Immanuel Sermon Audio
Luke 6:17-49
- Great, amen. - All right, if you have your Bible, I want you to open it to Luke chapter six. There's an outline in the bulletin. If you'd like to follow along in the outline, Luke chapter six. Last week, we looked at a really short passage. We talked about Jesus calling the 12 apostles. This morning, we're gonna look at a long passage. One of the longest passages we'll look at as we break down the gospel of Luke. We're gonna look at Luke six, 17, all the way through the end of Luke chapter six, which is verse 49. So 17 to 49. Normally, we read the passage and then we sort of break it down as we work through the sermon. This morning, we're going to read as we break the passage down. So we're gonna break it up a little bit since it is a long passage. I'll remind you that the theme verse for the gospel of Luke and for our sermon series is Luke 19, 10. The Son of Man came to seek and to save the lost. And I will just warn you that that verse saturates everything that we're gonna see in this sermon that Jesus preaches in Luke chapter six. Every section that we work our way through, there's some tie-in, some reference back, some thematic connection to this theme verse, Luke 19, 10, the Son of Man came to seek and to save the lost. Let me start by giving you the big idea of our passage and you can write this down if you like to keep notes on the outline. The big idea is that Jesus wants his disciples to think and live different from the world even as they reach out to the world with grace. So the focus is Jesus talking to his disciples. He's wanting them to be different than the world around them. He's wanting them to reach out to the world around them and all the way through, we're gonna see Luke 19, 10 tie back in. Now this morning is a little bit ironic. This is the first time we've come to this in the gospel of Luke. This morning is a sermon about a sermon. We don't do that in any other medium. We don't write songs about songs. We just write songs. We don't write poetry about poetry. You just write a poem. But this morning you have the pleasure of hearing. A sermon about a sermon. Nothing could be more fascinating and thrilling, I know. So here we go. Let's read the introductory verses here. Luke 6 beginning in verse 17. This sort of sets the scene. He came down with them and he stood on a level place with a great crowd of his disciples and a great multitude of people from all Judea and Jerusalem and the sea coast of Tyre and Sidon who came to hear him and to be healed of their diseases and those who were troubled with unclean spirits were cured and all the crowds sought to touch him for power came out from him and he healed them all. This sort of sets the scene and you may think that this is not really important to understanding the sermon, but I think it is. And so we're gonna spend a couple of minutes talking about how Luke sets the scene. First of all, let's talk about the location. This is on your outline. We'll put it up on the screen. It's an unnamed place. Luke says it's a level place and possibly it's around Capernaum. And so I've been showing you a map of where some of Jesus' activities have been taking place. I'll put the map up on the screen. You see Jerusalem and Judea in the south, Samaria in the middle, Galilee up in the north and Capernaum sits right on the north shore of the Sea of Galilee. And really north of where this map shows, but I just put a dot up above the G is Tyre inside and a little bit further north, but you get the idea. And what Luke says is Jesus comes down from this mountain where he's been with his disciples and he comes down and there are people who have come up, you would say, from Judea in Jerusalem. There's people who have come down from Tyre inside. And that's interesting because the people who have come from Jerusalem are more than likely Jewish people who have come to check Jesus out. The people who have come down from Tyre inside and are more than likely Gentile people. And so it's happening somewhere around here. If you look in the parallels in the gospel of Mark, the last place we know Jesus was is the city of Capernaum. So maybe he's around this area, an unnamed city. And that brings us to an important question because I told you that in verse 17, Luke says he came down with them. He came down with them. Jesus, with his apostles, came down. There's some question as to whether or not the sermon we're about to read is Luke's version of the sermon on the Mount. So you can go back to Matthew five, six, seven, and you can read Jesus' sermon on the Mount. Famous sermon begins with the Beatitudes, coincidentally, just like this sermon does. So some people say, look, this is the same sermon and Matthew gives us one account of that sermon and Luke gives us another account. Just like two of you may leave here today and summarize my sermon differently, they sort of come at it from different angles. That's one possibility. I think, however, we're looking at two different sermons. Jesus was an itinerant preacher. He spent several years walking around preaching. And it's interesting when you read Matthew's account, Matthew says, Matthew five, one, Jesus went up the mountain to preach the sermon. And Luke says he came down the mountain to preach the sermon. So really, it's not a huge difference, but my point is I think this is not the same sermon as the sermon on the mountain. There's some differences when you compare the two. And one of the differences is the crowd. Luke mentions, and this is on your outline, the 12 apostles, that's the them that came down with Jesus, the them, the 12 apostles. He also mentions a crowd of disciples, and he mentions a multitude of people. So Jesus is getting ready to preach. The 12 are there. A larger group of disciples are there. And there's a multitude of people. Some came up from Jerusalem. Some came down from Tyre and Sidon. All of these people listening to Jesus. But listen, you've got to narrow the focus if you really want to know who the audience is. That was the crowd. That's not exactly who Jesus was speaking to. And if you look at Luke 6, 20, it says, Jesus lifted his eyes on who? His disciples. So he has the 12. He has a larger group of disciples. And then there's a mixed multitude of Jews and Gentiles who have come to listen. And it's sort of like if you've ever been to an ordination service, and a good ordination service, a pastor stands up and preaches to one person in the room. The person being ordained. And everyone else gets to listen. But really he's preaching to one person in particular. That's really what's happening here. Jesus is preaching specifically to his disciples. And he's allowing this great multitude of people to listen in on the things that he has to say. So that's who the audience is. The audience, Luke 6, 20, is the disciples. And if you miss that part, if you forget that Jesus is talking specifically to his followers, his disciples, then the rest of the sermon really doesn't make a whole lot of sense at points. And so let's get specific. Specifically, Jesus speaking to his disciples, what does he want from them? Several ideas, number one is this. Jesus wants you to understand that the wisdom of the world does not line up with the values of his kingdom. The wisdom of the world does not line up with the values of his kingdom. He's trying to change the way that people think. Look with me at Luke 6 beginning in verse 20. He lifted up his eyes on his disciples and he said, "Blessed are you who are poor, for yours is the kingdom of God. "Blessed are you who are hungry now, "for you shall be satisfied. "Blessed are you who weep now, for you will laugh. "Blessed are you when people hate you, "and when they exclude you and revile you, "and spurn your name as evil on account of the Son of Man. "Rejoice in that day and leap for joy, for behold, "your reward is great in heaven, "for so their fathers did to the prophets." It doesn't take a Bible scholar to realize if you're gonna get those verses 20 to 23, you need to know what the word blessed means. Blessed is sort of a buzzword that gets thrown around in a lot of different churches by a lot of different TV religious personalities today. And you may have the idea that blessed means an easy, pain-free, comfortable, everything goes your way kind of life. Clearly, that's not what Jesus is talking about. If you read verse 20, 21, 22, and 23. When Jesus calls these people blessed or blessed, what he's saying is you have received grace from God. And because you've received that grace, there is a happiness in your life that is present regardless of your circumstances, regardless as to whether or not things always go your way and fall your way. That's what he's talking about when he says blessed. And don't forget the obvious. Who is he talking to? Literally standing right in front of him. You're sort of reading someone else's mail here. You're listening in on someone else's conversation. Jesus is looking at his disciples and he's saying, "Listen, if these things are true of you, "don't worry about what the world says. "You're blessed. "You have received grace. "And there is a joy and a happiness in your life "that is not dependent on these things being true of you. "The world can spurn you. "The world can look down on you. "The world can call you cursed." Jesus says, "I'm calling you blessed. "The wisdom of the world does not line up "with the values of my kingdom." Now you need to understand, Jesus is not calling everyone in this room to seek. You look through that list, poverty, hunger, sorrow, and hatred, right? Jesus is not calling you to go out and to try to find those things in life. What Jesus is saying is if these things are true of your life and he's looking at his disciples and he knows in the very near future, these things will be true of your life. Don't worry about what the world says. Don't worry if the world calls you crazy. Don't worry if the world calls you a bunch of losers because what matters are the values of my kingdom. And I'm saying that regardless as to whether or not these things are true in your life, you are blessed. Some of you may sit here and you may say, "Well, I'm not poor or hungry or sorrowful." And although there's probably somebody out there that doesn't like me for the most part, I'm not hated. And you may read this list of things and you may feel guilty like your sort of subpar disciple. Jesus doesn't want you to feel guilty. He's not saying that these things must be true of your life. What he's saying is if you find yourself in this situation, poor, hungry, hated, in sorrow, don't worry. You are blessed. Don't base your definition of a good life on your circumstances. Base it as to whether or not you have received grace from me. And then he goes on and there's a little bit more. Look in Luke 6 verse 24, here's the flip side. He says, "Woe to you who are rich. "You have received your consolation. "Woe to you who are full, now you shall be hungry. "Woe to you who laugh now, you shall mourn and weep. "Woe to you when all people speak well of you. "So their fathers did to the false prophets." Now again, you need to understand the word woe. Jesus says it in verse 24, 25 and 26. Woe, woe, woe, woe. What does it mean? Sometimes in the Bible, woe is a warning of judgment. There's another word that gets translated as woe that really means pity, pity. How many of you remember Mr. T? Remember Mr. T? Big mohawk down the middle, big gold chains, larger than life, rocky three, pounding on rocky, just destroys him, then he gets whooped in the end. You remember that, okay? Mr. T, you remember one of his famous lines? I pity the fool. Did you know he got that from Jesus? He did, he stole it right out of Matthew 6. Plagiarism, copyright infringement. Jesus isn't really warning these people of judgment with this word of woe. What he's saying is, listen, if you are putting your hope and your security and your happiness in money or a full belly or frivolity or a good reputation, I pity the fool, you missed it. You can put your hope in all of those things and the world can look at you and the world can say, man, you've got a great life. I wish I could be where you're at. I wish I could be in your circumstances. I wish I would have been born into your family and Jesus says, look, the wisdom of the world does not line up with the values of my kingdom. Now, some of you look at that list and you say, well, I'll be honest with you. Globally speaking, I am rich and my belly is full. All the lunch is coming, I'm not starving and I'm not weeping and things are pretty good and for the most part, I have a good reputation. And you look at that and you say, do I need to feel guilty? That all of those things, is there something subpar in my relationship with Jesus that these things are true? No. Jesus isn't saying you need to feel guilty if these things are true in your life. What Jesus is saying is, don't put your hope in these things. Don't rest your eternity on these things. Don't come up with the definition of what it means to be blessed based on the world's definition. He's trying to flip it on its head here and he does the same thing right in the middle. Don't miss verse 22. Verse 22, "Blessed are you when people hate you and exclude you and revile you and spurn your name as evil on account of who, the son of man." And if you like to make notes in your Bible, you ought to just circle, son of man, you ought to draw a little arrow out in the margin and you ought to write Luke 19, 10. The son of man came to seek and to save the lost. You say, well, what does that have to do with Luke 622? Both of them go completely against the wisdom of the world. In Luke 6, Jesus is turning the wisdom of the world on its head saying, you need to redefine what it means to be blessed and who needs to be pitied. Your priorities are all out of whack. Let's flip it on its head. He's going against the wisdom of the world. And listen, you know as well as I do, Luke 19, 10 goes completely against the wisdom of the world. The world says, if you want to have a relationship with God and live in heaven forever, you need to do this, this and this, and you need to make sure you don't do that, that and that. And what does Jesus say? You've done enough. You're lost. There is nothing you can do or can't do to change that fact. So, Luke 19, 10, I have come, the Son of Man has come to seek and to save what was lost. It's really not about you. It's about me and what I have done for you. Both of those ideas, Luke 19, 10 and Luke 622 go completely against the wisdom of the world. And Jesus is simply saying to His disciples and to you, if you are a disciple, don't buy into the wisdom of the world. Understand that the values of Christ's kingdom are different. Second thing you need to see is this, Jesus wants you to love your enemies because God sent Jesus to seek you and save you while you were lost. Love your enemies because God sent Jesus to seek you and save you when you were lost. Look at Luke 6, verse 27. But I say to you who hear, love your enemies do good to those who hate you. Bless those who curse you, pray for those who abuse you, to one who strikes you on the cheek, offer the other also, and from one who takes away your cloak, do not withhold your tunic either. Give to everyone who begs from you, and from one who takes away your goods do not demand them back. And as you wish that others would do to you, do so to them. If you love those who love you, what benefit is that to you? Even sinners love those who love them. And if you do good to those who do good to you, what benefit is that to you? Even sinners do the same. And if you lend to those from whom you expect to receive, what credit is that to you? Even sinners lend to sinners to get back the same amount. But love your enemies, do good and lend, expecting nothing in return, and your reward will be great, and you will be sons of the most high for he is kind to the ungrateful and the evil. Be merciful even as your father is merciful. And this section is not the word blessed or the word woe you need to understand, it's the word love. What is Jesus talking about when he says love your enemies? You can look in the original languages, he's not talking about the kind of love that you have for family members. He's not talking about the kind of love that you have for friends. The kind of love that he's talking about is uncaused and unconditioned. What he's saying is, I'm not saying you love the people who do nice things for you, I'm saying you love the people who do bad things for you. Again, he's still flipping the wisdom of the world on its head, and he's saying you need to love your enemies. And he sums it up nicely in verse 31 with something we call the golden rule as you wish that others would do to you, do so to them. My last semester of college at WT, I had one last elective class to take. Brooke and I had several upper level accounting classes and I had one more elective that I needed to squeeze in. And so I looked through the catalog of what was being offered and I landed on an English class that was studying the scriptures of world religions. So we didn't read Shakespeare, we didn't read great works of fiction. What we read were the scriptures of all the religions, major religions around the world. And this was sort of my last hoorah in college. The professor was a really nice guy, super nice guy, hated Christians, took every opportunity that he could to make fun of Christians, to mock Christians, to make fun of Christianity, to put Jesus down. And about halfway through the course, I had to have a face-to-face meeting with him just about something he made all the students in the class do. He wanted to get to know us and he said, "Well, what are you doing after you graduate?" And I said, "Well, I'm going to seminary." Very nice. So this class is interesting to you. I said, "It is interesting to me." And we had some interesting discussions out of class and in class. I remember one class he started talking about the golden rule. We were not on anything related to the Old Testament or the New Testament, but he starts talking about the golden rule and he blabbers this point that Jesus, and I'm paraphrasing him, plagiarized the golden rule. He didn't come up with it. And he said, "That can prove it to you." Jesus didn't come up with the golden rule. He said, "I'm going to show you ancient religious philosophers, teachers, moralists, whoever, throughout history who have spoken some version of the golden rule." And so he showed us some things like this. This is an ancient Egyptian proverb that which you hate to be done to you, do not do to another. There you go. Here's another one he showed us. This one comes from Hinduism. One should never do that to another which one regards as injurious to one's own self. So Hinduism has its version. Buddhism also has its version. Hurt not others in ways that you yourself would find hurtful. So we got Egypt. We got most of India, Hinduism. Big parts of China, Buddhism. He showed us some more. He showed us passages like this. This is Confucius about 500 years before Jesus was born. Never impose on others what you would not choose for yourself. Showed us another one. Avoid doing what you blame others for doing. This is a Greek philosopher named Thales. Again, about 500 years before Jesus was ever born. Sounds a lot like the golden rule. He showed us one more. This is, or actually a couple more. This is Rabbi Hellel. He was alive about the time of Jesus, a Jewish Rabbi. And he said that which is hateful to you, do not do to your fellow. And then one last one, I think we have Mr. Seneca, Roman historian. Expect from others what you did to them. And so he showed us dozens of these. Puts them up on the thing and hands them out on the outline. And he said, see, look, these guys are talking about the golden rule long before Jesus ever showed up. In a sense, he's right. You could say that all of these guys are sort of talking around the golden rule. Here's the difference. All of these guys who came before Jesus framed the quote unquote golden rule in one of two ways, either negatively or selfishly. So a lot of these guys said, don't do something that you don't want someone to do to you. You don't want them to murder you, don't murder them, easy to do. I don't want to be murdered, I'm not going to murder anyone else, that's easy. Some of these guys like Seneca frame it selfishly, basically saying, look, you need to be careful how you treat others because that's how they're going to treat you. So if you want them to treat you nicely, then you better treat them nicely because in the end it's all about you, right? So it's either don't do this or do it for your own benefit. And Jesus comes in and just flips all that over, doesn't he? And he says, look, I'm talking about your enemies, the people who are not nice to you, the people who don't care about you, the people who treat you like garbage, and I'm telling you to love them. I'm not saying don't murder your enemies, that's easy. I'm saying love your enemies. You say, well, what do you mean love them? Well, he gives some examples in here and he talks about things like lending money and he talks about things like turning the other cheek and he talks about things like not keeping accounts and he talks about giving over and above. Love them, they're your enemies. Some people walk away from the golden rule in the teachings of Jesus and they say, well, I guess that battered woman better just turn the other cheek. Well, I guess we just better send the judges home and close the courts and not worry about justice 'cause you just sort of let your enemies and the bad guys do whatever they wanna do. Some people walk away from this and they say, you know, anytime you see a guy on the corner of the street, I guess you better give him everything you got in your bill fault. Listen to me, Jesus isn't condoning any of that. None of it. He's not telling the battered woman to turn her cheek. He's not telling the judges to go home and forget about justice and he's not saying empty your bill fault to every person standing on the street corner. He's using exaggeration and he's using hyperbole to make a point and I'll give you an example. Somebody came into the office a couple of weeks ago and they needed assistance. And so when that happens, they usually visit with Corey or myself and so I was in the office at that time and I sat down with this lady and she said, well, I need some help. I'm in a bad spot and I just, I need money. This is what I need. This happens all the time and we have procedures in place. We help people. We give people a gift cards to HEB and we help with gas and we help with groceries. We do this on a weekly basis and so first we visit with them and I sat down with this lady and I said, well, describe to me your situation. Tell me your problem. Tell me what your need is and I'm not gonna go into all the details but this woman wanted me to give her a thousand dollars for something that was not important or urgent. Neither. Trust me. I didn't give it to her. Some people say, well, didn't you study Luke six this week? Give to the one who asks and don't hold back and go over and above and don't, are you just preaching sermons and you're not applying it to your life? Listen, I don't think I violated Luke six. I don't think Jesus is telling the battered woman to turn the cheek, the courts to close or you and me to give to every pan handler on the street. What he's saying is, let's take the wisdom of the world that says you are only kind to the people or who are kind to you or you are only kind to people so that they will be kind to you and let's flip it on its head and what I'm calling you to do is to love your enemies. Say, I'm still having trouble wrapping my mind around what that looks like. Well, maybe Luke six 35 helps. Love your enemies, do good and lend, expect nothing in return and your reward will be great and you will be sons of the most high. Here it is, for he, the most high, is kind to the ungrateful and the evil. You know who the ungrateful and the evil is in that verse? You and me. Do you see that this is Luke 19, 10 all over again? The son of man came to seek the ungrateful and the evil because they could never save themselves. So he came to die their death, to take their punishment, to take their place on the cross so that they could live. They did nothing to earn it or deserve it. He loved his enemies and because God loved you while you were his enemy, now he's calling you to love your enemies. Next idea is this, number three. Jesus wants you to be humble and merciful when confronting other believers about sin in their life. Look with me at Luke six and we'll begin in verse 36. Jesus says, be merciful even as your father is merciful. Judge not and you will not be judged. Condem not and you will not be condemned. Forgive and you will be forgiven. Given it will be given to you. Good measure, pressed down, shaken together, running over will be put into your lap. For with the measure you use it will be measured back to you. He also told them a parable. Can a blind man lead a blind man? Will they not both fall into a pit? A disciple's not above his teacher but everyone when he's fully trained will be like his teacher. Why do you see the speck that is in your brother's eye but do not notice the log that is in your own eye? How can you say to your brother, brother? Let me take the speck that is in your eye. When you yourself do not see the log that is in your own eye. You hypocrite first take the log out of your own eye and then you will see clearly to take the speck that is in your brother's eye. Verse 36 is transition and he's moving. He's saying be merciful as your father is merciful. Even as you interact with people and you have to confront sin be merciful to these people. Now look at verse 37. Did you know that studies show that some version of verse 37 or you can find a similar verse in Matthew? Some version of this verse is the most well-known Bible verse in the United States of America. Not John 3 16, this verse. Judge not. And the problem is not that a lot of people know that verse. The problem is that a lot of people think there comes a big fat black period at the end of that. Judge not period in, move on to the next topic. There's a whole lot more that comes after Jesus says judge not. A lot of folks want to take this verse and say look, mind your own business. Quit meddling in my life. Let me do what I want to do and just leave me alone. It's none of your business. Don't judge. And they think that ends the discussion. For Jesus, that doesn't end the discussion. You look in verse 39. Jesus has more to say. He talks about the blind leading the blind. He's talking about the Pharisees. And the very next verse is a warning and he's saying look, if you follow these Pharisees, these guys who are experts in judging and looking down their nose at people, you're going to end up just like them. Both of you are going to fall into a pit. Verse 41 and 42, look at this. This is how you confront sin. First you check your eye for logs. And then you help your brother with a spec. If you stop at verse 37, you really don't understand what Jesus is saying here. Jesus never says ignore the spec in your brother's eye. Just leave it there. It's just a spec. What's the big deal? Do you think you're so much better than everybody? It's a spec. Leave it. Never says that. He says look in the mirror and take the log out of your own eye. And when you can see clearly, you go to your brother, and by all means help him remove the spec in his own eye. Don't let your brother walk around with the spec in his eye. Verse 41 and verse 42. The motivation for all of this is verse 36. Be merciful as your father is merciful. That's how you apply this whole passage about don't judge and remove the log and then help with the spec. You interpret it in light of God's mercy. And again, if you're taking notes in your Bible, you circle verse 36 and you draw a line down and you write Luke 19, 10 in the margin. You say, this is what he's talking about. How was God merciful to me? Well, the son of man came to seek me and save me. How does he want me to be merciful to others? He wants me to do the exact same thing in their life. First, I need to look in the mirror and get the log out. And then I need to go help them with the spec because that's exactly what God did for you. He looked down into your life and my life and he said, these people are lost. They will not be able to fix what is blurring their vision. They will not be able to remove what is stuck in their eyes. So I'm going to go and I'm gonna seek them and I'm gonna save them. I've made a judgment that they need to be rescued and I will mercifully help them with the spec. And Jesus says, you do that with other people. Do not ignore the spec but be merciful and be humble as you help your brother and you confront sin in their life. Last idea is this, very simple. Jesus wants you to build your life on the solid foundation of genuine obedience. Genuine obedience. Look with me at Luke 6 beginning in verse 33. No good tree bears bad fruit. Nor again does a bad tree bear good fruit. Each tree is known by its fruit. Figs are not gathered from thorn bushes, nor grapes, picked from a bramble bush. The good person out of the good treasure of his heart produces good. The evil person out of the evil treasure produces evil for out of the abundance of the heart his mouth speaks. Why do you call me Lord, Lord and not do what I tell you? Everyone who comes to me and hears my words and does them, I will show you what he's like. He's like a man building a house who dug deep and laid the foundation on the rock and when a flood arose the stream broke against the house and could not shake it because it had been built well. But the one who hears and does not do them is like a man who built a house on the ground without a foundation when the stream broke against it immediately it fell in the ruin of that house was great. Really simple verses. You look at verse 43, 44, 45, he's talking about trees and fruit and hearts and words and what he's saying is the overall pattern of your life is gonna reveal the condition of your heart. The overall story of your life is going to reveal what is in your heart, what's most important, what your priorities are, what you worship. And you look in verse 46, if there was ever a frightening verse in scripture it might be Luke 646. And Jesus says, there's a lot of people who are calling me Lord. Look, he's looking out at his disciples. The apostles, the disciples, this mixed multitude from Jerusalem Judea he says, look, don't call me Lord Lord if you're not gonna do what I tell you to do. In other words what he's saying is if you think an occasional Lord Lord, an occasional appearance at church, an occasional check in the offering box, an occasional crack your Bible open and read two verses. If you think these spiritual things are going to make up for the overall pattern of your life and the reality is you're not going to do what I've told you to do in this sermon, it's a waste. You missed it. Jesus says, I want you to build your life on a solid foundation. And as he describes it in these verses what he's talking about is hearing his words and obeying his words. Now time for honesty, right? The last idea is this. Jesus wants you to build your life on the solid foundation of genuine obedience. The honest truth is none of us are very good at that. None of us can be good enough. None of us can do enough good to make up for the bad. And if you really want to get honest and in your business and in my business, let's just admit that none of us can change our hearts. Behavior modification, maybe. Heart transplant, spiritually speaking? Not a chance. You understand that's why Luke 1910 governs everything in this book. And that's why Luke 1910 is good news. Because the overarching message of Luke six or the gospel of Luke is not obey, obey, obey, obey, keep it rules enough and maybe you get in one of these days. The overarching message is Jesus has come to do for you what you could never do for yourself. He came to seek you and he came to save you. He's been merciful to you. He came to pull the log in the speck and all of it out of your eye. You didn't deserve any of it. You haven't earned any of it. But out of his grace, he came and this is what he's done for you. And as a result, this is what he's calling you to. To hear his word and to obey. And when you look at this last section through the lens of Luke 1910, what you understand is Jesus is saying, "I have come to give you life." And I have come to change your heart, to give you a new heart so that you could live the life that I'm calling you to. Behind every word in this sermon in Luke 6 is Luke 1910, the Son of Man came to seek and to save the lost. That's you and me. Let's pray. Father, we are grateful for your word and we're grateful for your grace. Father, we find Jesus saying things in this passage that do not line up with the wisdom of the world. We find Jesus saying things in this passage that may need to alter the way we think about life, the way we think about eternal life, the way we think about a relationship with you. Father, my prayer this morning is simple is that we would submit to the authority of your word. We would not question it. We would not try to outsmart it. We would not try to explain it away. We would not try to justify ourselves but that we would submit ourselves to the truth of what Jesus said. Father, we need grace to do that. We need your spirit to convict us and to give us resolve. And so we ask for those things this morning. Father, we want to worship you as your people. We want to sing about your greatness in your glory. Father, we pray that as we worship your spirit would work in our hearts. Convict us where we need to be convicted. Challenge us where we need to be challenged. Father, and give us hearts to do what you have called us to do and hearts to be the people that you have called us to be. We love you. We pray in Jesus' name, amen. We're gonna stand and sing. And if you have a public commitment, you need to share with our church family. We would love for you to do that. Corey and I will be at the front. We would love to visit with you. Corey's on the stage. He won't be at the front. Chris is at the front. You can come visit with Chris. Visit with myself. You can respond right where you're at. You can sing. You can worship. But Tyler, you guys lead us. We'll join with you.