Seeing as Jesus Sees (Luke 7, 36-50), January 27, 2008.doc

Seeing as Jesus Sees

Hillcrest Church, January 27, 2008

Text

" 36 Now one of the Pharisees invited Jesus to have dinner with him, so he went to the Pharisee's house and reclined at the table. 37 When a woman who had lived a sinful life in that town learned that Jesus was eating at the Pharisee's house, she brought an alabaster jar of perfume, 38 and as she stood behind him at his feet weeping, she began to wet his feet with her tears. Then she wiped them with her hair, kissed them and poured perfume on them. 39 When the Pharisee who had invited him saw this, he said to himself, "If this man were a prophet, he would know who is touching him and what kind of woman she is—that she is a sinner." 40 Jesus answered him, "Simon, I have something to tell you." "Tell me, teacher," he said. 41 "Two men owed money to a certain moneylender. One owed him five hundred denarii, and the other fifty. 42 Neither of them had the money to pay him back, so he canceled the debts of both. Now which of them will love him more?" 43 Simon replied, "I suppose the one who had the bigger debt canceled." "You have judged correctly," Jesus said. 44 Then he turned toward the woman and said to Simon, "Do you see this woman? I came into your house. You did not give me any water for my feet, but she wet my feet with her tears and wiped them with her hair. 45 You did not give me a kiss, but this woman, from the time I entered, has not stopped kissing my feet. 46 You did not put oil on my head, but she has poured perfume on my feet. 47 Therefore, I tell you, her many sins have been forgiven—for she loved much. But he who has been forgiven little loves little." 48 Then Jesus said to her, "Your sins are forgiven." 49 The other guests began to say among themselves, "Who is this who even forgives sins?" 50 Jesus said to the woman, "Your faith has saved you; go in peace." " (Luke 7:36-50 NIV)

Introduction

Healing the centurion's son, raising the widow's daughter had been mighty miracles, the greatest miracle of all was resurrecting this woman's life…! This passage illustrates the principle Jesus just mentioned, "Wisdom is proved right by all her children," i.e., the changed lives of the ones who were following Jesus were proof of His teaching. This is not the same event as his anointing at Bethany and this is not Mary Magdalene. Matthew places it right after Jesus' invitation, "Come unto me … and I will give you rest. (Matt.11:28-30)

The Pharisee did not receive Jesus as a prophet, so he did not receive the reward the prophet brought. a prophet brings…! Imagine that! He had Jesus in the flesh in his home, yet there is no record of any mighty miracle being performed there or any evidence that his life was changed in any way. Jesus confronted his wrong attitude and tried to make Himself real to Simon, but his unbelief hindered his blessing. (Deal with reality of unbelief – existed even in Jesus' day, even in the face of His mighty miracles.) Some people, like Nicodemus, were willing to move beyond their traditions and their history, to move into the fullness of what God was trying to send to them.

 

Luke perhaps includes this passage here to set the stage for what follows, including the description that Jesus was accompanied by women who provided for his material needs, and that this took place in complete purity…!

This story raises many questions, some of them simple, others quite profound, all of them penetrating and important…

·         Why did this Pharisee invite Jesus to dinner? Luke's wording makes it clear that the Pharisees did not consider Jesus to be one of them and His constant contact with sinners would have rendered Him ritually impure. Perhaps deep in his heart there was a yearning to know more about this preacher from Nazareth, this miracle worker that some said was a prophet and others had begun to believe was the Messiah. Maybe his motives were actually less noble than that. It was considered a good thing to invite a rabbi into one's home for a meal after he taught at the synagogue. Simon may have done it out of a sense of obligation, without really wanting Jesus there, as witnessed by his failure to provide even the most basic of hospitality (washed feet, oil on head, kiss on cheek). Simon's invitation may well have been self-centered since it was considered virtuous to invite a godly rabbi over for dinner, especially if they had just taught in the synagogue. Jesus not only accepted hospitality from the publicans, but also from Pharisees, because all of them needed Him.

Simon was proud to be a "son of Abraham," but he was behaving in a very different way toward his guests than his father Abraham, who welcomed angels (Gen. 18)

" Keep on loving each other as brothers. 2 Do not forget to entertain strangers, for by so doing some people have entertained angels without knowing it." (Hebrews 13:1-2 NIV)

Hospitality often sets the stage for ministry.

Simon was also guilty of hypocrisy. It was much easier for him to say, "She is a sinner," than for him to say, "I am a sinner." Jesus proved He was a prophet by His ability to supernaturally know Simon's thoughts…! The woman's sins were open, Simon's sins were hidden; Simon's sins involved the flesh, hers involved the heart. Cf. two sons in parable of the Prodigal. It is often easier for open sin to be confessed and renounced than for hidden sin to be confessed and renounced.

Jesus had the authority to speak of debt-cancellation because only He had the power to make provision for debt.

Simon accused Jesus of the very thing he himself was guilty of – spiritual blindness…! He was blind to his need; she saw her need. Simon saw her past, but Jesus saw her future…!

·         How did this woman know Jesus would be at the Pharisee's house? Did one of her customers tell her? Were they also there, perhaps reclining at the table while she hid in the shadows? Or did her righteous relatives tell her, hoping that an encounter with Him would change her life forever? Sexual hypocrisy is certainly nothing new. (cf. Czech pastor's friend in England who taught on sexuality across England, finding to his astonishment that the worst sexual sins came to the surface as he ministered in the strictest churches.) For special gatherings, low couches were provided for people to lean on. It was accepted practice for outsiders to hover around banquets so they could see and listen to the guests. In that day, women were not invited to banquets. Jewish rabbis did not speak to women in public, nor did they eat with them in public.

·         How could this woman afford such expensive perfume? Did she earn it with her favors? Was it the very one that she wore hung around her neck? This was such a common practice that even the rabbis said this was something a woman could "carry" on the Sabbath.

·         How did Jesus feel when this very sensual woman expressed her very pure love and appreciation for Him in a very physical way? Jewish people did not consider perfume sinful, but because this woman was sinful, its use would have been associated in their minds with her tools of the trade. Adult women covered their hair. For it to hang loose was considered sensuous and a sign of promiscuity. For Jesus to allow her to use her loose hair to wipe his feet was scandalous…! Her act involved a large financial outlay. Was it a means of redeeming her finances?

One of the most important parts of this passage is when Jesus confronts the Pharisee with his faulty "vision," as He did His disciples while in Samaria in John chapter 4 and the church at Laodicea in Revelation chapter three. In the same way, Jesus wants to help each one of us see others as He sees them!

Encountering Jesus opens our eyes to many things, changes the way we see them…!

Simon, do you see this woman? God sometimes uses the obvious to speak to us about the hidden.

Literally, her tears she "rained" on me…!

You did not anoint my head, but she anointed my feet (Extremely unusual to put something so valuable on the feet…!)

You did not even wash my feet with water, but she washed my feet with costly perfume…!

You gave me nothing, she gave me everything…!

Jesus knows the answers to our questions even before we ask them…!

Jesus is far more concerned with meeting human need than with satisfying human prejudice.

 

Let's look together at Jesus' response to this encounter. It tells us a lot about Him and a lot about what He wants every one of us to be…

1.    Jesus looked beyond her body and saw her soul.

·         He saw her in a way no other man had.

Jesus calls her, "Daugher." His relationship with her was pure. Somehow, this woman who had so long been a mere sexual toy in so many men's eyes sensed that. Ladies, in Jesus – and in men who are truly full of Jesus – you will find a value beyond anything you have ever known. This is the heritage of Christianity. In today's world, because Bible-believing Christians teach what the Bible says about divine order in the home and in marriage, some women have come to believe that Christianity oppresses them. Don't you believe it…! You can go into any culture around the world, whether it be Muslim, Buddhist, Hindu, or whatever else you may choose, and Christianity elevates the status of women…!

Her life was centered around the erotic caress, but now, her heart being changed, she responded with a pure humility.

2.    Jesus looked beyond her act and saw her intent.

·         Repentance

·         True gratitude and worship.

By failing to provide for someone to wash Jesus' feet, Simon was actually soiling his own house…! (Jesus was walking on his floors with unwashed feet…!) Some sins are like that, including bitterness. They not only affect others, but they affect us, too.

Normally, to show someone special honor, you anointed their head. Perhaps this woman felt too unworthy to do that, so she anointed his feet. Her tears are indicative of her emotion. Jesus was concerned enough about her condition to not be offended by her emotion.

3.    Jesus looked beyond her sin and saw her faith.

·         Repentance and faith bring salvation…!

It was her faith that saved her, not her love…! When it comes to Christian virtues, love is premier, the greatest sign of true conversion, but there are loving people who will spend an eternity in hell…!

"4 But when the kindness and love of God our Savior appeared, 5 he saved us, not because of righteous things we had done, but because of his mercy. He saved us through the washing of rebirth and renewal by the Holy Spirit, 6 whom he poured out on us generously through Jesus Christ our Savior, 7 so that, having been justified by his grace, we might become heirs having the hope of eternal life." (Titus 3:4-7 NIV)

"8 For it is by grace you have been saved, through faith—and this not from yourselves, it is the gift of God— 9 not by works, so that no one can boast." (Ephesians 2:8-9 NIV)

"6 … in Christ Jesus … The only thing that counts is faith expressing itself through love." (Galatians 5:6 NIV)

We are not saved by works, but by a faith that leads to / results in works.

4.    Jesus looked beyond her past and saw her future.

Literally, "go into peace…"

Debts were to be forgiven every seventh year, but experts in the law had found a way around that. Priests could pronounce forgiveness at the Temple after a sin offering, but Jesus pronounced forgiveness without a sin offering. Only God could do that…!

Jesus receives sinners…!

"2 And the Pharisees and scribes murmured, saying, This man receiveth sinners, and eateth with them." (Luke 15:2 KJV)

 

Notes:

Luke 7:37

A woman which was in the city, a sinner (γυνη ἡτις ἐν τῃ πολει ἁμαρτωλος [gunē hētis en tēi polei hamartōlos]). Probably in Capernaum. The use of ἡτις [hētis] means "Who was of such a character as to be" (cf. 8:3) and so more than merely the relative ἡ [hē], who, that is, "who was a sinner in the city," a woman of the town, in other words, and known to be such. ἁμαρτωλος [Hamartōlos], from ἁμαρτανω [hamartanō], to sin, means devoted to sin and uses the same form for feminine and masculine. It is false and unjust to Mary Magdalene, introduced as a new character in Luke 8:2, to identify this woman with her. Luke would have no motive in concealing her name here and the life of a courtesan would be incompatible with the sevenfold possession of demons. Still worse is it to identify this courtesan not only with Mary Magdalene, but also with Mary of Bethany simply because it is a Simon who gives there a feast to Jesus when Mary of Bethany does a beautiful deed somewhat like this one here (Mark 14:3–9=Matt. 26:6–13=John 12:2–8). Certainly Luke knew full well the real character of Mary of Bethany (10:38–42) so beautifully pictured by him. But a falsehood, once started, seems to have more lives than the cat's proverbial nine. The very name Magdalene has come to mean a repentant courtesan. But we can at least refuse to countenance such a slander on Mary Magdalene and on Mary of Bethany. This sinful woman had undoubtedly repented and changed her life and wished to show her gratitude to Jesus who had rescued her. Her bad reputation as a harlot clung to her and made her an unwelcome visitor in the Pharisee's house. When she knew (ἐπιγνουσα [epignousa]). Second aorist active participle from ἐπιγινωσκω [epiginōskō], to know fully, to recognize. She came in by a curious custom of the time that allowed strangers to enter a house uninvited at a feast, especially beggars seeking a gift. This woman was an intruder whereas Mary of Bethany was an invited guest. "Many came in and took their places on the side seats, uninvited and yet unchallenged. They spoke to those at table on business or the news of the day, and our host spoke freely to them" (Trench in his Parables, describing a dinner at a Consul's house at Damietta). He was sitting at meat (κατακειται ^[1]

 

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^[1]A.T. Robertson, Word Pictures in the New Testament, Vol.V c1932, Vol.VI c1933 by Sunday School Board of the Southern Baptist Convention. (Oak Harbor: Logos Research Systems, 1997), Lk 7:37.

The Reward of Honor, Luke 7, 2 Kings 4, September 16, 2007

The Reward of Honor

Hillcrest Church, September 16,, 2007

Text (2 Kings 4:8-37)

One day Elisha went to Shunem. And a well-to-do woman was there, who urged him to stay for a meal. So whenever he came by, he stopped there to eat. She said to her husband, "I know that this man who often comes our way is a holy man of God. Let's make a small room on the roof and put in it a bed and a table, a chair and a lamp for him. Then he can stay there whenever he comes to us." One day when Elisha came, he went up to his room and lay down there. He said to his servant Gehazi, "Call the Shunammite." So he called her, and she stood before him. Elisha said to him, "Tell her, 'You have gone to all this trouble for us. Now what can be done for you? Can we speak on your behalf to the king or the commander of the army?' " She replied, "I have a home among my own people." "What can be done for her?" Elisha asked. Gehazi said, "Well, she has no son and her husband is old." Then Elisha said, "Call her." So he called her, and she stood in the doorway. "About this time next year," Elisha said, "you will hold a son in your arms." "No, my lord," she objected. "Don't mislead your servant, O man of God!" But the woman became pregnant, and the next year about that same time she gave birth to a son, just as Elisha had told her. The child grew, and one day he went out to his father, who was with the reapers. "My head! My head!" he said to his father. His father told a servant, "Carry him to his mother." After the servant had lifted him up and carried him to his mother, the boy sat on her lap until noon, and then he died. She went up and laid him on the bed of the man of God, then shut the door and went out. She called her husband and said, "Please send me one of the servants and a donkey so I can go to the man of God quickly and return." "Why go to him today?" he asked. "It's not the New Moon or the Sabbath." "It's all right," she said. She saddled the donkey and said to her servant, "Lead on; don't slow down for me unless I tell you." So she set out and came to the man of God at Mount Carmel. When he saw her in the distance, the man of God said to his servant Gehazi, "Look! There's the Shunammite! Run to meet her and ask her, 'Are you all right? Is your husband all right? Is your child all right?' " "Everything is all right," she said. When she reached the man of God at the mountain, she took hold of his feet. Gehazi came over to push her away, but the man of God said, "Leave her alone! She is in bitter distress, but the Lord has hidden it from me and has not told me why." "Did I ask you for a son, my lord?" she said. "Didn't I tell you, 'Don't raise my hopes'?" Elisha said to Gehazi, "Tuck your cloak into your belt, take my staff in your hand and run. If you meet anyone, do not greet him, and if anyone greets you, do not answer. Lay my staff on the boy's face." But the child's mother said, "As surely as the Lord lives and as you live, I will not leave you." So he got up and followed her. Gehazi went on ahead and laid the staff on the boy's face, but there was no sound or response. So Gehazi went back to meet Elisha and told him, "The boy has not awakened." When Elisha reached the house, there was the boy lying dead on his couch. He went in, shut the door on the two of them and prayed to the Lord. Then he got on the bed and lay upon the boy, mouth to mouth, eyes to eyes, hands to hands. As he stretched himself out upon him, the boy's body grew warm. Elisha turned away and walked back and forth in the room and then got on the bed and stretched out upon him once more. The boy sneezed seven times and opened his eyes. Elisha summoned Gehazi and said, "Call the Shunammite." And he did. When she came, he said, "Take your son." She came in, fell at his feet and bowed to the ground. Then she took her son and went out.

Introduction

In the preceding messages in this series, dealing with what it means to follow Jesus in our relationships, we have learned five important principles:

· Godly relationships are providential, not accidental. (vs. 12-15)

· Godly relationships prioritize His purposes more than our comfort. (vs. 16-19)

· Godly relationships will always be at odds with an ungodly world. (vs. 20-26)

· Godly relationships require doing right, even in the face of wrong (vs. 27-38)

· Godly relationships are grounded in honesty, respect, and humility.

· Godly relationships are the fruit of godly hearts and godly lives. (vs. 43-44)

· Godly relationships are nourished by godly tongues (vs.45)

o Godly tongues are the result of godly hearts.

o Godly tongues speak godly words.

§ Love, not hate.

§ Blessing, not cursing.

§ Faith, not doubt.

§ Truth, not lies.

§ Kindness, not harshness.

§ Forgiveness, not revenge.

§ Reconciliation, not separation.

o Godly tongues leave some things unsaid.

· Godly relationships will stand the test of time and survive the trials of life (v.46-49)

The REward of Honor

Today, we are going to lay a foundation for our study of Chapter seven, particularly how to walk out relationships involving either the exercise of authority or the right response to authority, by going back into the Old Testament to the story of the Shunnamite woman.

1. She honored his spiritual authority.

She valued his spiritual status more than her own socio-economic status.

· By her humility

· By her hospitality

· By her generosity (unsolicited, God later more than repaid her)

2. She did not presume upon his proximity.

3. She saw beyond his humanity.

4. She refused to let go of her destiny.

When the devil tried to destroy it,

· She acted discretely.

· She acted confidently

· She acted quickly

· She acted persistently (I will not leave you…!)

Notes:

One common way we sin with our tongues is through gossip and slander…

"²⁰ Without wood a fire goes out; without gossip a quarrel dies down. ²¹ As charcoal to embers and as wood to fire, so is a quarrelsome man for kindling strife. ²² The words of a gossip are like choice morsels; they go down to a man's inmost parts. ²³ Like a coating of glaze over earthenware are fervent lips with an evil heart." (Proverbs 26:20-23, NIV)

"²² The words of a gossip are like choice morsels; they go down to a man's inmost parts." (Proverbs 26:22, NIV)

Listening to a gossip (someone who tells you someone else's secrets) is about as foolish as dating a girl behind another guy's back. After all, if she betrayed him to go out with you, she will betray you to go out with someone else…!

Paul lists gossip right up there with other, shocking sins, even listing it a sign of a reprobate mind…!

"²⁸ Furthermore, since they did not think it worthwhile to retain the knowledge of God, he gave them over to a depraved mind, to do what ought not to be done. ²⁹ They have become filled with every kind of wickedness, evil, greed and depravity. They are full of envy, murder, strife, deceit and malice. They are gossips, ³⁰ slanderers, God-haters, insolent, arrogant and boastful; they invent ways of doing evil; they disobey their parents; ³¹ they are senseless, faithless, heartless, ruthless. ³² Although they know God's righteous decree that those who do such things deserve death, they not only continue to do these very things but also approve of those who practice them. " (Romans 1:28-32, NIV)

How should we respond when slandered?

Be sure that it is slander and not simply criticism…! (1 Peter – be sure that you are suffering for righteousness's sake and not as an evil-doer…!)

Jesus was reviled, but reviled not again…! (Did not return slander for slander…!)

When we defend ourselves, God cannot defend us. If we commit ourselves and our reputations to Him, He will defend us ("every tongue that will rise against us in judgment we will condemn…", etc.)

The point is not our reputation when we are slandered, but the impact those things have on other, innocent people (It is not about the man, it is about the plan…!)

Another particularly insidious way we sin with our tongues is through what the Scripture calls, "scorn" or "mockery."

Scorn is a form of disrespect and dishonor, particularly as it is expressed through words. Scripture has much to say about this kind of speech.

"¹⁰ Drive out the mocker, and out goes strife; quarrels and insults are ended." (Proverbs 22:10, NIV) (KJV – "scorner")^[1]

One of the most infamous examples of scorn in the Scripture is that of Shimei, who cursed David, pelting him with stones and throwing dirt on him as he fled Jerusalem before his rebellious son, Absalom (2 Samuel 16:5-17). Abishai wanted to cut his head off, but David forbade him from doing it. Later, when David was restored to the throne, Abishai came to him before anyone else, begging his forgiveness, and David allowed him to live. (2 Samuel 19:16-23). Before he died, though, David told his son Solomon to keep his eye on Shimei (1 Kings 2:8-10). Why? I think it was because David knew that it is very difficult for someone like Shimei to change their attitude toward an authority toward which they have developed an attitude of scorn…! Solomon told Shimei to build a house in Jerusalem and not leave the city or he would be killed, but Shimei foolishly disobeyed and it cost him his life…! (2 Kings 2:36-36)

Beware the flattering tongue, especially if pretends to be prophetic…!

"¹⁷ I urge you, brothers, to watch out for those who cause divisions and put obstacles in your way that are contrary to the teaching you have learned. Keep away from them. ¹⁸ For such people are not serving our Lord Christ, but their own appetites. By smooth talk and flattery they deceive the minds of naive people." (Romans 16:17-18, NIV)

- I am amazed, by the way, at how many people fall for false prophets and false prophecies simply because they are flattering in nature…!

- 1 Kings 22 tells the end of Ahab, how he had four hundred false prophets around him who told him what he wanted to hear. There was only one true prophet, Micaiah, who told him what he needed to hear…!

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^[1] BDAG – †[לִיץ S^, TWOT GK^, ] vb. scorn (NH id.; vb. not in cognates; cf. Ph. מלץ interpreter CIS^22.44.88; Arabic لَاصَ (lāṣa) is turn aside (intrans.); hence perhaps prop. speak indirectly or obliquely, Fl ^{Pr 1, 6});—Qal Pf. 3 m. לַצְתָּ Pr 9:12; Impf. יָלִיץ 3:34 + 2 times; Pt. לֵץ 9:7 + 11 times; pl. לֵצִים ψ 1:1 + 3 times;—scorn, וְלַצְתָּ לְבַדְּךָ תִשָּׂא Pr 9:12 if thou scornest thou alone shalt bear it (opp. חָכַמְתָּ), c. acc. 14:9; 19:28; c. לְ, לַלֵּצִים הוּא־יָלִיץ scorners he (God) scorneth 3:34; הַלֵּץ the scorner is proud and haughty 21:24, delights in scorning 1:22, is incapable of discipline 9:7, reproof 9:8; 15:12, or rebuke 13:1, cannot find wisdom 14:6; is an abomination 24:9, should be avoided ψ 1:1; smitten and punished for the benefit of the simple Pr 19:25; 21:11 and banished for the removal of contention 22:10; judgment is prepared for him 19:29; עָרִיץ Is 29:20; wine is a scorner Pr 20:1.—Hiph. Pf. 3 mpl. sf. הֱלִיצֻנִי ψ 119:51; Pt. מֵלִיץ Gn 42:33 Jb 33:23; pl. cstr. מְלִיצֵי 2 Ch 32:31; sf. מְלִיצַי Jb 16:20; מְלִיצֶיךָ Is 43:27;— 1. deride Jb 16:20 ψ 119:51. 2. Pt. interpreter Gn 42:23 (E); fig. of intermediaries between God and man, Jb 33:23 Is 43:27; ambassador 2 Ch 32:31. Po˓lel; Pt. pl. לֹצֲצִים (םְ dropped Kö ⁴⁷⁹) scorners Ho 7:5. Hithpo˓l; Impf. תִּתְלוֹצָ֑צוּ act as a scorner, shew oneself a mocker, Is 28:22. †לָצוֹן S TWOT GK n.[m.] scorning, Pr 1:22; אַנְשֵׁי לָצוֹן men of scorning, scorners = לֵצִים 29:8 Is 28:14. †מְלִיצָה S TWOT GK n.[f.] satire, mocking-poem Hb 2:6, also Pr 1:6 (al. here figure, enigma).

TWOT - 1113 לִיץ (lı̂ṣ) scorn. Derivatives 1113a לָצוֹן (lāṣôn) scorning (Prov 1:22). Occurs in phrase ˒anšê lāṣôn i.e. scorners "men of scorning," in Isa 29:8; 28:14.1113b מְלִיצָה (mĕlı̂ṣâ) satire, mocking poem (Hab 2:6), figure, enigma (Prov 1:6). Fools scorn and mock at sin (Prov 14:9) and judgment (Prov 19:28). The scorner (Qal participial form) himself may be described as proud and haughty (Prov 21:24), incorrigible (Prov 9:7), resistant to all reproof (Prov 9:8; 15:12), and hating any rebuke (Prov 13:1). Wisdom and knowledge easily elude him (Prov 14:6). So despicable is the scorner that he may be labelled as odious to all men (Prov 24:9). Therefore he must be avoided (Ps 1:1) by all who would live godly lives. Further, he should be punished by hitting so that the easily pursuaded naive fool may benefit from the lesson (Prov 19:25; 21:11). One good way to remove contention from a group is to eject the scorner, and then "strife and reproach will cease" (Prov 22:10). A prepared judgment awaits all such scorners (Prov 19:29), for their trademark of life has been "to delight" in their scorning (Prov 1:22). They shall be brought to nothing and consumed (Isa 29:20). That the particular type of wickedness of the scorner is pride is suggested by Prov 3:34. Here the scorner is contrasted with the humble. In this verse the LXX renders "scorner" by "proud" which is followed in the nt Jas 4:6 and I Pet 5:5. Cf. Prov 21:24. Dahood points out a parallel of this word with "evil" in the Karatepe I inscription (Psalms, I, in AB, p. 2). Among the various mockers and scorners are wine (Prov 20:1), the proud (Ps 119:51), the king of Samaria's henchmen (Hos 7:5), and Job's friends (16:20). As a Hiphil participle, the word means an interpreter, such as Joseph used to fool his brothers (Gen 42:23). The interpreters in Isa 43:27 are the teachers of Israel, God's priests and prophets who have sinned by refusing to give out God's word as he first gave it. In II Chr 32:31, the word represents ambassadors or representatives of Babylon. The most interesting text is Job 33:23. Elihu speaks of God graciously teaching men through the discipline of suffering the more perfect path of the Lord. Then God sends an angel, i.e. a messenger otherwise known as an interpreter, ambassador, or even a mediator to show man what is right. Bibliography: Harris, R. L., "Proverbs," in WBC, p. 560. W.C.K.

Following Jesus In Our Relationships V, September 9, 2007

Following Jesus In Our Relationships V - Luke 6:43-49

Hillcrest Church, September 9,, 2007

Text (Luke 6:43-49)

"⁴³ "No good tree bears bad fruit, nor does a bad tree bear good fruit. ⁴⁴ Each tree is recognized by its own fruit. People do not pick figs from thornbushes, or grapes from briers. ⁴⁵ The good man brings good things out of the good stored up in his heart, and the evil man brings evil things out of the evil stored up in his heart. For out of the overflow of his heart his mouth speaks. ⁴⁶ "Why do you call me, 'Lord, Lord,' and do not do what I say? ⁴⁷ I will show you what he is like who comes to me and hears my words and puts them into practice. ⁴⁸ He is like a man building a house, who dug down deep and laid the foundation on rock. When a flood came, the torrent struck that house but could not shake it, because it was well built. ⁴⁹ But the one who hears my words and does not put them into practice is like a man who built a house on the ground without a foundation. The moment the torrent struck that house, it collapsed and its destruction was complete." " (Luke 6:43-49, NIV)

Introduction

In the first three messages in this series, dealing with what it means to follow Jesus in our relationships, we learned five important principles:

·         Godly relationships are providential, not accidental. (vs. 12-15)

·         Godly relationships prioritize His purposes more than our comfort. (vs. 16-19)

·         Godly relationships will always be at odds with an ungodly world. (vs. 20-26)

·         Godly relationships require doing right, even in the face of wrong (vs. 27-38)

·         Godly relationships are grounded in honesty, respect, and humility.

·         Godly relationships are the fruit of godly hearts and godly lives. (vs. 43-44)

Godly relationships are nourished by godly tongues. (vs. 45)

1.    Godly tongues are the result of godly hearts…!

The mouth will always speak out of the overflow of the heart…!

Jesus understood "Freudian slips" before Sigmund ever thought about the term…!

"² We all stumble in many ways. If anyone is never at fault in what he says, he is a perfect man, able to keep his whole body in check. ³ When we put bits into the mouths of horses to make them obey us, we can turn the whole animal. ⁴ Or take ships as an example. Although they are so large and are driven by strong winds, they are steered by a very small rudder wherever the pilot wants to go. ⁵ Likewise the tongue is a small part of the body, but it makes great boasts. Consider what a great forest is set on fire by a small spark. ⁶ The tongue also is a fire, a world of evil among the parts of the body. It corrupts the whole person, sets the whole course of his life on fire, and is itself set on fire by hell. ⁷ All kinds of animals, birds, reptiles and creatures of the sea are being tamed and have been tamed by man, ⁸ but no man can tame the tongue. It is a restless evil, full of deadly poison. ⁹ With the tongue we praise our Lord and Father, and with it we curse men, who have been made in God's likeness. ¹⁰ Out of the same mouth come praise and cursing. My brothers, this should not be. ¹¹ Can both fresh water and salt water flow from the same spring? ¹² My brothers, can a fig tree bear olives, or a grapevine bear figs? Neither can a salt spring produce fresh water." (James 3:2-12, NIV)

2.    Godly tongues speak godly words.

·         Love, not hate.

Bucket of gasoline or bucket of water…!

·         Blessing, not cursing.

·         Faith, not doubt.

·         Truth, not lies.

"¹⁶ There are six things the Lord hates, seven that are detestable to him: ¹⁷ haughty eyes, a lying tongue, hands that shed innocent blood, ¹⁸ a heart that devises wicked schemes, feet that are quick to rush into evil, ¹⁹ a false witness who pours out lies and a man who stirs up dissension among brothers." (Proverbs 6:16-19, NIV)

There is no such thing as a white lie….!

·         Kindness, not harshness.

Soft words turn away wrath, but grievous words stir up anger.

·         Forgiveness, not revenge.

Another common way we sin with our tongues is through gossip and slander…

"²⁰ Without wood a fire goes out; without gossip a quarrel dies down. ²¹ As charcoal to embers and as wood to fire, so is a quarrelsome man for kindling strife. ²² The words of a gossip are like choice morsels; they go down to a man's inmost parts. ²³ Like a coating of glaze over earthenware are fervent lips with an evil heart." (Proverbs 26:20-23, NIV)

"²² The words of a gossip are like choice morsels; they go down to a man's inmost parts." (Proverbs 26:22, NIV)

Listening to a gossip (someone who tells you someone else's secrets) is about as foolish as dating a girl behind another guy's back. After all, if she betrayed him to go out with you, she will betray you to go out with someone else…!

Paul lists gossip right up there with other, shocking sins, even listing it a sign of a reprobate mind…!

"²⁸ Furthermore, since they did not think it worthwhile to retain the knowledge of God, he gave them over to a depraved mind, to do what ought not to be done. ²⁹ They have become filled with every kind of wickedness, evil, greed and depravity. They are full of envy, murder, strife, deceit and malice. They are gossips, ³⁰ slanderers, God-haters, insolent, arrogant and boastful; they invent ways of doing evil; they disobey their parents; ³¹ they are senseless, faithless, heartless, ruthless. ³² Although they know God's righteous decree that those who do such things deserve death, they not only continue to do these very things but also approve of those who practice them. " (Romans 1:28-32, NIV)

How should we respond when slandered?

Be sure that it is slander and not simply criticism…! (1 Peter – be sure that you are suffering for righteousness's sake and not as an evil-doer…!)

Jesus was reviled, but reviled not again…! (Did not return slander for slander…!)

When we defend ourselves, God cannot defend us. If we commit ourselves and our reputations to Him, He will defend us ("every tongue that will rise against us in judgment we will condemn…", etc.)

The point is not our reputation when we are slandered, but the impact those things have on other, innocent people (It is not about the man, it is about the plan…!)

·         Reconciliation, not separation.

Strive "divorce"  from your vocabulary…!

We should not only ask, "What would Jesus do?" but, also, "What would Jesus say?"

"²¹ To this you were called, because Christ suffered for you, leaving you an example, that you should follow in his steps. ²² "He committed no sin, and no deceit was found in his mouth." ²³ When they hurled their insults at him, he did not retaliate; when he suffered, he made no threats. Instead, he entrusted himself to him who judges justly. ²⁴ He himself bore our sins in his body on the tree, so that we might die to sins and live for righteousness; by his wounds you have been healed. ²⁵ For you were like sheep going astray, but now you have returned to the Shepherd and Overseer of your souls. " (1 Peter 2:21-25, NIV)

3.    Godly tongues leave some things unsaid.

Sometimes who have the greatest verbal skills have the greatest trouble controlling their tongues.

"¹⁹ When words are many, sin is not absent, but he who holds his tongue is wise." (Proverbs 10:19, NIV)

"² Do not be quick with your mouth, do not be hasty in your heart to utter anything before God. God is in heaven and you are on earth, so let your words be few. ³ As a dream comes when there are many cares, so the speech of a fool when there are many words." (Ecclesiastes 5:2-3, NIV)

"⁷ Much dreaming and many words are meaningless. Therefore stand in awe of God." (Ecclesiastes 5:7, NIV)

"¹⁹ A gossip betrays a confidence; so avoid a man who talks too much." (Proverbs 20:19, NIV)

Some things that are true are better left unsaid, cf. Isaiah's recognition of "unclean lips"…!

" In the year that King Uzziah died, I saw the Lord seated on a throne, high and exalted, and the train of his robe filled the temple. ² Above him were seraphs, each with six wings: With two wings they covered their faces, with two they covered their feet, and with two they were flying. ³ And they were calling to one another: "Holy, holy, holy is the Lord Almighty; the whole earth is full of his glory." ⁴ At the sound of their voices the doorposts and thresholds shook and the temple was filled with smoke. ⁵ "Woe to me!" I cried. "I am ruined! For I am a man of unclean lips, and I live among a people of unclean lips, and my eyes have seen the King, the Lord Almighty." ⁶ Then one of the seraphs flew to me with a live coal in his hand, which he had taken with tongs from the altar. ⁷ With it he touched my mouth and said, "See, this has touched your lips; your guilt is taken away and your sin atoned for." ⁸ Then I heard the voice of the Lord saying, "Whom shall I send? And who will go for us?" And I said, "Here am I. Send me!" ⁹ He said, "Go and tell this people…'" (Isaiah 6:1-9, NIV)

One particularly insidious way we sin with our tongues is through what the Scripture calls, "scorn" or "mockery."

Scorn is a form of disrespect and dishonor, particularly as it is expressed through words. Scripture has much to say about this kind of speech.

"¹⁰ Drive out the mocker, and out goes strife; quarrels and insults are ended." (Proverbs 22:10, NIV)  (KJV – "scorner")^[1]

One of the most infamous examples of scorn in the Scripture is that of Shimei, who cursed David, pelting him with stones and throwing dirt on him as he fled Jerusalem before his rebellious son, Absalom (2 Samuel 16:5-17). Abishai wanted to cut his head off, but David forbade him from doing it. Later, when David was restored to the throne, Abishai came to him before anyone else, begging his forgiveness, and David allowed him to live. (2 Samuel 19:16-23). Before he died, though, David told his son Solomon to keep his eye on Shimei (1 Kings 2:8-10). Why? I think it was because David knew that it is very difficult for someone like Shimei to change their attitude toward an authority toward which they have developed an attitude of scorn…! Solomon told Shimei to build a house in Jerusalem and not leave the city or he would be killed, but Shimei foolishly disobeyed and it cost him his life…! (2 Kings 2:36-36)

4.    Godly tongues nourish and build godly relationships.

Ungodly tongues destroy relationships; Godly tongues nourish and build godly relationships.

"¹⁷ I urge you, brothers, to watch out for those who cause divisions and put obstacles in your way that are contrary to the teaching you have learned. Keep away from them. ¹⁸ For such people are not serving our Lord Christ, but their own appetites. By smooth talk and flattery they deceive the minds of naive people." (Romans 16:17-18, NIV)

-          I am amazed, by the way, at how many people fall for false prophets and false prophecies simply because they are flattering in nature…!

-          1 Kings 22 tells the end of Ahab, how he had four hundred false prophets around him who told him what he wanted to hear. There was only one true prophet, Micaiah, who told him what he needed to hear…!

 

5.    Godly relationships will stand the test of time and survive the trials of life. (vs. 46-49)

·         Storms will come into every relationship…!

·         Godly relationships benefit from God's grace and help…!

Invitation

1.    Do you need God to cleanse your tongue and fill it with words that will nourish your relationships?

2.    Do you need to begin a relationship with God?

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^[1] BDAG – †[לִיץ S^, TWOT GK^, ] vb. scorn (NH id.; vb. not in cognates; cf. Ph. מלץ interpreter CIS^22.44.88; Arabic لَاصَ (lāṣa) is turn aside (intrans.); hence perhaps prop. speak indirectly or obliquely, Fl ^{Pr 1, 6});—Qal Pf. 3 m. לַצְתָּ Pr 9:12; Impf. יָלִיץ 3:34 + 2 times; Pt. לֵץ 9:7 + 11 times; pl. לֵצִים ψ 1:1 + 3 times;—scorn, וְלַצְתָּ לְבַדְּךָ תִשָּׂא Pr 9:12 if thou scornest thou alone shalt bear it (opp. חָכַמְתָּ), c. acc. 14:9; 19:28; c. לְ, לַלֵּצִים הוּא־יָלִיץ scorners he (God) scorneth 3:34; הַלֵּץ the scorner is proud and haughty 21:24, delights in scorning 1:22, is incapable of discipline 9:7, reproof 9:8; 15:12, or rebuke 13:1, cannot find wisdom 14:6; is an abomination 24:9, should be avoided ψ 1:1; smitten and punished for the benefit of the simple Pr 19:25; 21:11 and banished for the removal of contention 22:10; judgment is prepared for him 19:29; || עָרִיץ Is 29:20; wine is a scorner Pr 20:1.—Hiph. Pf. 3 mpl. sf. הֱלִיצֻנִי ψ 119:51; Pt. מֵלִיץ Gn 42:33 Jb 33:23; pl. cstr. מְלִיצֵי 2 Ch 32:31; sf. מְלִיצַי Jb 16:20; מְלִיצֶיךָ Is 43:27;— 1. deride Jb 16:20 ψ 119:51. 2. Pt. interpreter Gn 42:23 (E); fig. of intermediaries between God and man, Jb 33:23 Is 43:27; ambassador 2 Ch 32:31. Po˓lel; Pt. pl. לֹצֲצִים (םְ dropped Kö ⁴⁷⁹) scorners Ho 7:5. Hithpo˓l; Impf. תִּתְלוֹצָ֑צוּ act as a scorner, shew oneself a mocker, Is 28:22. †לָצוֹן S TWOT GK n.[m.] scorning, Pr 1:22; אַנְשֵׁי לָצוֹן men of scorning, scorners = לֵצִים 29:8 Is 28:14. †מְלִיצָה S TWOT GK n.[f.] satire, mocking-poem Hb 2:6, also Pr 1:6 (al. here figure, enigma).

TWOT - 1113     לִיץ (lı̂ṣ) scorn. Derivatives 1113a     לָצוֹן (lāṣôn) scorning (Prov 1:22). Occurs in phrase ˒anšê lāṣôn i.e. scorners "men of scorning," in Isa 29:8; 28:14.1113b     מְלִיצָה (mĕlı̂ṣâ) satire, mocking poem (Hab 2:6), figure, enigma (Prov 1:6). Fools scorn and mock at sin (Prov 14:9) and judgment (Prov 19:28). The scorner (Qal participial form) himself may be described as proud and haughty (Prov 21:24), incorrigible (Prov 9:7), resistant to all reproof (Prov 9:8; 15:12), and hating any rebuke (Prov 13:1). Wisdom and knowledge easily elude him (Prov 14:6). So despicable is the scorner that he may be labelled as odious to all men (Prov 24:9). Therefore he must be avoided (Ps 1:1) by all who would live godly lives. Further, he should be punished by hitting so that the easily pursuaded naive fool may benefit from the lesson (Prov 19:25; 21:11). One good way to remove contention from a group is to eject the scorner, and then "strife and reproach will cease" (Prov 22:10). A prepared judgment awaits all such scorners (Prov 19:29), for their trademark of life has been "to delight" in their scorning (Prov 1:22). They shall be brought to nothing and consumed (Isa 29:20). That the particular type of wickedness of the scorner is pride is suggested by Prov 3:34. Here the scorner is contrasted with the humble. In this verse the LXX renders "scorner" by "proud" which is followed in the nt Jas 4:6 and I Pet 5:5. Cf. Prov 21:24. Dahood points out a parallel of this word with "evil" in the Karatepe I inscription (Psalms, I, in AB, p. 2). Among the various mockers and scorners are wine (Prov 20:1), the proud (Ps 119:51), the king of Samaria's henchmen (Hos 7:5), and Job's friends (16:20). As a Hiphil participle, the word means an interpreter, such as Joseph used to fool his brothers (Gen 42:23). The interpreters in Isa 43:27 are the teachers of Israel, God's priests and prophets who have sinned by refusing to give out God's word as he first gave it. In II Chr 32:31, the word represents ambassadors or representatives of Babylon. The most interesting text is Job 33:23. Elihu speaks of God graciously teaching men through the discipline of suffering the more perfect path of the Lord. Then God sends an angel, i.e. a messenger otherwise known as an interpreter, ambassador, or even a mediator to show man what is right. Bibliography: Harris, R. L., "Proverbs," in WBC, p. 560. W.C.K.