Listen to our Recent Sermons

In chapter 10 of Luke, Jesus sends out 72 disciples to prepare the way before him. We learn that every disciple has a mission, an exclusive message, and a high motivation. Our message is exclusive because that is what Jesus taught. He said in John 14:6, “I am the way and the truth and the life; no one comes to the Father but through Me.” The apostles taught, “there is no other name given under Heaven whereby we can be saved” (Acts 4:12). There is only one way to the Father. Therefore, we reject pluralism (several ways) and inclusivism (all will find their way). 

If you have seen Jesus clearly you should proclaim him boldly (Luke 10:23-24). We are called to share the good news victory, the life-shaping history-changing event of Jesus’ life, death, and resurrection (1 Corinthians 15:56-58).

In chapter 9 of Luke, Peter confesses that Jesus is not merely one more in a row of prophets — Elijah, John the Baptist, or some other prophet. Peter says, you are “the Christ of God.” What’s interesting is that after Peter gets the person of Jesus correct (his identity), he immediately gets a revelation of his work (sacrificial death). At this point Jesus says, “Follow me.” 

In chapters 1 to 8, Luke is answering the question, “Who is Jesus?” Chapters 9 through 19 answer the question, “If he is the Christ of God (the Messiah), what does it mean to follow him?" The word follow is a key word for the next nine chapters, and this chapter lays out the basics and pitfalls of it. In this section we get to observe the disciples struggle with pride, tribalism and sectarianism, vengeance and racism, and the subtle dangers of comfort and security.

Jesus continues to press upon their heart what he already told them, “If anyone would come after me, let him deny himself and take up his cross daily and follow me” (Luke 9:23).

In chapter 9 of Luke’s Gospel account, he continues to answer the question, “Who is Jesus?”

After explaining the cross work he must accomplish (9:22) and the cross-bearing awaiting those who follow him (9:23-26), Jesus provides hope. “But I tell you truly, there are some standing here who will not taste death until they see the kingdom of God” (9:27).

In the middle of a string of inquiries about who Jesus is (Herod, popular opinion, the disciples, and Peter himself) three men are taken to the top of a mountain to get a glimpse of the kingdom and the king. It’s certainly not what they expected with Jesus’ appearance being altered and his talking with two Old Testament leaders (9:28-36).

A glimpse of the kingdom (the transfiguration is a prolepsis) is intended to provide hope, just as a glimpse of the kingdom provided hope to Daniel and Ezekiel. Piercing all the other opinions and perceptions comes the Father’s estimation — “a voice came out of the cloud, saying, ‘This is my Son, my Chosen One; listen to him!’” (9:35).

“For whatever was written in former days was written for our instruction, that through endurance and through the encouragement of the Scriptures we might have hope” (Romans 15:4). Hope is a confident expectation in something (some future event) or someone (some deliverer-rescuer king) or some place (a kingdom paradise) bigger and more sure than our current reality.

Luke puts together a collage of four pictures; four miracles; four portraits of people in need. These people are hurting, in trouble, and in need of rescue. The disciples are rescued from the storm, the man from demons, the woman from an illness, Jairus from agonizing grief, and his daughter from death itself.

This collage of rescue, the context of each involving desperation and danger, helps answer the question, “Who is Jesus?” That’s exactly what the first miracle presses upon us — “Who then is this, that he commands even winds and water, and they obey him?” (8:25). The demons answer with a precise Christology — “Jesus, Son of the Most High God?” (8:28).

Jesus exercises authority over four different realms: nature, the unseen spiritual realm, disease, and death to reveal that he truly is the Son of God and Creator, the Light of the World, the Great Physician, and the Resurrection and the Life.

In Luke 8:22-39 Jesus shows he is Lord over the storm and Lord over demonic evil. Jesus must be more than a mere teacher if seasoned sailors turn to him for help in the storm. His simple command calms the storm and invites their faith. When Jesus meets a man possessed by "Legion," although he is outnumbered, he is certainly not outmatched. Jesus has all the power. The demons obey his command and the man is delivered. The man is completely changed and given a new mission — tell everyone all that Jesus (who is God) had done for him. How have you experienced the saving power of Jesus in your life?

In Luke chapter 8, Jesus tells the parable of the soils in order to help us know whether or not we truly belong to his kingdom. It tells us how the kingdom of God begins in the heart. The emphasis is on hearing (8:8,10,12,13,14,15,18, 21). The parable of the lamp (8:16-17), that follows the parable of the soils, introduces the element of seeing. Hearing and seeing correctly are imperative.

1. Be careful of listening to Jesus with a hard heart.
2. Be careful of listening to Jesus with a shallow heart.
3. Be careful of listening to Jesus with a distracted heart.
4. Be careful to listen to Jesus with an attentive heart.

The three women in 8:2-3 are living illustrations of what happens when the seed finds good soil and sinners embrace the light. Jesus’ pronouncement that “those who hear the word of God and do it” are his mother and brothers (8:21) means that the women mentioned in 8:2-3 are now family members. Judas Iscariot, on the other hand (one of the Twelve mentioned in 8:1), refused to let the seed of the word bring forth life in his heart. He rejected the light.

The kingdom of God comes by hearing, so be careful how you hear Jesus’ words.

In Luke 7:36-50 Jesus teaches about debt, forgiveness, and love. Two people find themselves in the same room with Jesus, one was invited while the other was not. Why is one coldly religious and detached from the teacher, while the other passionately and unashamedly worships her Savior? Why is one unchanged and left sitting at the table, while the other is sent out at peace with God? Jesus' parable of the two debtors answers those questions. We either have a little debt we think we can eventually pay off with our own self-righteousness, or we have a big debt we could never pay off.

In Luke 7:18-35 we are surprised to hear John the Baptist wrestle with doubt about who Jesus is. This teaches us something about doubt. If the prophet John can doubt, anyone can wrestle with doubt. John's question, "Are you the One?" offers insight into our deepest needs and longings. And Jesus's response further reveals his true identity while also exposing how we are often offended by his true identity as "the One." Is Jesus "the One" in your life?

What would make Jesus say, "Wow"? In Luke 7:1-17 we are told Jesus marveled at someone's faith. A centurion had a terminally sick servant. Some Jewish elders begged Jesus to come and heal the servant because the centurion had done good things for Israel. In other words, they believe he is worthy (vs. 4). But the centurion disagrees. He tells Jesus not to come because he isn't worthy (vs. 6). Who is right? What does this story teach us about the nature of true faith? 

Jesus concludes his sermon on the plain (Luke 6:17-49) with two poignant illustrations: two trees and two foundations.

The fruit of a tree reveals the root — its nature (verses 43-45). It’s the same with hearts. The heart produces fruit after its true inner nature. Houses reinforce the point further. The foundation is what matters most, not the above ground appearance. Similar to fruit, which can help identify the nature of a person’s heart, the storm (verses 46-49) ultimately reveals the eternal stability of a life. The reason you often cannot tell the difference between true faith from a false profession is that the deep foundations of people’s lives are often hidden from view. The storm, that will eventually come upon every life, will reveal what sort of spiritual house we have.

The Sermon on the Plain is not meant to serve as an ethical manual as a pathway to God’s grace. It’s an ethical reversal to expose the foundation of our life and lead us to salvation in the gospel of God’s grace alone.

Is Jesus Christ the anointed Promised One or not? In Luke's gospel we see Jesus made numerous claims that all proved he is indeed God's Promised Anointed One. These powerful claims are confirmed in two ways: (1) Jesus repeatedly predicted his own resurrection (Luke 18:33, 24:7); (2) The Apostles saw undeniable proof of Jesus' resurrection and believed in it so tenaciously they died for this belief (Luke 24:11-12; John 20:6-8, 24-28; Acts 1:3, 17:3). 

Why does this matter? Simply stated, Romans 10:9-10 tells us, "if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. For with the heart one believes and is justified, and with the mouth one confesses and is saved." Do you believe?

Jesus orchestrated the details of his entry into Jerusalem. It is highly symbolic. Jesus presented himself as a different kind of king. In Luke 18-19, we see Jesus as the promised Messiah-king, a humble king, a compassionate king, and a sacrificial king who is also the coming king.

In Luke 6:20 Jesus begins to teach how radically different the values and priorities of his kingdom are compared to this world's kingdom. The Kingdom of God is an alternate community where radical, generous, self-sacrificing love is extended, even to our enemies. This kind of love is vastly different from the "love" so commonly demonstrated in this world's kingdom. How is this kind of radical love possible? Because of Jesus. Jesus became poor so you might be rich in him. He experienced thirst and was forsaken on the cross so you could be brought near to God. God's kingdom is marked as a community of people who treat others the way Jesus has treated them - with self-sacrificing love and mercy. 

What Jesus does in the context of growing opposition in Luke 6 is not only instructive, it’s surprising. First, he withdraws to a mountain where he spends the entire night in prayer (Luke 6:12). Second, he calls twelve men to assist him in his mission (Luke 6:13). Third, he preaches the Sermon on the Plain (Luke 6:20).