"The religion of the Old Testament is obviously as fundamentally a religion of faith as is that of the New Testament. - ...the religion of Israel was a religion of faith...not merely because faith was more consciously its foundation, but because its very essence consisted in faith, and this faith was the same radical self-commitment to God, not merely as the highest good of the holy soul, but as the gracious Savior of the sinner, which meets us as the characteristic feature of the religion of the New Testament. The entire patriarchal narrative is set forth with the design and effect of exhibiting the life of the servants of God as a life of faith.... - ...faith was for them (the patriarchs) the precondition of all obedience. The patriarchal religion is ....characteristically described as a walk 'with God'; its peculiarity consisted precisely in the ordering of life by entire trust in God, and it expressed itself in conduct growing out of this trust, Gen. 3:20; 4:1; 6:22; 7:5; 8:18; 12:4; 17:23; 21:12, 16. The righteousness of the patriarchal age was thus but the manifestation in life of an entire self-commitment to God, in unwavering trust in His promises." - Warfield, pg. 406f.
"The religion of the Old Testament is obviously as fundamentally a religion of faith as is that of the New Testament. - ...the religion of Israel was a religion of faith...not merely because faith was more consciously its foundation, but because its very essence consisted in faith, and this faith was the same radical self-commitment to God, not merely as the highest good of the holy soul, but as the gracious Savior of the sinner, which meets us as the characteristic feature of the religion of the New Testament. The entire patriarchal narrative is set forth with the design and effect of exhibiting the life of the servants of God as a life of faith.... - ...faith was for them (the patriarchs) the precondition of all obedience. The patriarchal religion is ....characteristically described as a walk 'with God'; its peculiarity consisted precisely in the ordering of life by entire trust in God, and it expressed itself in conduct growing out of this trust, Gen. 3:20; 4:1; 6:22; 7:5; 8:18; 12:4; 17:23; 21:12, 16. The righteousness of the patriarchal age was thus but the manifestation in life of an entire self-commitment to God, in unwavering trust in His promises." - Warfield, pg. 406f.
Original Title
1996 Issue 3 - The Establishment of the Sovereignty of Jesus Part 4
"The religion of the Old Testament is obviously as fundamentally a religion of faith as is that of the New Testament. - ...the religion of Israel was a religion of faith...not merely because faith was more consciously its foundation, but because its very essence consisted in faith, and this faith was the same radical self-commitment to God, not merely as the highest good of the holy soul, but as the gracious Savior of the sinner, which meets us as the characteristic feature of the religion of the New Testament. The entire patriarchal narrative is set forth with the design and effect of exhibiting the life of the servants of God as a life of faith.... - ...faith was for them (the patriarchs) the precondition of all obedience. The patriarchal religion is ....characteristically described as a walk 'with God'; its peculiarity consisted precisely in the ordering of life by entire trust in God, and it expressed itself in conduct growing out of this trust, Gen. 3:20; 4:1; 6:22; 7:5; 8:18; 12:4; 17:23; 21:12, 16. The righteousness of the patriarchal age was thus but the manifestation in life of an entire self-commitment to God, in unwavering trust in His promises." - Warfield, pg. 406f.
"The religion of the Old Testament is obviously as fundamentally a religion of faith as is that of the New Testament. - ...the religion of Israel was a religion of faith...not merely because faith was more consciously its foundation, but because its very essence consisted in faith, and this faith was the same radical self-commitment to God, not merely as the highest good of the holy soul, but as the gracious Savior of the sinner, which meets us as the characteristic feature of the religion of the New Testament. The entire patriarchal narrative is set forth with the design and effect of exhibiting the life of the servants of God as a life of faith.... - ...faith was for them (the patriarchs) the precondition of all obedience. The patriarchal religion is ....characteristically described as a walk 'with God'; its peculiarity consisted precisely in the ordering of life by entire trust in God, and it expressed itself in conduct growing out of this trust, Gen. 3:20; 4:1; 6:22; 7:5; 8:18; 12:4; 17:23; 21:12, 16. The righteousness of the patriarchal age was thus but the manifestation in life of an entire self-commitment to God, in unwavering trust in His promises." - Warfield, pg. 406f.
the Old Testament The Patriarchal Religion "The religion of the Old Testament is obviously as fundamentally a religion of faith as is that of the New Testament. --- ... the religion of Israel was a religion of faith ... not merely because faith was more consciously its foundation, but because its very essence conSisted in faith, and this faith was the same radical self-comrnitment to God, not merely as the highest good of the holy soul, but as the gracious Savior of the sinner, which m.eets us as the characteristiC feamre of the religion ~ the New Testament. The entire patriarchal narrative is s ~ t forth with the de"sign and effect of exhibiting the life of the servants of God as a life of faith .... --- .. .faith was for them (the patriarchs) the precondition of all obedience. The patriarchal religion is .... characteristically described as a walk 'with God'; its peculiarity consisted preCisely in tl?-e orderip.g 0' life. by entire trust in God, and it expressed itself in conduct growing out of this trust, Gen. 3:20; 4:1; 6:22; 7:5; 8:18; 12:4; 17: 23; 21:12,16. The righteousness of the patriarchal age was thus but the manifestation in life of an entire self-commitment to God, in unwavering trust in His promises." - Warfield, pg. 406f. The Mosaic Religion "The piety of the Old Testament thus began with faith. And though, when the stage of the law was reached, the emphasis might seem to be thrown rather on the obedience of faith, what has been called 'faith in action,' yet the giving of the law does not mark a fundamental change in the religion of Israel, but only a new stage in its orderly development. --- It (the giving of the law) is therefore grounded upon the promise, and it grounds the whole religious life of Israel in the grace of the covenant of God, Exod. 20:2. It is only because Israel are the children of God, and God has sanctified them unto Himself and chosen them to be a peculiar people unto Him, Deut. 14: 1, that He proceeds to frame them by His law for His special rreasure, Exod. 19:5. Faith, therefore, does not : .. ~ THE COUNSEL of Chalcedon ~ April, 1996 appear as one of the precepts. of the law, nor as the virtue superior to its precepts, nor yet as a substitute for keeping them; IT, (FAITH) LIES BEHIND THE LAW AS ITS PRESUPPOSITION."- Warfield, pg. 407. The Definition of Faith in the Old Testament . Faith in the Old Testament is "a reverential, Exod. 14:31; Num. 14:11; 20:12, and loving'faith, which rests on the strong basis of firm and unshaken conviction of the might and grace of the covenant God and of the ' trustworthiness of all His words, and exhibits itself in confident trust in Jehovah and unwavering expectation of the fulfillment of, no doubt, all His , promises, but more especially of His promise of salvation, and in consequent faithful and exclusive adherence to Him. In one word, it (faith) consists in an utter commitment of oneself to Jehovah, with confident trust in Him as guide and savior, and assured expectation of His promised salvation."- Warfield, pg.410. The Doctrine of Saving Faith FIRST, "faith is not merely belief on the part of man, but rather God's work in man's life, Rom. 10:17 ... ."- Rushdoony, SALVATION AND GODLY RULE, pg.290. SECOND, "faithrecogIi.izesat once its condemnation in God's sight, because faitn assents to God's law and the judgment of that law. As Bellamy declared, 'Saving faith consists in looking to free grace, through Jesus Christ, for salvation; thus viewing God's law, and your own case, as they really be; and he that dlus believes, shall be saved.'"" Rushdoony, pg. 290. THIRD, "faith is saying Amen to Christ and His salvation; it means accepting the verdict of death on ourselves trust, reliance, or dependence on Jesus Christ, the great Mediator, his satisfaction and merits, mediation and intercession, which the humbled sinner has, whereby he is emboldened to return home to God in hopes of acceptance, and is encouraged to look to and tl1lst in God through him for that complete salvation which is offered in the gospel. --- Faith emboldens the heart ... begets new courage, lays the foundation for a new kind of hope--"a hope springing entirely from a new Justifying faith is a saving grace, wrought in the heart of the sinner, by the Spirit and Word of God, whereby he, being convinced of his sin and misery, and of the disability in himself and all other creatures to recover him out of his lost condition, not only assents to the tl1lth of the promise of the gospel, but receives and rests upon Christ and His righteousness therein held forth, for pardon of sin, and for the accepting and accounting of his person righteous in the sight of God for salvation. " which the law pronounces to lawbreakers, and accepting the atoning work of Christ as our vicarious substitute. It means also the response of gratitude in the forms of works of law, the obedience of faith, as the "Jesus was alienated from God on the cross and suffered and died Conclusion If the Son of Man, and He alone, has the divine authority on earth to forgive all the sins of everyone who places his faith in Him under the condemnation of sin, as the Substitute for all those who tru6t in Him for 6alvation." means of setting forth God's kingdom. Leon Morris says of faith: 'Central to the New Testament is the thought that God sent His Son to be the Savior of the world. Chrtst accomplished man's salvation by dying an atoning death on Calvary'S cross. Faith is the attitude whereby a man abandons all reliance in his own efforts to obtain salvation, be they deeds of piety, of ethical gqodness, or anything else. It is the attitude of complete trust in Christ, of reliance on Him alone for all that salvation means."'" Rushdoony,pg.414. FOURTH, "faith .. .is more than belief, and more than knowledge: it is a God"given life and boldness, When it is reduced to an act of will or an act of intellect, it is made man-centered and weak, or, rather, invalid. --- Bellamy stressed this factor, writing: 'Saving faith consists in that entire foundation. -- Faith in Christ emboldens the heart to look to and trust in the free grace of God through Him, for all things that just such a poor sinner wants (lacks)."- Rushdoony, pg. 290. FIFTH, "this boldness of faith lies in the assurance of being forgiven and accepted by God in Jesus Christ, Rom. 8:1.. .. When we know that we are THE FORGIVEN, that we have been released from the prison-house of sin and guilt and the totality of death, then we are empowered by the holy boldness of faith. A basic aspect of this holy boldness is the exercise of dominion; another aspect of it is the exercise of forgiveness."- Rushdoony, pg. 291. . The Nature of True Saving Faitlt According to the Westminster Larger Catechism Question 72. "What is justifying faith? A. as his Lord and Savior, then you have warrant to believe that if you believe in Him, He will forgive you and bring God into your life. If you are not yet a believer in Jesus, then your sins are alienating you from God and have placed you under His condemnation. Jesus was alienated from God on the cross and suffered and died under the condemnation of sin, as the Substitute for all those who tlUSl in Him for salvation. Repent of your sins. Trust in Him as your Lord and Savior. . If you are a believer, praise God forthe constant forgiveness of your every sin that continues to come into your life, with all its healing power, as you trust in Christ for continued salvation from sin. IJohn 1:9 says, "If we keep on confessing our Sil1.5, He is faithful and just to keep on forgiVing us our sins, and to heep on cleansing us from all unrighteousness. April, 1996 THE COUNSEL of Chalcedon 5 (5:27-28) The Demands of the Sovereignty ofJesus on His Disciples The Attentive Look of Jesus at Levi "And after that He went out, and noticed.a tax-gatherer named Levi .. .. "1 The Greek for "noticed" denotes "looked at contemplated," . .often also denoting enjoyment in looking at that person, Lk. 7:24;Jn. 1:14, ;n, 38; IJn. 1:1. Asj!'SUs looked at the man, he looke4 disgrace extended to his family."- Lane on MARK, pg. 102. The Unmerited Kindness ofJesus In the choice of Levi, (Matthew), into the kingdom-family of Christ, and to the office of Apostle, we have a . striking illustration of the sheer grace of jesus Christ. "It was the intention of Christ to choose simple and ignorant persons of that rank, in order to cast down dramatic response. Not ,only does this reveal to us thatjesus' word is a powerful word, able to move a man to abandon his entire life and to surrender himself totally to the will and command of Jesus; Jesus' word is also a sovereign ward, because, in choosing His apostles, "He ... summoned those whom He Himself wanted, and they came to Him," Mk. 3:13. Moreover, . disciples did not become diSCiples by their own free choice, but by the calling ofJesus. "The Gospels into hiS very being and read his true character. The Identity of Levi Levi was another name of Matthew, Mat. 9:9; 10:3; Mk. 3:18; Lk. 6:15; Acts 1:13, Other of the apostles had two names,jn. 11:16; Mat. "Levi hears Christ's call with the ears of his heart, and Christ then draws him into the closest personal relationship with Himself. Everything depends on Jesus' sovereign word of grace to this unclean man." state that the fact of becoming ilcliscipJe or being adiscipler depends on jesus' sovereign deciSion, and not on the free choice of individuals who are especially drawn to Him. This is shown in 10:3; Mk. 3:18; Lk. 6:14. His father was Alphaeus, not to be confused with the father ofjallles the Less, Mk. 3:18; 15:40. Levi (Matthew) was a tax"collector. In fact when jesus found him, he was Sitting at his desk at the tax-collector's toll booth located in Capernaut:n. He was a jewish tax-collector in the service of Herod Antipas. Such bureaucrats were detested by everyOl1e and were cqnsidered t)w vilest of human beings. "The practice ofleasing the customs duty of a district at a 'fixed sum encouraged gross oppression by tax officers anxious to secure as large a profit as possible. When a jew entered the customs service, he was regarded' as an outcast from society: he was disqualified as a judge or a witnesS in a court session, was excotnmunicated from the synagogue, and in the eyes of the community his 'the wisdom of the world: I Cor. 2:6. But this publican, who followed an occupation little esteemed and involved in many abuses, was selected for additional reasons, that he might be an example of Christ's undeserved goodness, and might show in his person that the calling of all of us depends, not on the merits' of our own righteousness, but on His pure kindness. Matthew, therefore, was not only a wimess and preacher, but Was also a proof and illustration of the grace exhibited in Christ."- Calvin The Power in the Word of Jesus The Power and Sovereignty in the Word of Jesus "And He said to him, 'Follow Me. '" Mankind has always been impressed with the brevity and urgency ofJesus' call of Levi to discipleship; and with the total and immediate obedience of Levi's 6 mE COUNSEL of Chalcedon April, 1996 all stories concerning the call of a disciple, Mk. 1 :15f; 2:14f; Lk. 5:lf;jn. 1:35f."- Bornkamm, Jesus of Nazareth, pg. 145. "Not that all in whose ears He utters His voice afe equally . affected in their hearts: but in this man Christ intended ta give a .' remarkable example, that we might know that his calling was not from man."- Calvin The Demand of DiSCipleship in the Word ofjesus The Greek word for :'follow"is AKOLOUTHEO, the ordinary word for the intellectual; moral and religious follOwing of someone or something. In the O.T., God's people were forbidden to "follow" or "go after" other gods, Judg. 2:12; Dt. 4:3; jer. 11:10, beci3,use it was considered spiritual adultery, Hosea 1:2; 2.:7. Rather, God's people were to "follow" or "go after" Jehovah, Deut. 1;6. "Following" God was "walking in God's revealed ways," Deut. 5:30. The focus of this incident is on the Master who calls Levi to discipleship. Levi hears Christ's call with the ears of his heart, and Christ then draws him into the closest personal relationship with Himself. Everything depends on Jesus' sovereign word of grace to this unclean man. Jesus calls Levi "to abandon everything and, in the first instance quite literally, to follow Jesus from place to place," (Bornkamm, pg. 146) , as His disciple. What He demands from His apostles, He demands from all His disciples: "to repent in light of the coming \<ingdom of God. To abandon everything and follow the summons, Lk. 14: 16f, to sell everything for the one precious pearl, Mat. 13:45. --- The Kingdom of God is the sole foundation ofjesus' call to follow Him. It imposes upon the disciples a SPECIAL TASK, a SPECIAL DESTINY, but also grants them a SPECIAL PROMISE."- Bornkamm, pg. 147f. The command to follow Jesus is the demand for complete self-surrender to the will ofJesus. When Christ calls a person to follow Him, a "great joy, surpassing all measure, seizes a man, ... carries him away, penetrates his inmost being, subjugates his mind. All else seems valueless compare<! with that surpassing worth. No price is ' too great to pay. The unreserved surrender of what is most l u ~ h l e becomes a matter of course. The decisive thing in the twin parable (of the discovelY of the pearl of great price and the treasure in the field) is not what the two men give up, but the reason for their doing so; the overwhelming experience of the splendor of their discovery. Thus it is with the Kingdom of God. The effect of the joyful news is overpowering; it fills the heart with gladness; it makes life's whole aim the consummation of the divine community and produces the most whole-hearted self-sacrifice."- ]. Jeremias, The Message of the Parables of]esus, pg.20l. In the N.T., God's people are called to "go after," or "follow" Jesus Christ with a total, all-inclusive and all-exclusive commitment to Him as .Lord and Savior. Luke 9:57-62 gives us three cases which teach us what following Jesus in daily discipleship implies: (1). Utter self-denial; (2). Immediate obedience in givingJesus' program priority over family duties; and (3). Undivided allegiance and loyalty. The Unqualified Response of Levi to the Word of] esus "And He left evelything behind, and rose up and began to follow Him." Surely with the command to follow Him, Jesus explained why he was calling Levi and on what conditions; so that when He did call him, Levi immediately got up from his desk, left his job and income, (in an orderly way, of course) , and began traveling with Jesus, as one of the Twelve Apostles, fellowshipping with Him, learning from Him, and sharing in His ministry. He left his lucrative business trusting that God in Chrisi would provide for his needs. "This must have meant a considerable sacrifice, for tax collectors were normally wealthy. Matthew (Levi) must have been the richest of the apostles. We should not miss the quiet heroism involved in this. If following Jesus had not worked out for the fishermen, they could have returned to their trade without difficulty. But when Levi walked out of his job he was through. They would surely never take back a man who had simply abandoned his tax office. His following of Jesus was a final commitment."- Leon Morris Conclusion The call of Levi (Matthew) by Jesus is a revelation of the divine sovereignty of Jesus. It shows us how the Son of Man buHds His great kingdom in this world. There were many other people in Capemaum, yet Christ sovereignly called Levi to follow Him. This call was totally unthought of and unsought by Levi, who was busy at his thievery as a tax-collector when Christ came to him. The call to discipleship is prevenient, i.e., it comes before our decision to be a disciple; and when it comes, it brings with it irresistible divine power, convicting us of our sin and misery, enlightening our . minds in the knowledge of Christ, and renewing our will, that we might freely receive Christ as He is offered to us. We choose Christ because He first chose us. He called us and, hearing His voice in . our hearts, we followed. He turned us, and we turned away from our sins to Him. He spoke His omnipotence into our spiritually dead and morally enslaved li"es, and we came to new life and faith in Him, Eph. l:l9f. The call of Christ is also graciously condescending, i.e. , it is totally undeserved and unmerited. Christ chose an evil and despised tax-collec.tor to be His friend and disciple. And it April, 1996 f THE COUNSEL of ChalcedoD f 7 was sublimely simple. "He said to him, 'Follow Me."'Christ spoke and levi followed. It was not luke who said it, nor was it anyone of the apostles. HE said! "It is not my preaching, or your pre ... ching, or an archbishop's , preaching, that can save souls; it is 'HE said,' and it is when the Lord Jesus Christ, by the pivine Spirit, says to a man, 'Follow Me,' .that then the decisive work is done. Did He not say to the primeval darkness, 'Ught be!' and light was; and God, the Omnipotent and Eternal, has but to speak to man, and a ,like result will follow. --- That is the way of salvation; Christ bids thee, whilst thou art at thy sin, leave it, and thou leavest it. He bids thee trust Him, and thou dost trust Him; and trusting Him thou art saved .. .. " - Charles Spurgeon, Metropolitan Tabernacle Pulpit, Vol. 42, pg. 571. Finally, the call of Christ to discipleship is' immediately effective. Christ called and Levi immediately responded. "The call of Matthew (Levi) was the call of effecnialgrace. 'Where the word of the king is, there is power;' and Jesus Christ spoke to MattheW the word of THE: king. --- And ) . preaching to you in His name; we do NOT say, 'Dear friend, do be converted, if you will;' but we say, Thus saith the Lord: 'believe on the lord Jesus Christ and thou shalt be saved;' and with that command goes the power of the word of a King, and so' sinners are saved."- Spurgeon', pg. 573. (5:29-32) The Sovereignty of Jesus in the Choice of His Friends The Literary Form pf this Story There are three parts to this story, a tripartite form shared with at least six other Gospel stories, Mk. 2:1; Mk. 2:23f; Mt. 12:22f; Mt. 21:15f; lk. 11:37f: Lk. l3:1Of. FIRST, Jesus performs a radical action; SECOND, th" Pharisees' or scribes protest His action; and THIRD, Jesus makes a pronouncement that silences them. "This form, with its direct, dramatic presentation, was well suited to emphasize the startling character of the Kingdom of God which broke in, step by step, as Jesus and those around Him performed their task. The FIRST PART of the form described an action performed on some defmite occasion .... The MIDDLE PART of the form, the protest issued in the form of a challenge, assumes that Jesus and His disciples ought to behave as the scribes do. Because Jesus is judged as essentially belonging to the same camp as His remonstrants, His actions appear offensive to them. The THIRD MEMBER of the form, the silencihg of the remonstrants, confirms this observation. Jesus justifies His action by addUcing a traditional proverb which His opponents recognize as valid, ... Jesus starts from the same baSis as do His antagonists; if He did not, He would be unable to silence them. Where He differs from them is in His interpretation of the teaching adduced. The THIRD MEMBER of the form describes the defeat of the scribes by an argument resting upon a basis they acknOWledge. It is the FIRST PART of this form, Jesus' radical action, which brings into focus the theologicaliy significant' elements in this incident. To the scribes Jesus' conduct was offensive'because it was improper for a teacher of the Law to share meal fellowship with outcast and ignorant common p.eople. Jesus': action was actually more 8 TilE COUNSEL of Chalcedon April, 1996 revolutionary than they could imagine. When Jesus shared meal fellowship with the tax officials and the common people, it was . the Messiah who was sitting with sinners."- Lane on MARK The.Feast for Jesus with Tax-collectors and Sinners , The Feast ofJoy It was an exhilarating thing for Levi to Jorsake everything to follow He "took the step not in a spirit of grim resignation but with banners flying. He had no regrets, but on the contrary gathered ;a large company' for 'a great feast' in celebratiofl .... "- Leon Morris: He also wanted to introduce some of his friends and associates to his new Lord, because "a convened man will not wish to go to heaven alone."-j.c. Ryle "Instead of feeling sorry at leaving hiS well-paying business and acting 'as though he was making a sacrifice for Jesus, Levi feels the opposite way; like celebrating the event of his call by Jesus. He must have had wealth to own a houSe that was . enough' to 'accommodate such a crowd at a feast.... "- Lenski , . The Feast for JesliS Luke put' on thiS expensive banquet for hiS many friends ahd associateS, Mk. 2:15, to honor Jesus a.nd to introduce them to Him. "So :filled with deep, inner " delight Was he that he " " ' immediately arranged a feast in honor of the One whom he considered his Benefactor!"- Hendriksen The F e4St of all Abundance of rood and Levi's party is called "a great banquet", ,"}v:ith reference, not, to the multitude of guests; but to the abundanct! and magnificence of ' the provisions: for we know that ChriSt did not practice such austerity, as not to allow himself to be sometimes entertained more splendidly by the rich, provided that there were no superfluity."- J. Calvin The Feast for Sinners At Luke's big reception for Jesus, "there was a great crowd of tax-gatherers and other people who were reclining at table with them. And the Pharisees Why Were They There? Levi had invited these people to hiS banquet with the hopes iliat "Jesus might free them from their sins and bring them to lead different lives." - Lenski. They knew why they had been invited. "They had no illusions such as that Jesus was justifying them and making himself one of them. It was Jesus who had complete control of the situation and kept control while doing His necessary and blessed work upon them. whom they looked upon with disgust as unclean. They were "grumbling at His disciples," saying, "WhY do you eat and drink with the tax-gatherers and sinners?" "Over against the Pharisaic idea of salvation by segregation Jesus sets up the new principle of salvation by association. - W. Manson in Geldenhuys. However, the difference between Jesus and the Pharisees was far more than a difference of strategy or of and their scribes began grumbling at His diSciples, saying, 'Why do you eat and drink with the tax-gatherers and sinners?'"- vss, 30-31. Who were these "tax-gatherers and sinners"? Why were they "The Pharieeee underetood that what Jeeue wae doing at thie banql,Jet of einnere wae a blow at the foundation of the;' minutiae of practice. The Pharisees understood that what Jesus was doing at this banquet of sinners was a blow at the foundation of their very existence and their theology. there? Why was Jesus associating so closely with them? Who Were They? The "tax-gatherers" were Levi's wealthy business associates, all of whom were collaborators with the' Roman enemy and bureaucrats of the despiSed Herod, The Jews regarded them "as outcasts and outrageous sinners."- Geldenhuys. The term "sinnersll in verse 31 "cannot be understood in the generally accepted sense of 'transgressors of the moral law of God' since Mark (Luke) would then have written 'tax officers and OTHER sinners. ' ThiS term is technical in this context for a class of people who were regarded by the Pharisees as inferior because they showed no interest in the scribal tradition. -- The designation 'sinners' as used by the scribes is roughly equivalent to 'outcasts."'- Lane very exietence and their theology." These Pharisees and scribes had a heritage, theology and ethics of which they were proud and to which they were zealously devoted, inspite This was no mere social gathering in which Jesus tried to win the favor of these men by associating with them.' - Lenksi This was not Levi's farewell dinner for his associates. Rather, it was the opposite. Levi dOeS pot want to bid farewell to these people, rather he "wants them to join him in the new life to which Jesus had brought him."- Lenski. In no way was Jesus' presence at Levi's banquet for "tax-gatherers and simlers" an expression of HiS condoning or sympathizing with their sinful activities. The Slwch and Rebuke of the Scribes and Pharisees "The Pharisees and their scribes" were shocked and offended that Jesus was asSOciating with these people of the most severe persecution. They were deeply devoted to the Mosaic Law and the commentary on that Law passed down by scribal tradition. It governed all their social relationships. One of the fundamentals of their system was the distinction between those who followed their traditions as zealous as they and those who did not, i.e., the "righteous" and the "sinners." "Sinners" must be segregated from the "righteous' because they were not as good, holy and righteous as those Who followed their twditions. To integrate with sinners is to be made unclean by their presence. "In their banquets the Pharisees attempted to maintain an exclusive fellowship in order to avoid ritual impurity from contact with others who maintained the April, 1996 t THE COillolSJ;:L of Chalcedo!l 9. traditions less strictly. They ' ' considered it disgraceful for one of therr teachers to recline'at table with ihose unversed in the Law, and jeSus' diSregard of time-honored custom offended them."- Lane The Answer' of Jesus JUSti]Jing His Presence at the Feast -; : . ', .' , Jesus the insinuation anti,answers for Himself. His answer is self-evident and not those who are wdl who need a physician, but those,.tyho are sick. I have not come to call righteous men but sinners to , The Proverb Jesus silenced His critics with a traditional proverb, forms of which occur ,in Jewish and non-Jewish literature: it would be riditulous arid evil for a doctor to stliyaway from his patients who are siCk-and who need his attention and cure. So with Jesus and sinners. The mission of this diVine"hutIlan Savior is to seek and to save those who are lost in sin. In fact; He is the Divine , Physicianiinca,mate', for it is Jehovah Who' says, "I, the LORD, ' amybur Healer," Exod.15:26. . The Scribe's " ,' of Themselves The "RJghteous" and "Sinners" For the moment Jesus is willing to 1)se the distinction of the Pharisees.and scribes between the "righteous" and "sinners," and takes these experts in the Law at their own estimation of themselves as He then identifies Himself and His ministry with the outcasts and "sinners;" excluding the (selH "righteous" scribes from His saving mission. "Those who in their self-complacency imagine themselves to be righteous and spirituaJ\y healthy will have no part in the salvation brought by Him. But those who know themselves as sinners will find that He has come to call and heal them. In His attitude towards sinners Jesus was quite different from the Jewish religious leaders who thought it beneath their dignity to mix with sinners and to seek to save them." - Gelderihuys The Error of the Scribes "It is evident from Christ's reply that the scribes erred in two ways: they did not take into . account the office of Christ; and, while they spared their own vices, they proudly despised all others. -- Hypocrites, being satisfied and intoxicated with a foolish confidence in their own righteousness, do not consider the purpose for which Christ was sent into the world, and do not acknowledge the depth of evils in which the human race is plunged, or the dreadful wrath and curse of God which lies on 'all, or, the accumulated load of viceS which ' weighs them down. The consequence is, thartheyare too stupid to feel the miseries of men" or to think of a remedy." - calvin The Rebuke of the Scribes and the Hollowness .of Their Claim "The very way ,in whiCh the argument is put shatters the supposition that these Phatisees and scribes were really 'righteous', (DIKAIOI), able to stand before God's judgment bar, 1:6,.l7."- Lenski. In 16:15 Jesus tells the Pharisees: "You are those who justify yourselves if! the Sight of men, but God knows your hearts;for that which is highly esteemed among men is detestable in the Sight of God . "Those who are truly righteous Iii * niECOUNSELofthalcedon t April, 1996 have God's verdict in their favor; they are acquitted from all guilt and pronounced just. These men are' not righteous in this sense but only in the sense that THEY US.URPED TIiEJUDGE'S THRONE and pronounced themselves just even as criminals to this day ,all themselves quite innocent, 'Jesus makes these men feel that 'their claimt6 righteousness shuts their mouths when they complain abOut the help Jesus is offering to unrighteous sinners, whom they only despised. And it is, thus that the hollowness of their oWn claim becomes apparent Could they really be. righteous, i,e" before God's judgment bar, when they mew' no mercy for sinners and railed at the mercifulPl1ysician wh9.1abaredaIIlohg those ,,(ho, to these Pharisees , themselves, so s,orety needed his help? Wethus'S!!e how this reply otjC'lusto these Pharisees and . theitscribeswas .AMASTERFuL EFfORT'TO!<EACB THEIR t0NSClPNCE At;'iD HEART,' for thef wereevenwqrse 5iimers thai) those whom they c:Iespised,"" '.
. ',' is the first' 'time LUKe links bne nartative,io 'another, by using- the words, ",Aildafte'r ,mat He 'Went Mark more onehis link; 2:13,14. 'loFQr dinner sr;enes in Luke's Gospel see7:36,9;12f; 10;38f; 11;37; 14;1; 19:1; 24;30, 41[ llThfs in no way to iqJ.ply that Jesus believed the basic goodrtess of man. " He understood that man was basiCally - evil as a fallen sinrter, Ma,t. 7;11; LI<. 11:13; Lk. 18:20; Mat. 1,9;17; Mk. 10:18." "'AU these' show 'is based aria view which denies'to the man pril\cipa\ly the attribute and, characterizes him rather as as a sinner, a 'debtor before. God."" Ridderbos. Ihe Comi"g of the Kingdom, pg. 222.