The Life of Christ in the Synoptic Gospels
SERVING JESUS
The Life of Christ in the Synoptic Gospels
SERVING JESUS
Lesson Plan:
1. The Ministering Women (Lk. 8:1-3)
2. Following Jesus – Excuses and Tests (Lk. 9:57-62)
3. Mary and Martha's Ways of Serving Jesus (Lk. 10:38-42)
Lesson Setting:
Time and Place: The three stories of service belong to three periods and places. "The ministering
women" is usually regarded as belonging to a tour in Galilee in the Autumn of A.D. 28, a year
before the other stories of service. "Following Jesus," belongs to the Autumn of A.D. 29, on the
way from Capernaum through Samaria to Perea. "The story of Martha and Mary" took place at Bethany,
on Jesus' journey to the Feast of Dedication, the last of December, A.D. 29
Research Thoughts: The ministering women. Following Jesus. The homelessness of Jesus. The excuses for delay. Characters of Mary and Martha. Cumbered with many cares. Why should not Mary have helped Martha? The one thing needful.
Scripture Reading: Luke 8:1-3
1. The Ministering Women
This tour of Jesus when: "He (Himself) went throughout every city and village" (v 1), was doubtless one of His missionary journeys through Galilee in the Autumn of A.D. 28, a year before our last lesson.
His work was: "preaching and showing the glad tidings of the kingdom of God" (v 1). Jesus' teaching was full of figures of speech, of imagery, of word pictures. All of His words together which have been preserved to us, would not occupy more space in print than half a dozen ordinary sermons, yet, they are the most precious literary heritage of the human race. The Good News was the assurance that their promised Messiah had come. The promised Messiah had come. The promises that shone through all their history like stars in the sky were now being fulfilled for individuals and for the nation. The kingdom of God, the kingdom of heaven as it is often called, is that state, and in that place wherever it may be, where men live in accordance with the principles and laws of God, which make heaven heaven. It is in every heart and in every place where God is the chosen King. For every loyal member of His kingdom has freely chosen God as his King, and therefore "the kingdom of God' and "the Republic of God" are the same thing under different names, with equal and perfect freedom of service. And Christ's mission is to establish this in every individual, and all the earth with all the physical blessings which are its fruit and its instruments. Jesus illustrated the Glad Tidings by doing good to the bodies as well as the souls of the people: He cured all manner of diseases and sickness among the people. He cleansed the lepers, He cast out demons, He gave sight to the blind, and He restored the wildly insane. He was moved with compassion for the hungry and the suffering. He, Himself, took our infirmities and bore our diseases. He fed the hungry. He raised the dead. And to the poor the Good News was preached. These visible object lessons were expressions of His loving-kindness and illustrations of the spirit of the Gospel. Every miracle was a visible picture before men of the character of God, of the nature of the Gospel, of the loving-kindness of our Savior, of His power to help, of the wonders of grace He can work in our hearts, of His power to deliver from the diseases of sin. They were Jesus' credentials as the Messiah.
v 1 ... "and the twelve were with him," learning their life lessons, imbibing His spirit, preparing for their great work. This is stated here, because, at least, it shows the number of persons to whom these women ministered. "It was precisely because Jesus now had twelve disciples who always accompanied Him that there was need of much support from other disciples" (Int. Crit. Com.).
The Ministering Women: "Certain women which had been healed of evil spirits and infirmities" (v 2). (a) Their gratitude for what Christ had done for them filled them with the desire to do what they could for one who had done so much for them. (b) The fact that they had been cured gave them power to persuade others to trust in Jesus. (c) Their being healed by faith in Jesus, filled them with love, and the spirit of Jesus, and the spiritual life from which would grow the virtues of the Christian life. Three of these are named: Mary called Mag-da-le-ne, from her residence or native place at Magdala on the S.W. Coast of the Sea of Galilee "out of whom went seven devils" ('demons'). This statement is made because eight Mary’s are mentioned in the New Testament, and some descriptive title is given to distinguish them. She had suffered from a most terrible malady allied with demoniac influence sevenfold powerful and distressing. She had been cured by Jesus, and having been redeemed from much evil, she loved much her Redeemer. We must combine in imagination all that we know of the helplessness of epilepsy and the ravings of insanity, distinctly recognized as the result of an abhorrent intrusion into the inmost center of the soul, to form any proper idea of that from which she had been delivered. Mary Magdalene is entirely distinct from the nameless "woman who was a sinner" who anointed Jesus' feet while dining with a Pharisee (Lk. 7:36-50), although frequently confounded with her, especially in Mediaeval Art. It is not difficult to open an Art book and find some good delineation of Mary, containing this mistake. Mary Magdalene was: one of the women at the cross (Matt. 27:56); observed the Lord's burial (Matt. 27:61); was one of the women who went to the sepulcher Sunday morning (Mk. 16:1); to her, Jesus appeared first after the resurrection (Mk. 16:9).
Joanna ('Jehovah hath been gracious): "the wife of Chuza Herod's steward" (v 3) who was manager of the business affairs of Herod Antipas. Her being free to follow Jesus on His journey suggests that she may have been a widow of wealth who had wherewith to "minister unto him of her substance." Or her husband may have been a disciple of Jesus. She was one of the party who accompanied Mary Magdalene to the sepulcher on that glorious resurrection morning (Lk. 24:10). Susanna, means "a Lily." Nothing is known of her beyond this brief record.
v 3 ... "and many others," whose names are not recorded on earth, but in God's Book of Life.
Their Service: Their presence itself, as examples of Jesus' work for man, was a power to help His cause. They "ministered unto him of their substance" (v 3). We may understand from this that they purchased with their means the food and other necessaries, when needful, prepared the food, paid the expense of lodgings. It was impossible for Jesus and His disciples to earn their own living, while giving themselves up to the work of preaching and healing. How We May Serve Jesus, Our Master: The fundamental Principle is that we minister to Jesus – When we are filled with His spirit of Loving Service; When we do for those in need what He did for them in His day; When we sustain the cause for which He lived and died
Jesus' own statement: ‘I was an hungered, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me. Then shall the righteous answer him, saying, Lord, when saw we thee an hungered, and fed thee? or thirsty, and gave thee drink? when saw we thee a stranger, and took thee in? or naked, and clothed thee? or when saw we thee sick, or in prison, and came unto thee? And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.’
Illustration: There are a variety of illustrations of this truth which may make this duty more vivid and impressive. ‘The Master is Coming’ is an effective and touching poem by Frances Tyner. A woman is represented as preparing for the Master's coming, by being so busy in putting her house in the most exquisite order, that she had no time to comfort one who came to her in her sorrow, or to feed a hungry and weary cripple, or mother a little child, who, bleeding and hungry and cold, knocked at her door. She turned them all away, saying, "I am grieved and sorry, but I cannot help you today, for I must prepare for a great and noble guest." The poem: Then the Master stood before me, And his face was grave and fair: Three times today I came to your door, And craved your pity and care; Three times you sent me onward, Unhelped and uncomforted, And the blessing you might have had was lost And your chance to serve has fled.' O, Lord, dear Lord, forgive me! How could I know 'twas Thee?' My very soul was shamed and bowed In the depths of humility. And He said, 'The sin is pardoned, But the blessing is lost to thee; For comforting not the least of Mine, You have failed to comfort Me.'
We can minister to Jesus as these women did by supporting the church of our Lord and its ministry: A century or more ago a faithful and witty minister of a Texas town was compelled to help support himself by farming, so that he did not have sufficient time for doing his best work for the church. At a meeting of the congregation and the elders of the church, he told them that he had been doing their work and neglecting his own. He pointed out that their business was to support the minister; and his business was to preach and spiritually build up the church. He hoped that they would do their work so well that he could do his work better than ever. Is it possible that today, in some locations the reverse might be true? Is it possible today that the word 'professional' has become a part of the life and work of far too many paid preachers? However, it is still true that God gives people the opportunity to earn money, in order that they may help Jesus and His disciples to build up the Kingdom of God, in our town, in our country, and in the world. Every child should be trained to give; and trained to see that he/she is helping the work that Jesus came to do.
Scripture Reading: Luke 9:57-62
2. Following Jesus – Excuses and Tests
Two of the three instances here recorded are recorded also by Matthew in another connection. They may have taken place twice; but it is more probable that Luke groups together instances that impress a similar teaching, although they occurred at different times.
First: The Scribe Who Counted the Cost (vs 57, 58; Matt. 8:19, 20) – "a certain man" (v 57). A scribe (Matthew), one of the learned class of religious leaders ... "said unto him, Lord I will follow thee whither soever thou goest," away from his home, for Jesus was on His way to Jerusalem. We cannot judge his motives, but the answer of Jesus implies that "he had been persuaded by His miracles of the Messiahship of Jesus, and King of Israel, and thought by attaching himself to Him to participate in the approaching distribution of rewards and honors" (Westminster New Test.). Even the twelve disciples had some such expectations. However, it is probable that the scribe had patriotic and religious motives intermingled with the others, and perhaps hoped that Jesus might be the promised Messiah and Deliverer. He probably looked for an entirely different kind of King; a different method of deliverance than Jesus was bringing. He sought the outward first, to be followed by a better life. Jesus sought new hearts first as the only condition of outward blessings.
v 58 ... "And Jesus said unto him," perceiving this attitude, and to test his zeal and enthusiasm. v 58 ... "Foxes have holes, and birds of the air have nests; but the Son of man hath not where to lay his head." Jesus had none of those things by which could be gained the worldly kingdom the scribe had in mind – no army, no wealth, no rank, no political influence by which He could conquer the Romans, and set us a Jewish kingdom. Tests: What the scribe did, we do not know. But everyone must be tested before he can prove whether he is a true disciple, and follower of Jesus or whether his enthusiasm and good resolutions are but as the morning dew. We can serve Jesus by following Him: (a) in His character, (b) His aims, and (c) His work.
Second: The Man That Wanted to Delay (9:59, 60; Matt. 8:21, 22) – "suffer me first to go and bury my father" (v 59). This is generally understood as meaning that his father was lying dead in the house, and he must wait for the burial. "I cannot follow you so long as my father lives."
Illustration: A missionary in Syria told about an intelligent and rich young Turk, whom, at the close of his education, he advised to make a tour of Europe. The young Turk answered, "I must first bury my father." Since the father had always enjoyed good health, the missionary expressed surprise at the news of his death. But the young man explained that he only meant that before all things one must devote himself to the duties which he owes to his relatives."
v 60 ... "Jesus said unto him, Let the dead bury their dear," those who are dead to cause of Jesus, who have refused or not been called to special work for Jesus, could wait and bury the dead when the time came, and care for friends, but there are those who receive a call to a larger usefulness, as missionaries, or patriots, or social workers, let these "go and preach the kingdom of God." As a general might say to his troops: 'Let others see to the dead and wounded. Press you on to Victory! Do not live in the past; do not be so absorbed in lamenting the dead, as to forget the needs of the living."
Third: Looking Back Unfit for the Kingdom of God (9:61, 62) – "I will follow thee; but ..." (v 61). Here is another case of procrastination, of promise to follow Christ after a while.
v 61 ... "Let me first go bid them farewell which are at home." The danger was that his friends would persuade him not to follow Jesus. He seems to have been irresolute, and his good purpose might be overwhelmed by the entreaties of his family.
Illustration: "When Hindus are converted and are about to be baptized, their parents often plead with them to pay them one more parting visit before taking a step that will cut them off from home altogether; and that those who yield to these parental entreaties to go home for a visit never return" (Abbot's Illustrated Commentary). Jesus knew that at times there would be bitter opposition between members of the same family (Mk. 13:12; Matt. 10:35-37).
v 62 ... "Put his hands to the plow and looking back." The ploughman must keep his eye on the furrow, or he spoils his work. He becomes like Lot's wife. Whoever is so little interested in his work, that he is always longing for rest and the dinner hour is never a good workman. He must attend to business to be successful. These three men were all candidates, not for discipleship merely which might have allowed them to remain at home, but for that public ministry for Christ, requiring them to leave home and give their whole time to the service of Jesus and His kingdom. In the trying times soon to come He would need stanch, positive, devoted disciples.
Scripture Reading: Luke 10:38-42
3. Mary and Martha's Ways of Serving Jesus
While Jesus was moving slowly through Perea – slowly because there was so much to do, the time was not ripe for His final experiences at Jerusalem – there occurred in December in that city the Feast of Dedication, called also the Feast of Lights because, at this time as at the Feast of Tabernacles, the two great candelabra seventy-five feet high in the court of the temple, were lighted, and shed their light all over the city, accompanied by music and festal dances. Jesus went up to this feast (Jn. 10:22), and made His home at the house of Mary and Martha at Bethany where the incident of these verses occurred, before He returned to Perea. His disciples were probably with Him as usual.
We meet Jesus three times at this home, where "a certain woman named Martha received him into her house" (v 38). This was perhaps one of the brightest spots in the life of Jesus. He had no home of His own, but He had a home of friendship, where lived the eyes and hearts of love. Both women were good, holy, devoted and unselfish, or the Master could not have felt such a love of friendship for them. Martha was the head of the house, an active, earnest woman, a good housekeeper, the ruling spirit, always eager to do things for everybody except herself, forgetful of her own personality in her desire to do something for someone else, with one main thought in her heart, that the Lord must have her best, that nothing adding to His comfort must be left undone.
v 39 ... "a sister called Mary, which also sat at Jesus' feet, and heard his word." Mary also did her part in the household, as is implied by the word "also." She also sat at Jesus' feet." Perhaps the word "also" implies that Martha, too, sat at the feet of Jesus, but not as much as Mary. Sitting at the feet of a teacher was the common attitude of a scholar, as Paul was brought up at the feet of Gamaliel.
v 40 ... "But Martha was cumbered about much serving," as was perfectly natural when she had a sudden addition of Jesus and His twelve to her little family of three or four. "Cumbered," 'distracted,' literally 'drawn from around' Jesus, here and there.
v 40 ... "Lord, dost thou not care that my sister hath left me to serve alone?" It was a trial to see her sister leisurely enjoying the privilege of Christ's company, while she was distracted and harassed by a multitude of duties calling and pulling her in every direction.
v 40 ... "Bid her therefore that she help me." This Greek word for "help" is both interesting and unusual. It is a compound of three words, meaning, "take hold of; together with; over against; on the opposite side." Martha wanted her sister to take hold of her burdens, and bear them with her, one on each side. Note: It is interesting that this word for "help" is used in only one other place in the New Testament, Romans 8:26, where it is said that the Spirit helpeth our infirmities. The Holy Spirit takes hold of one side of our burden of infirmities, while we take hold of the other; and He bears is together with us. We are not left to bear it alone.
v 41 ... "Jesus answered" in gentle, loving tones, "Martha, Martha, thou art careful" – the same Greek word as "taking thought which equals anxious" as in the Sermon on the Mount (Matt. 6:25, 27, 28, 31), which we are told not to be – "and troubled about many things."
v 42 ... "But one thing is needful." What was that "one thing?" In view of what follows it is unlikely that Jesus meant that one article of food would have been sufficient. It was no small task to provide even the simplest meal for sixteen or seventeen people. The one thing needful surely must have been that which Mary was receiving, new spiritual life, bread from heaven, new power of usefulness.
v 42 ... "Which shall not be taken away from her," neither at that time, nor forever more, for it became a part of her very soul.
The Two Ways of Serving Jesus as revealed in this incident are interwoven together. Both are good, but not completely good unless they are united. Mary was like the apostles in early Christian times. For years they had been with their Lord, they knew His teaching, they had imbibed His spirit. Their business was to preach the Gospel of the Kingdom, for there were no others who were prepared to do it so well. Hence when the work of ministering to the widows took too much of their time they said, "it is not reason that we should leave the word of God, and serve tables." But the best of the seven deacons who "served tables" for those in need, also became preachers and missionaries, full of grace and power. "Serving tables" for widows was in their spirit, serving Christ.
Mary's Way: Mary's way was sitting at the feet of Jesus, and drinking in His spirit. New inspirations must compel. Life must touch life. Personality transfigures personality. So in 2 Corinthians 3:18, Paul shows us how "we all, with unveiled face reflecting as a mirror the glory of the Lord, are transformed into the same image from glory to glory, even as from the Lord the Spirit." Some four months later Mary showed the same spirit in the same house, when after serving the same company at the table, she anointed the feet of Jesus with the precious ointment whose fragrance has sweetened the ages. We, young and old, are serving Jesus in Mary's way when we worship as a group with other Christians; when we study in Bible classes; when we pray; and when we study our Bibles and have family worship. These are inspirations. The church and true worship are a power-house. But they are complete and enduring only when they bring about active service. The Kingdom of God is a kingdom of productive power at work, and not a kingdom of aesthetic enjoyment or emotional happiness, much less a kingdom of talk."
Martha's Way: It seems that few characters have been as misrepresented as Martha. "There is a kind of service that we have not sufficiently appreciated – the service given by unpoetic souls. We say Martha is a matter-of-fact woman; it is natural to her to have much serving. It is not; it is unnatural to her; and it is so precisely because she is a matter-of-fact woman. The service of Martha is a sacrifice to duty" (Matheson, Representative Men). And that is always noble. The large majority of mankind is in Martha's position, having little or no illuminative vision. There is a real distinction between the religious and the secular. But the religious motives of love, duty, loyalty may so pervade and interpenetrate the secular, that the secular is transformed into the religious. This is possible in the commonest and lowest service. Mary's service is indeed the higher, because it is the transfiguring power. It makes our common life divine, and every land a Palestine. The angels and saints are ministering spirits (Heb. 1:14). The highest rulers, doctors, mothers, teachers, nurses, preachers, spiritual leaders, all so serve.
Illustration: In one of Murillo's pictures in the Louvre, he shows us the interior of a convent kitchen; but doing the work there are not mortals in old dresses, but beautiful, white-winged angels. One serenely puts the kettle on the fire to boil, and one is lifting up a pail of water with heavenly grace, and one is at the kitchen dresser reaching up for plates; and perhaps a little cherub running about and getting in the way, trying to help. All are so busy, and working with such a will, and so refining the work as they do it that somehow you forget that pans are pans, and pots are pots, and only think of the angels, and how very natural and beautiful kitchen work is – just what the angels would do, of course.
Conclusion: The incident of Mary and Martha is a picture of two loving hearts, each trying in her own way to express her love for Christ and do what she conceives to be the thing that would please Him best. Martha's way was the way of active service; it was love serving. Mary's way was to listen at His feet and hear His words; it was love listening. Martha's was love serving; Mary's was love receiving. Martha was doing something for Jesus; Mary was letting Jesus do something for her. Can you hear the sisters talking together in the kitchen about these unexpected guests, and the entertainment that is to be put before them, and particularly before the Master? Imagine Mary perhaps saying, "This is the one big opportunity of our lives. We may never again have the chance of sitting down with Jesus in our own home and hearing His word." The other sister's word would be quite different. She might say, "If this is indeed our last opportunity of entertaining the Savior, we must spread before Him the best our house contains." Martha's motive was as good as her sister's, but she misread the Master's mind. Why is it that her way is not the best way? In the first place, such a view of life puts too high an estimate on purely temporal things. Bear in mind that it was not a question of dinner or no dinner in that house that day, but a question of how much dinner. We should not suppose that Mary did nothing. If we study the narrative carefully, we will probably conclude that she did do something. When Martha came to Jesus she said, "Lord, do You not care that my sister has left me to serve alone?" (NKJV). Another reason why such a view of life is mistaken is that it falls easily into peevish discontent. Martha was distracted about many things. Then again, such a life forgets that the only really effective service grows out of communion with the Master. Finally, Martha's view of life is choosing the thing that cannot last. Jesus' words of commendation were these, 'Mary hath chosen the good part which shall not be taken away from her.' Here was a sad part of Martha's service – it could be so quickly taken away.
