Friends,

This is another message to this community outside of strict Bible commentary; however, it's an important one that touches all of you.

You know where I stand in this election. I believe a vote for Donald Trump and the Republican platform is the only reasonable vote for the Christian in this election. I have tried to make a decisive case based simply on the nominating power of the president to appoint Supreme Court Justices. However, I am not so articulate as some in making the case. So, if you value my service and leadership, and you are considering any other vote than a decisive one for Trump and the Republican platform, I encourage you to listen to the following message from Tommy Nelson, the pastor of Denton Bible Church: LINK

p.s. This Tuesday, November 8, is the one and only day to vote!

Blessings!
Yujin Han
http://dailyqt.org
214-546-4126

But woe to you Pharisees! For you pay tithe of mint and rue and every kind of garden herb, and yet disregard justice and the love of God; but these are the things you should have done without neglecting the others (Luke 11:42).

This verse has been used by pastors to argue that Jesus commanded Christians to tithe. albeit in a somewhat backhanded way. But is this right? 

First, Jesus was speaking to the Jewish leadership about the Law of Moses, even correcting their application of it. This is validated by the parallel in Matthew:

Woe to you, scribes and Pharisees, hypocrites! For you pay tithe of mint and anise and cummin, and have neglected the weightier matters of the law: justice and mercy and faith. These you ought to have done, without leaving the others undone (Matthew 23:23).

In Jesus' discourse in Matthew, He began the section by commanding that everyone listen to the Jewish leaders because they teach the Law of Moses:

Then Jesus spoke to the multitudes and to His disciples, saying: “The scribes and the Pharisees sit in Moses’ seat. Therefore whatever they tell you to observe (Matthew 23:1-3).

I would ask those that try to argue that Jesus taught Christians to tithe from these texts, should Christians then follow all the Law of Moses, for this is clearly what Jesus taught the Jews to do here?

No, of course not, we do not live under the Old Covenant Mosaic Law, which was already becoming obsolete in the first century and has no direct reference whatsoever to us now:

In that He says, “A new covenant,” He has made the first obsolete. Now what is becoming obsolete and growing old is ready to vanish away (Hebrews 8:13).

Jesus' death on the cross ratified the New Covenant, which consistutes our new rule for living. The New Covenant in Christ has replaced the Old Covenant of Moses. In Christ, we have died to the written code of the Mosaic Law and serve under the new way of the Spirit:

But now, by dying to what once bound us, we have been released from the law so that we serve in the new way of the Spirit, and not in the old way of the written code (Romans 7:6).

Friends, let no one judge you because you do not tithe your income to the church. The Judaizers of the first century were judging Christians for their failure to keep the provisions of the Law of Moses. Paul clearly told them not to let anyone make such groundless judgments against them:

Therefore do not let anyone judge you by what you eat or drink, or with regard to a religious festival, a New Moon celebration or a Sabbath day.17 These are a shadow of the things that were to come; the reality, however, is found in Christ (Colossians 2:16-17).

In fact, let no one judge you for how much you give or don't give. There's never such an indictment of any Christian in the Scriptures. This is your decision alone, as you seek to fulfill God's calling on your life. In fact, there is no instruction with respect to tithing whatsoever for the Christian. Yet, there are instructions to care for the needs of poor believers in the church, and even these instructions are given not so much as a command but as encouragements, so that believers would give cheerfully without any compulsion:

Each of you should give what you have decided in your heart to give, not reluctantly or under compulsion, for God loves a cheerful giver (2 Corinthians 9:7).

It is a constant frustration of mine when I see ministers twist Scriptures out of context to justify guilting their members to support their often grandiose financial initiatives. Christians do not sin by choosing not to give, but these ministers violate this principle of giving, namely, that it should be done without any compulsion.

The one who listens to you listens to Me, and the one who rejects you rejects Me; and he who rejects Me rejects the One who sent Me (Luke 10:16).

Does this language sound familiar to you? It is not the first occasion where Jesus ties himself to his disciples. They are his representatives. When people rejected the disciples, it was as though they were rejecting Jesus. When people received, embraced and blessed the disciples, it was as though they were doing these things to Jesus. This helps us to understand the often confused passage in Matthew 25:31-36,

“They also will answer, ‘Lord, when did we see you hungry or thirsty or a stranger or needing clothes or sick or in prison, and did not help you?’  “He will reply, ‘Truly I tell you, whatever you did not do for one of the least of these, you did not do for me.’ “Then they will go away to eternal punishment, but the righteous to eternal life" (Matthew 25:44-46).

Matthew 25 is not a general passage teaching believers to give alms to the needy and poor. It is a prophetic pronouncement against the nations of people (cf. Matthew 25:32), who will either accept or reject Jesus' disciples ("one of the least of these"). Those that feed and care for Jesus' disciples would be blessed while those that rejected his disciples would be cursed. The implication here is not that the people merely received the men but also their message. As additional evidence that Jesus had disciples in view and not merely general people, consider this passage:

 Anyone who welcomes you welcomes me, and anyone who welcomes me welcomes the one who sent me. Whoever welcomes a prophet as a prophet will receive a prophet’s reward, and whoever welcomes a righteous person as a righteous person will receive a righteous person’s reward. And if anyone gives even a cup of cold water to one of these little ones who is my disciple, truly I tell you, that person will certainly not lose their reward (Matthew 10:40-42).

Now, there are other passages that teach believers to take care of the poor and needy; however, Matthew 25 is not one of them. This passage is concerned with the fate of the world of people, Jews and Gentiles, who either receive or reject Jesus' disciples and their message.

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But give that which is within as charity, and then all things are clean for you (Luke 11:41).

I mention this because it may be a bit confusing. I believe Jesus is here saying that if the Pharisees give the content of their cups and platters to those in need, then they would truly be clean; that is, spiritually and morally clean. Jesus is saying that God is not so much concerned about how faithfully they wash their cups and plates, but more how faithfully they show love and mercy to those in need. They would be doing what God desires if they fed the hungry and gave drink to the thirsty. Thus, Jesus immediately thereafter taught,

But woe to you Pharisees! For you pay tithe of mint and rue and every kind of garden herb, and yet disregard justice and the love of God; but these are the things you should have done without neglecting the others (Luke 11:42).

So also James defines true religion in this way:

Religion that God our Father accepts as pure and faultless is this: to look after orphans and widows in their distress and to keep oneself from being polluted by the world (James 1:27).

Moral purity and charity to the needy are what God desires, not ceremonial washings. 

Friends, there are several passages for comment today. I have enumerated them with separate titles:

I. What is the meaning of "the worker deserves his wages"?

"Stay there, eating and drinking whatever they give you, for the worker deserves his wages" (Luke 10:7).

This expression is generally a basis for pastoral salary, as well as all kinds of monetary compensation for various ministers in the church. But is this really a proper interpretation?

As far as we know, the expression originates here with Jesus in Luke 10:7. When we consider the context, it becomes clear that Jesus does not have money in view. The immediate context is the sending out of the seventy-two disciples, who were sent to preach the nearness of the kingdom of God. They were "not to take a purse or bag" (verse 4). In other words, they were not to collect a wage per se. Yet, Jesus commands them to accept the hospitality of those that receive them into their homes, "eating and drinking whatever they give you" (verse 7). Again, they are told to "eat what is offered to you" (verse 8). In other words, they are not so much to ask for things but rather to accept what is given to them. The wages that Jesus had in mind was not a salary or even a literal wage but rather a basic measure of support arising out of the hospitality of the hosting home.

We find this expression, "the worker deserves his wages" in Paul's letter to Timothy:

The elders who direct the affairs of the church well are worthy of double honor, especially those whose work is preaching and teaching. For Scripture says, “Do not muzzle an ox while it is treading out the grain,” and “The worker deserves his wages" (1 Timothy 5:17-18).

This text is often used to support a pastor's salary. But a careful consideration of the context revals two things. First, the expression "elder" can be misleading. Oftentimes, we automatically assume "elder" means an ecclesiastical office; however, in 1 Timothy 5 Paul is not speaking of an office but simply "older men" (1 Timothy 5:1). So the expression "worthy of double honor" does not necessarily mean that a salary or monetary wage is in view. It is more likely a kind of support for older men, serving in various capacities in the church, who have lived beyond their working years. And while it could be monetary support, it does not necessitate monetary support, as I have shown from the originating passage in Luke 10:7.

II. Who has the authority to handle poisonous snakes without harm?

[Spoken to the 72 disciples - Luke 10:17] I have given you authority to trample on snakes and scorpions and to overcome all the power of the enemy; nothing will harm you (Luke 10:19).

Jesus gives the seventy-two authority to do a number of miraculous things. They are given power to heal the sick (verse 9) and cast out demons (verse 17). As the verse above says, they also had authority to trample on snakes and scorpions without harm. If you recall, in Mark 16, there was a similar kind of promise to believers.

Later Jesus appeared to the Eleven as they were eating... And these signs will accompany those who believe: In my name they will drive out demons; they will speak in new tongues; they will pick up snakes with their hands; and when they drink deadly poison, it will not hurt them at all; they will place their hands on sick people, and they will get well" (Mark 16:14,17-18).

There is no doubt that it is by the power of God that these miraculous things were done. Today, however, only the snake handlers and poison drinkers are marginalized and rejected. And rightly so, as those that practice these things have more often than not gotten sick and died. Tongues speakers, faith healers, and itinerant exorcists, however, are still accepted. 

This touches on a larger topic that I discuss in depth in other places; however, let me throw out food for thought. Could it be that Jesus meant these signs were only to follow the ministry of the first disciples, especially those who were His eye-witnesses? 

III. What did Jesus mean by the expression "No one knows who the Father is except those to whom the Son chooses to reveal him"?

Just as we argue that no one can come to the Father except by Jesus:

I am the way and the truth and the life. No one comes to the Father except through me (John 14:6) 

Jesus Himself says that no one can know the Father except for those to whom Jesus chooses to reveal Him.

"And no one knows who the Father is except the Son and those to whom the Son chooses to reveal him. Then he turned to his disciples and said privately,“Blessed are the eyes that see what you see. For I tell you that many prophets and kings wanted to see what you see but did not see it, and to hear what you hear but did not hear it" (Luke 10:22-23).

If we treat these two texts the same, that is, as verses that speak of salvation, then we must conclude that salvation comes only to those whom the Son chooses to reveal the Father. When the Son, Jesus, leaves, then it would be according to the Spirit, for Jesus says that the Spirit will simply carry on His work:

He will glorify me because it is from me that he will receive what he will make known to you. All that belongs to the Father is mine. That is why I said the Spirit will receive from me what he will make known to you" (John 16:14-15).

Therefore, let us understand, salvation is by revelation from the Spirit of Christ, and everyone does not receive this revelation. It comes only to those that have been chosen by God, even Christ, beforehand. 

IV. What is the point of Jesus' Exchange with the Expert in the Law?

We read that on a certain occasion an expert in the Law tested Jesus:

On one occasion an expert in the law stood up to test Jesus. “Teacher,” he asked, “what must I do to inherit eternal life?” (Luke 10:25).

This little exchange should sound very familiar, for it begins very much the same way as Jesus' exchange with the rich young ruler (Luke 18:18-25). Jesus answers the expert in the law in the same manner as He does the rich young ruler. He tells him to follow the Law. 

Both the expert in the Law and the rich young ruler respond in a similar way. The rich young ruler is quick to assert that he has obeyed the Law since he was a child. The expert in the law, we are told, also sought to justify himself (Luke 10:29).

What is interesting is that in both cases Jesus revealed a hole in each one's self-justifying rationale. With respect to the rich young ruler, Jesus showed him his unwillingness to part with his great wealth. With respect to the expert in the law, Jesus showed him that he came short of neighborly love by only seeing his friends as neighbors. In each case, Jesus showed that they came short of what was required by the Law to inherit eternal life.

On the occasion of the rich young ruler, Jesus would say that it is impossible for any person to save themselves (Luke 18:27). And later the apostle Paul would confirm, "By the works of the law no one will be justified" (Galatians 2:16). This was actually the problem with the Jewish people en masse. They all sought to justify themselves rather than simply trust in the gracious provision of God in Christ. That is why Paul writes,

Brothers and sisters, my heart’s desire and prayer to God for the Israelites is that they may be saved. For I can testify about them that they are zealous for God, but their zeal is not based on knowledge. Since they did not know the righteousness of God and sought to establish their own, they did not submit to God’s righteousness. Christ is the culmination of the law so that there may be righteousness for everyone who believes (Romans 10:1-4).

Notice that Jesus often confronted people with their self-justifying attitude. In Luke 18:9-14 Jesus told a parable about a Pharisee and a tax collector, where He taught that those that tried to justify themselves would not be justified by God.

Therefore, I think the point of the exchange with the expert in the law is not so much a moral lesson on being a "good Samaritan" or a neighbor to our enemies and the disenfranchised. These lessons are all good and fine. But to simply take away from this a "higher" morality may be missing the point, and even worse, falling into the same self-justifying morality trap as did the rich young ruler and the expert in the law. Remember, the  leading question was, "What must I do to inherit eternal life?" Jesus was demonstrating that all self-justifications came short. And we know that people are justified only by faith in Jesus Christ, for on Him God the Father has placed His seal of approval (cf. John 6:27-29).

V. What is More Important than Serving? 

My title sounds almost sacrilegious, but it is a lesson that Jesus teaches. Martha shows hospitality to Jesus and the disciples, opening her home to them and making all kinds of preparations to supply their needs.

As Jesus and his disciples were on their way, he came to a village where a woman named Martha opened her home to him. She had a sister called Mary, who sat at the Lord’s feet listening to what he said. But Martha was distracted by all the preparations that had to be made (Luke 10:38-40). 

Without the commentary by Luke and Jesus' rebuke of Martha, we might presume that Martha was in the right and Mary was in the wrong. Yet, the passage teaches that even serving can be a "distraction" to something better and more important. Jesus responds to Martha's busyness and frustration by teaching her that only one thing is needed. While not directly saying what this one thing is, we learn that Mary is closer to it than Martha:

“Martha, Martha,” the Lord answered, “you are worried and upset about many things, but few things are needed—or indeed only one. Mary has chosen what is better, and it will not be taken away from her" (Luke 10:41-42).

What did Mary do that was better? We are told that she "sat at the Lord's feet listening to what he said." Serving is important, and following Jesus' example, we should all serve one another (Matthew 20:28; Mark 10:45); however, even more important is this: listening to God's Word. 

I know that we emphasize "serving" for leaders in the church, and this is good and right, but the most important thing that Paul repeatedly emphasized for all the shepherds of the churches that he planted was that they teach right doctrine. That is why in all his letters, he begins with doctrine and then moves to conduct. In fact, when he's giving his final instructions to the elders of Ephesus, where he spent the longest time, he again tells them to shepherd God's people first by teaching them right doctrine and then by serving them (Acts 20:28-35) 

I love the story of the Good Samaritan.

Parable of the Good Samaritan

(Luke 10:25-37)

"On one occasion an expert in the law stood up to test Jesus. "Teacher," he asked, "what must I do to inherit eternal life?" "What is written in the Law?" he replied. "How do you read it?" He answered, "‘Love the Lord your God with all your heart and with all your soul and with all your strength and with all your mind’ and, ‘Love your neighbor as yourself.’" "You have answered correctly," Jesus replied. "Do this and you will live."

But he wanted to justify himself, so he asked Jesus, "And who is my neighbor?" In reply Jesus said: "A man was going down from Jerusalem to Jericho, when he was attacked by robbers. They stripped him of his clothes, beat him and went away, leaving him half dead. A priest happened to be going down the same road, and when he saw the man, he passed by on the other side. So too, a Levite, when he came to the place and saw him, passed by on the other side. But a Samaritan, as he traveled, came where the man was; and when he saw him, he took pity on him. He went to him and bandaged his wounds, pouring on oil and wine. Then he put the man on his own donkey, brought him to an inn and took care of him. The next day he took out two denarii and gave them to the innkeeper. ‘Look after him,’ he said, ‘and when I return, I will reimburse you for any extra expense you may have.’

"Which of these three do you think was a neighbor to the man who fell into the hands of robbers?" The expert in the law replied, "The one who had mercy on him." Jesus told him, "Go and do likewise."

Jesus teaches a powerful message about loving our neighbors. Jesus had said in Matthew 25:37-40 that the greatest commandment is to love the Lord with all your heart, mind, and strength and the second greatest is to love your neighbor.

Hear we read that Jesus describes in more detail who our neighbor is. The power of this story is that Jews and Samaritans hated each other - the Jews looked down on them, they were social outcasts. Note that the Priest and Levite Jews passed on the other side of the street. But Jesus tell the Pharisee (Jewish teacher) that we must love the broken of this world - even those not like us. Jesus ministry was often to the tax collectors, widows, the poor the social outcasts.

We learn from the parables in Matthew that God charges us with caring for broken and weak of this world during his absence - we will be judged according to our faithfulness in this duty. This is a great reminder that loving our neighbors shouldn’t be just the friends and family, those of similar social standing. But God calls us to love the weakest of the world, those who need help the most --the poor, the sick, elderly, those in 3rd world countries. The least, the last, the lonely, the leftover.