicine and diseases are contagious. In order to protect the health of the people, those who had diseases had to be removed. They often were placed outside the camp until they became clean, or healthy. So, the idea of keeping the unclean people on the edge of the community made perfect sense.
But the law also addresses issues in a symbolic way. The idea that you get when you read the book of Leviticus is that in order for the Israelites to approach God in worship, they needed to be pure. They needed to be cleansed of their sin. Anything that made the Israelites impure made them unfit to be in the presence of God. And since diseases are ultimately the result of sin, those who were diseased couldn’t be part of the community. They were ostracized. That was a visual picture of the contagious nature of sin. Sin needed to be removed from God’s people. Sin corrupts. Sin has a way of being contagious, spreading throughout one body and on to others.
Because these people had leprosy, they would have been shunned by others. They would have been considered untouchable, for to touch someone with leprosy would make that person unclean. A leper was treated like someone who was less than human. Just listen to these words, found in Leviticus 13:45–46:
45 “The leprous person who has the disease shall wear torn clothes and let the hair of his head hang loose, and he shall cover his upper lip and cry out, ‘Unclean, unclean.’ 46 He shall remain unclean as long as he has the disease. He is unclean. He shall live alone. His dwelling shall be outside the camp. (See also Num. 5:1–4.)
So, these lepers were outcasts, people who couldn’t live like everyone else. They couldn’t go to the temple to worship. They couldn’t be touched. That’s why they stood at a distance.
Yet these people cry out to Jesus. They call him “Master,” recognizing that he has authority to heal them. They ask for mercy, to be delivered from something terrible even though they are not worthy.
What’s amazing is that Jesus doesn’t heal them there. He doesn’t touch them. He doesn’t pray. What he does is tell them to go to the priests. This is something the law of the Old Testament required. (See Leviticus 14.) The priests were the ones who would make sure a person had been healed of a skin disease, and the priest would offer sacrifices on behalf of that person. After that, the person was ceremonially clean and able to rejoin society. These people who had leprosy apparently left Jesus to go to their priests, and as they did so, they found that they were cleansed. Not only were they healed physically, but they were made clean. The power of sin had been removed. This was a miracle that Jesus performed at a distance. It shows his power: he only has to think the thought to heal people of conditions brought on by sin.
This happened to all ten of these people. Yet only one of them, when he sees that he was healed, goes back to Jesus in awe and wonder and thanksgiving. One man did this. He praised God loudly. He fell down at Jesus’ feet and thanked him. And Luke tells us that he was a Samaritan.
In the eyes of Jewish people, Samaritans were unclean. They were the distant relatives of the Jews, people who could trace their lineage back to the ancient Israelites. But those Israelites had married Gentiles and had children with them. Therefore, Jews thought of Samaritans as not pure, as half-breeds. They also didn’t worship in Jerusalem. They had their own place of worship in Samaria, and they didn’t accept all of the Old Testament as the word of God. Jews looked down upon Samaritans and tried to avoid them.
We’re probably safe to assume that the other nine people who were cleansed were Jews and, possibly, Samaritans. It is ironic that the Samaritan is the one who recognizes that what Jesus has done is from God. The Jewish people who were healed didn’t stop to praise God. Yes, they probably went to the priests and did as Jesus told them to do. But they didn’t seem to have the same faith that this one Samaritan man had.
That’s why Jesus asks some rhetorical questions. He asks, “Were not ten cleansed?” Yes, of course. “Where are the other nine?” They’re long gone. “Was no one found to return and give praise to God except this foreigner?” Apparently not. In Jesus’ view, the only one who truly praised God was this one man, the Samaritan. And Jesus commends this man. He tells him that his faith has made him well.
Now, the others who were healed did cry out to Jesus. But apparently they lacked faith. This shows that people will sometimes call upon God when they’re in trouble. People who are sick sometimes ask for prayer, and they often won’t mind if you pray for them. But God isn’t just some cosmic butler who stands waiting at our beck and call when we feel like we need him. He’s not a genie that grants us our wishes. God is King. He is Lord. He is Master. He made us to serve him and worship him and obey him. Yes, he graciously answers prayer. But he should also be praised and thanked. People who truly have faith in God are people who are thankful. The mark of God’s children should be praise and thanksgiving.
We see examples of thanks throughout the Bible. In the Old Testament, people who lacked faith grumbled, even after God gave them good things. That’s often the story of the Israelites—many of them were a bunch of stiff-necked ingrates.
But certainly not all. David, the great King of Israel, though certainly not a perfect man, thanked God. When he conquered the city of Jerusalem and made it the center of Israelite’s worship, the ark of the covenant was brought into the city and into the tabernacle. And then David praised God. This is from 1 Chronicles 16:
8 Oh give thanks to the Lord; call upon his name;
make known his deeds among the peoples!
9 Sing to him, sing praises to him;
tell of all his wondrous works!
10 Glory in his holy name;
let the hearts of those who seek the Lord rejoice!
11 Seek the Lord and his strength;
seek his presence continually!
12 Remember the wondrous works that he has done,
his miracles and the judgments he uttered,
13 O offspring of Israel his servant,
children of Jacob, his chosen ones! (1 Chron. 16:8–13)
35 Say also:
“Save us, O God of our salvation,
and gather and deliver us from among the nations,
that we may give thanks to your holy name
and glory in your praise.
36 Blessed be the Lord, the God of Israel,
from everlasting to everlasting!”
Then all the people said, “Amen!” and praised the Lord. (1 Chron. 16:35–36)
Before David died and left the kingdom to his son, Solomon, he arranged for materials to be gathered to build the temple in Jerusalem. When people freely gave massive amounts of gold, silver, bronze, and iron, as well as precious stones, he praised God. He said:
Blessed are you, O Lord, the God of Israel our father, forever and ever. 11 Yours, O Lord, is the greatness and the power and the glory and the victory and the majesty, for all that is in the heavens and in the earth is yours. Yours is the kingdom, O Lord, and you are exalted as head above all. 12 Both riches and honor come from you, and you rule over all. In your hand are power and might, and in your hand it is to make great and to give strength to all. 13 And now we thank you, our God, and praise your glorious name. (1 Chron. 29:10–13)
This is how we should respond to anything that happens in our lives. When we experience any measure of goodness, we should thank God. We can thank God for answered prayers, but also a meal. We can thank God for a new job or a raise or when someone we loved is healed. But we can and should also thank God for a sunrise, for another day to be alive, for clothing and shelter and the bare necessities of life. We should be thankful for all things.
Yet our problem is that we often aren’t thankful. In the book of Romans, a letter written by the apostle Paul, he says that the great problem of humanity is our failure to worship God as we ought. And this is true of everyone, whether they are familiar with the Bible or not. He says that everyone stands under God’s wrath because though we are aware of God’s existence, we ignore him. We go our own way. We worship someone or something other than God. There’s one line in Paul’s description of the plight of humanity that stands out. He says, “For although they knew God, they did not honor him as God or give thanks to him” (Rom. 1:21). If one important mark of God’s children is that they’re thankful, one of the most important marks of sinners is that they’re not thankful.
Yet Paul goes on to say that though all have sinned (Rom. 3:23) and have deserved death, God has given an amazing gift to all who have the faith to receive it. “For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord” (Rom. 6:23). Jesus, the Son of God, was sent to the world to save people from sin (Matt. 1:21). He is the only one who never sinned, the perfectly righteous man (who also happens to be God). Though he’s the only who has not earned God’s punishment for sin, being cast out of the camp forever, so to speak, he died a sinner’s death, bearing God’s wrath on the cross. All who trust Jesus have had their sins paid for in full, and they are credited with his perfect standing. They are given the priceless gift of eternal life.
Salvation from sin and eternal death is a gift. It is something we have not deserved or earned. We’re not entitled to it. Paul knew this. That’s why he thanks God in the book of Romans for salvation. After describing how we don’t have the power within us to live godly lives, he writes this, in Romans 7:24–25:
24 Wretched man that I am! Who will deliver me from this body of death? 25 Thanks be to God through Jesus Christ our Lord! So then, I myself serve the law of God with my mind, but with my flesh I serve the law of sin.
In another letter, 1 Corinthians, Paul talks at length about the reality that Jesus, after dying on the cross, rose from the grave. His resurrection demonstrated that his sacrifice for sin was acceptable, that he is the Son of God, and that he has power of sin and death. After boldly stating that death has no victory over Christians, Paul writes, “thanks be to God, who gives us the victory through our Lord Jesus Christ” (1 Cor. 15:57).
In Paul’s second letter to the Corinthians, he often writes about his own personal suffering. Paul forfeited a comfortable place within Jewish society to be Jesus’ messenger, someone who went to others to tell them about what God has done in and through Jesus. Paul often endured rejection, beatings, difficult travels, and imprisonment in order to tell others about Jesus. Yet even in the midst of suffering, Paul was thankful. He wrote this to those Christians in Corinth: “For it is all for your sake, so that as grace extends to more and more people it may increase thanksgiving, to the glory of God” (2 Cor. 4:15). Paul knew that as more people came to Jesus, it would lead to more thankful people, and this would glorify, or praise, God. Why does God graciously save people from sin? So they would be thankful. But not only that. So that they would praise him. Elsewhere, Paul says that God saves us “to the praise of his glorious grace” (Eph. 1:6) and “to the praise of his glory” (Eph. 1:12, 14).
God wants us to thank him. He wants our thanks to be a large part of our worship of him. He delivers us from bad things not so that we would have easier lives, but so that we would thank him and praise him. Yet so much of our society pushes us in the other direction. We’re not taught to be thankful. We’re not led to think about all the good things we have. Paul says, in another letter, “whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if there is any excellence, if there is anything worthy of praise, think about these things” (Phil. 4:8). Commercials, news, and social media don’t lead us to think about the things we’re thankful for.
Remember, our problem is our lack of gratitude to God. Just the other day, I was listening to a new album by a man named Drew Holcomb. I’m pretty sure he’s a Christian, because his wife, Ellie Holcomb, is a singer who has made explicitly Christian albums. In one of his new songs, he sings:
You want what you can’t have.
Since the Garden of Eden it’s been like that.
You can’t tear down the tree, or pull all the weeds,
Spend your life looking for the greener grass.
Of course, people do spend their whole lives looking for greener grass. But they end up feeling like they’re missing out, like the good things are “over there” somewhere. The pursuit of something better is endless. It causes us not to dwell on all the good things we already have, but to focus on that which we don’t have. It doesn’t lead us to be thankful, but to feel empty. In the very next song on that same album, Drew Holcomb sings,
Maybe we’re not supposed to try everything.
Maybe we’re lost in what we want, not what we need.
Everything is never enough, takes you away from what you love.
Maybe we’re not supposed to try everything.
So, how should we respond to this message? With faith. Jesus can cleanse us of our uncleanness, which comes through sin. Sin taints everything in our lives. We can’t defeat it or root it out of ourselves. Only Jesus can remove our sin. But he does this only for those who turn to him in faith. If you’re not a Christian, cry out to God for mercy. Acknowledge that you have not been thankful. You haven’t wanted God and his glory. You’ve wanted what you can’t have. You have turned away from God and made other things more important in your life. You’ve not lived life on God’s terms. Tell God that you don’t have an excuse, that you’re sorry for your sin, and that you realize that the only way to be acceptable in his eyes is to turn to his Son, Jesus.
If you are a Christian, be thankful. That’s something that Paul tells Christians repeatedly. In the book of Colossians, he tells us to walk in the ways of Jesus, and to be “abounding in thanksgiving” (Col. 2:6–7). He tells us to live as people who love, people who forgive others because we have been forgiven, people who let “the peace of Christ rule in [our] hearts.” And then he adds, quite simply, “And be thankful” (Col. 3:15). Then, he says, “And whatever you do, in word or deed, do everything in the name of the Lord Jesus, giving thanks to God the Father through him” (Col. 3:17). In 1 Thessalonians, he says, “Rejoice always, pray without ceasing, give thanks in all circumstances; for this is the will of God in Christ Jesus for you” (1 Thess. 5:16–17). God wants us to be thankful.
Here are some things we can thank God for:
Thank God for simply existing. Thank God for the gift of life.
Thank God for your parents and your upbringing. Thank God for the people who gave you life and who helped shape your life. God saw fit to have you be born and raised in a certain time and place. Stop and think about all the good things that came from that, and thank God.
Thank God for whatever natural abilities and gifts you have. If you have a body that’s healthy and strong, thank him for that. If you have a good mind, thank him for that. If you have a mind for music, or the ability to work hard, or the ability to be cheerful even in difficult circumstances, thank God for that.
If you’ve had education, thank God for that. If you can read and write, thank him for that.
If you have clean water, thank God. Not everyone in the world has that. If you have enough food to eat, thank God. Not everyone in the world has access to healthy food, and enough of it.
Thank God for a place to live, clothes to wear, for transportation.
Thank God for medical care.
Thank God even for difficult things in your life. If you look back over your life and consider times that were painful, what we would often call trials, you can see that in those times, God was doing something. He was teaching you something. Perhaps he was orchestrating something in your life and in the lives of others that wouldn’t have happened without that pain. We should be thankful even for trials, even for sufferings. God uses those things for the good of those who love him (Rom. 8:28). Perhaps one of the marks of a Christian is thanking God even when things don’t seem to go our way.
Above all, thank God for salvation, for adopting you into his family. Thank him for the gift of eternal life. Thank him now, because that’s what Christians will be doing throughout eternity. The book of Revelation gives us various images of what people will do in heaven and in the new creation, the perfect world that God will create when heaven and Earth become one. We find this image in Revelation 7:9–12:
9 After this I looked, and behold, a great multitude that no one could number, from every nation, from all tribes and peoples and languages, standing before the throne and before the Lamb, clothed in white robes, with palm branches in their hands, 10 and crying out with a loud voice, “Salvation belongs to our God who sits on the throne, and to the Lamb!” 11 And all the angels were standing around the throne and around the elders and the four living creatures, and they fell on their faces before the throne and worshiped God, 12 saying, “Amen! Blessing and glory and wisdom and thanksgiving and honor and power and might be to our God forever and ever! Amen.”
- All biblical quotations are taken from the English Standard Version (ESV). ↑
- Drew Holcomb and the Neighbors, “You Want What You Can’t Have,” from the 2019 album, Dragons (Magnolia Music). ↑
- Drew Holcomb and the Neighbors, “Maybe,” from the 2019 album, Dragons (Magnolia Music). ↑
In Luke 17:11-19, Jesus commends a man who gave thanks for healing him. Our problem is that we’re not thankful to God. What Jesus has done for us is a great reason to thank God. Brian Watson preached this message on August 18, 2019.
Jesus heals a man on the Sabbath to show that he gives rest. How does he give us rest? How can we find rest? Listen to this sermon, preached by Brian Watson on June 2, 2019.
Jesus performs a miracle on the Sabbath to show that he gives real rest. He also tells us that the kingdom of God grows slowly from humble beginnings. Find out more about the healing that Jesus can give us and the nature of growth in the kingdom. Pastor Brian Watson preached this sermon on May 12, 2019.
What’s the hardest thing that we can face in this life? I don’t think it’s loss of money or income. We can always get another job or hope that more money comes in. Is it rejection from people we love? I don’t think so, though rejection from loved ones is devastating. Even if our family and friends disown us and unfriend us, we can always find new people to love and be loved by. I think one of the hardest things we face in this life is the decay of our own bodies—and also of the bodies we love.
Many of us know what it’s like to be seriously ill, or to have had—or to have right now—some serious injury or condition that keeps us from being completely healthy. When your body is weak or in pain, it’s hard not to think about it. Other difficulties in life are ones that we can forget for some periods of time. Even those who are mourning or hurting over a rejection can have times when they laugh or feel happy. But a body in pain stays in pain always. And sometimes illnesses or conditions keep some people from getting out, from engaging in life the way that others do. In those cases, health problems can isolate us and make us feel alone, unproductive, and unwanted.
Of course, this hits home when it’s happening to our bodies. But it also hurts us when our loved ones have these major health problems. And regardless of whether we’re healthy or not right now, or whether our spouses or kids or parents or friends are healthy or not right now, all of us will die. Before we die, we will lose many loved ones to death. And that reminds us of our own impending deaths.
I know I’ve mentioned this before, but I’ll mention it again: there’s an interesting book called A Brief History of Thought: A Philosophical Guide to Living, by a French philosopher named Luc Ferry, who happens to be an atheist. He describes philosophy as basically an attempt to figure out how to live in a world in which we will all die. He says this of man (and of woman, too): “He knows that he will die, and that his near ones, those he loves, will also die. Consequently he cannot prevent himself from thinking about this state of affairs, which is disturbing and absurd, almost unimaginable.” What is it that all humans want? “To be understood, to be loved, not to be alone, not to be separated from our loved ones—in short, not to die and not to have them die on us.” Ferry says that all religions and philosophies are an attempt to find salvation from the fear of death.
Now, this might not be a very cheerful way to begin a sermon. But the reality is that all of us will face health concerns and all of us will face death. Those are things that every human being deals with, and some of us are dealing with that right at this moment. And if that was all there was to the story—your body breaks down, everything and everyone you love will pass away, and you will die—there would be no hope. But there is hope. Christianity has something amazing to say about hope in the face of illness, decay, and death. Luc Ferry, that atheist I just mentioned, says, “I grant you that amongst the available doctrines of salvation, nothing can compete with Christianity—provided, that is, that you are a believer.” I suppose the reason he says that is because Christianity promises life after death to believers. It promises that death is not the final word. The problem for Ferry is that he doesn’t believe it. But he admits that French students in his generation weren’t exposed to Christianity and the Bible. He likely never bothered to read strong defenses of the truth of Christianity.
At this church, we try to think about why we should believe Christianity to be true. And the greatest reason to believe is Christ himself. And the best way to know Jesus Christ is to read the Bible, particularly the four Gospels—Matthew, Mark, Luke, and John—each one a biography of Jesus, focusing on his teachings, his miracles, his death, and his resurrection from the grave.
For most of the last thirteen months, we’ve been studying the Gospel of Luke. Today, we’re look at Luke 8:40–56. We’ll see here that Jesus performs two miracles that show he has power over both illness and death.
Let’s begin by reading Luke 8:40–42a:
40 Now when Jesus returned, the crowd welcomed him, for they were all waiting for him. 41 And there came a man named Jairus, who was a ruler of the synagogue. And falling at Jesus’ feet, he implored him to come to his house, 42 for he had an only daughter, about twelve years of age, and she was dying.
Jesus has returned from the eastern shore of Sea of Galilee, the Gentile region known as the Decapolis. Specifically, he was in a place called the Gerasenes, where he exorcised a large amount of demons out of a man. On the way there, Jesus had calmed a storm. We looked at these two miracles last week.
Here, back in Galilee, a man named Jairus comes to Jesus. Jairus was the ruler of synagogue. He would have been in charge of the services at the synagogue. He was something like a lay leader, the one who decided who could read Scripture at the synagogue. He wasn’t a Rabbi or a civil leader, but he provided order and he would have been a well-respected leader in the community.
This man falls at Jesus’ feet, which shows how desperate he is. His only daughter, about twelve years old, is dying. The Greek word that is translated as “only” is μονογενὴς (monogenes), the same word used of Jesus to describe him as God’s only Son or, in older translations, his “only begotten” Son. This man’s one, beloved daughter is dying, and he begs Jesus to help her. So, Jesus goes with Jairus to his house.
Now, let’s read the end of verse 42 though verse 48:
As Jesus went, the people pressed around him. 43 And there was a woman who had had a discharge of blood for twelve years, and though she had spent all her living on physicians, she could not be healed by anyone. 44 She came up behind him and touched the fringe of his garment, and immediately her discharge of blood ceased. 45 And Jesus said, “Who was it that touched me?” When all denied it, Peter said, “Master, the crowds surround you and are pressing in on you!” 46 But Jesus said, “Someone touched me, for I perceive that power has gone out from me.” 47 And when the woman saw that she was not hidden, she came trembling, and falling down before him declared in the presence of all the people why she had touched him, and how she had been immediately healed. 48 And he said to her, “Daughter, your faith has made you well; go in peace.”
Jesus has been drawing crowds because of his teaching and miracles. People are crowding him, pressing upon him. It’s like he’s a celebrity.
Among the people pressing against him is a woman “who [has] had a discharge of blood for twelve years.” In other words, she’s bleeding both during and between menstrual periods. I guess there’s a technical name for this: menometrorrhagia. It seems she had some type of hemorrhage that couldn’t heal. Luke tells us that she “spent all her living on physicians,” but “she could not be healed by anyone.” There’s some debate about whether “spent all her living on physicians” belongs to the original copy of the Gospel. There are some early manuscripts that don’t have these words, though most manuscripts do. Luke was a doctor, so if he wrote this, it’s quite stunning (Col. 4:14). Mark says the woman “had suffered much under many physicians” (Mark 5:26).
Now, some of you here might be able to relate to this woman. You might be thinking, “I know exactly what that’s like. I’ve seen many doctors who haven’t been able to help me.” We’ve all seen people who couldn’t be healed, regardless of how many specialists they had seen and how much money they have spent.
But this woman’s condition would have caused her greater problems than mere physical ones. This had been going on for twelve years, and I’m sure her condition was inconvenient and possibly embarrassing. But what made it worse was that in her Jewish context, this condition made her unclean. This is a hard concept for us to grasp, because it’s so foreign to the way that we think. In the book of Leviticus, there are all kinds of instructions for how the Israelites should worship and live as God’s people. There are many instructions on how to be clean. The things in the book of Leviticus that make a person unclean are not necessarily sinful, but they are the result of sin in the world. One of the things that makes a person unclean is blood, which, when it’s outside the body, is usually related to death. Various conditions, diseases, and death itself are the result of sin in the world. And sin is our rebellion against God.
When God made human beings, he created them in his image and likeness (Gen. 1:26–28), which means that we were made to worship God, to reflect his greatness, to rule over the world by coming under his rule, to love him and obey him because he’s a perfect Father. But the first human beings didn’t want to live for God; instead, they wanted to be like God, to be gods who lived for themselves. They didn’t trust that God is good. They didn’t do things God’s way. So, God removed them from Paradise and put his creation under a curse, which is a partial punishment for this rebellion. This is our story, too, for we often don’t want to live for God and do life on his terms. This is why we have health problems, diseases, and death.
The book of Leviticus specifically talks about a woman bleeding beyond the time of her menstruation. This is Leviticus 15:25–31:
25 “If a woman has a discharge of blood for many days, not at the time of her menstrual impurity, or if she has a discharge beyond the time of her impurity, all the days of the discharge she shall continue in uncleanness. As in the days of her impurity, she shall be unclean. 26 Every bed on which she lies, all the days of her discharge, shall be to her as the bed of her impurity. And everything on which she sits shall be unclean, as in the uncleanness of her menstrual impurity. 27 And whoever touches these things shall be unclean, and shall wash his clothes and bathe himself in water and be unclean until the evening. 28 But if she is cleansed of her discharge, she shall count for herself seven days, and after that she shall be clean. 29 And on the eighth day she shall take two turtledoves or two pigeons and bring them to the priest, to the entrance of the tent of meeting. 30 And the priest shall use one for a sin offering and the other for a burnt offering. And the priest shall make atonement for her before the Lord for her unclean discharge.
31 “Thus you shall keep the people of Israel separate from their uncleanness, lest they die in their uncleanness by defiling my tabernacle that is in their midst.”
This woman couldn’t be touched or touch others. She couldn’t worship at the temple and probably not at the local synagogue. She was isolated, and probably frustrated, embarrassed, and apparently broke from spending money on doctors who couldn’t help. When Mark’s Gospel says she suffered at the hands of doctors, it probably means that these doctors made things worse, not better.
This woman touches Jesus in the hopes that he can make her well. Like Jairus, she knew that Jesus was her only hope. She had probably heard that Jesus had healed many other people. In Luke 6, we’re told that people came to Jesus to hear his teaching and to be healed of their diseases. We’re told, “And all the crowd sought to touch him, for power came out from him and healed them all” (Luke 6:19).
Perhaps this woman touched Jesus in this way so that her condition wouldn’t be found out by everyone. She wanted to be healed quietly, secretly. So, she simply touches the edge of Jesus’ garment.
But Jesus realizes someone has touched him. What this woman has done is not a secret to him. He senses that someone has accessed his power. This doesn’t mean that Jesus is some kind of battery with a limited energy source. What it means is that divine power was flowing through him and he was aware of it.
The disciples can’t believe that Jesus could discern that a specific person touched him and that power went from him to this person. There’s a massive crowd—how can Jesus know that one specific person touched him? But Jesus is the God-man, and he has the ability to know things that mere mortals wouldn’t know.
Jesus surely knew who it was who touched him. I say that because we’re told that the woman realized that she wasn’t hidden, that she couldn’t hide from Jesus. Jesus probably asked, “Who was it that touched me?” in order to draw this woman into making a public profession.
Like Jairus, this woman falls down, trembling, but probably for different reasons. She trembles in the presence of Jesus, the Lord who healed her. Even though she was probably afraid of speaking in public—she had been isolated for a long time—she decided to confess what Jesus had done for her.
Then, Jesus says, “Daughter, your faith has made you well; go in peace.” She might very well have been older than Jesus, but he calls her, “Daughter.” She is part of his family. What made her well? Ultimately, it’s Jesus and his power, the power of God at work in and through him. But the instrument that she used to access this power was her faith. She trusted that Jesus could heal her. The doctors couldn’t. Only Jesus could fix this problem.
Does this mean that Jesus will fix all our health problems? If we trust him, yes, he will—ultimately. But not in this lifetime. He may heal some of us, usually through secondary causes—through doctors and nurses, through diet and medicine and surgery. Jesus cannot heal all illnesses without rooting out all sin in the world. Sin is the cause of illness. But if Jesus removed all sin, he would have to end human history as we know it. He would have to remove all sinners—or at least their sin. But God hasn’t done that yet because he is giving people a chance to turn to Jesus now, before that great judgment day when all of us will no longer be hidden, but will be exposed for all that we are, all that we’ve done, all that we’ve thought and desired. Our secrets will be laid bare. And only Jesus can cover up our sins.
Jesus didn’t perform miracles to eliminate all evil. He performed miracles to show his identity. He is the great physician who will heal all who come to him. He has not promised to do this now, in this life. But he will do it in the end.
Today’s story started with Jairus and his dying daughter. Then, we were interrupted by the woman who had been bleeding for twelve years. Now, let’s go back to Jairus and his daughter. What happened to her?
Let’s read verses 49–56:
49 While he was still speaking, someone from the ruler’s house came and said, “Your daughter is dead; do not trouble the Teacher any more.” 50 But Jesus on hearing this answered him, “Do not fear; only believe, and she will be well.” 51 And when he came to the house, he allowed no one to enter with him, except Peter and John and James, and the father and mother of the child. 52 And all were weeping and mourning for her, but he said, “Do not weep, for she is not dead but sleeping.” 53 And they laughed at him, knowing that she was dead. 54 But taking her by the hand he called, saying, “Child, arise.” 55 And her spirit returned, and she got up at once. And he directed that something should be given her to eat. 56 And her parents were amazed, but he charged them to tell no one what had happened.
After Jesus has dealt with the bleeding woman, a messenger comes, saying that the girl is dead, don’t bother Jesus anymore, there’s nothing that can be done. This messenger lacks hope. This messenger lacks faith.
Jesus says, “Do not fear; only believe, and she will be well.” This might have sounded like a bad joke. Apparently, Jesus said this before he took the parents and three of his disciples inside the house. Those who were weeping and mourning outside laughed at Jesus. They laughed because he said, “Do not weep, for she is not dead but sleeping.” “Yeah, right, Jesus. That’s a good one!”
But Jesus was serious. The girl was dead, but only temporarily. She was about to be “woken up.” (By the way, Jairus’ name, in Aramaic, would have been Jair, which means, “God will awaken.”) Jesus touched the dead girl—this would have made him unclean (touching a corpse made someone unclean; Num. 19:11). And at his command, the girl rises. Her spirit comes back to her. The “spirit” is generally thought to be the person’s immaterial self that continues after death, though “spirit” (Greek: πνεῦμα) can also mean “breath.” She truly was dead and is now alive. Jesus even tells people to give her something to eat—she’s really alive, in a physical body that needs sustenance.
The people are amazed, and rightfully so, but Jesus tells them not to tell others. He knows that people want someone who can bring dead people back to life. But people don’t want all of Jesus’ teaching. He doesn’t want followers who are attracted to him for the wrong reasons.
So, what do we learn from this?
First, Jesus has the power to heal. He can do what we cannot do. Of course, we have much better medicine and technology than people had two thousand years ago. But there are still many conditions that we cannot fix, or fix completely. And we will never solve the problem of death. Death is the shadow that hangs over all humanity. Only Jesus can fix that problem.
Second, we should know that Jesus has not promised to fix death right now. Even this girl, whom Jesus brought back to life, would die again. And God has certainly not promised his people that they won’t have a physical death. We will die, unless Jesus should return before the end of our lives.
Jesus’ bringing the girl back to life was a sign that he has power over death, that he can bring people to spiritual life, and that there will be a resurrection of the dead. All who trust in Jesus can never die spiritually, but they will live forever.
Jesus famously brought his friend Lazarus back to life. In talking to Lazarus’s sister, Jesus said, “I am the resurrection and the life. Whoever believes in me, though he die, yet shall he live, and everyone who lives and believes in me shall never die. Do you believe this?” (John 11:25–26). He is the resurrection. He is life (John 14:6). He will bring life to all who trust him. We have that life now, even though our bodies may wear out and die. But he will give us new bodies, bodies that are indestructible, that will never grow old and never die. Death does not have the last word for those who follow Jesus.
But that indestructible life will only come when Jesus returns. Christianity takes a long view of life, an eternal view. And that’s so important to keep in mind. If there is no afterlife, Christianity is false and useless. But if Christianity is true, then it means we will live eternally, either with God or separated from him and all that is good and right. God promises his people not a quick fix, but an eternal fix.
Third, think of the ways that Jesus steps into our different problems. Jairus says his twelve-year-old daughter was dying. Twelve years in that case seems so short. We have a sense that people should live much longer.
The woman was bleeding for twelve years. Twelve years must have seemed like an eternity for her.
I’m sure there’s no coincidence that the woman suffered as long as this girl was alive. God has a way of orchestrating events like this, juxtaposing things so they cast light on each other. Whether our suffering seems long, or lives are taken short, Jesus cares. And Jesus can heal.
Fourth, Jesus is for everyone. Jesus heals the outcast woman. He heals the beloved daughter of the well-respected Jairus. All who come to Jesus in faith are healed, regardless of their age, gender, skin color, ethnicity, religious background, how much sin they’ve committed, or how much money they have. The key thing is faith.
What does faith look like? It looks like trusting in Jesus, even when the odds seem impossible. It means believing that only he can fix our problems. Yes, if you’re sick, go see a doctor, but a doctor can’t give you eternal life. He or she can’t make you right with God. No amount of science, technology, money, or other human accomplishments can do that. Faith means humbling yourself, falling at Jesus’ feet, and realizing that he is God, that he is King of kings and Lord of lords. Faith means coming to Jesus for the right reasons, accepting not just his healing, but also his teaching, his leadership, his path for us.
This life is hard. Illness, disease, physical problems are hard. Death threatens to swallow everything we love up. But death is not the last word, not for Jesus, and not for his people. Do not fear; only believe.
- Luc Ferry, A Brief History of Thought: A Philosophical Guide to Living, transs. Theo Cuffe (New York: Harper, 2011), 2–3. ↑
- Ibid., 4. ↑
- Ibid., 261. ↑
- Unless otherwise noted, all Scripture quotations are taken from the English Standard Version (ESV). ↑
- This sermon, preached on January 13, 2019, can be found at https://wbcommunity.org/luke. ↑
- http://pennstatehershey.adam.com/content.aspx?productId=10&pid=10&gid=000100 ↑
Jesus performs two miracles in Luke 8:40-56. He heals a woman of a condition that plagued her for twelve years and he brought a girl back to life. Find out why this matters and what it means for us. Brian Watson preached this message on January 20, 2019.
Jesus performs two miracles that show his identity and what salvation looks like in Luke 8:22-39. Pastor Brian Watson preached this sermon on January 13, 2019.
Jesus does the unimaginable: he brings a dead man back to life. He can bring spiritually dead people to life through his word, and the dead will be raised at his command when he returns. Listen to this message on Luke 7:11-17, preached by Brian Watson.
How are you feeling today? Do you feel well rested? In general, does your life feel at rest, or do you feel anxious? Do you feel at peace or ill at ease in this world?
Today we’re picking up our sermon series in the Gospel of Luke, after taking a six-month break. If you weren’t here months ago, you can catch up on this series by visiting wbcommunity.org/luke. This is a good time to get to know the true Jesus, the Jesus described in the Bible.
This is what we’ve seen so far in Luke’s Gospel. Luke is writing this biography of Jesus to provide an orderly account of the story of Jesus. He says his writing is based on what he has received from “eyewitnesses and ministers of the word” (Luke 1:2). Luke is writing history, but it’s a theological history. He wants us to know what God has done in and through Jesus.
Luke tells us that Jesus had supernatural origins. His miraculous conception by a virgin was foretold by the angel Gabriel. Right at the beginning of this story, we’re told that Jesus is more than just a man. Gabriel tells Mary,
32 He will be great and will be called the Son of the Most High. And the Lord God will give to him the throne of his father David, 33 and he will reign over the house of Jacob forever, and of his kingdom there will be no end” (Luke 1:32–33).
Luke tells us that Jesus grew and he gives us a brief snapshot of Jesus at age 12. When he is fully grown, Jesus is baptized, an event that begins his public ministry. When he is baptized, the Holy Spirit comes upon him like a dove, and the voice of God the Father says, “You are my beloved Son; with you I am well pleased” (Luke 3:22). There are echoes here of the beginning of the Bible. Just as the Holy Spirit hovered over the waters of creation, he hovers over these waters, where the Word of God is present. Just as God created a universe out of nothing, he has created a new man out of “nothing” (a virgin’s womb). Just as God pronounced a blessing over the first creation, calling it “very good,” God pronounces a blessing over this new creation. God has stepped into the universe that he has made and Jesus, the God-man, will fix what is broken in the first creation.
He does this in part by withstanding the devil’s temptations. Luke tells us of Jesus’ time in the wilderness, when Satan tempted him. Jesus stands up to Satan’s attacks by quoting Scripture back to him. Jesus is the only one who doesn’t give in to evil.
Then we see Jesus begin his public ministry. He does this by teaching and by healing. He teaches in a synagogue in his hometown of Nazareth, telling those who are gathered that he fulfills the Old Testament. But he is not well received. We see that Jesus’ teaching is divisive, and he gets run out of his hometown.
Jesus heals people who had various diseases and he heals people who were under the influence of unclean spirits, or demons. This shows that Jesus attacks the results of evil in the world and evil itself. According to the Bible, all bad things in the world are the result, directly or indirectly, of the presence of sin in the world. Angels and people have rebelled against God, and as a result, God has given the world over to things like diseases and death. But God hasn’t given up on the world. Jesus’ becoming a man is God’s rescue mission to save a lost world. And Jesus’ miracles indicate that he has the power to fix what is broken.
We also have seen Jesus call his first disciples and get into various controversies with some of the religious leaders in his day. These are usually the Pharisees, a sect of Judaism that was devoted to a strict interpretation of the law that God gave Israel in the Old Testament. Jesus hung out with people who were regarded as particularly sinful. This was controversial. But he called them to a new way of life, a better life. And Jesus even claims that he has the power to forgive sins.
Today, as we begin Luke 6, we see those controversies continue. We’ll see two controversies over the Sabbath. Let’s first read Luke 6:1–5:
1 On a Sabbath, while he was going through the grainfields, his disciples plucked and ate some heads of grain, rubbing them in their hands. 2 But some of the Pharisees said, “Why are you doing what is not lawful to do on the Sabbath?” 3 And Jesus answered them, “Have you not read what David did when he was hungry, he and those who were with him: 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, and also gave it to those with him?” 5 And he said to them, “The Son of Man is lord of the Sabbath.”
To understand what’s happening here, we need to understand what the Bible says about the Sabbath. So, let’s take a quick tour of what the Old Testament says about the Sabbath.
“In the beginning, God created the heavens and the earth” (Gen. 1:1). Then, we see God creates, or orders and arranges, his creation. Over six days, God establishes realms of sky and sea and land and he fills them. There are a lot of different views on whether those days are twenty-four periods or longer ages, or if the week is analogous, but not exactly equivalent, to our week. But we won’t get into that today. What we do want to see is that on the seventh day, God rests. This is Genesis 2:1–3:
1 Thus the heavens and the earth were finished, and all the host of them. 2 And on the seventh day God finished his work that he had done, and he rested on the seventh day from all his work that he had done. 3 So God blessed the seventh day and made it holy, because on it God rested from all his work that he had done in creation.
This doesn’t mean that God was really tired from those six days and need a break. It meant that his work of creating and arranging was done. God had established the world to be his temple, a theater for his glory, and he was done. He could now sit on his throne, as it were. The drama of the Bible’s big story could now begin.
This seventh day of rest established a pattern for Israel. In fact, God commands Israel to rest on every seventh day in honor of the pattern he established at creation. The Sabbath is so important that it is part of the Ten Commandments. This is the fourth commandment, found in Exodus 20:8–11:
8 “Remember the Sabbath day, to keep it holy. 9 Six days you shall labor, and do all your work, 10 but the seventh day is a Sabbath to the Lord your God. On it you shall not do any work, you, or your son, or your daughter, your male servant, or your female servant, or your livestock, or the sojourner who is within your gates. 11 For in six days the Lord made heaven and earth, the sea, and all that is in them, and rested on the seventh day. Therefore the Lord blessed the Sabbath day and made it holy.
The word “Sabbath” basically means rest. It was also a day of worship, a “holy convocation” (Lev. 23:3). Holy means “distinct, withheld from ordinary use, treated with special care,” the opposite of “profane” or “common.” The seventh day was a “Sabbath to the Lord,” a day that belonged to God (Exod. 16:23, 25; 20:10; 31:15). The Israelites were supposed to take a break from their regular work. This taught them to trust in God’s provision and to realize that they were not in control of time.
The Sabbath reminded the Israelites both of creation and salvation. Exodus 20 mentions creation. The Ten Commandments are also given in Deuteronomy 5. There, we are told another reason why Israel should observe the Sabbath: “You shall remember that you were a slave in the land of Egypt, and the Lord your God brought you out from there with a mighty hand and an outstretched arm. Therefore the Lord your God commanded you to keep the Sabbath day” (Deut. 5:15). When God rescued the Israelites out of slavery in Egypt, he created a new people, a people who could rest, instead of working as slaves. The Sabbath is the link between creation and salvation.
The Sabbath was so important that it was a sign of the covenant (Exod. 31:12–17; Ezek. 20:12), just as the rainbow was the sign of the covenant made with Noah (Gen. 9:12–17), and circumcision was the sign of the covenant made with Abraham (Gen. 17:11). We may not understand the word “covenant” very well, but it’s sort of like a treaty. It’s similar to a marriage contract. It’s something that binds two parties together and sets the terms for that relationship. In this case, the covenant was how God would relate to his people and how they would relate to him. It spelled out what was expected of God’s people. The Ten Commandments were like the founding principles of Israel, something similar to the Bill of Rights. But instead of rights, the Ten Commandments told Israel what God expected of them.
Observing the Sabbath was so important that the punishment for breaking it was death (Exod. 31:14–15; see the story in Num. 15:32–36). Breaking the Sabbath was associated with idolatry, the worship of false gods (Lev. 19:3–4; Ezek. 20:16–24). It seems that breaking the Sabbath was one of the reasons why Israel went into exile (2 Chron. 36:21; Jer. 17:19–27; 25:11–12; Ezek. 20:12–24). After Israel returned from exile, the Sabbath was one of the concerns of Nehemiah.
By the time of Jesus’ first coming, Sabbath observation was one of three badges of Jewish national identity, along with circumcision and dietary laws. Keeping the Sabbath had become synonymous with Judaism. It set Jews apart from the people of other nations and religions. On the Sabbath day, Jews met in synagogues for prayer and Scripture readings. The Mishnah, a collection of Jewish laws that accumulated over time, forbade thirty-nine activities on the Sabbath day.
So, that’s a quick study of the Sabbath in the Old Testament.
Now, let’s go back to Luke 6:1–5. Jesus and his disciples were going through a field on the Sabbath. They took some grain, rubbed it in their hands to separate the kernel of grain from the chaff, and ate. This is hardly work, but according to strict Jewish interpretations of the law, this violated the Sabbath. So, the Pharisees accuse Jesus and his disciples of doing what is unlawful on the Sabbath. This is a serious charge. Yet Jesus doesn’t answer directly. As he often does, he asks a question. He reminds them of a story from the Old Testament (1 Sam. 21:1–6). The story was about David, the greatest king of Israel. Before David became king, was on the run from Saul, the first king of Israel, who was jealous of David and who wanted to kill him. David had to flee from Saul just to stay alive. At one point, David and his men were so hungry that they ate the bread of the Presence, which was bread that was in the tabernacle, the holy place where God dwelled among Israel. This bread was holy. It symbolized Israel eating in God’s presence. It was bread that only priests were supposed to eat. Now, Jesus brings this up and challenges the Pharisees to say that David was wrong. The implication is that David didn’t do wrong, and just as David didn’t do anything wrong by eating that bread, because he was hungry, Jesus and his disciples didn’t do anything wrong by eating some grain that they “worked” for on the Sabbath.
Jesus doesn’t deny that there might have been some violation of the Sabbath, at least according to the way the Pharisees understood the law. Instead, he seems to say that when two principles clash, some things are more important than others. David and his men were starving. So, the priest decided it was okay to let them eat holy bread. It was more important to support these men than to uphold laws regarding the bread. Jesus and his disciples were traveling and need some sustenance. The grain was there for the plucking. In Mark’s telling of this passage, Jesus says, “The Sabbath was made for man, not man for the Sabbath” (Mark 2:27). The Sabbath was supposed to help people, not hurt them.
The Sabbath was for the benefit of the Israelites. It told them to rest in God’s provision, to trust in him. It wouldn’t make sense for Sabbath observance to put them in harm’s way. And there must have been some understanding of this. Sometimes, two laws clash, even two biblical laws. Israelite boys were supposed to be circumcised on the eight day. If a boy was born on a Sabbath, he would have to be circumcised on the following Sabbath day. Either that doesn’t count as work, or it does and you violate the Sabbath commandment, or you circumcise the boy on the seventh or ninth day, thus violating another commandment. Sometimes, laws must bend. What’s important in those cases is upholding the spirit of the law.
Here’s an example we can relate to: We know that lying is wrong. But what if you’re living in Europe in the early 1940s, you’re hiding Jewish people in your attic or your basement, and Nazis come to your door, asking if any Jews are there. What do you do? Do you lie and save lives, or do you tell the truth and let them be led to slaughter? I know what I would do.
Mature Christian thinking understands this. There are times when we feel like two moral principles are clashing against each other, and we have to find ways to accommodate the spirit of both of those principles. For example, we’re called to welcome the sinner, but we have to have safeguards against the destructive power of sin. An abusive person can be forgiven and yet there can still be consequences for that person’s behavior.
In this passage, however, Jesus does something besides suggesting that laws can bend. He says that he is the Lord of the Sabbath. “Lord” could be used to address people of authority, but it was also the way God’s name, Yahweh, was translated from Hebrew into Greek. And Jesus says he is Lord of the Sabbath. That sounds like he’s making a claim to be God. After all, the Sabbath was the “Sabbath to the Lord” (Exod. 16:23, 25; 20:10). Jesus is saying it’s his. He owns the Sabbath. And if it’s his, he can do what he wants with it. This should have given the Pharisees pause. Jesus is coming quite close to saying he’s God.
Let’s look at the next paragraph, Luke 6:6–11.
6 On another Sabbath, he entered the synagogue and was teaching, and a man was there whose right hand was withered. 7 And the scribes and the Pharisees watched him, to see whether he would heal on the Sabbath, so that they might find a reason to accuse him. 8 But he knew their thoughts, and he said to the man with the withered hand, “Come and stand here.” And he rose and stood there. 9 And Jesus said to them, “I ask you, is it lawful on the Sabbath to do good or to do harm, to save life or to destroy it?” 10 And after looking around at them all he said to him, “Stretch out your hand.” And he did so, and his hand was restored. 11 But they were filled with fury and discussed with one another what they might do to Jesus.
It’s another Sunday, not necessarily the very next one. The Gospel writers weren’t terribly concerned about precise chronology. Luke (and Matthew in Matthew 12 and Mark in Mark 2) wants us to see the connections between these two Sabbaths. On this one, Jesus enters a synagogue and teaches. There happens to be a man with a withered hand there. His hand must have been crippled, his muscles atrophied. Perhaps he had suffered some kind of accident in the past, or perhaps he had a birth defect. The Pharisees and the scribes, the strict religious leaders of the day who were so concerned about how to follow the Old Testament law, carefully watched what Jesus would do. They were looking for a reason to accuse Jesus. They would have loved to have some dirt on him, to put him on trial and put an end to him.
Before I go on, notice the irony. This is a day of a rest, a day of worship. And what do the religious leaders do? They work at trying to capture Jesus in some violation. They aren’t thinking about God; no, they are looking for a way to trip Jesus up. Who are the ones violating the Sabbath? And who is the one who is maintaining the spirit of the law?
Jesus asks the crippled man to come to him, and then he asks a rhetorical question: “I ask you, is it lawful on the Sabbath to do good or to do harm, to save life or to destroy it?” Who could argue with that? Later in Luke’s Gospel, during another Sabbath controversy, Jesus will ask, “Which of you, having a son or an ox that has fallen into a well on a Sabbath day, will not immediately pull him out?” (Luke 14:5). Wouldn’t you help a person or even an animal that was in trouble, even if it were on a Sabbath?
Confident that no one will argue against healing on the Sabbath, Jesus then asks the man to stretch out his hand. The man does, and when he does, his hand was healed. The man listens to Jesus’ voice, does what Jesus tells him to do, and then finds healing. We could say the man had faith that Jesus could heal him, he responded, and Jesus healed him.
One thing we can learn from this episode is that the Sabbath was intended for the good of humanity. It is better to do good than to allow one to suffer.
But think about this: the man with the withered hand was not in dire need of healing. Jesus could have waited until after the Sabbath to heal him, but Jesus intentionally heals him on the Sabbath, even though this wasn’t an emergency. In healing on the Sabbath, he was making a point. To understand the point, we need to think about the relationship between sin and Sabbath. In the Gospels, healing is a physical symbol of the salvation that Jesus offers. All physical problems come from sin, whether directly or indirectly. The reason why anyone gets sick is because the world is tainted by sin, a powerful force of rebellion that entered into the world when the first human beings decided not to trust and obey God. Sin violated the first Sabbath.
Think back to the original Sabbath, the one in Genesis 2. There was nothing but peace and rest. The Sabbath that God commanded Israel to observe was a taste of that peace and rest. It was almost a way of recapturing the original harmony of the world before sin corrupted it. But the Sabbath also pointed to one who would come, a descendant of Eve, of Abraham, of Judah, and of David. It pointed to the Prince of Peace, the only one who can bring rest, the only one who can restore us to harmony with God.
The four Gospels that we have in the Bible have similar material, particularly Matthew, Mark, and Luke. In Matthew’s Gospel, right before these two Sabbath controversies that we’re reading about today, Jesus said,
28 Come to me, all who labor and are heavy laden, and I will give you rest. 29 Take my yoke upon you, and learn from me, for I am gentle and lowly in heart, and you will find rest for your souls. 30 For my yoke is easy, and my burden is light (Matt. 11:28–30).
The fact that this saying of Jesus comes right before his actions on the Sabbath shows us that Jesus is the true Sabbath. He fulfills the Sabbath. He is one who gives us rest.
But how does Jesus do that?
In the Gospel of Luke, there are seven different Sabbaths. There were two in chapter 4 (Luke 4:16, 31) and now we’ve seen two in chapter 6. One more appears in chapter 13 (Luke 13:10) and another one comes in chapter 14 (Luke 14:1). I suppose there’s no accident that there are seven Sabbaths in Luke’s Gospel. Seven is the number of completion or perfection, and the Sabbath is the seventh day of the week. The seventh Sabbath in Luke is the one when Jesus was in the tomb, after he died on the cross. He was killed on Friday, the sixth day of the week, shortly before the beginning of the Sabbath, which began on Friday at sundown. He rested in the tomb on the seventh day of the week, after he completed his work. Remember, on the cross Jesus said, “It is finished” (John 19:30). His work, at least in part, was to come and die for our sins. He completed that work in full when he died on the cross. There is nothing that you and I can do to pay for our sins. Our crimes against God are so great that only the death of the Son of God can pay for our sins. And we can have our sins paid for if we simply trust in Jesus. He asks us to stretch out our arm to him and if we do that, trusting that he alone can make us right with God, we are healed. No amount of law-keeping makes anyone more righteous. We can’t fix ourselves. The only way we can be healed is to rest from our striving to save ourselves and to let God save us. Only Jesus can remove our sin and make us right with God. Only Jesus can get us to heaven. Only Jesus can make us live with God forever.
After Jesus died on the sixth day and rested in the tomb on the Sabbath day, he rose from the grave on the eighth day. Or, we might say that he rose from the grave on the first day of a new week, a new era. For these reasons and others, I believe that Jesus fulfilled the Sabbath for us, just as he fulfilled the demands of the Old Testament law (Matt. 5:17; Rom. 10:4). In the book of Colossians, the apostle Paul writes,
16 Therefore [because Jesus died for our sins and has given us new hearts—see Col. 2:6–15] let no one pass judgment on you in questions of food and drink, or with regard to a festival or a new moon or a Sabbath. 17 These are a shadow of the things to come, but the substance belongs to Christ (Col. 2:16–17).
The Old Testament Sabbath was meant to point Israel to Jesus. It foreshadowed the rest that only he can give. But now that Jesus has come, we don’t need to keep the Sabbath in the way that Israel did. To keep the Sabbath today is to stop striving to save yourself and to start resting in the give of salvation that Jesus has given you.
When Jesus rose from the grave, he was the first installment of a new creation. He established something new. His death inaugurated a new covenant. This new deal promises that God’s people will be forgiven of sin, they will have his law written on their hearts by means of the Holy Spirit, and they will truly know him. Jesus’ resurrection also promises new life. We don’t feel completely at rest in this life. We struggle, and we die. But a day is coming when Jesus will return, when all who have trusted in him will be raised from the grave in bodies that can never die. At that time, God’s people will live with God forever in a recreated, or renewed world. They will experience perfect rest.
Again, we can experience some of that rest now, but we also look forward to the ultimate rest that will come when Jesus returns to Earth, when he establishes a new creation. That’s why the author of Hebrews says, “So then, there remains a Sabbath rest for the people of God, for whoever has entered God’s rest has also rested from his works as God did from his” (Heb. 4:9–10). That means we rest from trying to earn our salvation. But we must also work. Jesus said that God is always working (John 5:17). It’s not as though God stopped working on the original seventh day. He always upholds the universe. If God didn’t do that, things would cease to exist. So, even though we rest in one sense, we also continue to work. We don’t work to earn something from God, but we work because we are thankful, because we love God and he has given us work to do. So, we work and rest, and we urge other people to find rest in Jesus.
The Sabbath is a reminder that each person is spiritually restless and that the only rest available to satisfy our souls is offered by Jesus, who beckons the weary to come to him. Augustine understood this reality when he prayed to the Lord, “You stir men to take pleasure in praising you, because you have made us for yourself, and our heart is restless until it rests in you.”
Nothing else in this world can give our restless souls rest. But in order to receive true rest, we must give up. We must stop working. We must trust that God will provide for us. We must realize that Jesus is our Boss, our Master, our King, and our Lord—the Lord of the Sabbath.
The religious leaders “were filled with fury and discussed with one another what they might do to Jesus” (Luke 6:11). Matthew says, “the Pharisees went out and conspired against him, how to destroy him” (Matt. 12:14). How do you respond to Jesus? If you’re not resting him, I urge you to do so now. If you don’t truly know Jesus as your Lord, I would love to talk with you. But for now, let’s pray.
- Unless otherwise noted, all Scripture quotations are taken from the English Standard Version (ESV). ↑
- Mark F. Rooker, The Ten Commandments: Ethics for the Twenty-First Century. New American Commentary in Bible and Theology, ed. E. Ray Clendenen (Nashville: B&H Academic, 2010), 87. ↑
- Nehemiah recalls the giving of the Sabbath in his prayer of confession (Neh. 9:14) and he states that no buying or selling should be done on the Sabbath (10:31). When he discovers that the Sabbath commandment was being broken, he confronted the leaders of the people and then made sure the gates of the city were shut on that holy day, so that no buying or selling of goods could be done (13:15–22). He likely did not want the people to be exiled again for their lack of observing this important commandment. ↑
- Craig L. Blomberg, Jesus and the Gospels, 2nd ed. (Nashville: B&H Academic, 2009), 49. ↑
- Rooker, The Ten Commandments, 94–95. ↑
- Augustine, Confessions, trans. Henry Chadwick (Oxford: Oxford University Press, 1991), 3. ↑
How can we truly be healthy human beings? The only way to be made whole is to receive the healing, cleansing, and forgiveness that Jesus can give. Pastor Brian Watson preaches a sermon on Luke 5:12-26.
Recently, we’ve had another mass shooting. This time, seventeen people died. The alleged shooter is a very troubled young man, Nikolaus Cruz. This shooting is an evil act, to say the very least. The consequences are horrific. And in the wake of this shooting, there have been many reactions. Some demand action, often talking about gun control. Some who support the Second Amendment push back, talking about the need to balance safety and freedom, security and constitutional rights. Others said that local law enforcement knew that this young man was dangerous and should have acted in some way. If the authorities had acted responsibly, this young man should never have had access to guns. Not only do we have to deal with the horror of the seventeen lives lost too soon, but we have to deal with the confusing and controversial debates that follow this event.
Now, my point in bringing up this issue isn’t to get into specifics about gun laws. I’m certainly no expert in public policy. But my point is this: This shooting is another reminder that we live a broken, fallen world that contains evil. And when evil is on display, we often cry out for authorities to do something. We long for someone to have the power to stop such a tragic event. We want someone who can fix this broken world.
Today, we’re going to see that Jesus has the authority and power to fix what is broken in this world. We’ve been studying the book of Luke together over the last three months and today we’ll look at Luke 4:31–44.
Before we start to read this passage, I want to say one thing about it up front. Most of us don’t have a problem accepting that there are supernatural elements to the Bible. Obviously, God is supernatural—he is beyond the world of nature, the world that we can see, hear, and touch. But there are other elements of the Christian worldview that are beyond nature, things like the devil and demons and the possibility of miracles. And some people have a hard time believing such things are real. If you’re one of those people, I want to ask you to suspend your disbelief for a while. And then, later, I’ll address some objections that you may have. We suspend our disbelief when we watch superhero movies in order to enter into a different world. We don’t say, “Wait, there’s no planet called Krypton! Radioactive spiders can’t make a person climb walls! There’s no such metal called vibranium!” For now, I want you to enter into a world of spirits and miracles. This may seem like a fantasy, but I believe it’s true, and I’ll try to convince you of that, too.
Before I read today’s passage, let me explain the context briefly. Jesus has recently begun his ministry. Earlier in this chapter, Jesus began his public activity by reading Scripture and teaching in a synagogue in his hometown of Nazareth. Here, he is in another town in Galilee, Capernaum. Capernaum was one of the larger villages in Galilee. It had anywhere from 600 to 1,500 people and it was known for its fishing industry, since it was on the Sea of Galilee. Jesus was teaching in this place on the Sabbath, the Jewish day of rest and worship. It seems that Jesus was teaching in the synagogue, the place where Jewish people gathered to pray, read Scripture, and hear teaching.
While teaching in the synagogue, Jesus encounters a man who was possessed by a demon. That same day, Jesus also heals Simon Peter’s mother-in-law as well as other people as well.
So, let’s now read the whole passage together. Here is Luke 4:31–44:
31 And he went down to Capernaum, a city of Galilee. And he was teaching them on the Sabbath, 32 and they were astonished at his teaching, for his word possessed authority. 33 And in the synagogue there was a man who had the spirit of an unclean demon, and he cried out with a loud voice, 34 “Ha! What have you to do with us, Jesus of Nazareth? Have you come to destroy us? I know who you are—the Holy One of God.” 35 But Jesus rebuked him, saying, “Be silent and come out of him!” And when the demon had thrown him down in their midst, he came out of him, having done him no harm. 36 And they were all amazed and said to one another, “What is this word? For with authority and power he commands the unclean spirits, and they come out!” 37 And reports about him went out into every place in the surrounding region.
38 And he arose and left the synagogue and entered Simon’s house. Now Simon’s mother-in-law was ill with a high fever, and they appealed to him on her behalf. 39 And he stood over her and rebuked the fever, and it left her, and immediately she rose and began to serve them.
40 Now when the sun was setting, all those who had any who were sick with various diseases brought them to him, and he laid his hands on every one of them and healed them. 41 And demons also came out of many, crying, “You are the Son of God!” But he rebuked them and would not allow them to speak, because they knew that he was the Christ.
42 And when it was day, he departed and went into a desolate place. And the people sought him and came to him, and would have kept him from leaving them, 43 but he said to them, “I must preach the good news of the kingdom of God to the other towns as well; for I was sent for this purpose.” 44 And he was preaching in the synagogues of Judea.
I want to make four basic points about this passage. The first is that Jesus’ word possesses authority and power. If you’ve ever read the Gospels, the four biographies of Jesus in the Bible, you will see that Jesus does some amazing things with words. Obviously, Jesus is an amazing teacher. There is simply no one who taught like him. He speaks with complete authority. He is self-assured, never doubting who he is or what he teaches. Jesus not only explains the true meaning of passages from the Hebrew Bible—our Old Testament—but he adds powerful new teachings, too. It would be impossible to mention all of his astonishing teachings in one sermon, so I would encourage you to read through one of the Gospels. Perhaps start with Matthew and read chapters 5–7, the famous “Sermon on the Mount.” If you want to learn more about Jesus and his teachings, you could go to our website and listen to sermons from two sermon series I have presented here: “Who Is Jesus?” and “Conversations with Jesus.”
We’re not told about the content of Jesus’ teaching. We’re only told that his teaching was astonishing. In the Gospels, we see that Jesus preached the message of the kingdom of God. Here, it’s called “good news” (verse 43). That’s what the word “gospel” means. Jesus often taught the good news that the kingdom of God had arrived. The kingdom of God is God’s rule over God’s people in God’s place. Jesus is the true King, not just of Israel, but of the world. People who respond to his message are his people; they belong to God and his kingdom. And the true place of God is wherever Jesus is. Jesus often told people about their sin, how they had ignored God and done what is wrong. But he also told them how they could respond rightly to God and be forgiven of their sin. I’ll talk more about that later.
What we see here is that Jesus’ words have power to do things. He’s not just a great teacher. But he can also rule over the spiritual realm and heal people with his words. Jesus drives out a demon from a man in the synagogue and then later he casts out several demons. Then he heals Peter’s mother-in-law of a dangerous fever and heals others.
What are we to make of demons? The Bible says two important things regarding the presence of evil in the world. One thing the Bible acknowledges is that behind all evil lies a mysterious figure, Satan, and that he has many demons. We assume that these are angels who became evil. The Bible doesn’t explicitly teach us the origins of Satan and his minions, though there are some hints as to where they come from. The Bible is more concerned about reporting that these beings are real.
I can’t spend too much time this morning on this issue, but I do want to address it because I know some people have a hard time believing it’s true. So, let me make a few quick points. One, the realm of the demonic is real. Many people have attested to the reality of demons or evil spirits. Craig Keener, a biblical scholar, has written a large book on miracles. Toward the end of this book he has a long section on demons and exorcisms and he reports this: “[A] psychiatrist warns against viewing most sorts of emotional problems as demonic but notes that he has seen a few clear cases of possession by a genuine spirit ‘even in my own psychiatric practice.’” This was a psychiatrist writing for the Journal of the American Scientific Affiliation. (I assume this was an American psychiatrist.) Specifically, this psychiatrist offers three examples of people who were involved in occult practices.
Craig Keener also writes, “Still another psychiatrist notes that 70 percent of his work deals with psychosomatic cases, but in 4 percent of the cases he has treated, he has needed to undertake exorcism. He notes roughly 280 cases that required exorcism, especially resulting from the occult practices of the person or their family (such as Ouija boards, witchcraft, horoscopes, etc.).”
Now, if you paid attention to those quotes, you’ll see that demon possessions are rare. A lot of unusual behavior in people can be traced to physical or psychological problems. But there are some cases that cause people to act in strange and evil ways, and these cases can’t be treated with therapy and medicine. In these cases, people often speak in strange voices or do things that are destructive. I can’t say that the shooter in Parkland, Florida was demon-possessed, but I also can’t rule out that he was influenced by demonic forces. Committing such evil acts is an irrational act that cannot be easily explained by pointing to chemical imbalances or a bad upbringing. There are a lot of people with chemical imbalances and bad childhoods who don’t shoot dozens of innocent people.
So, demon possession may be rare. Also, demonic forces don’t seem to be evenly distributed in space or time. It seems like there are times and places where the forces of evil are more active. A number of reports of demonic activity come from places where the gospel, the message of Jesus, is breaking new ground. It seems that during Jesus’ time, demonic activity was heightened. And that shouldn’t surprise us, because Satan opposed Jesus and tried to thwart his plans. We saw that a few weeks ago.
I don’t know that demon possession is common in America. But that doesn’t mean Satan isn’t at work. Whenever people lie and kill and reject God, they are under Satan’s influence. And it seems we do a great job of doing these things without demon possession. In fact, Satan’s greatest trick seems to be getting people to doubt that he and his preternatural powers are real. Whether we see the reality of spirits and miracles is a matter of what we presuppose to be real. In short, whether we believe nature is all there is or whether we believe there is more to reality than meets the eye, our position rests on faith.
To get back to the point of this passage, Jesus is able to exercise authority over the demonic realm through his word. All he has to do is rebuke demons and tell them to leave and they do.
The other thing that the Bible says about evil is that all bad things like illness and even death entered into the world because of our sin, our rebellion against God. When the first human beings failed to trust, love, and obey God the way that we were made to, the world came under a curse. Part of that curse includes illness and death. We see here that Jesus has the authority and power to heal people who are sick. Jesus heals by his word. Simon Peter’s mother-in-law was sick with a high fever. This was probably a very serious condition, particularly in an era before modern medicine. Jesus simply rebukes the fever and it’s gone. Later, he heals all kinds of sick people. He lays his hands on them not because he has to, but to show that he cares. Often, sick people wouldn’t be touched. They were considered unclean. But Jesus wasn’t afraid to touch them and heal them.
Now, you may wonder why Jesus doesn’t heal all diseases today. You may wonder, “If Jesus could rebuke that fever, why doesn’t he rebuke fever itself?” You may think, “If Jesus could make a blind person see, why doesn’t he remove blindness from the world?” I’ll address that in a little while. But now, let’s move on to the second main point of this passage.
The second point is that Jesus has authority and power because of who he is. Jesus isn’t just a great teacher or even some kind of faith healer. He is “the Holy One of God” and “the Son of God” (verses 34 and 41, respectively). This passage reveals Jesus’ identity. He isn’t just a man, he is the God-man. He is the divine Son of God, equal in divinity and power to God the Father. As the Son of God, he knows no beginning; he is eternal. Yet over two thousand years ago he entered into this world by being conceived in a virgin’s womb and being born in humble circumstances.
What’s interesting is that it’s the demons who recognize who Jesus really is. The Bible says that even the demons know that God exists, and they shudder at the thought (James 2:19). Being a Christian is a lot more than believing in the existence of God. Satan and his forces believe that much. Being a Christian means loving and trusting God. Yet these demons don’t love Jesus. No, they’re afraid. They ask, “Have you come to destroy us?” Yes. Jesus comes to take back God’s world from the forces of evil.
Yet Jesus also commands the demons to be silent. Why is that? There may be several reasons. One is that he may not want this testimony coming from demons. After all, they are probably not the most reliable sources. But I think the better reason is that it was not time for this to be revealed. Verse 41 says that Jesus “would not allow them to speak, because they knew that he was the Christ.” “Christ” and “Messiah” both mean “anointed one.” In the Old Testament, there are passages that talk of a king who was a descendant of King David, a king who would come and crush his enemies and rule with righteousness and justice. If people heard that Jesus was the Christ, they might have thought he would come to overthrow the Roman Empire, which was the superpower of the day and which ruled over Israel. But Jesus didn’t come to be a military ruler or a political revolutionary. He is the true King who will one day remove all evil from the world, but he didn’t come to build a geo-political nation when he came the first time.
Jesus surely also knew that if everyone went around claiming he was the Christ and the Son of God, he would be killed. Of course, Jesus is ultimately killed for claiming to be equal to God. Those who didn’t believe Jesus was telling the truth thought he was committing blasphemy. They were also threatened by him, and they eliminated that threat. Jesus knew he would die, but he knew that his time hadn’t come yet. He first had to teach more. He had to perform more signs and wonders. When the time was right, he would be crucified, treated as an enemy of the state even though he had done nothing wrong. But that time hadn’t come yet.
Still, I think Luke wants us to know that Jesus is God. Because Jesus is God, he has the power to deal with evil in this world. In fact, only God can decisively and finally remove all the evil of this world, and he will do that one day.
The third point of this passage is that salvation leads to service. Deliverance should lead to devotion. Healing should lead to helping. We see this with Simon’s mother. Simon is better known as Peter, generally thought to be the leader of Jesus’ disciples. We’ll learn more about him next week. But for now, we see that Simon’s mother-in-law was sick, that Jesus healed her, and that she then started to serve them.
As a side note, we should see that Peter was married (see also 1 Cor. 9:5). The Catholic Church believes that Peter was the first pope. But they also believe that the pope and all priests shouldn’t marry. Yet Peter was married and later tradition says that he had a daughter. There’s nothing wrong with being married and having children, and Scripture expects that church leaders will be married and have children (1 Tim. 3:2, 4). So, we must conclude that the Catholic Church is wrong.
Back to the point at hand, it would be easy to miss this brief description of Simon’s mother-in-law. The focus is on Jesus’ healing. But once she’s healed, she serves. This is often how things work in the Bible. God saves his people and they serve him. He rescued the Israelites out of slavery in Egypt so that they would serve him (Exod. 3:12; 4:23; 7:16; 8:1, 20; 9:1, 13; 10:3). And God rescues us from our own sin and the condemnation that we deserve not just so we can live lives of comfort and ease. No, he rescues us so that we will worship him and serve him. That is always the pattern. So, when people claim to be Christians and don’t actually worship Jesus and serve in a church, I have to wonder if they’ve been saved in the first place. At the least, they’re not acting like it.
Here’s the fourth point of this passage: Jesus destroys evil without destroying us. Look back at verse 35. After Jesus rebukes the demon, we’re told, “And when the demon had thrown him down in their midst, he came out of him, having done him no harm.” The demon looked like he would harm this man. Yet Jesus is able to remove the demon and the man was left unharmed.
Now, here’s the importance of Jesus dying on the cross. He didn’t just die because people thought he was wrong and people thought he was a threat. Ultimately, he died to pay for the sins of everyone who is united to him by faith. If you trust Jesus, your sins were destroyed on the cross. As the apostle Paul puts it, God has canceled “the record of debt that stood against us with its legal demands. This he set aside, nailing it to the cross” (Col. 2:14).
We can think of sin in two ways. Sins are wrong actions. They are actions that violate God’s design for our lives and transgress God’s commands. But sin is also a power, a force of evil that we can’t control. Sin distorts our desires so that we don’t want to love and serve God. Sin corrupts God’s world, a world that was initially good. Because God is a perfect, holy judge, he must punish evil. He must punish it and remove it from his world. If it were not for Jesus, every one of us would be condemned. We would be punished for our own sin by being removed from God’s world, cast out into hell. God would be just to do that. But God is also merciful and loving and kind. So, he provided a way for our sin to be destroyed. He sent his Son to take our punishment for us. That’s what Jesus did on the cross. He died so that we can live. He was bound to the cross so that we might go free. He was possessed by evil so that we might be healed.
As I said, Jesus’ death pays for the sins of his people. Only those who put their faith in Jesus, who trust that Jesus is who the Bible says he is and that Jesus did what the Bible said he did, will have their sins forgiven. Only those people will be reconciled to God. Only those people will escape God’s judgment and will live with God forever in a perfect world.
Earlier, I raised the question of why Jesus hasn’t removed all evil in the world. Why does God allow things like mass shootings and cancer? The answer is that God will put an end to those things. We don’t exactly when that will happen, but when Jesus returns from heaven to earth, he will make all things right. But when that happens, God will remove all evil from the world. That includes evil people. Those people who don’t have their sins punished on the cross will pay that punishment themselves. In other words, God will punish all sin. Those who trust Jesus already have had their sin punished. Those who reject Jesus will pay the price themselves. When Jesus comes again, it will be too late to turn away from sin and turn to him in faith.
When Jesus comes again, he will purge the world of all evil. Satan and his minions will be cast out into hell. But so will all who reject Jesus. And God will transform the character of his people so that they will not sin. They will receive perfect, immortal bodies and they will live with God in a perfect world.
So, why doesn’t Jesus remove all evil in the world? The answer is that he can’t do that without removing all people who now reject him. He is giving them more time to turn to him in faith.
It may be hard to understand why God would allow evil to happen in the world that he made, particularly since God is all-powerful, perfectly good, loving, and in control. But we can never say that God doesn’t care. We know he cares because he sent his Son into an evil world. His Son performed miracles, which are signs that demonstrate his power and also what he came to do—to rescue us from the forces of evil. And Jesus subjected himself to evil. He let people mock him and arrest him and torture him and kill him, all to save us from our sins. And we’re given the promise that one day he will return to make all things right.
But before he returns, he has given us the opportunity to respond to him. How do we do that? How should we respond to today’s passage?
If you’re not a Christian yet, I would recommend that you learn more about Jesus. Again, read through one of the Gospels. We’re studying the Gospel of Luke, but I would recommend also reading Matthew or John. (There’s nothing wrong with Mark, but he doesn’t spend as much time reporting Jesus’ teachings.) If you read either of those Gospels, you will encounter Jesus’ amazing teachings. I think you’ll find that his words are unequalled in terms of authority and power. There is simply no one who speaks like Jesus.
When we see that, we have a choice to make. We can believe what the Gospel writers tell us. That is, we can believe they reported the truth. Or we can believe that some fairly ordinary Jewish men just so happened to create the greatest fictional character ever. We have evidence outside the Bible that shows that Jesus actually lived and died on a cross, and that Jesus’ followers claimed to have seen him alive again. And I don’t think the writers of the Gospels ever could have created such a powerful fictional character. Jesus is real and his words are real—and really powerful.
Once you are exposed to the real Jesus, you have to choose whether you must put your faith in him or not. I would urge you to trust him. There will be no other answer to the world’s problems. Yes, we can restrain evil and make improvements. But evil has a way of escaping our best restraints. Even the best nations with the best laws experience evil. We are foolish and naïve if we think that we have the power to remove pride, greed, lust, hate, and even murder from the world. No amount of law, military might, money, education, medicine, or technology will be able to do that. Only Jesus can, and only Jesus will.
If you claim to be a Christian today, are you serving Jesus? Has Jesus really saved you? One mark of a Christian is service. We can serve people in our everyday lives, and we ought to do that. But we should be serving in a local church. We always have a need for people to serve. If you feel God moving you to serve in this church, please talk to me about it. We’ll talk about your desires, your talents, and your spiritual gifts, and we’ll see if there’s a way those things can line up with needs that we have in the church.
We should also consider how we pray for those who are hurting. We often pray as if the end goal were healing. But it’s not. The end goal of everything is God’s glory. And God is glorified when we love, worship, and serve him. So, when you pray for those who are hurting, yes, pray for healing. But pray that they would be healed so that they would then be able to serve. We should pray that God would comfort the hurting so that they can comfort others who are hurting. We should pray for good health so that we can serve God well and for a long time. I don’t think it’s a sin to ask God for money, but you should pray that God would give you more money so that you can give more to the church, to other gospel ministries, and to the poor.
Finally, we should think about whether Jesus’ words have authority in all of our lives. What would it look like for Jesus to be Lord of your money, our marriages, our work, our time, and our possessions? Are we inviting the word of God to speak into those areas of our lives? For Jesus’ words to carry weight in our lives, we must first know those words. Jesus can’t speak through a closed Bible. And we must not only read or hear God’s words, but we must put them into practice. When we do, we’ll find that Jesus’ words carry authority and power, and it is then that we will experience God’s power in our lives.
- This shooting occurred in Parkland, Florida on February 14, 2018. ↑
- Unless otherwise noted, all Scripture quotations are taken from the English Standard Version (ESV). ↑
- https://wbcommunity.org/jesus. ↑
- https://wbcommunity.org/conversations-with-jesus. ↑
- Craig S. Keener, Miracles: The Credibility of the New Testament Accounts (Grand Rapids, MI: Baker Academic, 2011). ↑
- Walter C. Johnson, “Possession,” Journal of the American Scientific Affiliation 34.3 (1982): 149–154. The quotation appears on p. 839 of Keener, quoting p. 152 of Johnson. ↑
- Keener, Miracles, 839. Keener refers to Kenneth R. McAll, “The Ministry of Deliverance,” Expository Times 86.10 (July 1975): 296–298. ↑
- See the sermon, “Tempted,” that I preached on January 28, 2018: https://wbcommunity.org/tempted. ↑
- Eusebius, Ecclesiastical History 3.30.1. Eusebius only says that Peter had a child. An editor’s footnote mentions a tradition that states that Peter had a daughter. See Eusebius of Caesaria, “The Church History of Eusebius,” in Eusebius: Church History, Life of Constantine the Great, and Oration in Praise of Constantine, ed. Philip Schaff and Henry Wace, trans. Arthur Cushman McGiffert, A Select Library of the Nicene and Post-Nicene Fathers of the Christian Church, Second Series (New York: Christian Literature Company, 1890): 1:162fn2. ↑
- For evidence that supports the Gospel accounts, see the sermon, “How Can We Know Jesus?” at https://wbcommunity.org/jesus. ↑
Only Jesus has the authority and power to heal this broken world. Luke 4:31-44 shows that Jesus’ word had the authority and power to preach, to heal, and to drive back the forces of evil. This sermon was preached by Brian Watson on February 25, 2018.