Sunday 14.02 Luke 19:1-27 To seek and to save the lost Focus firstly on Luke 19:1-10 1. What are the two things that we find out immediately about Zacchaeus? 2. What would it mean not just to be a tax collector but a chief tax collector? a. What would they be responsible for? b. How would the average Jew see him? 3. Why would a man like this seek after Jesus? What would motivate Him? 4. Is there anyone who fits this Zacchaeus role today for you? Take time to pray for a heart of compassion toward the Zacchaeus of the world. 5. What was Zacchaeus trying to do? What did he end up having to do? a. Would this have been a very dignified thing to do? b. Would you be willing to embarrass yourself just to see Jesus? What does it say about Zacchaeus awareness of his own need? 6. Compare the story of Zacchaeus and of the rich young ruler. a. Does Jesus have to ask Zacchaeus to give up his possessions? b. What does this reveal, do you think? 7. Lastly look at Verse 10. Do you think this is an exclusive statement? a. What does it reveal about the nature of Christ s mission? b. What should it reveal to us about ours? Now look at Luke 9:10-27 8. This text is interpreted in a number of ways. How COULD it be interpreted, do you think? 9. What does this text reveal about Judgement? 10. Do you think this parable is applicable to everyone? Please take some time to pray over this text and its meaning and incredible consequences. 1 P a g e
// MKR Tammy watches it religiously? IF you google MKR 2016 the no.1 hit is: My Kitchen Rules 2016 episode 7 recap: Introducing the villain of Group Two Huge amount of rejection regardless of the stuff put up: people are itching to take one another down and once the group fix on someone - Well not that I want to make light of what we just heard but this is the news Zacchaeus heard from the society in which he lived. Zacchaeus was considered to be a hopeless case. It was thought that nothing could be done to help him. The Jewish religious system had no hope for people like Zacchaeus. The leaders of the people taught that men who actively pursued a life which separated them from God, were to be considered outsiders as though their lives and their faith were an incurable disease or a burnt dish, delivered to judges expecting haute de la cuisine!. And do you know what, this is not based entirely in human doctrine or law. Salvation was highly unlikely for a man like Zacchaeus, who was a rich public servant. Go back to Luke 18 the story of the rich ruler at least he tried to save himself by faithfully following the 10 commandments. Even he seemed a more likely candidate for salvation, but yet Zacchaeus, a rich Jew working for the Romans, was granted salvation by Jesus?!?! Well this was God s mercy in action in full God s Grace and very nature in action in full. But too often people grab hold of this nature without accepting judgement. They assume that distaste for human decisions is an uncontrollable hatred and God couldn t be that could he? 2 P a g e
And so we have two exchanges with the nature of God one of Grace and one of judgement and these will be my two points I ll be speaking to today. // 1. Grace 2. Judgement // Firstly Grace- found in Zacchaeus. I m sure many of you are familiar with this story. Zacchaeus was the chief tax collector. He was one of many who worked for the Roman Government One ne of the reasons Roman conquest was so successful was because they employed local leaders to key positions as well as entry-level ones. Thus the Roman control of Israel still looked and felt, in so many ways, like it was in the hands of the Jews. But in Israel, like many other places, these men were generally looked upon as lesser men as separated from society and God. They were considered traitors who sold their services to the foreign oppressors to make money at the expense of their own countrymen they were seen by the purists as whores who bedded foreign invaders. Now this work gave them opportunities to take advantage of the people. In collecting taxes, often they cheated people, taking much more than was required. This extra money was used for their own gain. No one liked a tax collector, but because of their dishonesty they were hated. The chief tax collector well, how much moreso was he hated It was a derogatory term to call someone a tax collector they were mentioned in the same breath as sinners. In Rabbinical writings, they were classified as thieves 3 P a g e
They worked with Gentiles so in the eyes of the temple they were unclean You get the point don t you. No one in Jericho, thought this man was worth entertaining with a smile, least of all a meal. He couldn t go to the Synagogue because of his work and it s all this that makes Christ's mercy more astonishing. Because in spite of how the people treated tax collectors, in spite of what the people thought of the them, in spite of what the tax collectors had done, in spite of who Zacchaeus was, we see this did not hinder Jesus from seeking out Zacchaeus and showing mercy towards him. Jesus' relentless love is even more amazing when we consider that Zacchaeus was likely very rich. Even Christ had said in Luke 18 how hard it was for a rich man to enter into the kingdom of God. // He had said: It is easier for a camel to go through a needle s eye, than a for a rich man to enter into the kingdom of God. Being rich made it extremely difficult for Zacchaeus to enter into the kingdom of God - yet again we see that even Zacchaeus' riches let alone his position in society and clear admittance in verse 8 to having stolen - do not hinder the Lord from seeking him in love and irresistibly calling him. In fact, these things draw Jesus to him! Why? // Because it s God s nature. // The nature of God is love God in fact IS LOVE 1 John 4 verse 8: Whoever does not love does not know God, because God is love. But also because Zacchaeus represents what the whole human race is by nature. // Lost. 4 P a g e
Without Christ we are lost. The whole world, by virtue of the fall has become a lost world; lost as a traveller who has missed a signpost or marker in the wild; lost as a sick man when his disease is incurable. This man was lost. And how did the Lord intervene? He broke bread. That s all there was to it. We know that in the Gospel s firm calls deliver firm responses. The 12 disciples left everything and followed the rich ruler firmly refused. The 72 healed or brushed the dust off their sandals But it s not the only way. Christ defies convention and public expectation by simply eating with the man. Look with me: V5 and 6 - When Jesus reached the spot, he looked up and said to him, Zacchaeus, come down immediately. I must stay at your house today. So he came down at once and welcomed him gladly And the very presence of Christ was enough to invoke astounding change in this man. This man Zacchaeus, was headed to certain destruction but in Christ s own words jump forward to verses 9 and 10: Today salvation has come to this house, because this man, too, is a son of Abraham. 10 For the Son of Man came to seek and to save the lost. And what did salvation look like? It looked like change! It looked like transformation! Go back to verse 8: Zacchaeus stood up and said to the Lord, Look, Lord! Here and now I give half of my possessions to the poor, and if I have cheated anybody out of anything, I will pay back four times the amount. 5 P a g e
This is the beautiful and merciful nature of Christ that I hope has brought you here today. And I hope you know it - I really do the beauty of the mission of Christ, the beauty of the cross of Christ the beauty of our commission is utterly enveloped in this generous salvation that is mercifully offered to us all. But mercy only reveals in part the nature of God. For with mercy there too, is paired Judgement. // 2. Judgement // Did you know that in 4BC, Archelaus, the older brother of Herord Antipas, was appointed as king of the Jews? But he wasn t appointed with joy by many. His appointment was contested before Augustus Caesar by a delegation from Judea, accompanied by a large number of Jews who were living in Rome. The Jews were afraid that Archelaus would follow in the footsteps of his tyrannical father Herod, and justifiably so. Before setting out for Rome to have his kingship confirmed by Caesar, Archelaus had violently suppressed opposition from the Pharisees, having three thousand people killed in the temple. To avoid a repeat of Herod s brutal reign, the Jews asked that: // they might be delivered from kingly and the like forms of government, and might be added to Syria, and be put under the authority of such presidents of theirs as should be sent to them. That is a direct quote from 1 st century historian, Josephus in his work: Antiquities of the Jews // Why do I tell you this? Because the memory of this violent Kingship had lingered. The extreme response, in 4BC to defy a thousand-year-old tradition of Kingship amongst the Jews - and willingly seek alternative government speaks enormously about the cynicism of Kingship amongst first century Jews. Because of this cynicism many interpreters ancient and modern, suggest that in the parable, Jesus depicts an unjust and oppressive kingdom, in which the 6 P a g e
powerful of this world expect their servants to use wealth to gain more wealth for them, and those who refuse to play the capitalist game, who won t even put the money in the bank to earn interest, inevitably suffer. In other words, this parable has been interpreted by many as a social commentary. But it isn t. It s not a statement of moral-living or best financial practice, or participation in government or society - how could it be? The parable of the sower is not about farming practice; the parable of the great banquet is not about social behaviour ; the parable of the unjust steward is not about unjust stewardship; and so on. The parables point to something other than themselves. And this parable, is not about economics or capitalism but about Kingship and judgement. Jesus told the parable why? We look first at v11 to find out because: While they were listening to this, he went on to tell them a parable, because he was near Jerusalem and the people thought that the kingdom of God was going to appear at once. The people who observed this incredible change in Zacchaeus assumed that it was a sign that the Kingdom of God was upon them! And given this setting, many were probably nervous about a new King a Messiah in fact, going through Jericho to Jerusalem - as Jesus was And what kind of King, Jesus was going to be. Many may have interpreted this miraculous change in even a chief taxcollector as a sign that the new Kingdom was one of deep mercy And of course that s true - But for 10 chapters now, Luke records that Jesus had been warning His followers and listeners that judgement would fall on the people on the nation on the city on the temple itself, if they did not pay attention to His warning. 7 P a g e
God Himself was coming. The King was approaching His throne. And so the parable is spun: Verses 12 and 13: The nobleman now rich, soon powerful beyond compare - went to have this power affirmed of him and in leaving gives three servants a task. The same task, the same allotment. 14 and 15 paint a picture not by the servants but by the subjects those who he was to rule over of their opinion of this powerful man. The parable continues verses 16, 17, 18 and 19, all emphasising the merciful and joyful nature of the King returned. But the servant who has hidden his master s money in a handkerchief will be found out verses 20 to 26. Anyone who did not trust that the Lord had chosen them in good conscience and in favour above others and then had not acted in a way which honoured the Lord, were to be harshly judged. Set aside. Put out. And the harshness continues verse 27 the conclusion of our text today with the violent death of all who would oppose the King. This is harsh. And some will say it is untrue because a God of Grace cannot be wantonly violent. But judgement is not wanton violence. It is not gratuitous it is certainly not desirable but it is necessary and it is God s way. 8 P a g e
And what s more, this time, Jesus is implying the unwanted King is coming in power; not another wicked Herod, but the true King, the King who comes with a message of grace and peace, the King who comes reconciling just look at Zacchaeus! But this very same King is coming with judgement as well as mercy! We who gather here this morning would do well to hear the gravity of the messages of this text. Has God s Grace changed us? Could onlookers see in us something powerful and different because of our sincere and close relationship with the Lord? Do we anticipate to be met by a wholly merciful and gracious God? Of course we do but never allowing the Grace of God to cloud our knowledge of His judgement? And finally my brothers and sisters, do you see yourself as one who has been chosen by God - above others to use what God has given you wisely and shrewdly? IF NOT Then I urge you Allow this message This grace And this expectation and knowledge of judgement 9 P a g e
To transform you. To shape you And to draw you nearer to God. 10 P a g e