THE TRUTH SHALL SET YOU FREE Matthew Henry
Luk 12:1-12 -
We find here, I. A vast auditory that was got together to hear Christ preach. The scribes and Pharisees sought to accuse him, and do him mischief; but the people, who were not under the bias of their prejudices and jealousies, still admired him, attended on him, and did him honour. In the mean time (Luk_12:1), while he was in the Pharisee's house, contending with them that sought to ensnare him, the people got together for an afternoon sermon, a sermon after dinner, after dinner with a Pharisee; and he would not disappoint them. Though in the morning sermon, when they were gathered thickly together (Luk_11:29), he had severely reproved them, as an evil generation that seek a sign, yet they renewed their attendance on him; so much better could the people bear their reproofs than the Pharisees theirs. The more the Pharisees strove to drive the people from Christ, the more flocking there was to him. Here was an innumerable multitude of people gathered together, so that they trade one upon another, in labouring to get foremost, and to come within hearing. It is a good sight to see people thus forward to hear the word, and venture upon inconvenience and danger rather than miss an opportunity for their souls. Who are these that thus fly as the doves to their windows? Isa_60:8. When the net is cast where there is such a multitude of fish, it may be hoped that some will be enclosed.
II. The instructions which he gave his followers, in the hearing of this auditory.
1. He began with a caution against hypocrisy. This he said to his disciples first of all; either to the twelve, or to the seventy. These were his more peculiar charge, his family, his school, and therefore he particularly warned them as his beloved sons; they made more profession of religion than others and hypocrisy in that was the sin they were most in danger of. They were to preach to others; and, if they should prevaricate, corrupt the word, and deal deceitfully, hypocrisy would be worse in them than in others. Besides, there was a Judas among them, who was a hypocrite, and Christ knew it, and would hereby startle him, or leave him inexcusable. Christ's disciples were, for aught we know, the best men then in the world, yet they needed to be cautioned against hypocrisy. Christ said this to the disciples, in the hearing of this great multitude, rather than privately when he had them by themselves, to add the greater weight to the caution, and to let the world know that he would not countenance hypocrisy, no, not in his own disciples. Now observe,
(1.) The description of that sin which he warns them against: It is the leaven of the Pharisees. [1.] It is leaven; it is spreading as leaven, insinuates itself into the whole man, and all that he does; it is swelling and souring as leaven, for it puffs men up with pride, embitters them with malice, and makes their service unacceptable to God. [2.] It is the leaven of the Pharisees: "It is the sin they are most of them found in. Take heed of imitating them; be not you of their spirit; do not dissemble in Christianity as they do in Judaism; make not your religion a cloak of maliciousness, as they do theirs."
(2.) A good reason against it: "For there is nothing covered that shall not be revealed, Luk_12:2, Luk_12:3. It is to no purpose to dissemble, for, sooner or later, truth will come out; and a lying tongue is but for a moment. If you speak in darkness that which is unbecoming you, and is inconsistent with your public professions, it shall be heard in the light; some way or other it shall be discovered, a bird of the air shall carry the voice (Ecc_10:20), and your folly and falsehood will be made manifest." The iniquity that is concealed with a show of piety will be discovered, perhaps in this world, as Judas's was, and Simon Magus's, at furthest in the great day, when the secrets of all hearts shall be made manifest, Ecc_12:14; Rom_2:16. If men's religion prevail not to conquer and cure the wickedness of their hearts, it shall not always serve for a cloak. The day is coming when hypocrites will be stripped of their fig-leaves.
2. To this he added a charge to them to be faithful to the trust reposed in them, and not to betray it, through cowardice or base fear. Some make Luk_12:2, Luk_12:3, to be a caution to them not to conceal those things which they had been instructed in, and were employed to publish to the world. "Whether men will hear, or whether they will forbear, tell them the truth, the whole truth, and nothing but the truth; what has been spoken to you, and you have talked of among yourselves, privately, and in corners, that do you preach publicly, whoever is offended; for, if you please men, you are not Christ's servants, nor can you please him," Gal_1:10. But this was not the worst of it: it was likely to be a suffering cause, though never a sinking one: let them therefore arm themselves with courage; and divers arguments are furnished here to steel them with a holy resolution in their work. Consider,
(1.) "The power of your enemies is a limited power (Luk_12:4): I say unto you, my friends" (Christ's disciples are his friends, he calls them friends, and gives them this friendly advice), "be not afraid, do not disquiet yourselves with tormenting fears of the power and rage of men." Note, Those whom Christ owns for his friends need not be afraid of any enemies. "Be not afraid, no, not of them that kill the body, let it not be in the power of scoffers, not even of murderers, to drive you off from your work, for you that have learned to triumph over death may say, even of them, Let them do their worst, after that there is no more that they can do; the immortal soul lives, and is happy, and enjoys itself and its God, and sets them all at defiance." Note, Those can do Christ's disciples no real harm, and therefore ought not to be dreaded, who can but kill the body; for they only send that to its rest, and the soul to its joy, the sooner.
(2.) God is to be feared more than the most powerful men: "I will forewarn you whom you shall fear (Luk_12:5): that you may fear man less, fear God more. Moses conquers his fear of the wrath of the king, by having an eye to him that is invisible. By owning Christ you may incur the wrath of men, which can reach no further than to put you to death (and without God's permission they cannot do that); but by denying Christ, and disowning him, you will incur the wrath of God, which has power to send you to hell, and there is no resisting it. Now of two evils the less is to be chosen, and the greater is to be dreaded, and therefore I say unto you, Fear him." "It is true," said that blessed martyr, Bishop Hooper, "life is sweet, and death bitter; but eternal life is more sweet, and eternal death more bitter."
(3.) The lives of good Christians and good ministers are the particular care of divine Providence, Luk_12:6, Luk_12:7. To encourage us in times of difficulty and danger, we must have recourse to our first principles, and build upon them. Now a firm belief of the doctrine of God's universal providence, and the extent of it, will be satisfying to us when at any time we are in peril, and will encourage us to trust God in the way of duty. [1.] Providence takes cognizance of the meanest creatures, even of the sparrows. "Though they are of such small account that five of them are sold for two farthings, yet not one of them is forgotten of God, but is provided for, and notice is taken of its death. Now, you are of more value than many sparrows, and therefore you may be sure you are not forgotten, though imprisoned, though banished, though forgotten by your friends; much more precious in the sight of the Lord is the death of saints than the death of sparrows." [2.] Providence takes cognizance of the meanest interest of the disciples of Christ: "Even the very hairs of your head are all numbered (Luk_12:7); much more are your sighs and tears numbered, and the drops of your blood, which you shed for Christ's name's sake. An account is kept of all your losses, that they may be, and without doubt they shall be, recompensed unspeakably to your advantage."
(4.) "You will be owned or disowned by Christ, in the great day, according as you now own or disown him," Luk_12:8, Luk_12:9. [1.] To engage us to confess Christ before men, whatever we may lose or suffer for our constancy to him, and how dear soever it may cost us, we are assured that they who confess Christ now shall be owned by him in the great day before the angels of God, to their everlasting comfort and honour. Jesus Christ will confess, not only that he suffered for them, and that they are to have the benefit of his sufferings, but that they suffered for him, and that his kingdom and interest on earth were advanced by their sufferings; and what greater honour can be done them? [2.] To deter us from denying Christ, and a cowardly deserting of his truths and ways, we are here assured that those who deny Christ, and treacherously depart from him, whatever they may save by it, though it were life itself, and whatever they may gain by it, though it were a kingdom, will be vast losers at last, for they shall be denied before the angels of God; Christ will not know them, will not own them, will not show them any favour, which will turn to their everlasting terror and contempt. By the stress here laid upon their being confessed or denied before the angels of God, it should seem to be a considerable part of the happiness of glorified saints that they will not only stand right, but stand high, in the esteem of the holy angels; they will love them, and honour them, and own them, if they be Christ's servants; they are their fellow-servants, and they will take them for their companions. On the contrary, a considerable part of the misery of damned sinners will be that the holy angels will abandon them, and will be the pleased witnesses, not only of their disgrace, as here, but of their misery, for they shall be tormented in the presence of the holy angels (Rev_14:10), who will give them no relief.
(5.) The errand they were shortly to be sent out upon was of the highest and last importance to the children of men, to whom they were sent, Luk_12:10. Let them be bold in preaching the gospel, for a sorer and heavier doom would attend those that rejected them (after the Spirit was poured upon them, which was to be the last method of conviction) than those that now rejected Christ himself, and opposed him: "Greater works than those shall he do, and, consequently, greater will be the punishment of those that blaspheme the gifts and operations of the Holy Ghost in you. Whosoever shall speak a word against the Son of man, shall stumble at the meanness of his appearance, and speak slightly and spitefully of him, it is capable of some excuse: Father, forgive them, for they know not what they do. But unto him that blasphemes the Holy Ghost, that blasphemes the Christian doctrine, and maliciously opposes it, after the pouring out of the Spirit and his attestation of Christ's being glorified (Act_2:33; Act_5:32), the privilege of the forgiveness of sins shall be denied; he shall have no benefit by Christ and his gospel. You may shake off the dust of your feet against those that do so, and give them over as incurable; they have forfeited that repentance and that remission which Christ was exalted to give, and which you are commissioned to preach." The sin, no doubt, was the more daring, and consequently the case the more desperate, during the continuance of the extraordinary gifts and operations of the Spirit in the church, which were intended for a sign to them who believed not, 1Co_14:22. There were hopes of those who, though not convinced by them at first, yet admired them, but those who blasphemed them were given over.
(6.) Whatever trials they should be called out to, they should be sufficiently furnished for them, and honourably brought through them, Luk_12:11, Luk_12:12. The faithful martyr for Christ has not only sufferings to undergo, but a testimony to bear, a good confession to witness, and is concerned to do that well, so that the cause of Christ may not suffer, though he suffer for it; and, if this be his care, let him cast it upon God: "When they bring you into the synagogues, before church-rulers, before the Jewish courts, or before magistrates and powers, Gentile rulers, rulers in the state, to be examined about your doctrine, what it is, and what the proof of it, take no thought what ye shall answer," [1.] "That you may save yourselves. Do not study by what art or rhetoric to mollify your judges, or by what tricks in law to bring yourselves off; if it be the will of God that you should come off, and your time is not yet come, he will bring it about effectually." [2.] "That you may serve your Master; aim at this, but do not perplex yourselves about it, for the Holy Ghost, as a Spirit of wisdom, shall teach you what you ought to say, and how to say it, so that it may be for the honour of God and his cause."
Wednesday, August 30, 2006
Saturday, August 19, 2006
FORGIVENESS NOT LEGALISM
SBCer's WHERE DO YOU STAND ???
Acknowledge God’s intentions.
Forgiveness is God’s gift to you and His intention for you. He has forgiven each disciple of all confessed sins. His forgiving compassion inspires Christians to forgive others and gives us the freedom to do so. Those not experiencing the grace, love, and joy of God’s salvation may have greater difficulty forgiving (Mat_18:21-35).
Mat 18:21 Then Peter came up and said to him, "Lord, how often will my brother sin against me, and I forgive him? As many as seven times?"
Mat 18:22 Jesus said to him, "I do not say to you seven times, but seventy times seven.
Mat 18:23 "Therefore the kingdom of heaven may be compared to a king who wished to settle accounts with his servants.
Mat 18:24 When he began to settle, one was brought to him who owed him ten thousand talents.
Mat 18:25 And since he could not pay, his master ordered him to be sold, with his wife and children and all that he had, and payment to be made.
Mat 18:26 So the servant fell on his knees, imploring him, 'Have patience with me, and I will pay you everything.'
Mat 18:27 And out of pity for him, the master of that servant released him and forgave him the debt.
Mat 18:28 But when that same servant went out, he found one of his fellow servants who owed him a hundred denarii, and seizing him, he began to choke him, saying, 'Pay what you owe.'
Mat 18:29 So his fellow servant fell down and pleaded with him, 'Have patience with me, and I will pay you.'
Mat 18:30 He refused and went and put him in prison until he should pay the debt.
Mat 18:31 When his fellow servants saw what had taken place, they were greatly distressed, and they went and reported to their master all that had taken place.
Mat 18:32 Then his master summoned him and said to him, 'You wicked servant! I forgave you all that debt because you pleaded with me.
Mat 18:33 And should not you have had mercy on your fellow servant, as I had mercy on you?'
Mat 18:34 And in anger his master delivered him to the jailers, until he should pay all his debt.
Mat 18:35 So also my heavenly Father will do to every one of you, if you do not forgive your brother from your heart."
WORKING FOR GOD’S FAVOR FORFEITS IT
.... Do not do what they do, for they do not practice what they preach. They tie up heavy loads and put them on men’s shoulders, but they themselves are not willing to lift a finger to move them. Everything they do is done for men to see...
MATTHEW 23:3-5
The New Testament views Christian obedience as the practice of “good deeds” (works). Christians are to be “rich in good deeds” (1 Tim. 6:18; cf. Matt. 5:16; Eph. 2:10; 2 Tim. 3:17; Titus 2:7, 14; 3:8, 14). A good deed is one done (a) according to the right standard (God’s revealed will, i.e., his moral law); (b) from a right motive (the love to God and others that marks the regenerate heart); (c) with a right purpose (pleasing and glorifying God, honoring Christ, advancing his kingdom, and benefiting one’s neighbor).
Legalism is a distortion of obedience that can never produce truly good works. Its first fault is that it skews motive and purpose, seeing good deeds as essentially ways to earn more of God’s favor than one has at the moment. Its second fault is arrogance. Belief that one’s labor earns God’s favor begets contempt for those who do not labor in the same way. Its third fault is lovelessness in that its self-advancing purpose squeezes humble kindness and creative compassion out of the heart.
In the New Testament we meet both Pharisaic and Judaizing legalism. The Pharisees thought that their status as children of Abraham made God’s pleasure in them possible, and that their formalized daily law-keeping, down to minutest details, would make it actual. The Judaizers viewed Gentile evangelism as a form of proselytizing for Judaism; they believed that the Gentile believer in Christ must go on to become a Jew by circumcision and observance of the festal calendar and ritual law, and that thus he would gain increased favor with God. Jesus attacked the Pharisees; Paul, the Judaizers.
The Pharisees were formalists, focusing entirely on the externals of action, disregarding motives and purposes, and reducing life to mechanical rule-keeping. They thought themselves faithful law-keepers although (a) they majored in minors, neglecting what matters most (Matt. 23:23-24); (b) their casuistry negated the law’s spirit and aim (Matt. 15:3-9; 23:16-24); (c) they treated traditions of practice as part of God’s authoritative law, thus binding consciences where God had left them free (Mark 2:16-3:6; 7:1-8); (d) they were hypocrites at heart, angling for man’s approval all the time (Luke 20:45-47; Matt. 6:1-8; 23:2-7). Jesus was very sharp with them on these points.
In Galatians, Paul condemns the Judaizers’ “Christ-plus” message as obscuring and indeed denying the all-sufficiency of the grace revealed in Jesus (Gal. 3:1-3; 4:21; 5:2-6). In Colossians, he conducts a similar polemic against a similar “Christ-plus” formula for “fullness” (i.e., spiritual completion: Col. 2:8-23). Any “plus” hat requires us to take action in order to add to what Christ has given us is a reversion to legalism and, in truth, an insult to Christ.So far, then, from enriching our relationship with God, as it seeks to do, legalism in all its forms does the opposite. It puts that relationship in jeopardy and, by stopping us focusing on Christ, it starves our souls while feeding our pride. Legalistic religion in all its forms should be avoided like the plague.
Acknowledge God’s intentions.
Forgiveness is God’s gift to you and His intention for you. He has forgiven each disciple of all confessed sins. His forgiving compassion inspires Christians to forgive others and gives us the freedom to do so. Those not experiencing the grace, love, and joy of God’s salvation may have greater difficulty forgiving (Mat_18:21-35).
Mat 18:21 Then Peter came up and said to him, "Lord, how often will my brother sin against me, and I forgive him? As many as seven times?"
Mat 18:22 Jesus said to him, "I do not say to you seven times, but seventy times seven.
Mat 18:23 "Therefore the kingdom of heaven may be compared to a king who wished to settle accounts with his servants.
Mat 18:24 When he began to settle, one was brought to him who owed him ten thousand talents.
Mat 18:25 And since he could not pay, his master ordered him to be sold, with his wife and children and all that he had, and payment to be made.
Mat 18:26 So the servant fell on his knees, imploring him, 'Have patience with me, and I will pay you everything.'
Mat 18:27 And out of pity for him, the master of that servant released him and forgave him the debt.
Mat 18:28 But when that same servant went out, he found one of his fellow servants who owed him a hundred denarii, and seizing him, he began to choke him, saying, 'Pay what you owe.'
Mat 18:29 So his fellow servant fell down and pleaded with him, 'Have patience with me, and I will pay you.'
Mat 18:30 He refused and went and put him in prison until he should pay the debt.
Mat 18:31 When his fellow servants saw what had taken place, they were greatly distressed, and they went and reported to their master all that had taken place.
Mat 18:32 Then his master summoned him and said to him, 'You wicked servant! I forgave you all that debt because you pleaded with me.
Mat 18:33 And should not you have had mercy on your fellow servant, as I had mercy on you?'
Mat 18:34 And in anger his master delivered him to the jailers, until he should pay all his debt.
Mat 18:35 So also my heavenly Father will do to every one of you, if you do not forgive your brother from your heart."
WORKING FOR GOD’S FAVOR FORFEITS IT
.... Do not do what they do, for they do not practice what they preach. They tie up heavy loads and put them on men’s shoulders, but they themselves are not willing to lift a finger to move them. Everything they do is done for men to see...
MATTHEW 23:3-5
The New Testament views Christian obedience as the practice of “good deeds” (works). Christians are to be “rich in good deeds” (1 Tim. 6:18; cf. Matt. 5:16; Eph. 2:10; 2 Tim. 3:17; Titus 2:7, 14; 3:8, 14). A good deed is one done (a) according to the right standard (God’s revealed will, i.e., his moral law); (b) from a right motive (the love to God and others that marks the regenerate heart); (c) with a right purpose (pleasing and glorifying God, honoring Christ, advancing his kingdom, and benefiting one’s neighbor).
Legalism is a distortion of obedience that can never produce truly good works. Its first fault is that it skews motive and purpose, seeing good deeds as essentially ways to earn more of God’s favor than one has at the moment. Its second fault is arrogance. Belief that one’s labor earns God’s favor begets contempt for those who do not labor in the same way. Its third fault is lovelessness in that its self-advancing purpose squeezes humble kindness and creative compassion out of the heart.
In the New Testament we meet both Pharisaic and Judaizing legalism. The Pharisees thought that their status as children of Abraham made God’s pleasure in them possible, and that their formalized daily law-keeping, down to minutest details, would make it actual. The Judaizers viewed Gentile evangelism as a form of proselytizing for Judaism; they believed that the Gentile believer in Christ must go on to become a Jew by circumcision and observance of the festal calendar and ritual law, and that thus he would gain increased favor with God. Jesus attacked the Pharisees; Paul, the Judaizers.
The Pharisees were formalists, focusing entirely on the externals of action, disregarding motives and purposes, and reducing life to mechanical rule-keeping. They thought themselves faithful law-keepers although (a) they majored in minors, neglecting what matters most (Matt. 23:23-24); (b) their casuistry negated the law’s spirit and aim (Matt. 15:3-9; 23:16-24); (c) they treated traditions of practice as part of God’s authoritative law, thus binding consciences where God had left them free (Mark 2:16-3:6; 7:1-8); (d) they were hypocrites at heart, angling for man’s approval all the time (Luke 20:45-47; Matt. 6:1-8; 23:2-7). Jesus was very sharp with them on these points.
In Galatians, Paul condemns the Judaizers’ “Christ-plus” message as obscuring and indeed denying the all-sufficiency of the grace revealed in Jesus (Gal. 3:1-3; 4:21; 5:2-6). In Colossians, he conducts a similar polemic against a similar “Christ-plus” formula for “fullness” (i.e., spiritual completion: Col. 2:8-23). Any “plus” hat requires us to take action in order to add to what Christ has given us is a reversion to legalism and, in truth, an insult to Christ.So far, then, from enriching our relationship with God, as it seeks to do, legalism in all its forms does the opposite. It puts that relationship in jeopardy and, by stopping us focusing on Christ, it starves our souls while feeding our pride. Legalistic religion in all its forms should be avoided like the plague.
Friday, August 11, 2006
DO WE HONOR GOD or OURSELVES!!!
REMEMBER THE SABBATH and KEEP it HOLY!!!
Are we in danger of losing our Witness, for OUR LORD and SAVIOR, JESUS CHRIST. Now I truly believe some of our Old Timers have become LEGALISTS by holding on to Traditions and not adhering to what GOD’S WORD SAYS…
Question:
Do WE honor GOD by obeying The Fourth Commandment and to have a resolution within the SBC and keep the positives on the front line?
No
We have been too busy making our own rules and Baptizing unregenerate people to increase our Numbers and holding up our Traditions, We are Proud that we are Baptists and we are the only ones that can work to advance GOD’S KINGDOM!!!
Do we recommend the King James Version of the BIBLE, because it is more difficult to understand?
Our new President Frank Page wants UNITY of which would be something NEW to the SBC.We all know our New President has a HEART for Missions and that is another reason He was elected.SAD that the powers that control the PRESS don't want the New SBC President Frank Page to Shine for JESUS.
I noticed in preparing this Post, That my spell checker showed some Honor to the word (Sabbath). In this commentary the word says “sabbath”, with no capital “s” and my spell checker says it should be a capital “S”, do we show more HONOR.
Luk 6:1-11 – (Matthew Henry Commentary)
These two passages of story we had both in Matthew and Mark, and they were there laid together (Mat_12:1; Mar_2:23; Mar_3:1), because, though happening at some distance of time from each other, both were designed to rectify the mistakes of the scribes and Pharisees concerning the Sabbath day, on the bodily rest of which they laid greater stress and required greater strictness than the Law-giver intended. Here,
I. Christ justifies his disciples in a work of necessity for themselves on that day, and that was plucking the ears of corn, when they were hungry on that day. This story here has a date, which we had not in the other evangelists; it was on the second Sabbath after the first (Luk_6:1), that is, as Dr. Whitby thinks is pretty clear, the first Sabbath after the second day of unleavened bread, from which day they reckoned the seven weeks to the feast of pentecost; the first of which they called Sabbaton deuteroprōton, the second deuterodeuteron, and so on. Blessed be God we need not be critical in this matter. Whether this circumstance be mentioned to intimate that this Sabbath was thought to have some peculiar honour upon it, which aggravated the offence of the disciples, or only to intimate that, being the first Sabbath after the offering of the first fruits, it was the time of the year when the corn was nearly ripe, is not material. We may observe,
1. 1. Christ's disciples ought not to be nice and curious in their diet, at any time, especially on Sabbath days, but take up with what is easiest got, and be thankful. These disciples plucked the ears of corn, and did eat (Luk_6:1); a little served them, and that which had no delicacy in it.
2. 2. Many that are themselves guilty of the greatest crimes are forward to censure others for the most innocent and inoffensive actions, Luk_6:2. The Pharisees quarreled with them as doing that which it was not lawful to do on the Sabbath days, when it was their own practice to feed deliciously on Sabbath days, more than on all other days.
3. 3. Jesus Christ will justify his disciples when they are unjustly censured, and will own and accept of them in many a thing which men tell them it is not lawful for them to do. How well is it for us that men are not to be our judges, and that Christ will be our Advocate!
4. 4. Ceremonial appointments may be dispensed with, in cases of necessity; as the appropriating of the showbread to the priests was dispensed with, when David was by Providence brought into such a strait that he must have either that or none, Luk_6:3, Luk_6:4. And, if God's own appointments might be thus set aside for a greater good, much more may the traditions of men.
5. 5. Works of necessity are particularly allowable on the Sabbath day; but we must take heed that we turn not this liberty into licentiousness, and abuse God's favourable concessions and condescensions to the prejudice of the work of the day.
6. 6. Jesus Christ, though he allowed works of necessity on the Sabbath day, will notwithstanding have us to know and remember that it is his day, and therefore is to be spent in his service and to his honour (Luk_6:5): The Son of man is Lord also of the Sabbath. In the kingdom of the Redeemer, the Sabbath day is to be turned into a Lord's day; the property of it is, in some respects, to be altered, and it is to be observed chiefly in honour of the Redeemer, as it had been before in honour of the Creator, Jer_16:14, Jer_16:15. In token of this, it shall not only have a new name, the Lord's day (yet not forgetting the old, for it is a Sabbath of rest still) but shall be transferred to a new day, the first day of the week.
II. He justifies himself in doing works of mercy for others on the sabbath day. Observe in this,
7. 1. Christ on the Sabbath day entered into the synagogue. Note, It is our duty, as we have opportunity, to sanctify Sabbaths in religious assemblies. On the Sabbath there ought to be a holy convocation; and our place must not be empty without very good reason.
8. 2. In the synagogue, on the Sabbath day, he taught. Giving and receiving instruction from Christ is very proper work for a Sabbath day, and for a synagogue. Christ took all opportunities to teach, not only his disciples, but the multitude.
9. 3. Christ's patient was one of his hearers. A man whose right hand was withered came to learn from Christ. Whether he had any expectation to be healed by him does not appear. But those that would be cured by the grace of Christ must be willing to learn the doctrine of Christ.
10. 4. Among those who were the hearers of Christ's excellent doctrine, and the eye-witnesses of his glorious miracles, there were some who came with no other design than to pick quarrels with him, Luk_6:7. The scribes and Pharisees would not, as became generous adversaries, give him fair warning that, if he did heal on the Sabbath day, they would construe it into a violation of the fourth commandment, which they ought in honour and justice to have done, because it was a case without precedent (none having ever cured as he did), but they basely watched him, as the lion does his prey, whether he would heal on the Sabbath day, that they might find an accusation against him, and surprise him with a prosecution.
11. 5. Jesus Christ was neither ashamed nor afraid to own the purposes of his grace, in the face of those who, he knew, confronted them, Luk_6:8. He knew their faults, and what they designed, and he bade the man rise, and stand forth, hereby to try the patient's faith and boldness.
12. 6. He appealed to his adversaries themselves, and to the convictions of natural conscience, whether it was the design of the fourth commandment to restrain men from doing good on the Sabbath day, that good which their hand finds to do, which they have an opportunity for, and which cannot so well be put off to another time (Luk_6:9): Is it lawful to do good, or evil, on the Sabbath days? No wicked men are such absurd and unreasonable men as persecutors are, who study to do evil to men for doing good.
13. 7. He healed the poor man, and restored him to the present use of his right hand, with a word's speaking, though he knew that his enemies would not only take offence at it, but take advantage against him for it, Luk_6:10. Let not us be drawn off, either from our duty or usefulness, by the oppression we meet with in it.
14. 8. His adversaries were hereby enraged so much the more against him, Luk_6:11. Instead of being convinced by this miracle, as they ought to have been, that he was a teacher come from God, - instead of being brought to be in love with him as a benefactor to mankind, - they were filled with madness, vexed that they could not frighten him from doing good, or hinder the growth of his interest in the affections of the people. They were mad at Christ, mad at the people, mad at themselves. Anger is a short madness, malice is a long one; impotent malice, especially disappointed malice; such was theirs. When they could not prevent his working this miracle, they communed one with another what they might do to Jesus, what other way they might take to run him down. We may well stand amazed at it that the sons of men should be so wicked as to do thus, and that the Son of God should be so patient as to suffer it.
Luke 6: 6,7 (NLT Commentary)
According to the tradition of the religious leaders, no healing could be done on the Sabbath. Healing, they said, was practicing medicine, and a person could not practice his or her profession on the Sabbath. The religious leaders were more concerned about protecting their laws than freeing a person from painful suffering. The religious leaders were more concerned with negatives: what rules should not be broken, what activities should not be done. Jesus was positive: doing good and helping those in need.
Which would an objective observer say is more characteristic of your Christianity – the positives or the negatives? Are you more concerned about what people shouldn’t be doing than you are about advancing God’s Kingdom? Is your way of being a Christian the only way? And what about your church? The Pharisees thought their religious system had all the answers. They could not accept Jesus because he did not fit into their system. Beware of thinking that you or your church has all the answers. No religious system is big enough to contain Christ completely or to fulfill perfectly all his desires for the world. Christianity is the most positive force to ever hit this planet. Make sure you don’t let it degenerate into a bunch of negatives.
Are we in danger of losing our Witness, for OUR LORD and SAVIOR, JESUS CHRIST. Now I truly believe some of our Old Timers have become LEGALISTS by holding on to Traditions and not adhering to what GOD’S WORD SAYS…
Question:
Do WE honor GOD by obeying The Fourth Commandment and to have a resolution within the SBC and keep the positives on the front line?
No
We have been too busy making our own rules and Baptizing unregenerate people to increase our Numbers and holding up our Traditions, We are Proud that we are Baptists and we are the only ones that can work to advance GOD’S KINGDOM!!!
Do we recommend the King James Version of the BIBLE, because it is more difficult to understand?
Our new President Frank Page wants UNITY of which would be something NEW to the SBC.We all know our New President has a HEART for Missions and that is another reason He was elected.SAD that the powers that control the PRESS don't want the New SBC President Frank Page to Shine for JESUS.
I noticed in preparing this Post, That my spell checker showed some Honor to the word (Sabbath). In this commentary the word says “sabbath”, with no capital “s” and my spell checker says it should be a capital “S”, do we show more HONOR.
Luk 6:1-11 – (Matthew Henry Commentary)
These two passages of story we had both in Matthew and Mark, and they were there laid together (Mat_12:1; Mar_2:23; Mar_3:1), because, though happening at some distance of time from each other, both were designed to rectify the mistakes of the scribes and Pharisees concerning the Sabbath day, on the bodily rest of which they laid greater stress and required greater strictness than the Law-giver intended. Here,
I. Christ justifies his disciples in a work of necessity for themselves on that day, and that was plucking the ears of corn, when they were hungry on that day. This story here has a date, which we had not in the other evangelists; it was on the second Sabbath after the first (Luk_6:1), that is, as Dr. Whitby thinks is pretty clear, the first Sabbath after the second day of unleavened bread, from which day they reckoned the seven weeks to the feast of pentecost; the first of which they called Sabbaton deuteroprōton, the second deuterodeuteron, and so on. Blessed be God we need not be critical in this matter. Whether this circumstance be mentioned to intimate that this Sabbath was thought to have some peculiar honour upon it, which aggravated the offence of the disciples, or only to intimate that, being the first Sabbath after the offering of the first fruits, it was the time of the year when the corn was nearly ripe, is not material. We may observe,
1. 1. Christ's disciples ought not to be nice and curious in their diet, at any time, especially on Sabbath days, but take up with what is easiest got, and be thankful. These disciples plucked the ears of corn, and did eat (Luk_6:1); a little served them, and that which had no delicacy in it.
2. 2. Many that are themselves guilty of the greatest crimes are forward to censure others for the most innocent and inoffensive actions, Luk_6:2. The Pharisees quarreled with them as doing that which it was not lawful to do on the Sabbath days, when it was their own practice to feed deliciously on Sabbath days, more than on all other days.
3. 3. Jesus Christ will justify his disciples when they are unjustly censured, and will own and accept of them in many a thing which men tell them it is not lawful for them to do. How well is it for us that men are not to be our judges, and that Christ will be our Advocate!
4. 4. Ceremonial appointments may be dispensed with, in cases of necessity; as the appropriating of the showbread to the priests was dispensed with, when David was by Providence brought into such a strait that he must have either that or none, Luk_6:3, Luk_6:4. And, if God's own appointments might be thus set aside for a greater good, much more may the traditions of men.
5. 5. Works of necessity are particularly allowable on the Sabbath day; but we must take heed that we turn not this liberty into licentiousness, and abuse God's favourable concessions and condescensions to the prejudice of the work of the day.
6. 6. Jesus Christ, though he allowed works of necessity on the Sabbath day, will notwithstanding have us to know and remember that it is his day, and therefore is to be spent in his service and to his honour (Luk_6:5): The Son of man is Lord also of the Sabbath. In the kingdom of the Redeemer, the Sabbath day is to be turned into a Lord's day; the property of it is, in some respects, to be altered, and it is to be observed chiefly in honour of the Redeemer, as it had been before in honour of the Creator, Jer_16:14, Jer_16:15. In token of this, it shall not only have a new name, the Lord's day (yet not forgetting the old, for it is a Sabbath of rest still) but shall be transferred to a new day, the first day of the week.
II. He justifies himself in doing works of mercy for others on the sabbath day. Observe in this,
7. 1. Christ on the Sabbath day entered into the synagogue. Note, It is our duty, as we have opportunity, to sanctify Sabbaths in religious assemblies. On the Sabbath there ought to be a holy convocation; and our place must not be empty without very good reason.
8. 2. In the synagogue, on the Sabbath day, he taught. Giving and receiving instruction from Christ is very proper work for a Sabbath day, and for a synagogue. Christ took all opportunities to teach, not only his disciples, but the multitude.
9. 3. Christ's patient was one of his hearers. A man whose right hand was withered came to learn from Christ. Whether he had any expectation to be healed by him does not appear. But those that would be cured by the grace of Christ must be willing to learn the doctrine of Christ.
10. 4. Among those who were the hearers of Christ's excellent doctrine, and the eye-witnesses of his glorious miracles, there were some who came with no other design than to pick quarrels with him, Luk_6:7. The scribes and Pharisees would not, as became generous adversaries, give him fair warning that, if he did heal on the Sabbath day, they would construe it into a violation of the fourth commandment, which they ought in honour and justice to have done, because it was a case without precedent (none having ever cured as he did), but they basely watched him, as the lion does his prey, whether he would heal on the Sabbath day, that they might find an accusation against him, and surprise him with a prosecution.
11. 5. Jesus Christ was neither ashamed nor afraid to own the purposes of his grace, in the face of those who, he knew, confronted them, Luk_6:8. He knew their faults, and what they designed, and he bade the man rise, and stand forth, hereby to try the patient's faith and boldness.
12. 6. He appealed to his adversaries themselves, and to the convictions of natural conscience, whether it was the design of the fourth commandment to restrain men from doing good on the Sabbath day, that good which their hand finds to do, which they have an opportunity for, and which cannot so well be put off to another time (Luk_6:9): Is it lawful to do good, or evil, on the Sabbath days? No wicked men are such absurd and unreasonable men as persecutors are, who study to do evil to men for doing good.
13. 7. He healed the poor man, and restored him to the present use of his right hand, with a word's speaking, though he knew that his enemies would not only take offence at it, but take advantage against him for it, Luk_6:10. Let not us be drawn off, either from our duty or usefulness, by the oppression we meet with in it.
14. 8. His adversaries were hereby enraged so much the more against him, Luk_6:11. Instead of being convinced by this miracle, as they ought to have been, that he was a teacher come from God, - instead of being brought to be in love with him as a benefactor to mankind, - they were filled with madness, vexed that they could not frighten him from doing good, or hinder the growth of his interest in the affections of the people. They were mad at Christ, mad at the people, mad at themselves. Anger is a short madness, malice is a long one; impotent malice, especially disappointed malice; such was theirs. When they could not prevent his working this miracle, they communed one with another what they might do to Jesus, what other way they might take to run him down. We may well stand amazed at it that the sons of men should be so wicked as to do thus, and that the Son of God should be so patient as to suffer it.
Luke 6: 6,7 (NLT Commentary)
According to the tradition of the religious leaders, no healing could be done on the Sabbath. Healing, they said, was practicing medicine, and a person could not practice his or her profession on the Sabbath. The religious leaders were more concerned about protecting their laws than freeing a person from painful suffering. The religious leaders were more concerned with negatives: what rules should not be broken, what activities should not be done. Jesus was positive: doing good and helping those in need.
Which would an objective observer say is more characteristic of your Christianity – the positives or the negatives? Are you more concerned about what people shouldn’t be doing than you are about advancing God’s Kingdom? Is your way of being a Christian the only way? And what about your church? The Pharisees thought their religious system had all the answers. They could not accept Jesus because he did not fit into their system. Beware of thinking that you or your church has all the answers. No religious system is big enough to contain Christ completely or to fulfill perfectly all his desires for the world. Christianity is the most positive force to ever hit this planet. Make sure you don’t let it degenerate into a bunch of negatives.
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