About Jesus     Steve Sweetman

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ch. 6:1-11  ch. 6:12-16   ch. 6:17-27   ch. 6:27-36    ch. 6:37-43  

 ch. 6:43-45   ch. 6:46-49


Jesus, Lord of the Sabbath (ch. 6:1 - 11)

Luke tells Theophilus the story of Jesus and His disciples walking through a grainfield on the Sabbath. His disciples were apparently hungry because they "picked some heads of grain, rubbed them in their hands, and ateÖ" (ch. 6:1) The picking and the rubbing was supposed to be against Sabbath Laws as found in the Law of Moses. (Ex.20:10) Ex. 20:10 tells Israel to keep the Sabbath holy. Some of the Pharisees that had followed Jesus into the grainfield saw this and questioned Jesus right away.

The Pharisees knew the Jesusí disciples were violating the Law of Moses, as they understood it. They did not attempt to question the disciples, but Jesus. It is important to note that Jesus did not pick any of the grain on that day. Jesus did not violate the Law of Moses, and He never did. He obeyed the Law in all aspects. He obeyed the Law on our behalf, because we couldnít. This satisfied His Father.

The Pharisees point is that. Jesus may not have violated the Law but He allowed His disciples to, thus He was just as guilty, or so the Pharisees thought. The Pharisees appeared very indignant and upset that Jesus would allow His disciples to do such a thing. Yet inwardly my guess is they were happy because they thought they had Jesus on a technical violation of the Law which would destroy His credibility. Yet in fact the violation that took place was actually a violation of Rabbinical Law. There were a number of things that the Rabbinical law said you could not do on the Sabbath. This was in fact their interpretation of Ex. 20:10, their means of explaining with more clarity what could be done and what could not be done on the Sabbath.

The Pharisees wrote much to clarify the Law of Moses. They felt that these writings were equal to the Law itself. It would be like our many theology books written today. They are not on the same level as the Bible. Yet the Pharisees books were considered Canonical by them, that is on the same level as the Law of Moses, part of the Jewish Bible..

In verse 4 Jesus answers by stating that David, in Old Testament times entered the house of God and ate bread. This was against the Law of Moses. That bread was for the priests to eat, and no one else.

We should note that David probably entered the outer court of the house of God, not the Holy of Holies. In the outer court there would have been bread for the priests to eat.

By quoting from Davidís experience, Jesus is suggesting that Davidís experience is in fact a commentary on Ex. 20:10. The Pharisees read Ex. 20:10, interpreted it, without reading from 1 Sam. 21, the passage that Jesus is referring to. Jesus may have been demonstrating a principle of Biblical interpretation by using 1 Sam. 21 to help interpret Ex. 20:10.

Jesus continued to answer the Pharisees questioning by saying that "He was Lord of the Sabbath". Does this mean that Jesus was superior to the Law of Moses and could do whatever He wanted? No. Jesus was born under the Law. He lived according to the Law. He obeyed and fulfilled the Law for us. There is no way that He would disobey the Law of Moses. But concerning the additional laws of the Pharisees, Jesus had no part of . He was not obligated to obey these Rabbinical rules. What the disciples were doing was in direct violation of Rabbinical Law. If people thought they were disobeying the Law of Moses, that is a matter of how you interpret Ex. 20:10. Jesusí interpretation of Ex. 20:10 clearly differed from the Pharisees.

Verse 6 speaks of another Sabbath day dispute. You might get the feeling now that the Pharisees constantly followed Jesus around, waiting for Him to do something wrong in order to accuse Him of violating the Law. Well, this is exactly what Luke says in verse 7.

On this particular Sabbath there was a man with a shriveled hand. The Pharisees were waiting to see if Jesus would actually heal this man on the Sabbath, and Jesus knew that they were thinking this way. This is clearly a word of knowledge on the part of Jesus.

So knowing this, Jesus had the man stand up in front of everyone. Then Jesus spoke these words to everyone in attendance. "I ask you, which is lawful on the Sabbath; to do good or to do evil, to save life, or to destroy it"? Jesus looked around at his accusers. Not giving them a chance to respond to His question he asked the man to stretch for his hand. The man did as Jesus asked, and he was completely healed. The Pharisees "were furious" and thought what they could do to Jesus. The Pharisees did not like the fact that they were loosing their people to Jesus.

The Twelve Apostles (ch. 6:12 - 16)

Luke says in verse 12 that Jesus spent all night in prayer on one occasion. He did not sleep. He prayed about the things He would be doing in the morning. When morning came, "He called his disciples to Himself and chose 12 of them". This is the scene. Jesus comes down from the mountain, there is a very large gathering of people, those who decided to follow Him (disciples), and from the large number, He chose 12 men to be "apostles". The whole crowd of disciples saw Jesus choose 12 men. These 12 men were commissioned to be "apostles", meaning sent ones. Jesus would send these men out to do His work.

From this vast number of disciples Jesus chose 12 men, varying in personality and social status. Why He chose these 12 men is not really known. This was truly a divine call of God on these menís lives. As Jesus told them in the Gospel of John, "He chose them Ė they did not choose Him". Luke proceeds to name these 12 men.

One thing I have often heard people say over the years, and that is the words "the 12 disciples". The 12 men that these people are referring to are actually apostles, as well as disciples. Jesus had hundred, and most likely even thousands of disciples. He had only 12 apostles. So the number 12 should be in reference to apostles, not disciples.

lessing And Woes (ch. 6:17 - 27)

In verses 17 through 19 we see Jesus still in the same place where He appointed His 12 apostles. Luke says that He came down on a level place to speak to the vast crowd of people. You can tell that Jesusí popularity is growing by leaps and bounds. There are people from all over the area. Some were disciples of His, and some were curious onlookers. Many came to be healed and get delivered from demons. To me it appears that the anointing of the Holy Spirit is increasing in the life of Jesus. Luke says that these people only had to touch Jesus, resulting in power coming from Him which in turn healed them all. You can well imagine the people pressing into see, hear and touch Jesus.

In verse 20 Luke tells us that Jesus looked at all of His disciples and saidÖ To me this suggests that after Jesus viewed all of these people, his heart went out to them in great compassion. From this heart of compassion He proceeds to speak to them.

We need to note that there were more people here than just Jesusí disciples. There were many onlookers but the intent of what Jesus is about to say is directed to those who claimed to be His followers.

We also need to note that if you compare Lukeís account of this message, (often called "the sermon on the mount") it differs from Matthewís account in length and content. Yet we must remember that Matthew is writing to Jews and Luke is writing to a Gentile name Theophilus. What may be relevant to one may not be relevant to another. Also, why do some have to think the accounts have to be the same anyway. A number of people can give varying, but not conflicting accounts of any event.

Jesus says, "blessed are you who are poor, for yours is the kingdom of God". Luke omits the words "in spirit", that is, "poor in spirit" that Matthew inserts. So we know that Jesus is speaking about more than financial poverty. The poverty that Jesus is speaking about is the same poverty that Paul speaks about in Rom. 1 and 2. All men are spiritually poor, bankrupt. We are spiritual beggars. We can bring nothing to the table of the Lord. We have absolutely nothing to offer God.

It is interesting to me that Jesus begins his sermon with these words. Recognizing our spiritual poverty is the first thing that should happen in true salvation. That is why Paul, in Romans begins his book with this message. Before one can honestly trust Jesus, that is, have faith, he must repent. And before one can truly repent, he must understand the depravity, the poverty that he finds himself in. A person needs to know what to repent of before he can repent. Our souls are totally bankrupt. This is extremely important to the gospel message, and that is why Jesus makes this point as his first point.

For those who recognize their spiritual poverty Jesus says that the Kingdom of God belongs to them. Jesus is saying that if you can recognize your sinful state, all that pertains to the Kingdom of God belongs to your. Note the use of the present tense. You will be lifted out of your beggarly state into the Kingdom of God. Once into this Kingdom all that comes with it is at your disposal. You are no longer spiritual beggars.

We should note that Matthew gives 8 beatitudes, while Luke gives only 4. The next one that Luke speaks of is, "blessed are you who hunger now, for you will be satisfied".

The verb tense concerning the word "hunger" suggests a continual hungering. One who sees his state of poverty should be very hungry for God and His Kingdom, where he can be lifted out of poverty. God will satisfy our hunger pains on a daily basis if we find ourselves hungering. But if we get satisfied with where we are at spiritually, then there is no obligation on Godís part to satisfy us with more of what He has to offer. Jesus is saying that we need to see our daily need of Him. Even though we have entered the present reality of the Kingdom of God, we are deeply depended on Jesus on a daily basis. We have nothing within us that can keep us going. We need to be constantly hungering after what God has for us.

The next thing Jesus says is "blessed are you who weep now, for you will laugh". Both the weeping and hungering refer to our inward state of being. As we hunger for more of Jesus, we weep because of our sinful state of being, needing more from Jesus. This is more than a figure of speech. Jesus is saying for those who really do weep inside concerning where they find themselves, they will laugh once they receive from Jesus what they need. Once again, being poor, being hungry, being sorrowful with tears is fundamental in receiving what we so desperately need from the Lord. The beggar with leprosy in the last chapter is a prime example of this.

The next thing Jesus says is, "blessed are you when men hate you, when they exclude you and insult you, and reject your name as evil because of the Son of Man". With this fourth statement Jesus moves from the spiritual to the physical. He is telling his disciples that men will hate them, reject them, and exclude them because of their allegiance to Him. By now the disciples were seeing the division that was apparent between Jesus and the Pharisees. They saw the conflict beginning to rage. Jesus was telling them that they would be hated by some just as He is hated, but consider yourself very blessed when this happens. I strongly believe that this was the attitude of the early Christians. You can see this in the lives of such men as Paul and Peter. I donít think these men liked going through all of the hardships, all of the hatred and persecution, but in a way they were happy, feeling it a privilege to be hated by men because of their alliance with Jesus.

In verse 23 Jesus tells His disciples when the time comes when they will be mistreated by others because of His name, "to rejoice and leap for joy because great is your reward in Heaven". Someday we will all be rewarded for what we have done, what we have gone through. Those who have experienced much sorrow for the sake of Jesus will receive more rewards than those who havenít. This puts our daily stresses in an eternal perspective.

If it makes any consolation, Jesus tells His disciples that the prophets of old were treated in this very fashion. It is thus clear that anyone who visibly lives for Jesus could find themselves being persecuted in one way or another.

In the rest of this section Jesus switches from "blessed are you", to "woe to you". The word "woe" implies Godís judgement on those the "woe" refers to.

The first "woe" is directed to those "who are rich". Once again, are these riches material or spiritual? If we claim that the poor above are spiritual, then we should claim that these riches are spiritual as well.

It is also clear that Jesus is directing these "woes" to the Pharisees and teachers of the Law. You might ask, "how can these men be considered rich by Jesus when He feels they are just as depraved as any other person"? You might consider these men rich in the sense that they have the Law, have the ability to understand the Law, and have access to all that was important in Old Testament time concerning things pertaining to the Law. It is similar to those of us who live in North America. We have all sorts of things available at our finger tips to be rich spiritually, but are very poor because we donít access these things.

Jesusí "woe" to these so-called rich people was based on the fact that they had already received their "comfort". Riches produce comfort, both in a spiritual sense and a material sense. These Pharisees were comfortable with their spirituality. They claimed to obey the Law, giving them a sense of comfort and security before God. Yet we know that this security was a false security.

Verse 25 tells us the next "woe" is, "woe to you who are well fed now, for you will go hungry". These Pharisees are full spiritually, but their fullness is a product of junk food. We know that we can fill our stomachs with junk food. We feel full as a result, but the food that makes us full does nothing for us, and in many cases harms us. The same with these men in a spiritual sense. Yet the time will come that these so-called full men will be very hungry as they spend eternity in hellís fire.

Jesus goes on. "Woe to you who laugh now, for you will mourn and weep". The Pharisees claim to security with God makes them feel quite happy resulting in their laughter, but because they reject Godís New Covenant that He is presenting them in Jesus, they will mourn and weep, once again in hellís fire.

Verse 26 says, "woe to you when all men speak well of you, for that is how their fathers treated the false prophets". As in the "blessed" part of what Jesus is saying, He speaks of the prophets of the O.T., both true and false prophets. The Pharisees fathers hated the true prophets and loved the false prophets. So Jesus says that "all men speak well" of the Pharisees as they did the false prophets of old. This is always the case, and still is today. Men like to hear certain things from their spiritual leaders. If the leaders donít speak the things they like to hear, they get rid of them and hire a new leader. Yet if someone speaks the truth that does not suit the ears of people, they say the words come from a false prophet. This indeed is a sign of the end. People gather leaders around them that say things that are nice to the ear

Love For Enemies (ch. 6:27 - 36)

In verse 27 Jesus addresses his words to anyone who "will hear Him", either disciple of opponent. He says to love, bless and pray for your enemies and those who may hate you. Jesus has already told His disciples that there will be some that will hate them because of their association with Him. Now He tells them to love those people.

Jesus continues by saying that if someone asks you for something, give it to them. If they take a cloak from you, offer them your tunic as well. If someone slaps you on one cheek, turn the other and let them slap you on that cheek as well.

The bottom line to what Jesus is saying is found in verse 31. It says, "do unto others as you would have them do unto you". Weíve called this "the golden rule".

This passage, and others like it, have been well debated over the centuries. Pacifists and non-resistant groups use these verses in their teaching of non violence. Many groups donít believe in going to war because of these words of Jesus. Many will not defend themselves in a court of law because of these verses. What is Jesus saying here

It is interesting to note in John 18:22 and 23 that Jesus gets struck in the face. Does He turn the other cheek to get hit again? It doesnít appear that He does. Though He doesnít turn the other cheek, He does not retaliate in anger. This is the point of Jesusí words. Sometimes Jesus uses dramatic words to get His point across, or so I believe.

Concerning the words cloak and tunic. Cloak is an outer garment, while a tunic is an inner garment, under the cloak.

In verse 32 Jesus says that "if you love those who love you, what credit is that to you"? He continues by giving some examples. He says that if you only do good, or lend to people who love you, sinners do that. You would be no different than a sinner. His point is that we must go beyond what a sinner can do. Therefore we must love and do good to those who donít like us. This is what turning the other cheek is all about. Let me suggest that if a person hits you on one cheek, you might inquire, if you donít already know, why he is hitting you. Once you know, then you do whatever is necessary to help that person.

So, should one use these verses to prove that we should not fight in war? And what if a robber comes into your house and starts beating up your wife, do you let him beat up your wife? Do you suggest that he beats you up as well as your wife? Well, this may sound strange, but there have been some in history who would say yes to these questions.

I donít believe Jesus is suggesting that you let a robber beat up your wife. What He is saying, if at all possible, help the person who is robbing you. This may mean by giving him what he is demanding.

Now Jesus is saying this on a personal level to His disciples. There is Scripture, Rom.13:1 Ė 6 is one, that tells us to submit to the government. The reason why Paul tells us to submit to the government is because they are there to punish the evil doer. Does that mean a Christian canít be a policeman because he would be involved in punishing an evil doer? No. The government system is one way in which God brings punishment to evil doers and Christians are well within their rights to implement this punishment. Yet on a personal level, the same person is not to repay evil with evil. Besides, when government punishes evil doers, this is justice, not repaying evil for evil. The instituting of justice is important.

Does this mean we should never stand up for our own personal rights? Should we be a door mat and always take what we are given? No. Paul himself used his Roman civil rights in his defense, and his appeal to Rome. If we are not able to use our civil rights at time and defend ourselves, then Paul was wrong in his appeal to Rome.

What about Jesus before His accusers Ė should we submit as He did? First of all Jesus did submit without retaliating, and with little defense, although He did defend Himself to a degree as He spoke words of truth. Secondly, using Jesusí experience is a little tricky. His arrest and death was fore-ordained by God. It was something He had to go through. So in that sense He could not defend Himself in order to be released. He was destined to the cross.

Another point that is important when speaking of Jesus before Pilate and that is he was silent on all the secondary charges against Him because they were meaning compared to the main charge of being the King of the Jews. On this charge He was not silent since silence would be seen as denial of the truth of who He was, and He could not deny who He was.    

This is the bottom line. We should guard our hearts from anger, resentment, and other such things, even when people do bad things against us. Responding the best way we can in love will free us from these harmful emotions. Watching your wife get beat up by a robber without trying to help her is not a way to show love to your wife either. Is there a time and place for a Christian to use force? I think so. But it is clearly in self defense, or the defense of others, and done without anger.

In verse 35 Jesus tells his listeners that if they do these things, they will be rewarded. God Himself will reward us for our love towards others. This could take place in this life, and if not in this life, in Heaven.

There is also the matter of justice since God is Just.  Since He is just we must be just as well.  If someone  commits a crime against us, it is a matter of justice to bring him to justice.  It is not a matter of repaying evil with evil.  We must not let the offender off the hook.  

Jesus closes by saying, "be merciful, just as your Father (God) is merciful". Yet even when saying this, we all know that God is both loving and just. He shows mercy to everyone, but there will come a day when He will show justice to all men as well. At that time He will punish the evil doer. It is also for this reason that we, on a personal level, should not repay evil for evil, because we know God will do a much better job in the end.

The important thing to understand here is the difference between "repaying evil with evil" and "carrying out justice". Being just, and carrying out justice is a godly endeavor because God is just.

Judging (ch. 6:37 - 43)

The first phrase that Jesus speaks in this section is "do not judgeÖ" What does this mean? Many feel that this means that we are not to judge anyone at any time. We have often heard people say, "who am I to judge", meaning, the person doesnít feel qualified to make a particular judgement.

Some people donít believe in judging because they think that Jesus tells them not to judge according to this verse. But this is not so. Read the rest of the sentence. Jesus says, "do not judge, and you will not be judged". In verse 38 He also says, "for with the measure you use, it will be measured to you". Matthew, in Mat. 7:2 sheds a little more light on this idea of judging. Matthew quotes Jesus to say, "for in the same way you judge others, you will be judged". This is simple. Jesus is simply saying, that if you judge someone, that personís first reaction will be to judge you in return. This is human instinct, a law of nature. If you are nice to someone, he will be nice to you. If you are nasty to someone, he will be nasty to you.

Jesus is not saying not to judge. As a matter of fact in John 7:24 Jesus said to stop judging by appearance but judge righteously. Jesus does not tell us not to judge. He tells us how to judge, and that is righteously. Therefore this passage in Luke is all about how we judge. If we judge someone by appearance only, they will judge us in return by the same criteria. We therefore must be willing to receive the same type of judging in return. If we are not willing, then we should not judge. Yet if we truly judge righteously then people will judge us in like fashion, and if we are living right, there will be no grounds for any judgement.

By the same way of thinking Jesus goes on to say, "do not condemn, and you will not be condemned. Forgive and you will be forgiven. Give and it will be given to you". You might call this, "the Law of just returns". What you do to others, others will do to you in return, because just as you treat others, they will treat you.

In verse 41 Jesus asks, "why do you look at the speck of sawdust in your brotherís eye and pay no attention to the plank in your own eye. It makes no sense for a person to judge another person when he is doing the same thing and even worse. Why should a man committing adultery point out the sin of lust to another person? Both are sin. Both are in one sense adultery, still the carrying out of lustfull thoughts into full fledged adultery has more far reaching consequences. It is a greater sin. Some sins are worse than others. Adultery is worse that lust. Murder is worse than anger. Yet all are still sin.

Jesus calls the person with the plank in their eye a "hypocrite", and that before he starts working on the person with the sawdust in his eye, he needs to get rid of the plank in his own eye. This too makes complete sense.

Jesus is not telling us to never help someone try to get out of their sin. He is simply saying, donít be a hypocrite about it. Make sure you are clean in the particular issue at hand first, then the person in sin will receive you much easier, and will be helped by your concern.

Sandwiched between the question of the plank and the idea of what you measure out you will get in return, Jesus tells a little parable. In verses 39 and 40 He asks, "can a blind man lead another blind man"? The answer is clear. No. Jesus says that both men will fall into a pit.

Then Jesus tells His audience "that a student is not above his teacher, but everyone who is fully trained will be like his teacher". (ch. 6:40) What is the meaning of this little parable, and why does Jesus say this in the present context?

Jesus has just given some truth to live by. That is, be careful how you judge, forgive, donít condemn, and give to others. Those who are listening to these words need to hear them. They are like blind people, and they cannot be helped by other blind people. They need a sighted person to guide them and help them work our these issues. They in fact need a teacher to teach them. Once they have fully learned what they need to learn, they in fact become like their teacher. Then what they have learned they can pass along to others. They can be teachers themselves, because they have become like their teacher.

Jesus is the Great Teacher. He asks us to become like Him. Of course we cannot become like Him in who He is. We will never be Godís Son. But we can become like Him in the things He teaches us, although not to the same perfection.

Although the word "discipleship" is not used in this verse, this is what Jesus is speaking about. As new followers of Jesus we need to be discipled in the way of the Lord. Once we learn, we then can disciple others. There should come a day when we learn what our teacher or discipler teaches us. We should not have to be discipled for life. At this point, we disciple others. I believe this is what Jesus is saying.

A Tree And Its Fruit (ch. 6:43 - 45)

In these verses Jesus speaks of a tree. He says that a good tree does not bear bad fruit, neither does a bad tree bear good fruit. He also says that you donít get figs from a thorn bush. It is a simple analogy. You recognize a fruit tree by the fruit you see on the tree.

Then Jesus says in this same context that a good man brings forth good things, while a bad man brings forth bad things. You can tell who a person really is by the things he does. For the most part, you will know people by the fruit of their lives. One who claims to be a close follower of Jesus, yet does many things that Jesus wouldnít do is not really a follower of Jesus. It is not really a matter of judging one another, but merely observing the fruit of a personís life.

Concerning the bad man. These bad things, Jesus says, comes from "the evil stored up in his heart". (ch. 6:45) In fact all things we do, whether good or bad originate from our hearts. Jesus says, "out of the overflow of his heart, the mouth speaks".

You can tell what is in a personís heart by what they talk about. Usually the love of a personís life is based in that personís heart. And if a person loves something, or someone enough, others will hear of this love from this personís lips. There is a natural law of life.

The question could be asked, "what do others hear coming from our lips"?

At this point, I'd like to insert an article I wrote on verse 45.  

Jesus said; "For out of the overflow of his heart his mouth speaks (Luke 6:45 NIV)."  In other words, if you're an avid, heart felt, fan of football, you'll talk football.  If you're an avid, heart felt, fan of the Bible, you'll talk Bible.  Your words mirror what's in your heart.  What consumes your conversation consumes your heart.  As Christians living in the western world, we need to take some time to think through what Jesus is telling us.  

Our western world culture is heavily influenced by what some call a Post Modern philosophy that rejects a serious, well thought out, approach to reasoning issues through to their logical conclusion.  "Just give me a sound bite, and please, don't bother me with the details," is the Post Modern motto.  Unfortunately, this mentality is robbing us of heart felt beliefs and convictions by which we once lived.  It's also devaluating the meaning, and even the spelling, of the words we speak.  Words, except for those words we pay lawyers to write, are losing their meaning, significance, and impact.   

We complain that politicians have little respect for words when they say one thing and do another, but the general population differs little from politicians.  It has been said that talk is cheap.  I certainly concur with that.  Talk radio, 24 hour news channels, and social media, overflow with meaningless words spewed out of Post Modern irrational mouths.  Facebook is a prime example.  Without thinking, people type all sorts of nonsensical words that breeze through their unfiltered brains.  They support a cause or a movement they no little about by merely clicking a link.  They share videos, pictures, and maybe a few words, from the comfort and convenience of their computer chairs with little to no actions to support what they share.  It's one thing to support a cause with words or by clicking a link in cyber space.  It's quite a different thing to support a cause with your feet, your hands, and your bank account.  The 1960's pop group known as Paul Revere and the Raiders were right when they sang, "There's too much talk and not enough action".     

If you take Jesus' statement seriously, which you should, words are important.  They reveal what's in your heart.  We should know, however, that words don't just appear out of thin air and parashoot their way into your heart.  Words are connected to knowledge that enters your head.  Once in your head, the hope is that this knowledge will somehow find its way into your heart where it can be transformed into understanding that forms the foundation for the convictions by which you live.  If the words you speak proceed from heart felt understanding, they are meaningful and productive.    

Just think about it.  In a time of severe sorrow, would you rather talk with someone who has a heart of understanding, or, would you rather talk with someone who tells you not to worry, everything will be okay, and then pats you on the back as he walks away.  Words that proceed from a heart where knowledge has not been transformed into heart felt understanding, although accurate in their content, have little impact.  They demonstrate that there might well be knowledge in one's head but nothing in one's heart.  

Let me explain it this way.  If you tell me that you were lucky not to have been hurt in that accident, I'll tell you that as a Christian you believe luck is an influencing factor in your life.  If you tell me that Jesus prevented you from being hurt in that accident, I'll tell you that you believe Jesus is the influencing factor in your life.  How you phrase your words say more about you than what you realize.  If you speak luck, there's something within you that still believes in luck.      

You might say, "I'm going to church."  I might say, as I often do, "You can't go to church because church is not a place where you can go.  You, along with other believers, constitute church.  There's no inherent logic in believing you can go to a place when you are that place."  You might respond by saying, as I often hear, "You know what I mean.  I believe church is people.  They're just words.  You're being too technical.  Don't take me so literally."  I might suggest to you, as I have been known to do, "If Jesus was right, your words tell me what you believe in your heart.  If you say you're going to church, there is something in your heart that believes church is a place where you go.  The Bible's concept of church, although known in your head, has not been sufficiently transformed into heart felt understanding that changes the way you speak and the way you live."     

If we claim to have heart felt understanding of Biblical issues our words will prove that to be true.  In part, that's what Jesus was getting at in Luke 6:45.  I'm convinced that our Post Modern, "just give me the sound bite mentality," has infiltrated the world of church and Christians.  It has dumbed us down to a sad state of Biblical illiteracy.  We may have some head knowledge, but that doesn't mean we have heart felt understanding that forms the foundation for the convictions by which we must live.  As a matter of fact, I seldom hear the word "conviction" as understood in this light as I once did while growing up in Evangelical circles.   

"For out of the overflow of his heart his mouth speaks (Luke 6:45 NIV)."  Words are important.   


The Wise And Foolish Builders (ch. 6:46 - 49)

In verse 46 Jesus asks, "why do you call me Lord Lord, and do not the things that I say"? Obviously there were people in the crowds that came to Jesus and acted as if they were great followers of Him. They even called Him Lord. Jesus uses the word Lord twice, suggesting that these people really claim Him as Lord.

The mere speaking the words "Lord Lord", or claiming Him to be Lord is not the proof of His Lordship in your life. If Jesus is truly Lord, that means you are His servant, and if you are His servant, then you will do as He says. Not all of those listening to Jesus were doing as He said. This might have even included His disciples at this stage in their lives. Once again, when using the word "Lord", the words "servant" is automatically suggested. If one is a lord or master, that means he has servants.

Jesus proceeds to give a parable to explain what He wants those listening to know. He is speaking about people hearing what He has to say. There are 2 groups of people. One group hears and does, the other group hears and does nothing. Those who respond favourably to what Jesus says is like a man who builds a house on a firm foundation. When a flood comes, the house survives. Yet those who do not do as Jesus says are like a man who builds a house without a foundation. When the flood strikes this house, it collapses under the pressure.

Jesus is speaking here to the importance of us building a firm foundation with Him. How we become a Christian, and how we grow as a Christian in those initial days of being a Christian is very important. Many fall away when the pressures of life comes because they have not become a Christian appropriately, or else, they have not grounded themselves in the faith right away.

An example of this would be someone becoming a Christian under false pretense. If a person is told, "become a Christian and live happily ever after", then he encounters trouble in his life, which he will, he will fall away.

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