Sermon Tone Analysis

Intro: For Protestant Christians, today we celebrate Reformation Day.

The connection to this particular date is Martin Luther posting his 95 Theses on the door of Castle Church at Wittenberg on October 31st, 1517.

Luther was angered by abuses in the way Johann Tetzel was peddling the sale of indulgences (a scandalous practice of raising money by having people pay to be forgiven of sin, or even to do so for deceased loved ones to free them or reduce their time in purgatory).

When he posted the 95 Theses, Luther intended with these questions only to instigate discussion and debate, with the goal of reform that might curb these abuses in the Roman Catholic church.

Luther just wanted to be a good monk within the church and had no idea that this would be the first domino to put himself at sharp odds with authorities and entrenched teachings of the Roman Catholic church.

And he most definitely did not intend to spark a firestorm that would lead to a revolution that we now call the Protestant Reformation.

What we think of as the hallmarks of Luther’s doctrine and keys to the reformation were not yet fully articulated doctrines from Luther’s pen at the point that he posted his 95 Theses, which was primarily focused on the sale of indulgences shortchanging true contrition and repentance.

But we thank God for his providence that put Luther in conflict with the established church, because forcing Luther to stand on God’s word would lead to clear articulation of the supreme authority of scripture alone, the priesthood of all believers, and justification by grace alone through faith alone in Jesus Christ alone.

And it is the biblical doctrine of salvation by faith in Jesus, and not by any merit of our own works, that connects directly to where we find ourselves in our study of the Gospel of Luke.

[Message Title]: Lest you should think that this passage is not about faith, let me point out a detail in the text and a couple other points of contact with the context in Luke.

In our text we have in v. 14 Jesus using the term justified to describe which one of the two men, following his prayer, goes back home declared righteous and in right relationship to God (judicially vindicated as having complied with what God requires).

Now we know that in God’s new covenant through Jesus, it is not those who most successfully observe the law who are justified, but only those who have faith in Jesus and not in any merit of their own.

That is quite literally the doctrine of justification by grace through faith in Jesus that the Apostle Paul so carefully expounds in Romans for the edification of the Church.

Notice too the centrality of saving faith in the surrounding context in Luke:

Recall the healing episode Luke just recounted where Jesus cleansed ten lepers.

The point of Luke telling that historical account is found in what Jesus says concerning the activity following the healing.

In other words, what set apart this one healed Samaritan leper from the other ten who were healed?

He alone returned praising God to gratefully acknowledge Jesus as the source of his healing.

- And the bottom line comes in Jesus’ response: Luke 17:19 (the best translation I believe is the literal one in this case: “your faith has saved you”)

And again, in the parable of the won’t quit widow (immediately preceding our text), Jesus teaches his disciples to pray with persistence because a just God is sure to give justice.

What then is the final rhetorical question Jesus asks?: Will the Son of Man find faith when he returns?

(Because when he returns he will vindicate his own according to God’s perfect justice.)

So then we come in this section to another parable about prayer, but this time seeming to answer the question: Whom will God vindicate?

(Or what results in acceptance from God? What kind of attitude/spirit/posture is acceptable to God?) Answer: Humility that appeals to God’s mercy rather than one’s personal merit.

The tone of the parable comes off as a warning to the self-righteous, while also providing comfort to repenting sinners.

The tone of the living lesson (the teachable moment with children) presents the tender mercy of God toward those of simple faith, with a warning that only such a posture of simple trust in God is acceptable to him.

Both parts then reveal the necessity of faith.

Faith is what is necessary—a humble, simple faith.

I’ve organized our exposition of the passage today then under these three themes: faith’s humility, simplicity, and necessity.

The Humility of Faith (vv.

9-14)

… we find is the central theme of the parable.

Not only is humility the spirit in which we ought to approach God in prayer, but ultimately it is the deeper, entire posture with which we must relate to God.

In this parable of contrast, we learn that what God finds acceptable is a humility that appeals to his mercy rather than a proud assumption of personal merit.

An arrogant prayer that compares oneself to others is contrasted with a contrite prayer for mercy.

The twist to Jesus’ audience is that the one who is justified is not what they would have expected.

The Pharisees were genuinely more pious than almost anyone else in Jewish society, known for following God’s law to the letter and beyond.

Tax collectors were the hated, traitorous outcasts… the last ones anyone would expect God to accept.

The purpose of the parable becomes that twist in the plot: What kind of heart does God accept?

What is the right view of God and oneself, and what is the right way to approach him?

The pious Pharisee’s false humility betrays a meritorious arrogance.

Luke once again gives away something key about the parable in giving its setting: Jesus speaks this parable to those who, like the Pharisee in the parable, “trusted in themselves that they were righteous.”

In the parable itself, we might not immediately notice from our distant perspective that this prayer at first glance begins with what is intended to sound like humility.

The pray-er appears to credit and thank God, not himself, that he is not like other, more sinful men.

But that thin veil of false humility barely disguises the ugly arrogance beneath.

He further misjudges what standard one’s righteousness must hold up against!

The Pharisee finds himself feeling and sounding pretty good when compared to other people who are less pious in their religious observance than he is.

He’s significantly better than others: Not only does he abstain from certain vices, but he fasts way more than the law requires (twice a week in fact, probably on Mondays and Thursdays).

And he tithes to the full extent in any way that could possibly be inferred from the law (Pharisees would tithe not only of the crops prescribed in the law, but also even of their garden herbs).

But what is he missing?

- By what standard is he comparing himself?

To other people.

Well, I’m no mother Theresa, but at least I’m not out killing and stealing and doing drugs.

Surely that counts for something.

I try to be a good person.

Such is a clear indication of misjudging the standard.

When we test ourselves against the perfect holiness, the complete otherness of God, we are galaxies apart… no, infinitely separated.

The chasm is immeasurable between a holy God and sinful man.

Secondly, this Pharisee must realize that he IS just like other men! “for all have sinned and fall short of the glory of God!” (Rom.

3:23)

That means we need a bridge, we need a mediator—and that mediator is the God-Man Jesus Christ.

There he stands, in the very midst of these self-righteous ones and declares to them: Only those who will not trust in their own righteousness but trust only in God’s grace through the sufficient work of Jesus can be saved.

So the Pharisee gets his posture wrong by using the wrong standard by which to compare himself (the eternal holiness of God, not other people), meaning that he is also wrongheaded to not see that he IS just like other men in his sinfulness and helplessness before God.

By contrast…

The tax gatherer’s posture, behavior, and speech display a sincere humility.

In fact, he’s one of the sinners mentioned in the Pharisee’s prayer.

But he’s humble, first of all in his posture (his approach): He stands far off and doesn’t even lift up his eyes to heaven—a reflection that he perceives himself as unworthy to draw near and presume upon God.

Not only this, but he beats his breast, a sign of mourning and grief in their culture, and in this case evidence of contrition and repentance of sin.

And then his words are limited, but they say much: “God, be merciful to me, the sinner.”

He does not center his prayer on himself except to admit his sinfulness (THE sinner), whereas the Pharisee referred to himself 5 times.

The tax collector does not make himself the chief actor of his prayer, but God.

And he knows full well that all he can plead from God is mercy.

There is no merit, only mercy.

The only heart posture God desires and accepts is one of humility.

This is true not only for saving faith but for the Christian life.

Treating others with contempt (in horizontal relationships) is a symptom of an inappropriate perception of one’s standing before God (our vertical relationship, which is first and foremost).

More than once the context where Jesus is emphasizing this humility and service is when the disciples are arguing about greatness among them.

Arrogance blinds, but humility sees.

(Arrogance lies, but humility brings truth.)

Arrogance harms, but humility heals.

Arrogance divides, but humility unites.

Arrogance elevates self, but humility serves others in community.

The picture and importance of humility leads naturally for Luke to include next a lesson from Jesus on simple faith.

The Simplicity of Faith (vv.

15-17)

For clarity, I should explain what I mean here by simplicity.

I am not using it in the sense that it means foolish or gullible, just as simpleton refers to such a person.

The OT even uses the word simple at times this way to mean a foolishness that is ignorant and naive; therefore, we need God’s revealed truth to make us wise.

What I mean by the simplicity of faith is what is reflected in this metaphor Jesus uses to describe childlike trust and dependence on God.

Genuine faith has a childlike quality that is pure and simple.

Childlike faith does not trust in self, but readily understands a depends on God.

It readily accepts God’s holiness, and views his authority and truthfulness and willingness to save with a faith that is uncomplicated, unencumbered, unadorned, and unpretentious.

[repeat or explain]

Now there are two other implications of this teachable moment from Jesus with the children that we should not miss for our own application.

The situation that brings about Jesus statement is that the disciples presume a lack of value and importance of children, which was undoubtedly due to the fact that children had no social status in their culture.

We don’t know exactly why the disciples don’t want people bringing the young to Jesus for him to touch them (probably to lay hands on their heads and say a blessing over them), but maybe they thought that Jesus was too busy and important to deal with these trivial matters.

But Jesus uses the moment to teach them that the kingdom belongs to the nobodies.

There is no status or merit that counts for anything in qualifying one for the kingdom, only humble, simple faith in Jesus.

Again, the kingdom does not automatically even belong even to the children, but “to such belongs the kingdom of God.” Whoever would be members of the kingdom must receive its arrival through Jesus “like a child.”

That means that this childlike faith in not simply a bonus or a good quality, but it is essential, it is necessary for salvation.

The Necessity of Faith (vv.

14&17)

“and without faith it is impossible to please God” (Heb 11:6a)

What is the requirement of God for man to be justified (set right with him), to enter the kingdom of God? Faith… faith that is humble, and faith that is simple.