Kingdom Genersoity
Upside Down Kingdom • Sermon • Submitted
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· 6 viewsGod’s generosity creates generous disciples. Generosity is one of the great marks of his kingdom and those who live in it.
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Introduce the Series/Kingdom of God
Introduce the Series/Kingdom of God
As you read through the gospels about Jesus in the new testament, you’ll notice that Jesus talks a lot about “The Kingdom of God.” If there is a Kingdom of God, there is also a Kingdom not of God.
Furthermore, drawing off of Jesus’ teachings, there are 2 Kingdoms competing for allegiance.
That is, the Kingdom of Darkness. We get this from -
53 When I was with you day after day in the temple, you did not lay hands on me. But this is your hour, and the power of darkness.”
13 He has delivered us from the domain of darkness and transferred us to the kingdom of his beloved Son,
Jesus Christ, the Son, proclaimed the gospel about the arrival of the Kingdom of God. Gospel simply means good news, and it would have been frequently associated with the good news of a military victory.
1 After this the Lord appointed seventy-two others and sent them on ahead of him, two by two, into every town and place where he himself was about to go. 2 And he said to them, “The harvest is plentiful, but the laborers are few. Therefore pray earnestly to the Lord of the harvest to send out laborers into his harvest. 3 Go your way; behold, I am sending you out as lambs in the midst of wolves. 4 Carry no moneybag, no knapsack, no sandals, and greet no one on the road. 5 Whatever house you enter, first say, ‘Peace be to this house!’ 6 And if a son of peace is there, your peace will rest upon him. But if not, it will return to you. 7 And remain in the same house, eating and drinking what they provide, for the laborer deserves his wages. Do not go from house to house. 8 Whenever you enter a town and they receive you, eat what is set before you. 9 Heal the sick in it and say to them, ‘The kingdom of God has come near to you.’ 10 But whenever you enter a town and they do not receive you, go into its streets and say, 11 ‘Even the dust of your town that clings to our feet we wipe off against you. Nevertheless know this, that the kingdom of God has come near.’ 12 I tell you, it will be more bearable on that day for Sodom than for that town.
13 “Woe to you, Chorazin! Woe to you, Bethsaida! For if the mighty works done in you had been done in Tyre and Sidon, they would have repented long ago, sitting in sackcloth and ashes. 14 But it will be more bearable in the judgment for Tyre and Sidon than for you. 15 And you, Capernaum, will you be exalted to heaven? You shall be brought down to Hades.
16 “The one who hears you hears me, and the one who rejects you rejects me, and the one who rejects me rejects him who sent me.”
17 The seventy-two returned with joy, saying, “Lord, even the demons are subject to us in your name!” 18 And he said to them, “I saw Satan fall like lightning from heaven. 19 Behold, I have given you authority to tread on serpents and scorpions, and over all the power of the enemy, and nothing shall hurt you. 20 Nevertheless, do not rejoice in this, that the spirits are subject to you, but rejoice that your names are written in heaven.”
21 In that same hour he rejoiced in the Holy Spirit and said, “I thank you, Father, Lord of heaven and earth, that you have hidden these things from the wise and understanding and revealed them to little children; yes, Father, for such was your gracious will. 22 All things have been handed over to me by my Father, and no one knows who the Son is except the Father, or who the Father is except the Son and anyone to whom the Son chooses to reveal him.”
23 Then turning to the disciples he said privately, “Blessed are the eyes that see what you see! 24 For I tell you that many prophets and kings desired to see what you see, and did not see it, and to hear what you hear, and did not hear it.”
25 And behold, a lawyer stood up to put him to the test, saying, “Teacher, what shall I do to inherit eternal life?” 26 He said to him, “What is written in the Law? How do you read it?” 27 And he answered, “You shall 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 your neighbor as yourself.” 28 And he said to him, “You have answered correctly; do this, and you will live.”
29 But he, desiring to justify himself, said to Jesus, “And who is my neighbor?” 30 Jesus replied, “A man was going down from Jerusalem to Jericho, and he fell among robbers, who stripped him and beat him and departed, leaving him half dead. 31 Now by chance a priest was going down that road, and when he saw him he passed by on the other side. 32 So likewise a Levite, when he came to the place and saw him, passed by on the other side. 33 But a Samaritan, as he journeyed, came to where he was, and when he saw him, he had compassion. 34 He went to him and bound up his wounds, pouring on oil and wine. Then he set him on his own animal and brought him to an inn and took care of him. 35 And the next day he took out two denarii and gave them to the innkeeper, saying, ‘Take care of him, and whatever more you spend, I will repay you when I come back.’ 36 Which of these three, do you think, proved to be a neighbor to the man who fell among the robbers?” 37 He said, “The one who showed him mercy.” And Jesus said to him, “You go, and do likewise.”
38 Now as they went on their way, Jesus entered a village. And a woman named Martha welcomed him into her house. 39 And she had a sister called Mary, who sat at the Lord’s feet and listened to his teaching. 40 But Martha was distracted with much serving. And she went up to him and said, “Lord, do you not care that my sister has left me to serve alone? Tell her then to help me.” 41 But the Lord answered her, “Martha, Martha, you are anxious and troubled about many things, 42 but one thing is necessary. Mary has chosen the good portion, which will not be taken away from her.”
Jesus, in his life death and resurrection, claims victory over the Kingdom of Darkness. We are living in the already and not yet. We are citizens of his Kingdom even though we live in a broken and dark world. Upside down nature of the Kingdom of God. The Kingdom of God functions in a way that seems foolish, disorienting, upside down to the Kingdom of darkness.
Even still, Jesus proclaimed with authority, that the Kingdom of God is unlike any earthly Kingdom, it is borderless, available to everyone and anyone who believes and trusts in Him - to anyone who pledges their allegiance to Jesus the King. This Kingdom is of another dimension that we haven’t seen yet, but it is also UPON us and in our midst in ways we can see.
When Jesus Christ came on earth, he announced that the Kingdom of God is here, and it is available to everyone and anyone who pledges allegiance to him, the new King. The Kingdom is available to anyone who trusts Him as King, these will live in His Kingdom, and the Kingdom of God will rule and reign within them.
In the battle of Kingdoms, Jesus proclaimed a gospel that the Kingdom of God is available to everyone and anyone who believes in him, to anyone and everyone who pledge allegiance to Jesus the King. This Kingdom is of another dimension, yet it is available to us in some ways in this dimension. And this Kingdom is available to anyone who trusts Jesus as King.
In this teaching series, we are exploring the unconventional, Upside down nature of the Kingdom of God. The Kingdom of God functions in a way that seems foolish, disorienting, even upside down from the Kingdom of darkness. In the upside down Kingdom of God, power is given to the humble, the weak are strengthened, the sick are healed, the prideful are brought to and end.
In this teaching series, we are exploring the unconventional, Upside down nature of the Kingdom of God. The Kingdom of God functions in a way that seems foolish, disorienting, upside down to the Kingdom of darkness.
When Jesus started his public ministry, and when he sent the
The Kingdom of God functions in a way that is upside down from the Kingdom of darkness. In the upside down kingdom of God, power is given to the humble, the weak are strengthened, the sick are healed, the prideful are brought to an end.
Sermon recaps (slide)
Sermon recaps (slide)
In our sermon series to this point, we have discussed Kingdom Desire. In the upside down Kingdom - our desires are not to be blindly indulged, but trained, honed, and directed towards God. We celebrated the Kingdom of Desire for Jesus by joining him on a 40 day lenten fast to train our desires to seek Him. Last Sunday we discussed the Kingdom Message, where Jesus proclaims a message of authority that that casts out evil, heals, and moves through us to the world.
Today, we are discussing Kingdom Generosity.
Kingdom Generosity
Wars and Home Improvement
Wars and Home Improvement
Under the Kingdom of darkness - resources are scarce and people act out of fear and envy for resources. One way to analyze historical wars is to see nations battling for resources. Be it land resources, oil resources, human/labor resources, intellectual or patent resources, or trade positions. In the kingdom of darkness, people plot, kill, manipulate, and destroy each other in order to take their resources.
We are in a series called the Upside Down Kingdom.
In the Kingdom of this world - people are competing for resources. You could essentially look at every war, every fight, every battle, and each are an attempt to grab authority over resources. Be it land resources, oil resources, human/labor resources, intellectual or patent resources, or trade resources. In the kingdom of darkness, people kill, manipulate, destroy, or ridicule each other in order to take their resources.
I am not arguing for some utopia where countries
Now those are big-scale competitions for resources.
Those are wide-spread, catastrophic competitions for resources.
[CONNECTION TO ME] But I find a similar tendency within me, to compete, to acquire, and to control MY resources.
Megan and I have been in a nesting mood lately. We bought a lamp, a new arm chair, a new rug, and I hope to hang these coat hooks. I even changed a light bulb that has been out for 1.5 years. We are also finally getting around to re-painting our basement after some water damage last year. I know, we should be on HGTV.
Megan and I will be receiving our tax refund in the next couple of weeks.
Megan and I will be receiving our tax refund in the next couple of weeks. We have been in a nesting mood lately. We bought a lamp, a chair, a light bulb, and I hung some coat hooks. I know, we should be on HGTV. We are also finally getting around to re-painting our basement after some water damage caused us to replace our basement ceiling drywall.
With our tax refund and nesting mood in mind, I started toying around with the idea of updating our kitchen. Then we started considering a major renovation of our basement laundry room. We entertained starting to put money aside for nora’s college.
and we have looked into making some improvements to our basement or kitchen.
We entertained starting to put money aside for nora’s college.
Over the last couple of weeks, our little tax refund and savings from our re-finance has had my mind racing for what we can do for ourselves. My initial thoughts failed to consider how we might be creatively generous with a portion of our tax refund.
In the last three days, our little tax refund has had my mind running on what we can do for ourselves. I didn’t once consider what we might do to use a portion of our tax income.
There are days when I want to hold my resources tightly, or use them primarily on myself with little thought of someone else.
There are days when I want to hold my resources tightly, or use them primarily on myself with little thought of someone else.
Now, . Sometimes I have this deep instinct to save - to sake fro
Now none of my initial thinking were bad, but the Kingdom of Darkness isn’t just the realm of the really bad things, its about making some good things primary over better things. We were all oriented on ourselves, revealing that my first instinct was to use my resources on myself. Only after some time did I consider how we might be generous with our tax refund.
Now there is nothing wrong with wanting to do some home improvement, but there is something wrong with focusing on things I want, with little consideration to what others need.
Now - if i am honest - i live my life tempted away from generosity. Sometimes I have this deep instinct to save - to sake fro
In the Kingdom of this world - people are competing for resources. You could essentially look at every war, every fight, every battle between humans is an attempt to grab authority and power over resources. Be it land resources, oil resources, human/labor resources, intellectual or patent resources, or trade rights. In the kingdom of darkness, or the one we so often see on the news, people kill each other in order to take their resources.
The moment I began to consider how to serve God with our refund was an inbreaking of the Kingdom of God. Kingdom generosity is prompted when the Holy Spirit gives us pause and poses this question, this thought - what you have goes through you not just to you.
In the Kingdom of God, Generosity is the practice that helps cure fear.
In the Kingdom of God, Generosity is the practice that helps cure fear.
Today we are looking at to get a picture of what brings about Kingdom Generosity
Please turn with me to
Read
Read
In the upside down Kingdom, the most unexpected people are the most generous.
in the upside down Kingdom, generosity has a different motivation.
In the upside down kingdom, it’s the people who have the least who often have the most to give.
and in the upside down kingdom, generosity
When we look at the new testament, we see that Jesus announces
SIGNPOSTS ONCE I HAVE THEM
9 Heal the sick in it and say to them, ‘The kingdom of God has come near to you.’
In the upside down Kingdom, the most unexpected people are the most generous.
In the upside down Kingdom, the most unexpected people are the most generous.
In the upside down Kingdom, generosity has a different motivation.
One-liners throughout?
One-liners throughout?
In the upside down kingdom, it’s often the people with the least, who have the most to give.
In the Kingdom of God, Generosity is the practice that helps cure fear.
In the Kingdom of God, Generosity is the practice that helps cure fear.
and we are pointing out where we are walking through stories of Jesus in the Gospel according to Luke. We started our series on Ash Wednesday, examining Kingdom Desire. have looked at the Kingdom Message
We are in a series called the Upside Down Kingdom, and we are pointing out where we are walking through stories of Jesus in the Gospel according to Luke. We started our series on Ash Wednesday, examining Kingdom Desire. have looked at the Kingdom Message
Kingdom Temptations
In the Kingdom of God, Generosity is the practice that helps cure fear.
We can only be generous with what we understand we’ve generously received.
We aren’t generous with what we think we have, we are generous with what we know we’ve received.
We can only be generous with what we understand we’ve generously received.
We aren’t generous with what we think we have, we are generous with what we know we’ve received.
We aren’t generous with what we think we have, we are generous with what we know we’ve received.
We can only be generous with what we’ve received as a gift.
Having something is different than
Could you have grace but not have received it?
As a new father, i felt like i had nothing to give.
I can hold the baby, I can make her laugh, i can hold her,
at 2am, she’s weeping, im trying to give
In the upside down kingdom, it’s the people who have the least who often have the most to give.
In the upside down kingdom, it’s the people who have the least who often have the most to give.
Jesus at a Jewish Banquet
Jesus at a Jewish Banquet
In and we see Jesus is healing many people of diseases, plagues, and evil spirits, and then teaching and speaking to the crowd. Now I am sure we don’t have all the content of his sermon - but Jesus was rebuking some religious leaders known as Pharisees in who were incorrectly judging John the Baptist as demon possessed and judging him as a drunk and hanging with the wrong crowd.
I bet that Jesus goes on to teach them about his purpose, to usher the fullness of the Kingdom of God, healing the hurting, releasing the captives.
[transition] This story introduces two people in the crowd. Two people who heard the same Kingdom Message and responded in two different ways.
[transition] This story introduces two people in the crowd. Two people who heard the same Kingdom Message and responded in two different ways.
This story highlights two people who likely heard this Kingdom Message. And I believe this story is a story of two responses to the same message.
Our first person: The Pharisee
Our first person: The Pharisee
36 One of the Pharisees asked him to eat with him, and he went into the Pharisee’s house and reclined at table.
It’s helpful to paint the picture here.
This Pharisee is different. He doesn’t reject Jesus and John like the others. In fact, he honors Jesus by seeking table fellowship with him. By seeking to share a meal with him.
This Pharisee is different though. He honors Jesus and seeks to eat with Him.
This Pharisee was curious, investigative, seeking to learn more. This Pharisee kind of reminds me of Nicodemus in , who comes to Jesus in the Dark.
Jesus honors this man’s request and of all the people in the crowd who heard Jesus, he gives this Pharisee particular attention. This is more than just an afternoon snack one-on-one, we know from verse 49 that there were several people at the table. The Pharisees were well known in the community, therefore, Simon’s residence would not have been a secret to people seeking religious advice.
So, Jesus went into the Pharisees house and reclined at table
Jesus was not on a la-z-boy recliner feet forward. and he was not sitting at a 2.5 ft table, that’s common in our western homes.
Now the table is set, and it’s not set the way you might think it is in our western culture.
[PICTURE OF JESUS DINING]
[PICTURE OF JESUS DINING]
[PICTURE OF JESUS DINING] These tables were low, and there were not chairs, but low lying cushions/couches where people would lie down on their side using one arm to support them up, with their feet behind them.
People reclined on low couches at festive meals, leaning on the left arm with the head towards the table and the body stretched away from it. The sandals were removed before reclining.
This would likely have been a festive banquet, with several people in formal attendance, and others maybe along the wall listening in.
Now that you have this picture in mind, we have our second person.
Morris, L. (1988). Luke: an introduction and commentary (Vol. 3, p. 166). Downers Grove, IL: InterVarsity Press.
Jesus’ agenda must have tweeted through the city, because a woman of the city, a sinner, found out.
Turn with me to the next verse,
Jesus’ agenda must have tweeted through the city, because a woman of the city, a sinner, found out.
Our second person: A Sinful Woman
Our second person: A Sinful Woman
37 And behold, a woman of the city, who was a sinner, when she learned that he was reclining at table in the Pharisee’s house, brought an alabaster flask of ointment,
Luke 7:37
- Now a woman of the city could have a negative connotation, but it could also be translated as woman “in that town,” which is referenced 26 times in the Greek bible, and only once in does it reference prostitution. Now she could have been an adulteress, or a prostitute, but Luke doesn’t use the Greek word for prostitute (pornon) (which he does employ in ), all we know is that she is a woman in that town who was a sinner (hamartalos).
Ointment is not a good translation, for what is meant is perfumed oil, not a solid. Such oils were common accompaniments of festive occasions.
- When she learned that Jesus was reclining at table in the Pharisee’s house, she brought an alabaster flask of ointment.
When I think Ointment, I think of my Filipino Household’s Cure All known as Vaseline or Petroleum Jelly for us off brand folks - which is a solid. Ointment may not be the best translation for this, Anglican theologian Leon Morris says, “what is meant is perfumed oil, not a solid. Such oils were common accompaniments of festive occasions.”
Jewish women were known to wear perfume viles on chords around their neck, they were even allowed to wear this on the sabbath, but this was different.
Morris, L. (1988). Luke: an introduction and commentary (Vol. 3, p. 166). Downers Grove, IL: InterVarsity
Now a woman of the city could also be translated as woman “in that town,” which is referenced 26 times in the Greek bible, and only once in does it reference prostitution. Now she could have been a prostitute, but “a woman of the city” should not scare us.
Now she could have been a prostitute, but the . Her alabaster jay would likely have been an indication of her wealth, or at least her inheritance.
[picture of alabaster jars] She brought this alabaster (calcium carbonate) jar. This would have been an indication of her wealth, or possibly an indication of her inheritance. So she has come with her prized possession.
Luke: An Introduction and Commentary M. The Anointing of Jesus by a Sinful Woman (7:36–50)
The word alabastros denoted a globular container for perfumes. It had no handles and was furnished with a long neck which was broken off when the contents were needed (BAGD, LSJ). Despite the name the container was not always made of alabaster, but Pliny says that containers made of this material were best (Natural History xiii. 19, xxxvi. 60). We may fairly deduce that this perfume was costly. Jewish ladies commonly wore a perfume flask suspended from a cord round the neck, and it was so much a part of them that they were allowed to wear it on the sabbath (Shabbath 6:3)
Remember jesus and everyone else is laying down. Let’s see what she does.
Now with Jesus laying head towards the table and his body behind him, his feet are easily accessible.
38 and standing behind him at his feet, weeping, she began to wet his feet with her tears and wiped them with the hair of her head and kissed his feet and anointed them with the ointment.
she’s standing behind him. We see a progression here, she’s standing, She may have intended to anoint his head with oil, but at the sight of him, in the presence of him, she is overwhelmed by emotion. Then i imagine that in this verb weeping she falls to her knees - weeping brings you to your knees -
She starts weeping, and she is weeping so much she’s getting his feet wet…
She starts weeping, and she is weeping so much she’s getting his feet wet…
she starts weeping, and she is weeping so much she’s getting his feet wet…
Now with Jesus laying head towards the table and his body behind him, his feet are easily accessible.
She needed to wipe them from his feet, so she promptly unbinds her hair.
In this moment, as her hair falls, everyone in the room would have gasped. Jewish women did not unbind their hair in public. To have unbound hair was an indication of one or two things:
she unbound her hair.
It would have been understood as an erotic sign of sexual provocation, however, unmarried Roman, Greek and potentially Jewish women could wear their hair free.
Greco-roman and Jewish lit. portray loose disheveled hair symbolizing humility, grief, contrition, and gratitude, particularly when coupled with tears.
In this instance, i doubt her hair looks beautiful, i bet she looks disheveled, ragged, wild.
Jewish women did not unbind their hair in public.
She takes this alabaster jar - costly - and anoints his feet.
So she’s weeping on his feet, wiped her tears with the hair of her heads.
and while she’s at his feet, she kissed his feet and anointed them with the perfume.
In two verses alone, we do not have a passive woman, we have a woman of “remarkable determination and devotion.”
She takes this alabaster jar - costly - and anoints his feet.
Luke: An Introduction and Commentary M. The Anointing of Jesus by a Sinful Woman (7:36–50)
She may have intended to anoint them (or the head), but her emotions got the better of her and her tears fell on his feet. She promptly wiped them with her hair, a significant action, for Jewish ladies did not unbind their hair in public.
38 and standing behind him at his feet, weeping, she began to wet his feet with her tears and wiped them with the hair of her head and kissed his feet and anointed them with the ointment.
It’s important to note that a women did not unbind their hair in public. To have unbound hair was often understood is an erotic sign of sexual provocation, but unmarried Roman, Greek and potentially Jewish women could wear their hair free.
2) Grec-roman and jewish lit. portray loose disheveled hair symbolizing humility, grief, contrition, and gratitude, particularly when coupled with tears.
Additionally, unmarried Roman, Greek and potentially Jewish women could wear their hair free.
The Pillar New Testament Commentary: The Gospel according to Luke Of Dedication and Doubt (7:36–50)
Unbound hair could be sexually provocative, to be sure, but perhaps no more so than a woman wearing a short skirt today. Far more often in both Greco-Roman and Jewish literature, loose and disheveled hair symbolizes humility, grief, contrition, and gratitude, particularly when accompanied, as it is here, by tears
In two verses alone, we do not have a passive woman, we have a woman of “remarkable determination and devotion.”
Luke: An Introduction and Commentary M. The Anointing of Jesus by a Sinful Woman (7:36–50)
It is a fair conjecture that Jesus had turned this woman from her sinful ways and that all this was the expression of her love and gratitude. It is not clear whether she had met Jesus. She may simply have been among the crowds who listened to his teaching and had been so convicted that her life had been changed. Or she may have had unrecorded contacts with Jesus. We do not know.
In two verses alone, we do not have a passive woman, we have a woman of “remarkable determination and devotion.”
In two verses alone, we do not have a passive woman, we have a woman of “remarkable determination and devotion.”
She performs 8 verbs in 37-38 - learned where Jesus was, brought a jar, stood behind his feet, wept and washed his feet with tears, wiped them with her hair, kissed them, anointed them with perfume,
In contrast, in , we return to our first person, the Pharisee, whose actions are described using only one verb.
The Responses Evaluated
The Responses Evaluated
39 Now when the Pharisee who had invited him saw this, he said to himself, “If this man were a prophet, he would have known who and what sort of woman this is who is touching him, for she is a sinner.”
The Pharisee’s response was legitimate. The Pharisee sees Jesus seemingly violating the Old Testament Laws. If anyone unclean touches you, you also become unclean. If Jesus were a prophet, he wouldn’t be enjoying this scene, he’d be shooing her away, distancing himself from her.
For the pharisee, Jesus is just another intriguing teacher. Simon is likely
36 One of the Pharisees asked him to eat with him, and he went into the Pharisee’s house and reclined at table. 37 And behold, a woman of the city, who was a sinner, when she learned that he was reclining at table in the Pharisee’s house, brought an alabaster flask of ointment, 38 and standing behind him at his feet, weeping, she began to wet his feet with her tears and wiped them with the hair of her head and kissed his feet and anointed them with the ointment. 39 Now when the Pharisee who had invited him saw this, he said to himself, “If this man were a prophet, he would have known who and what sort of woman this is who is touching him, for she is a sinner.” 40 And Jesus answering said to him, “Simon, I have something to say to you.” And he answered, “Say it, Teacher.”
41 “A certain moneylender had two debtors. One owed five hundred denarii, and the other fifty. 42 When they could not pay, he cancelled the debt of both. Now which of them will love him more?” 43 Simon answered, “The one, I suppose, for whom he cancelled the larger debt.” And he said to him, “You have judged rightly.” 44 Then turning toward the woman he said to Simon, “Do you see this woman? I entered your house; you gave me no water for my feet, but she has wet my feet with her tears and wiped them with her hair. 45 You gave me no kiss, but from the time I came in she has not ceased to kiss my feet. 46 You did not anoint my head with oil, but she has anointed my feet with ointment. 47 Therefore I tell you, her sins, which are many, are forgiven—for she loved much. But he who is forgiven little, loves little.” 48 And he said to her, “Your sins are forgiven.” 49 Then those who were at table with him began to say among themselves, “Who is this, who even forgives sins?” 50 And he said to the woman, “Your faith has saved you; go in peace.”
And the Pharisees suspicions are confirmed, this man is a law breaker, friend of sinners. He likely was thinking that he should have listened to his other Pharisee friends.
Jesus, perceiving and discerning his thoughts, sees an opportunity to proclaim Kingdom Generosity, let’s see what he says.
40 And Jesus answering said to him, “Simon, I have something to say to you.” And he answered, “Say it, Teacher.”
41 “A certain moneylender had two debtors. One owed five hundred denarii, and the other fifty. 42 When they could not pay, he cancelled the debt of both. Now which of them will love him more?”
40 And Jesus answering said to him, “Simon, I have something to say to you.” And he answered, “Say it, Teacher.”
41 “A certain moneylender had two debtors. One owed five hundred denarii, and the other fifty. 42 When they could not pay, he cancelled the debt of both. Now which of them will love him more?” 43 Simon answered, “The one, I suppose, for whom he cancelled the larger debt.” And he said to him, “You have judged rightly.” 44 Then turning toward the woman he said to Simon, “Do you see this woman? I entered your house; you gave me no water for my feet, but she has wet my feet with her tears and wiped them with her hair. 45 You gave me no kiss, but from the time I came in she has not ceased to kiss my feet.
40 And Jesus answering said to him, “Simon, I have something to say to you.” And he answered, “Say it, Teacher.”
Now Jesus tells Simon a story of TWO PEOPLE’S RESPONSES: One was forgiven $75,000 and the other $5,000. Which one will love the debtor more?
If anyone here has not been able to pay their bills, and even just hearing this, reminds you of moments where you could not pay, be it a year ago or an hour ago, we want to be with you and there for you. But there are even bigger bills to pay than the ones in the mail. And Jesus wants to show us that even those, are not beyond his power.
Now Jesus tells Simon a story of TWO PEOPLE’S RESPONSES: One was forgiven $75,000 and the other $5,000. Which one will love the debtor more?
Now I want you to imagine these two debts you couldn’t pay - one was $75,000 and the other $5,000.
Jesus isn’t asking a difficult question. Let’s see how Simon responds: Luke 7:43
43 Simon answered, “The one, I suppose, for whom he cancelled the larger debt.” And he said to him, “You have judged rightly.”
Now Simon, skeptical, responds with “The one, I SUPPOSE, for whom he cancelled the larger debt.”
Which one will love the debtor more?
Now Simon, disenchanted, responds with
The one who was forgiven more.
Forgiven Much, Love Much
Forgiven Much, Love Much
Jesus then recaps every 8 verb that the woman did, and contrasts with how little the Pharisee has done.
And in we see the power of this
44 Then turning toward the woman he said to Simon, “Do you see this woman? I entered your house; you gave me no water for my feet, but she has wet my feet with her tears and wiped them with her hair. 45 You gave me no kiss, but from the time I came in she has not ceased to kiss my feet. 46 You did not anoint my head with oil, but she has anointed my feet with ointment. 47 Therefore I tell you, her sins, which are many, are forgiven—for she loved much. But he who is forgiven little, loves little.”
43 Simon answered, “The one, I suppose, for whom he cancelled the larger debt.” And he said to him, “You have judged rightly.” 44 Then turning toward the woman he said to Simon, “Do you see this woman? I entered your house; you gave me no water for my feet, but she has wet my feet with her tears and wiped them with her hair. 45 You gave me no kiss, but from the time I came in she has not ceased to kiss my feet. 46 You did not anoint my head with oil, but she has anointed my feet with ointment. 47 Therefore I tell you, her sins, which are many, are forgiven—for she loved much. But he who is forgiven little, loves little.” 48 And he said to her, “Your sins are forgiven.” 49 Then those who were at table with him began to say among themselves, “Who is this, who even forgives sins?” 50 And he said to the woman, “Your faith has saved you; go in peace.”
Luke 7:44-
Now here’s a question we should ask - was she weeping, bringing the alabaster jar, kissing his feet, in order to get forgiven?
For she loved much.
For she loved much.
No. I believe when she heard Jesus’ teaching, when she experienced the healing words of the Kingdom of God, she received the gracious and healing love of God.
I think that when she heard Jesus’ teaching, when she encountered him in his public ministry, she was healed.
She was coming to show her gratitude. She is coming KNOWING SHE’S BEEN forgiven, so she COMES, unashamed, unabashed, at his feet.
I think her taking the alabaster jar, maybe even the jar she dabbed herself with before she engaged with her clientel. I wonder if in the act of generosity is also an act of repentance. She’s pouring on Jesus, the right recipient of her love and devotion.
Her generosity was extravagant because Jesus’ forgiveness was extravagant.
Her love was extensive because Jesus’ healing was extensive.
for he loved litte:
for he loved litte:
Now the Pharisee, had some generosity with this meal, but his affection for Jesus was nothing compared to this woman’s.
His love was little because he was a investigator of Jesus, not invested in Jesus. The Pharisee, filled with just as much sin as the woman, wasn’t aware of how much grace and forgiveness he needed to receive, and thereby his lacked generosity.
Now was the Pharisee truly with little sin? Hardly, he was just unaware of his sin.
In the economy that matters most, in the Upside Down Kingdom of God, you are poor and broken, and everything you have is a gift of God, and when you realize this, your healing looks like giving your life away, receiving joy by giving your lives away.
IN THE UPSIDE DOWN KINGDOM IT’S NOT THE PHARISEE, THE SPIRITUALLY EDUCATED WHO ARE CLOSEST AND MOST GENEROUS TO JESUS,
IT’S THE SINNERS, THE BROKEN, THOSE WHO KNOW THEY NEED THE DEEPEST HEALING, THOSE WHO PEOPLE WOULD THINK ARE THE FURTHEST FROM GOD BUT WHO GOD HAS BROUGHT IN THE CLOSEST - THE ONES WHO HAVE RECEIVED THE IMMENSITY OF GRACE - THESE ARE THE MOST GENEROUS TO JESUS.
In the economy that matters most, in the Upside Down Kingdom of God, you are poor and broken, and everything you have is a gift of God, and when you realize this, your healing looks like giving your life away, receiving joy by giving your lives away.
Where are you in this story?
Where are you in this story?
Are you the Pharisee, living the life that is interested enough to give Jesus an audience on Sunday, but little more?
Have we become so unaware of our need for the forgiveness and grace of God that we feel we can live this life with little to no intentional discipleship and Kingdom Generosity?
Or are you the woman?
So aware of your sin, but so aware of how much you’re forgiven, that you’re willing to give it all to Him. Your love, your devotion, your alabaster jar.
What is your alabaster jar? And is He worthy?
She can be generous with her prized material possession, because she received ALL HER WORTH in the one who is WORTHY - her King JESUS CHRIST.
Conclusion
Conclusion
Kingdom Generosity is based on the generosity of the King. It’s the King who is generous with love and forgiveness, that when we give of our time, talents and resources, we are powerfully living out the love and forgiveness we’ve received from God in Christ.
In Christ’s Kingdom, Kingdom citizens give freely of grace and forgiveness, and give freely of time and money.
48 And he said to her, “Your sins are forgiven.”
Luke 4:48
In Christ’s Kingdom, Kingdom citizens give freely of grace and forgiveness, and give freely of time and money.
As Calvary Church, we want to live into Kingdom Generosity. Some of us feel poor in time, money, or forgiveness. If you’re struggling to give because you feel so poor in spirit or in resource, we want to walk with you. If today you are struggling to extend or receive forgiveness, or if you’re burdened with financial need or you have money to spare, Kingdom Generosity seeks to bear each other’s burdens as Jesus has borne ours on the cross.
[transition] So what about our new cabinets and granite counter-top?
If we are living in light of the Upside Down Kingdom, our first and primary aim would be to use our tax refund funds to exercise Kingdom Generosity.
Is my Kingdom Generosity motivated because I feel bad for someone? No, it’s motivated by understanding that everything I have was given to me to demonstrate to the world the LOVE AND POWER OF GOD. Generosity is not about making myself feel better because I see something sad, it’s an extravagant response to receiving EVERYTHING i have from a generous King.
And we can be ready to freely give because
Kingdom Generosity is motivated by those who live under a generous king.
Daniel what does this have to do with Kingdom Generosity?
What does Kingdom Generosity mean for someone who has little:
- “when they could not pay.”
If anyone here has not been able to pay their bills, and even just hearing this, reminds you of moments where you could not pay, be it a year ago or an hour ago, we want to be with you and there for you. But there are even bigger bills to pay than the ones in the mail. And Jesus wants to show us that even those, are not beyond his power.
Jesus would then go on to reveal these two respones
In the upside down kingdom, it’s the woman who is at the bottom of social influence,
She’s at the bottom of social status - a sinful woman - maybe single, unmarried, she doesn’t even have a name in this story. who has the least amount of religious knowledge, who was a sinner, and was publicly known as a sinner. She should have been sitting on the side, not interrupting the meal. She, presumably, had only her sin and uncleanliness to share with someone like Jesus.
The Pharisee would have been respected, poised, educated, moral, arguably at the upper end of social status.
In the upside down kingdom, it’s the woman who is at the bottom of social influence, who has the least amount of religious knowledge, who was a sinner, and known as a sinner.
Benediction: Go Into Peace
Benediction: Go Into Peace
Your sins are forgiven, your faith has saved you, go into peace.
Luke: An Introduction and Commentary M. The Anointing of Jesus by a Sinful Woman (7:36–50)
The Greek is literally ‘go into peace’ and it may be worth noting that the rabbis held that ‘Go in peace’ was proper in bidding farewell to the dead, but to the living one should say ‘go into peace’ (Moed Katan 29a).
Your sins are forgiven, your faith has saved you, go into peace.
It’s she who is rich in love. It’s she who lavished jesus with affection and devotion.
; ; ,
In the upside down kingdom, it’s the people who have the least who often have the most to give.
She is probably giving 100x.
She understands, he does not.
She is giving Jesus generous devotion, not because she’s smart, but because she’s received it from Jesus.
someone has grace,
what really is generosity - it’s recognizing you have received the presence and gift of God and if you’ve truly received it, you will GIVE IT AWAY.
She can only give what she has received from Jesus.
“She may simply have been among the crowds who listened to his teaching and had been so convicted that her life had been changed. Or she may have had unrecorded contacts with Jesus. We do not know.”
1 Soon afterward he went on through cities and villages, proclaiming and bringing the good news of the kingdom of God. And the twelve were with him, 2 and also some women who had been healed of evil spirits and infirmities: Mary, called Magdalene, from whom seven demons had gone out, 3 and Joanna, the wife of Chuza, Herod’s household manager, and Susanna, and many others, who provided for them out of their means.
4 And when a great crowd was gathering and people from town after town came to him, he said in a parable, 5 “A sower went out to sow his seed. And as he sowed, some fell along the path and was trampled underfoot, and the birds of the air devoured it.
11 And when they had brought their boats to land, they left everything and followed him.
,
28 And leaving everything, he rose and followed him.
Quotes:
Luke: An Introduction and Commentary M. The Anointing of Jesus by a Sinful Woman (7:36–50)
It is a fair conjecture that Jesus had turned this woman from her sinful ways and that all this was the expression of her love and gratitude. It is not clear whether she had met Jesus. She may simply have been among the crowds who listened to his teaching and had been so convicted that her life had been changed. Or she may have had unrecorded contacts with Jesus. We do not know.
The Pillar New Testament Commentary: The Gospel according to Luke Of Dedication and Doubt (7:36–50)
Unbound hair could be sexually provocative, to be sure, but perhaps no more so than a woman wearing a short skirt today. Far more often in both Greco-Roman and Jewish literature, loose and disheveled hair symbolizes humility, grief, contrition, and gratitude, particularly when accompanied, as it is here, by tears