Zacchaeus—Lost and Found (Luke 19:1-10)

 Dr. Paul Manuel—2021

Text:

Luke 19:1 Jesus entered Jericho and was passing through. 2 A man was there by the name of Zacchaeus; he was a chief tax collector and was wealthy. 3 He wanted to see who Jesus was, but being a short man he could not, because of the crowd. 4 So he ran ahead and climbed a sycamore-fig tree to see him, since Jesus was coming that way.

Luke 19:5 When Jesus reached the spot, he looked up and said to him, “Zacchaeus, come down immediately. I must stay at your house today.” 6 So he came down at once and welcomed him gladly. 7 All the people saw this and began to mutter, “He has gone to be the guest of a ‘sinner.’”

Luke 19:8 But 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.

Luke 19:9 Jesus said to him, “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 what was lost.”

Outline:

      I.    The publican wants to see the rabbi (vv. 1-4).
     II.    The rabbi wants to meet the publican (vv. 5-7).
    III.    The publican wants to reimburse his (old) debtors (v. 8).
   IV.    The rabbi wants to welcome his (new) disciple (vv. 9-10).
   

            A.   Jesus continues his ministry tour.

            B.    Zacchaeus climbs to view Jesus.

Application: Do not make your immediate response to God’s gentle prodding negative (1 Cor 12:7).

            A.   Jesus will visit a social pariah.

            B.    People criticize contact with a publican.

Application: Do not expose yourself unnecessarily, but do not shy away from a chance to help someone else (Gal 6:10).

            A.   Zacchaeus promises to reduce his wealth.

            B.    Zacchaeus promises to repay his debtors.

Application: True repentance is evident to those who knew the old you and who see a difference in the new you (Jms 2:18).

            A.   Jesus explains the publican’s national position.

            B.    Jesus explains the purpose of his advent.

Application: You have a responsibility to acquit yourself well, to exhibit his character and embody his instruction. (Heb 10:36).

Introduction: There is often a general feeling of apprehension that follows a letter from the IRS, and sometimes with good reason:

“Hello, is this Rev. Green?” “It is.” “This is the IRS. Do you know a Steven Smith?” “I do.” “Is he a member of your congregation?” “He is.” “Did he donate $10,000.00?” There was a pause, then “He will.”

There is often a general feeling of apprehension that follows a letter from the IRS, and sometimes with good reason. The protagonist in the NT passage this morning probably never received such a letter, but his financial dealings might have attracted the Roman government’s attention if it had such an agency.

Background: Today’s message features a Bible character that may be best known from a popular SS limerick:

Zacchaeus was a wee little man,

And a wee little man was he.

He climbed up in a sycamore tree,

For the Lord he wanted to see.

As the Savior passed that way,

He looked up in the tree.

And he said, “Zacchaeus you come down,

For I'm going to your house today!”

Zacchaeus was a wee little man,

But a happy little man was he.

He had seen the Lord that day,

And a happy man was he.

Today’s message is about the subject of this limerick and appears in one biblical passage:

Luke 19:1 Jesus entered Jericho and was passing through. 2 A man was there by the name of Zacchaeus; he was a chief tax collector and was wealthy.[1] 3 He wanted to see who Jesus was, but being a short man he could not, because of the crowd. 4 So he ran ahead and climbed a sycamore-fig tree to see him, since Jesus was coming that way.

            A.   Jesus continues his ministry tour.

    Having travelled through Galilee, Jesus is on his way to Jerusalem, possibly to attend one of the annual Jewish festivals. He already has a reputation as a learned teacher, and people are eager to hear him, so they gather along the route in case he pauses to address the crowd following him.

The Order of Melchizedek (Heb 7:1-17)

 Dr. Paul Manuel—2021

Text:

Heb 7:1 Melchizedek was king of Salem and priest of God Most High. He met Abraham returning from the defeat of the kings and blessed him, 2 and Abraham gave him a tenth of everything. First, his name means “king of righteousness”; then also, “king of Salem” means “king of peace.” 3 Without father or mother, without genealogy, without beginning of days or end of life, like the Son of God he remains a priest forever.

Heb 7:4 Just think how great he was: Even the patriarch Abraham gave him a tenth of the plunder! 5 Now the law requires the descendants of Levi who become priests to collect a tenth from the people—that is, their brothers—even though their brothers are descended from Abraham. 6 This man, however, did not trace his descent from Levi, yet he collected a tenth from Abraham and blessed him who had the promises. 7 And without doubt the lesser person is blessed by the greater. 8 In the one case, the tenth is collected by men who die; but in the other case, by him who is declared to be living. 9 One might even say that Levi, who collects the tenth, paid the tenth through Abraham, 10 because when Melchizedek met Abraham, Levi was still in the body of his ancestor.

Heb 7:11 If perfection could have been attained through the Levitical priesthood (for on the basis of it the law was given to the people), why was there still need for another priest to come—one in the order of Melchizedek, not in the order of Aaron? 12 For when there is a change of the priesthood, there must also be a change of the law. 13 He of whom these things are said belonged to a different tribe, and no one from that tribe has ever served at the altar. 14 For it is clear that our Lord descended from Judah, and in regard to that tribe Moses said nothing about priests. 15 And what we have said is even more clear if another priest like Melchizedek appears, 16 one who has become a priest not on the basis of a regulation as to his ancestry but on the basis of the power of an indestructible life. 17 For it is declared: “You are a priest forever, in the order of Melchizedek.”

Outline:

      I.    Melchizedek has no genealogy (vv. 1-3).
            A. He had no beginning.
            B. He had no ending.
     II.    Melchizedek has a limited ministry (vv. 4-10).
            A. He accepted the tithe.
            B. He represented the Levites.
    III.    Melchizedek has broad analogy (vv. 11-17).
            A. He foreshadowed the coming messiah.
            B. He preceded the coming messiah.
      I.    Melchizedek has no genealogy (vv. 1-3).
            A. He has no beginning.
[and]
            B. He has no ending.
 
      Melchizedek has a limited genealogy, with no beginning and no ending. Moreover…
 
     II.    Melchizedek has a limited ministry (vv. 4-10).
            A. He accepted the tithe.
            B. He represented the Levites.
 
Although the text only mentions Abraham’s offering, other people may have recognized Melchizedek’s priestly position by supporting him with their offerings. Furthermore, additional priests besides Melchizedek may have represented God during this period at other shrines.[6]
      Melchizedek has a limited genealogy and a limited ministry, having accepted the tithe and represented the Levites later. But…
 
    III.    Melchizedek has broad analogy (vv. 11-17).
            A. He foreshadowed the coming messiah.
            B. He preceded the coming messiah.
 

---

Application: The time you have left on earth is strikingly short when compared to eternity; do not squander it (Deut 11:1).

Application: The tithe is a reasonable percentage from all that God has provided to His people (Ps 50:10).

Application: You determine how to spend your time and money according to their impact for the kingdom of God (Matt 24:44).

 

Introduction: Some things are more important to do than other things, even things that actually may be important by themselves:

A young boy came to Sunday School late. His teacher knew that he was usually very prompt and asked him if anything was wrong. The boy replied that he was going fishing but his dad told him that he needed to go to church. The teacher was very impressed and asked the boy if his dad had explained to him why it was more important to go to church than to go fishing, to which the boy answered, “Dad said he didn’t have enough bait for both of us.”

Some things are more important to do than other things, even things that actually may be important by themselves. Abraham came to a local shrine to make an offering. It was an appropriate expression of gratitude, given that God had just helped him rescue his kidnapped nephew Lot.

How firm a foundation (1 Peter 2:4-8)

HOW FIRM A FOUNDATION (1 Peter 2:4-8)

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Dr. Paul Manuel—2018

When you are building a new business, you want to inspire confidence that you can meet the needs of potential customers.

Tom had recently opened a computer repair shop, and he was struggling to get the new venture off the ground, so he really didn't have time to attend a birthday party for his mother-in-law's three-year-old grandson Tyler, but his wife insisted that they both go. Besides, Tyler adored Tom. The party was proceeding smoothly until Tyler brought Tom his new "Strawberry Shortcake" toy computer, that can help with spelling and some other things. Tyler wanted Tom to turn it on for him. Tom opened it up, slid a couple of switches back and forth, but the "Strawberry Shortcake" toy computer would not come on. Tom gave it back to Tyler saying that he couldn't help him. Tyler took the computer and gave it to the mother of a little girl who had the same toy. She opened it up pushed a button, and it came on. Tom asked her what she had touched to turn it on. She replied, "the 'On/Off' button." When Tom said he couldn't figure it out, "And I work on computers for a living." She replied, "I wouldn't tell that to anyone."

When you are building a new business, you want to inspire confidence that you can meet the needs of potential customers. When God builds His new church, He wants to inspire confidence that He can meet the needs of those who are more even than potential tenants.

Because Peter, the author of our passage this morning, is an "apostle to the Jews" (Gal 2:8), his ministry is primarily to the descendants of Abraham, and he addresses his first epistle accordingly: "To God's elect, strangers in the world, scattered..." (1 Peter 1:1) Nevertheless, much of what he writes, especially about Jesus, is applicable to all believers, Jews and gentiles. In describing the rabbi, Peter makes three architectural comparisons that are in some ways characteristic of him:

• Jesus is the living stone (1 Peter 2:4-5).
• Jesus is the cornerstone (1 Peter 2:6).
• Jesus is the capstone (1 Peter 2:7-8).

Each kind of stone forms a different but integral part of the building. In the course of describing the savior, Peter also describes others, both those who accept Jesus and those who reject him.

I. Jesus is the living stone (1 Peter 2:4-5).

1 Pet 2:4 As you come to him, the living Stone—rejected by men but chosen by God and precious to him—5 you also, like living stones, are being built into a spiritual house to be a holy priesthood, offering spiritual sacrifices acceptable to God through Jesus Christ.

When Peter calls Jesus a "living stone" and his followers "living stones," he is probably referring to what comprises the body or central part of a building (given that his other metaphors correspond to the bottom and top parts respectively). Referring to someone as a stone is not necessarily a compliment. After all, a person can be "dumb as a rock" or a "stone cold killer." Yet in the Bible "living stone" is a positive metaphor that denotes usefulness as a spiritual building material. The 'stone' quality makes it stable and dependable; the 'living' quality makes it dynamic, subject to increase and growth:

• Jesus illustrates the first quality: He "is the same yesterday, today, and forever" (Heb 13:8),
• Believers illustrate both qualities: They are to be "firm in the faith" (1 Pet 5:9) yet ever growing in "grace and knowledge" (2 Pet 3:18). A building of "living stones" is durable, impervious to the ravages of time.

Peter's mention of "holy priesthood" (1 Peter 2:5) echoes God's use of the term with the nation of Israel, whom He tasked with directing other peoples' attention to Him (Exod 19:6). The apostle John hints that the Lord will one day take some gentiles to minister in His millennial temple:

"I will select some of them...to be priests and Levites," says the LORD (Isa 66:21). 

You have made them to be a kingdom and priests to serve our God (Rev 5:10).

"I know that my Redeemer lives..."

BLESSED ASSURANCE (Job 19:25-27)

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Dr. Paul Manuel—2018

When you have to be someplace at a particular time, you may want the assurance of a proper start to get you there.

Lisa's youngest child was thrilled when her turn came to enter kindergarten. To make sure she had plenty of time on that first day to get dressed, eat breakfast, and drive to the school, Lisa woke everyone up early, so early it was still dark. As her daughter was getting dressed she came into her room looking troubled. "What's wrong?" Lisa asked, mustering as much cheerfulness as she could at that early hour. "This is your big day!" "You didn't tell me," her daughter blurted back, "that I was going to night school."

When you have to be someplace at a particular time, you may want the assurance of a proper start to get you there. Likewise, when you face the finality of death you may want the assurance, the "Blessed Assurance" of a proper start to get you there.

Job, a contemporary of Abraham (c. 2000 BC), is a wealthy herdsman who has a reputation for being righteous. That reputation attracts Satan's attention who attempts to turn Job away from God. Satan's attack not only knocks Job back on his heels, it causes Job to question his understanding about how God exercises mercy and causes Job to wonder if he is still a recipient of it. The counsel Job receives from those around him is not encouraging: "His wife said to him, 'Are you still holding on to your integrity? Curse God and die!'" (Job 2:9) Nevertheless, Job's commitment to the Lord does not flag.

Even as Job defends his integrity to those who should be supportive, he twice issues strong assertions of faith. Despite friends' questioning his integrity and the strength of his allegiance to God, Job says: "Though he slay me, yet will I hope in him" (Job 13:15). Later, and as they continue to express doubts, Job issues another statement, this one expressing his belief about a future with God:

I know that my Redeemer lives, and that in the end he will stand upon the earth. And after my skin has been destroyed, yet in my flesh I will see God; I myself will see him with my own eyes—I, and not another. How my heart yearns within me!

This second statement is an early and strong assertion about belief in a life after death in general and about a resurrection from the dead in particular.

Most people in the Ancient Near East have some belief in an afterlife. It is populated by other spirits as well, both benevolent and malevolent. Whether the next life is pleasant or unpleasant often depends on one's status (rich or poor) and one's conduct (good or bad) in this life.

God's people in the Ancient Near East also believe in an afterlife. It is populated by angelic beings, both benevolent and malevolent. Whether the next life is pleasant or unpleasant depends on one's decision for or against God in this life. When a person makes that decision he seals his fate, because "man is destined to die once, and after that to face judgment" (Heb 9:27). Job has made that decision which, despite his very unhappy present state, gives him a "Blessed Assurance" about his very happy future state.

I. Job is absolutely certain (Job 19:25).

Job 19:25 I know that my Redeemer lives, and that in the end he will stand upon the earth.

This is one of few Old Testament passages that gives insight into how an Old Testament saint understands his eternal state. There are many things he does not know, details the New Testament will reveal, like the identity of the messiah. But he knows the essentials, that he needs a savior, and that....

A. He has a living redeemer.

...whatever his name may be. The redeemer's name does not become manifest until much later, as does his resurrected state, yet Job knows that redeemer "is able to save completely those who come to God through him, because he always lives to intercede for them" (Heb 7:25). Moreover...

That which was lost is found (Luke 15)

LOST AND FOUND (Luke 15)

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Dr. Paul Manuel—2018
 

Sometimes what people find has not been lost but merely misplaced or relocated.

While on vacation, a family went to dine at a fancy restaurant. Their two young girls were playing quietly under the table while the parents ate. A nearby couple kept staring at the girls, which annoyed their parents because the kids were not being disruptive. Finally the woman leaned over and said, "You should know that your girls are picking gum off the bottom of the table...and eating it."

Sometimes what people find has not been lost but merely misplaced or relocated. On such occasions the challenge may be distinguishing between "Lost and Found," and moving those from the 'lost' column to the 'found' column. Jesus tells a trio of parables to illustrate God's relentless pursuit of people who become estranged from Him and need to be reassigned.

 

Jesus does not always get along with religious leaders of the day. There are some of course who agree with him. A group of those positively disposed toward his message, for example, sends a representative to inquire about his ministry:

There was a man of the Pharisees named Nicodemus, a member of the Jewish ruling council [the Sanhedrin]. He came to Jesus.. .and said, "Rabbi, we know you are a teacher who has come from God. For no one could perform the miraculous signs you are doing if God were not with him." (John 3:1-2)

Nicodemus and his colleagues are open to what Jesus has to say, largely because they cannot ignore the evidence of his power in support of his preaching.

 

There are others, however, who do not agree with him and who oppose him. While a few may differ with Jesus in matters of doctrine, most who oppose him do so out of envy, because his popularity is exceeding theirs. In response, they attempt to marginalize him, silence him, and finally eliminate him. Their animosity grows gradually, though, fueled by encounters like the one in Luke 15:

Now the tax collectors and "sinners" were all gathering around to hear him. But the Pharisees and the teachers of the law muttered, "This man welcomes sinners and eats with them." Then Jesus told them [these three] parable[s]. (Luke 15:1-3)

• The lost sheep
• The lost silver
• The lost son

I. A shepherd finds his lost sheep (Luke 15:4-7).

Luke 15:4 "Suppose one of you has a hundred sheep and loses one of them. Does he not leave the ninety-nine in the open country and go after the lost sheep until he finds it? 5 And when he finds it, he joyfully puts it on his shoulders 6 and goes home. Then he calls his friends and neighbors together and says, 'Rejoice with me; I have found my lost sheep.' 7 I tell you that in the same way there will be more rejoicing in heaven over one sinner who repents than over ninety-nine righteous persons who do not need to repent.

A. He searches for it diligently.

This shepherd is so concerned for the single lost lamb that he leaves the rest of his flock (probably in the care of other shepherds) to search for it. There may also be some urgency if the area is habitat for wild beasts to which the sheep are prey. In any case, when he finds the one that wandered off, he does not attempt to coax it back to the others but wastes no more time away from the herd and carries it back himself.

Seeing is believing (John 20:24-29)

SEEING IS BELIEVING (John 20:24-29)

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Dr. Paul Manuel—2018

Gazing in the mirror as the years go by, it is difficult to believe how different I look—more gray, less hair.

A balding, middle-aged man asked his barber, "Why do I have to pay full price for a haircut when there's so little of it?" "Well," the barber replied, "I only actually charge a little for cutting it. What you're paying for mostly is my time searching for it."

Gazing in the mirror as the years go by, it is difficult to believe how different I look, but seeing is believing

In one of Jesus' final appearances before his ascension, he makes a special connection with one of his apostles to strengthen the man's faith and dispel any doubts that he, Jesus, is the risen Lord. Despite Jesus' repeated predictions of his resurrection, that event was far from the minds of his followers after his death, and only incontrovertible proof would persuade them otherwise. That was Thomas's position: "Seeing Is Believing.

I. Thomas questions Jesus' resurrection (vv. 24-25).

John 20:24 Now Thomas (called Didymus), one of the Twelve, was not with the disciples when Jesus came. 25 So the other disciples told him, "We have seen the Lord!" But he said to them, "Unless I see the nail marks in his hands and put my finger where the nails were, and put my hand into his side, I will not believe it."

Thomas, also called Didymus ("twin"), is among the first disciples Jesus calls, and he is with Jesus throughout his ministry.

These are the names of the twelve apostles: first, Simon (who is called Peter) and his brother Andrew; James son of Zebedee, and his brother John; Philip and Bartholomew; Thomas and Matthew the tax collector; James son of Alphaeus, and Thaddaeus; Simon the Zealot and Judas Iscariot, who betrayed him. (Matt 10:2-4)

Presumably, Thomas accompanied Jesus during his Galilean tours as well as on his various trips to Jerusalem. The gospel writers say little about him, though, until after the resurrection. He has heard the excited reports from other disciples about a Jesus risen from the dead, but he gives no credence to second-hand accounts.

A. He doubts the other's verification.

...and...

B. He demands his own verification.

Thomas must see for himself. Moreover, he is apparently familiar with the wounds Jesus sustained during the crucifixion, although he may not have been there, and he fully expects to see evidence of them.

Jesus' high priestly prayer (John 17:1-26)

JESUS' HIGH PRIESTLY PRAYER (John 17:1-26)

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Dr. Paul Manuel—2018
 

When you pray, it is best to consider the occasion so that you can pray appropriately.

Young Jeremy had only heard his grandfather pray at Thanksgiving, Easter, and other special occasions. At those times, and to his grandmother's chagrin as the food cooled off, he typically said a long prayer. One night, after an enjoyable campout and fishing trip, to Jeremy's surprise his grandfather said a very brief blessing. With a gleam in his eye, the boy grinned at his grandfather and said, "You don't pray so long when you're hungry."

When you pray, it is best to consider the occasion so that you can pray appropriately. "Jesus' High Priestly Prayer" in John 17 demonstrates his consideration of the occasion before his arrest and execution so he could pray appropriately. The prayer is the "solemn consecration" (Morris 1971:716) of his disciples as his earthly ministry draws to a close.

 

This passage is unique to John's gospel. While there are other references to Jesus' prayer habits, this one includes the only extended transcript of what he says. There are several exhortations for disciples to pray as well as some instructions about what to pray but few actual illustrations of prayer, certainly none with this detail. The chapter provides a rare glimpse of how Jesus prays, and of how he prays for his followers in particular.

 

I. Jesus prays that God will vivify them (vv. 1-5).

John 17:1 Jesus...looked toward heaven and prayed: "Father, the time has come. Glorify your Son, that your Son may glorify you. 2 For you granted him authority over all people that he might give eternal life to all those you have given him. 3 Now this is eternal life: that they may know you, the only true God, and Jesus Christ, whom you have sent. 4 I have brought you glory on earth by completing the work you gave me to do. 5 And now, Father, glorify me in your presence with the glory I had with you before the world began.

Generally prayer is personal and private. It is not a public activity but a conversation between an individual and God. There are examples of corporate prayer and of some people leading others in prayer but with the assumption that those others are adding their own expressions of petition or contrition. While prayer is most often a solitary activity, it is not one-sided with only a single party participating. It is interactive between an individual and God, as it is here between Jesus and his Father. Nevertheless, on this occasion Jesus vocalizes aloud his prayer so that the disciples can appreciate what he is saying on their behalf. Although John does not record the Father's response, it is certainly positive.

A. He is the purveyor of eternal life.

God's purpose is not simply to extend the quantity of life, but to increase the quality of life. So Jesus defines eternal life as knowing "the only true God" (v. 5). While Jesus presumably prayed for his disciples throughout his ministry, now facing death, he wants them to receive the benefits that come from his intercession.

 

Jesus is clear about his responsibility...

B. He is the promoter of divine glory.

The sage says: "Let another praise you, and not your own mouth" (Prov. 27:2a), advice Jesus follows here by cultivating the Father's praise. While others may exhibit it (e.g., "heavens" Ps 19:1; "angels" Luke 9:26), asserting God's glory is the Son's primary duty. No one and nothing advances His glory to the same extent.

"Who sinned?" (John 9:1-41)

"WHO SINNED?" (John 9:1-41)

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Dr. Paul Manuel—2018
 

Often times, a particular problem needs a particular solution, one specifically tailored to the task at hand.

A warrant officer was sitting alone in the waiting room of a military hospital before a routine physical exam, but what he really needed was an appointment with the base eye doctor for glasses. Alas, every attempt to schedule something in a reasonable time failed. Just then a general walked into the reception area. The warrant officer snapped to attention, offered a crisp salute, and said, "Good morning, Colonel." "Mister," the general replied, "If you can't tell a two-star general from a colonel, you need glasses." The warrant officer had his appointment with the base eye doctor the next day.

Often times, a particular problem needs a particular solution, one specifically tailored to the task at hand. There are few physicians in First Century Judaism, and only one with the medical expertise to heal a blind man as well as the theological acumen to answer the disciples' question: "Who Sinned?"

 

Wherever Jesus goes in the course of his ministry he encounters people in need, either physically or spiritually, and he demonstrates his unique ability to solve any problem: "The people brought to Jesus all who had various kinds of sickness, and laying his hands on each one, he healed them" (Luke 4:40). As a rabbi, Jesus is responsible for the education of his disciples, and one particular occasion during a visit to Jerusalem provides an opportunity both to heal and to teach.

 

I. Jesus meets the blind man (vv. 1-7).

John 9:1 As he went along, he saw a man blind from birth. 2 His disciples asked him, "Rabbi, who sinned, this man or his parents, that he was born blind?" 3 "Neither this man nor his parents sinned," said Jesus, "but this happened so that the work of God might be displayed in his life. 4 As long as it is day, we must do the work of him who sent me. Night is coming, when no one can work. 5 While I am in the world, I am the light of the world." 6 Having said this, he spit on the ground, made some mud with the saliva, and put it on the man's eyes. 7 "Go," he told him, "wash in the Pool of Siloam" (this word means Sent). So the man went and washed, and came home seeing.

A. The disciples wonder who sinned.

It was a common assumption, and not an unreasonable one, that personal suffering is the result of some indiscretion. As Jesus observed: "Those eighteen who died when the tower in Siloam fell on them—do you think they were more guilty than all the others living in Jerusalem?" (Luke 13:4) But it is not always so, and the prevalence of suffering is attributable to a variety of causes. In this case, for example, it is to give Jesus an opportunity to highlight God's glory by healing the man:

B. The rabbi works for God.

John makes frequent reference to Jesus' divine commission (e.g., the allusion in the very name of the pool—v. 7) and to his divine example:

Whatever the Father does the Son also does. (John 5:19)

I stand with the Father, who sent me. (John 8:16)

I...speak just what the Father has taught me. (John 8:28)

I came from God.... I have not come on my own; but he sent me. (John 8:42)

Disciples (John 1:35-51)

JESUS' FIRST DISCIPLES (John 1:35-51)

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Dr. Paul Manuel—2018

 

When kids first go away to college they often leave parents wondering how well they will do on their own.

A student called his mother one evening from his college dorm and asked her for some money, because he was broke. "Sure, sweetie," she replied. "I'll send you some money.  

You also left your economics textbook here when you were home two weeks ago. Do you want me to send that up as well?" "Uh, yeah, OK" he responded.

After his mother sent the package, his father asked, "How much did you give the boy this time?" "Oh, I wrote a check for $20, and a note that he should ask for $200 next time." 

"Are you going crazy?" her husband asked. "Why would you do a thing like that?"  

"Don't worry," she replied, "I taped the $20 check to the cover of his book, but I put the note between the pages in chapter 15!"

When kids first go away to college they often leave parents wondering how well they will do on their own. "Jesus' First Disciples" were not kids, but their parents may have wondered how they would fare under the tutelage of this new rabbi.

 

Jesus begins his ministry as do other teachers in first century Judaism, by choosing disciples who will live with him and learn from him. It is a time-honored method of education that goes at least as far back as the prophets. He does not necessarily select those with great academic acumen but men with humble backgrounds. Right from the start, though, his disciples recognize that Jesus is different from other rabbis.

 

I. Andrew and Peter follow him (vv. 35-42).

A. He is the Lamb of God.

John 1:35 John was there...with two of his disciples. 36 When he saw Jesus passing by, he said, "Look, the Lamb of God!" 37 When the two disciples heard him say this, they followed Jesus. 38 Turning around, Jesus saw them following and asked, "What do you want?" They said, "Rabbi" (which means Teacher), "where are you staying?" 39 "Come," he replied, "and you will see." So they went and saw where he was staying, and spent that day with him. It was about the tenth hour.

John, although not much older than Jesus, is a teacher himself with disciples of his own. That he is ready, even eager, to transfer two of them to his cousin's tutelage indicates the confidence he has in Jesus' instruction: Jesus probably intends his question—"What do you want?"—to gauge their commitment. It is not unusual for a rabbi at first to discourage potential disciples and thereby test the seriousness of their desire to learn from him.

 

John identifies Jesus as "the lamb of God" (v. 36), a connection he made earlier but with the addition "who takes away the sin of the world" (v. 29), an allusion to the vicarious atonement he will secure by his death on the cross.- The analogy is only partial, however, and breaks down in that the sin offering is inferior to Jesus' offering, the animal sacrifice being temporal and ceremonial whereas Jesus' sacrifice is eternal and soteriological. Despite John's picturesque connection, it is doubtful that any who might have been present at the time understood the allusion beyond a superficial connection.

"No one to help me" (John 5:1-18)

"NO ONE TO HELP ME" (John 5:1-18)

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Dr. Paul Manuel—2018

Swimming is an excellent form of exercise, if you can find the right venue to employ it.

When Jeff, a navy lieutenant was assigned to sea duty for the first time, his father-in-law asked him if he thought there was a way to continue his daily fitness program. Jeff said there is an exercise room on board, then added, "There's a large swimming pool too...if you can keep up with the ship!"

Swimming is an excellent form of exercise, if you can find the right venue to employ it. Jerusalem during the first century had several pools, but they were not for exercise. Many pools were for ritual cleansing, but one in particular, The Pool of Bethesda, was a therapy pool, not for people recovering from a malady but for people who wanted to be cured from a malady, like the paralytic who needed assistance getting into the pool but lamented: There is "No One to Help Me."

On a trip to Jerusalem (probably) during the Passover celebration, Jesus went to a local pool that supposedly had curative properties (perhaps because of "mineral elements;" and attracted people with various infirmities. There he met a man who had been a regular attendee at the facility for several years, always hoping that he would benefit from the pool's medicinal reputation.

I. Jesus meets the paralytic (John5:1-7).

John 5:1 Jesus went up to Jerusalem for a feast of the Jews. 2 Now there is in Jerusalem near the Sheep Gate a pool, which in Aramaic is called Bethesda and which is surrounded by five covered colonnades. 3 Here a great number of disabled people used to lie—the blind, the lame, the paralyzed., 5 One who was there had been an invalid for thirty-eight years. 6 When Jesus saw him lying there and learned that he had been in this condition for a long time, he asked him, "Do you want to get well?" 7 "Sir," the invalid replied, "I have no one to help me into the pool when the water is stirred. While I am trying to get in, someone else goes down ahead of me."

A tradition grew up around the healing properties of this pool, such that people would go there or be brought there in the hope that they might experience its miraculous powers. Evidently, the rule is "Only those who come first (daily?) are served." Jesus chooses this man, who is there but not mobile enough to get in the water, to receive his ministration. There were probably others at the pool that day, but Jesus chose to direct his attention and curative ability to this man.

A. The man desperately needs the rabbi's healing.

Before Jesus heals the man, though, he checks the paralytic's sincerity: "Do you want to get well?" (v. 6).

B. The rabbi questions his desire for healing.

It is strange to ask someone who "had been an invalid for thirty-eight years" (v. 5). Why would he not want to walk again? Has the paralytic grown accustomed to his plight, perhaps enjoying the sympathy it generates in others? Whatever the reason, Jesus wants the paralytic's request to be direct and unambiguous.

“Water to Wine” (John 2:1-12)

“WATER TO WINE” (John 2:1-12)

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Dr. Paul Manuel—2018

Most mothers are proud of their children, especially if they have become successful:

The first Jewish President of the United States phones his mother in Queens and invites her to come for the weekend at the White House. She says, "I'd love to, but it's too much trouble. I mean, I have to get a cab to the airport, and I really hate waiting on Queens Blvd.... He replies, "Mom! I'm the President! You won't need a cab. I'll send a limo for you!" His mother replies, "I know, but then I'll have to get my ticket at the airport and try to find my seat on the plane. It's just too much trouble." He replies, "Mom! I'm the President of the United States! I'll send Air Force One for you. It's my private jet!" To which she replies, "But when we land, I'll have to carry all my luggage through the airport and try to get a cab. It's really too much trouble." He replies, "Mom!! I'm the President! I'll send a helicopter for you with my Secret Service detail. You won't have to lift a finger." She answers, "Yes, that's nice, but I'll still need a hotel room, and the rooms are so expensive." Irritated, he answers, "Mom! I'm the President! You'll stay at the White House." She responds, "Well...all right...I guess I'll come." The next day, she's on the phone with her friend Sandra. "So, Gilda, tell me... what's new?" Gilda replies, "I'm visiting my son for the weekend." "The doctor?" Sandra asks. "No." Gilda replies, "the other one."

Most mothers are proud of their children, especially if they have become successful. Mary was probably proud of her son, Jesus, although she did not brag even after he turned "Water to Wine."
 

Jesus has assembled his disciples and is about to begin his public ministry. There is one obligation yet to fulfill.
 

I. Jesus attends a wedding reception at Cana (John 2:1-6).

John 2:1 On the third day a wedding took place at Cana in Galilee. Jesus' mother was there, 2 and Jesus and his disciples had also been invited to the wedding. 3 When the wine was gone, Jesus' mother said to him, "They have no more wine." 4 "Dear woman, why do you involve me?" Jesus replied. "My time has not yet come." 5 His mother said to the servants, "Do whatever he tells you." 6 Nearby stood six stone water jars, the kind used by the Jews for ceremonial washing, each holding from twenty to thirty gallons.

Besides this wedding reception at Cana, the gospels record little interaction between Jesus and his mother:

• There is a trip to the temple during his youth when he declares: "Didn't you know I had to be in my Father's house?" (Luke 2:9).
• There is an impromptu appearance during a session with his disciples, when he asks, "Who is my mother, and who are my brothers?" (Matt 12:48).
• There is her visit to him on the cross when he instructs John: "Here is your mother" (John 19:27).

Apart from these events, the gospels record no interaction between Jesus and his mother.

Dining with Zacchaeus (Luke 19:1-10)

DINING WITH ZACCHAEUS (Luke 19:1-10)

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Dr. Paul Manuel—2018

Everyone knows that one of the major food groups is chocolate. What everyone does not realize is how vital chocolate is to sustaining life. Follow this case in point:

A good piece of chocolate has about 200 calories. Steve enjoys two servings per night, and a few more on weekends. He consumes about 3,500 calories of chocolate in a week, which equals one pound of weight per week. In the last 3-1/2 years, Steve has had a caloric intake of about 180 pounds of chocolate, and he only weighs 165 pounds. So... without chocolate, Steve would have wasted away to nothing about three months ago!

Ergo, chocolate is vital to sustaining life.

 

Chocolate was an Aztec food that originated in Mesoamerica about 1900 BC. It did not reach the Middle East until long after Jesus' day, so it was not part of that cuisine. It is amazing Israel survived without it. NB: Israel has some very good chocolate now, so the people are no longer deprived of this life-sustaining staple.

 

Jesus is traveling from Galilee, and he is passing through Jericho on his way to Jerusalem. This is a familiar trip, one he has taken annually since he was very young: "Every year his parents went to Jerusalem for the Feast of the Passover" (Luke 2:41). Now a respected teacher with his own disciples, his reputation is such that he attracts a crowd wherever he goes, and this journey is no exception. Jesus pauses along the way when someone catches his attention and ends in his "Dining with Zacchaeus."

 

I. Zacchaeus attends a public assembly (Luke 19:1-6).

A. He watches Jesus from a tree.

Luke 19:1 Jesus entered Jericho and was passing through. 2 A man was there by the name of Zacchaeus; he was a chief tax collector and was wealthy. 3 He wanted to see who Jesus was, but being a short man he could not, because of the crowd. 4 So he ran ahead and climbed a sycamore-fig tree to see him, since Jesus was coming that way.

As a high-ranking ("chief' v. 2) government contractor, Zacchaeus makes a lot of money, in part because he sets the tax rates, which does not endear him to the local populace. Consequently, most people have a very low opinion of him and of tax collectors in general.

 

When Zacchaeus hears about Jesus' visit to the area, he looks for a vantage point to view the procession that will inevitably accompany the famous rabbi. He will probably not find a good place along the road, not given his short stature. Besides, who will want to stand next to a tax collector? The place he chooses, while it allows him easily to see Jesus, also allows Jesus easily to see him, and the tax collector draws some unexpected attention that culminates when....

B. He welcomes Jesus to his home.

Luke 19:5 When Jesus reached the spot, he looked up and said to him, "Zacchaeus, come down immediately. I must stay at your house today." 6 So he came down at once and welcomed him gladly.

Jesus' circumcision and consecration (Luke 2:21-24)

JESUS' CIRCUMCISION AND CONSECRATION (Luke 2:21-24)

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Dr. Paul Manuel—2018

The parents of an infant have many challenges that are simply part of their new responsibilities.

Jack and Jill, both graduate students, recently celebrated the arrival of their first child. At Jill's insistence, they had paid their entire medical bill and were now worried about meeting other payments. They were discussing their sad financial situation one evening when their son demanded a diaper change. As Jill leaned over the baby's crib, Jack heard her mutter, "The only thing in the house that's paid for, and it leaks."

The parents of an infant have many challenges that are simply part of their new responsibilities. The parents of the messiah have many challenges that are simply part of their new responsibilities, such as seeing to "Jesus' Circumcision and Consecration."

 

When God delivers the Israelites from slavery in Egypt He does not set them free only to wander in the wilderness aimlessly. They are now His people and, as such, they enjoy the protection of His presence with them even as He expects their compliance with His commands for them. Some commands apply to the whole nation, like the Sabbath. Other commands apply only to a portion of the nation, like those governing the addition of a newborn male, commands about circumcision and consecration.

 

What God does with circumcision is actually the renewal of an old practice He instituted centuries earlier:

 

I. Circumcision is a practice God established through Abraham.

A. It entails a surgical procedure.

...on every infant male eight days old. The timing is very specific and, although Abraham was unaware of the reason, it is probably because circumcision is a minor operation for a newborn male, with a fast recovery time, and the eighth day presents the lowest risk of bleeding.

 

Circumcision is a foundational element in Jewish society. Even though it only includes half the population, circumcision still marks participation in the Abrahamic covenant and is a requirement to eat Israel's annual rehearsal of the exodus—the Passover seder:

Any uncircumcised male...will be cut off from his people; he has broken my covenant (Gen 17:14).

An alien living among you who wants to celebrate the Lord's Passover must have all the males in his household circumcised; then he may take part like one born in the land. No uncircumcised male may eat of it. (Exod 12:48)

Kingdom parables in Matthew 13

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Dr. Paul Manuel—2017

Contents

I.	"The Different Soils" (Matt 13:1-23)
II.	"The Meddlesome Weeds" (Matt 13:24-30, 34-43)
III.	"The Mustard Seed" (Matt 13:31-32
IV.	"The Leavened Loaf" (Matt 13:33)
V.	"The Hidden Treasure" (Matt 13:44)
VI.	"The Precious Pearl" (Matt 13:45-46)
VII.	"The Fisherman's Net" (Matt 13:47-50)
VIII.	"The Productive Scribe" (Matt 13:51-52)

Jesus introduces several of his parables by noting that they are descriptive in some way of the divine program: "The kingdom of God is like..." Of the parables Matthew includes in his gospel (26), he concentrates the greatest number (8) in chapter thirteen, and they are all in some way about the kingdom. Because these parables appear together, the initial step in understanding them—determine the setting—is the same.

Matt 13:1 That same day Jesus went out of the house and sat by the lake. 2 Such large crowds gathered around him that he got into a boat and sat in it, while all the people stood on the shore. 3a Then he told them many things in parables.

The variety of parables in this chapter accords with the diversity of occupations in first century Judaism. Five of these eight parables relate in some way to food, growing it, preparing it, or catching it. Two parables are mercantile, and one parable is scribal. As such they are akin to the lifestyles of most people in Jesus' audience.

Messages from Matthew: Pursuing Different Goals at Passover (Matt 26:14-19)

MESSAGES FROM MATTHEW ON THE MINISTRY OF JESUS:
Pursuing Different Goals at Passover (Matt 26:14-19)

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Dr. Paul Manuel—2017
 

Sometimes a person who is dissatisfied with his income will want to supplement that income.

Unfortunately the way Andy chose to supplement his income was illegal and got him sent to prison, where he realized that he needed a different occupation. The warden saw that deep down Andy was a good person and made arrangements for him to learn a trade while doing his time. After three years, Andy was recognized as an excellent carpenter, and the warden would often give him a weekend pass to do odd jobs for people in the community. The warden was in the midst of remodeling his kitchen at home and, in fact, had done much of the work himself. All that remained was to cut out and attach the butcher block countertop. For this, the warden would need help, so he called Andy into his office and asked him to complete the job. Alas, Andy declined. "I'd really like to help you, Warden, but I dare not.... Counter fitting is what sent me to prison in the first place."

Sometimes a person who is dissatisfied with his income will want to supplement that income. Judas was dissatisfied with his income, so he decided to supplement it by betraying Jesus. As a result the two men ended up Pursuing Different Goals at Passover.

 

Judas and Jesus both have goals they want to meet. Judas's goal is selfish: He wants to benefit by profiting off another man's loss. Jesus' goal is selfless: He wants to benefit by having others profit off his loss: "The Son of Man did not come to be served, but to serve, and to give his life as a ransom for many" (Matt 20:28).

I. Judas is concerned with profit (vv. 14-16).

Matt 25:14 One of the Twelve—the one called Judas Iscariot—went to the chief priests 15 and asked, "What are you willing to give me if I deliver him over to you?" So they counted out for him. 16 From then on Judas watched for an opportunity to hand him over.

A. He asked about the possibility of betrayal...
B. He asked about the price for betrayal.

After confirming that the religious elite are interested in arresting Jesus,¹ Judas negotiates a price for his betraying the rabbi, "thirty pieces of silver." It is "a basic wage for two or three months" and the minimum price of a slave (Nolland 2005:1060).² Too late Judas realizes that his decision has unwelcome consequences. Perhaps he did not believe the authorities would follow through with their threat to kill Jesus or he thought the arrest would force Jesus to reveal his messianic identity.³ Either way, Judas regrets his betrayal and returns the silver: "Judas threw the money into the temple and left" (Matt 27:5a). Returning the money does nothing, however, to assuage his conscience,⁴ because "he went away and hanged himself" (Matt 27:5b).⁵

Messages from Matthew: The Prelude to Passover (Matt 26:1-5)

MESSAGES FROM MATTHEW ON THE MINISTRY OF JESUS:
The Prelude to Passover (Matt 26:1-5)

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Dr. Paul Manuel—2017
 

A major holiday, like a significant birthday or anniversary, often requires extensive preparation...or surreptitious preparation.

A man rushed to the jewelry counter in the mall, soon after the doors opened and said he needed a pair of diamond earrings. The clerk showed him a wide selection, and the man quickly picked out a pair. When she asked if he wanted the earrings gift-wrapped, he said, "That'd be great. But can you make it quick? I forgot today was my 25^th anniversary...and my wife thinks I'm taking out the trash."

As a major holiday approaches, it often requires extensive preparation. For Jews, the most important holiday may be the annual commemoration of Israel's freedom from slavery in Egypt. It is a celebration that people hold in small groups with a meal together, a meal that has grown more elaborate with the passage of time. For Jesus and his disciples the celebration required some preparation, such that The Prelude to Passover involved more than an ordinary gathering.
 

As Passover nears again, the disciples and Jesus look forward to another observance. They have been together now for over three years, and each year they have gone up to Jerusalem to celebrate. This year should be no different. They are older, of course, and their ministry has grown in popularity, as well as grown in envy among certain religious leaders. Still, their popularity affords them some protection, especially around the holiday. The high priest and certain members of the Sanhedrin are calling for Jesus' arrest, but that may simply be wishful thinking, the kind that often attends thoughts about political opponents. This year's celebration will probably go off without a hitch.

I. The disciples prepare for the holiday (vv. 1-2).

Matt 26:1 When Jesus had finished saying all these things [i.e., the Olivet Discourse], he said to his disciples, 2 "As you know, the Passover is two days away—and the Son of Man will be handed over to be crucified."

A. The service is near.
B. The sentence will follow.

Wait, those two events should not go together. Passover, of course, happens every year at this time, and God's people will observe it this year just as they have done in years past. It is a festive occasion, a celebration of Israel's freedom from bondage in Egypt. How does that party relate in any way to Jesus' arrest, which does not sound like a fun time at all? The rabbi must be mistaken. The disciples will just ignore the crucifixion for now and concentrate on the celebration instead.

Jesus has just finished a major instructional session on the Mount of Olives opposite the temple, which is a magnificent setting. He taught the disciples about what the future holds for them, including a special appearance he would be making.¹ The precise timing of those events was a mystery, but God would sort it all out. For now there was a celebration to make ready. As Jesus gives instructions for the festive occasion, he includes some disturbing news.

Lessons from the parables of Jesus

LESSONS IN LUKE FROM THE PARABLES OF JESUS
pdf (24 pages)
Dr. Paul Manuel—2017

Outline:

I.	The Playing Children	Luke 7:29-35
II.	The Two Debtors	Luke 7:36-50
III.	The Persistent Friend	Luke 11:05-13
IV.	The Rich Fool	Luke 12:13-21
V.	The Ready Servants	Luke 12:35-40
VI.	The Wise Servant	Luke 12:42-48
VII.	The Mustard Seed	Luke 13:18-19
VIII.	The Leavened Loaf	Luke 13:20-21
IX.	The Great Banquet	Luke 14:15-24
X.	The Lost Items (sheep, silver, son)	Luke 15:03-32
XI.	The Temple Petitioners	Luke 18:09-14

Jesus employed various methods of instruction in his ministry, elements that would engage the attention of an audience and make his words memorable. One of his favorite trope was the parable, a rhetorical device that couched a single point in the form of a fictional but true-to-life story to which people could relate easily. Each of the synoptic gospels preserves examples of this method, although the greatest numbers of parables appear in Matthew (26) and Luke (27). Mark has far fewer (9), and John has none. There is considerable overlap, with many of the same parables appearing in two or three gospels. This brief study treats the eleven parables exclusively or primarily in Luke.¹ The format here will accord with a three point outline:

• Determine the setting (or occasion).
• Divide the story (into major and minor details).
• Discover the significance (the single point).

New Testament Judaism

JEWISH PARTIES IN THE LATE SECOND TEMPLE PERIOD
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Dr. Paul Manuel—2000

In this study we will examine various political and religious groups in the Second Temple Period. The chart (at the end) should help to keep things straight, as it is a list of these groups, some of which do not appear by name in the New Testament. In most cases, I have listed all the references in Matthew for each group, as well as a few references elsewhere in the New Testament.

I. Major (mainstream) Parties

A. Sanhedrin

Matt 5:22 But I tell you that anyone who is angry with his brother will be subject to judgment. Again, anyone who says to his brother, 'Raca,' is answerable to the Sanhedrin. But anyone who says, 'You fool!' will be in danger of the fire of hell.

Matt 26:59 The chief priests and the whole Sanhedrin were looking for false evidence against Jesus so that they could put him to death.

Acts 23:6 Then Paul, knowing that some of them were Sadducees and the others Pharisees, called out in the Sanhedrin, "My brothers, I am a Pharisee, the son of a Pharisee. I stand on trial because of my hope in the resurrection of the dead."

The Sanhedrin was the supreme religious, political, and judicial body in Palestine during the Second Temple Period.¹ Its powers were restricted during Roman rule, but the council continued to exercise considerable authority. For example, of all Jewish courts in Israel, only the Sanhedrin could try a high priest or a false prophet.² It was composed of members from both Sadducean and Pharisaic parties,³ with one group generally predominating. In New Testament times the Sadducees had control of the council, over which the high priest Caiaphas (also a Sadducee) presided.⁴

B. Sadducees

Matt 16:1 The Pharisees and Sadducees came to Jesus and tested him by asking him to show them a sign from heaven.

Matt 22:23 That same day the Sadducees, who say there is no resurrection, came to him with a question.

Acts 4:1 The priests and the captain of the temple guard and the Sadducees came up to Peter and John while they were speaking to the people. 2 They were greatly disturbed because the apostles were teaching the people and proclaiming in Jesus the resurrection of the dead.

Acts 5:17 Then the high priest and all his associates, who were members of the party of the Sadducees, were filled with jealousy.

Acts 23:6 Then Paul, knowing that some of them were Sadducees and the others Pharisees, called out in the Sanhedrin, "My brothers, I am a Pharisee, the son of a Pharisee. I stand on trial because of my hope in the resurrection of the dead." ...8 The Sadducees say that there is no resurrection, and that there are neither angels nor spirits, but the Pharisees acknowledge them all.

Sadducees were a political and religious party composed mainly of members from the upper-class (priests, merchants, aristocrats).⁵ They held the majority of seats on the Sanhedrin and were, consequently, the ruling force during the Second Temple Period. Their primary field of influence was in the Temple, as many of the Sadducees were functionaries there. Unlike the Pharisees, they did not believe in Oral Torah, the resurrection, immortality of the soul,⁶ or a developed hierarchy of angels.⁷ Although the Sadducees' position on the Sanhedrin gave them considerable influence in the religious life of Israel, they ceased as a political and religious force after the destruction of the temple in 70 c.e. (Mansoor 1972:620-622).