Sermons

Well, good morning. It's a pleasure to be here. It's my second time in Texas, and the silent charm and silent hospitality is very evident. I'm thankful for the elders just allowing my family and I to be here with you this morning to share God's word. It's always a privilege to open His word. We who were once alienated from these promises are now partakers of them, and so we always prize it to open His word and hear God's truth. 

If you have a copy of your Bible this morning, I'd ask you to turn to Luke chapter 11 beginning in verse 14 up to verse 23. I'm reading from the LSB. Luke chapter 11 beginning in verse 14: 

"And He was casting out a demon, and it was mute. Now it happened that when the demon had gone out, the mute man spoke, and the crowds marveled. But some of them said, 'He casts out demons by Beelzebul, the ruler of the demons.' And others, testing Him, were seeking from Him a sign from heaven. But He knew their thoughts and said to them, 'Any kingdom divided against itself is laid waste, and a house divided against itself falls. But if Satan also is divided against himself, how will his kingdom stand? For you say that I cast out demons by Beelzebul. And if I by Beelzebul cast out demons, by whom do your sons cast them out? For this reason, they will be your judges. But if I cast out demons by the finger of God, then the kingdom of God has come upon you. When a strong man, fully armed, guards his own house, his possessions are undisturbed. But when someone stronger than him attacks him and overpowers him, he takes away from him all his armor on which he had relied and distributes his plunder. He who is not with Me is against Me and he who does not gather with Me, scatters." Let's play. 

[Prayer] O heavenly Master, we're thankful for the privilege of preaching. We're thankful for the privilege of listening to preaching. We're thankful for Your freedom that You have allowed us to be able to hear the word unhindered and not persecuted. We do not take it for granted. Lord, as Your word is opened this morning, may You help me as a preacher to elevate the Son of God, the Redeemer of our souls, the glorious King, the Ruler of all things that exist through Him, by Him, and for Him. May You, O Lord, speak what You desire Your people to listen. That which I plan to speak that is not Your will, do not allow me to speak it; and that which You have planned for these people that I did not plan, let them hear it. May You be glorified in the reading and the hearing and the preaching of the Scriptures, in Christ Jesus I pray. Amen. [End] 

If you were a citizen of the city of Athens in 332 BC, you would be at a moment of critical significance. It would be the year that the constitution of Athens would be written. Many would agree that it is the formation of democracy; a people could vote and rulers were elected by the majority. But if you were a citizen of Athens in 332 BC, there would be one clause in a constitution you would not fully understand. The clause would read, "Any citizen who is not willing to bear arms when there are times of civil factions and does not choose one party should lose his rights as a citizen and cease to have any part in the state." 

As this constitution was written they understood that Athens was always in factions, four parties were always dividing over who would rule the city. And at times, these factions would actually get into battles and fights, and so this clause in their constitution was meant for every person to always have a position. Every person was meant to have a party. See, the Athenians understood a concept that Jesus, I believe, is showing us in this text: "You cannot be neutral." You must peek aside. You must bear arms for someone. Neutrality is not an acceptable position when it comes to the faith. 

And so by way of title this morning, our text, Luke 11:14-23, the title of our sermon this morning is "Are You Neutral or Are You With Him? Are You Neutral or Are You With Him?" Our text we have before us in Luke 11:14-23 comes off the heels of what I would say is the most glorious explanation of prayer. As the Father gives the Son the authority to teach His disciples to access the Father, He explains prayer – and my brother Beau did that section. Continually still, from verse 1 up to verse 13, we hear not only the quote of prayer, or the model to prayer, but also the perseverance of prayer. 

As you shift your focus into verse 14, the text begins abruptly, and it says, "And He was casting out a demon, and it was mute. And it happened that when the demon had gone out, the mute man spoke, and the crowds marveled." 

What is the connection between these two sections? I believe Luke is trying to showcase a contrast. Those he describes in verses 1-3 are Jesus' friends. They are His disciples. They are the decided. They are the inner circle. And in verses 14-23, these are the ones who are undecided, skeptical, and even blasphemous. A contrast couldn't be sharper. There are people who love the light and those who hate the light. There are people who are friends, and there are people who are enemies. There are those who love Jesus, and there are those who hate Jesus. 

So, in our section this morning, I'd like to help us think through neutrality by looking at the text in three pictures. We'll look at the text in three pictures. I'll be telling you the picture on the basis of the verses we're looking at. Please pay attention to your text. The first picture is "the vilification of Jesus, the vilification of Jesus." Jesus, in this text, in this first opening two verses, He's treated like a villain. 

Notice with me, a point of confrontation begins when Jesus is casting out a demon. He casts out the demon, and the demon comes out, and it speaks, and the crowds marvel. Notice that there are different responses to Jesus' act of casting out the demon. There's a first group that look upon His casting out of the demon and says, "He casts out demons by Beelzebul." Luke is very helpful for us in this text that Jesus, the Savior of all humanity, is casted as a villain by those who see Him do miracles. 

He confronts the demon; and for us in our context, it's a little hard to understand what demons are and how they function. I believe one of the key things that the devil has convinced the church is that he neither exists or is a pointy-eared, pitchfork-carrying cartoon to make a comedy out of something that is weighty, to remove us from the spiritual reality that we live in. Jesus confronts the demon and casts it out. 

It's not the first time He casts out a demon. In chapter 8, He even casts out thousands of demons. Jesus is not just simply casting out demons for the basis of showing how good He is, it's a message to the nation of Israel. This is the language of invasion. The demons are now operating in the land of promise in God's own kingdom; and God's Son comes and kicks them out. 

The crowds are watching this. Jesus has just casted a demon, and the evidence is clear: this man did not speak before but now he can speak. It's an undeniable miracle. To see it, you must always have a response. 

Notice in verse 15 it says, "Some of them said." In Matthew chapter 12, Matthew describes these as the Pharisees. I believe Luke doesn't name them because the focus is not who they are but what they say. They cast out the Son of God to be the villain. They say, "He casts out by Beelzebub, the ruler of demons." 

By way of helping us understand, in the Ancient Near Eastern tradition, Beelzebul was loosely translated as the Lord of the Flies. He was the king of demons. In fact, they play on words to slander Jesus and to be blasphemous enough that they call Him "one associated with the gods of the Canaanites." They take it to another level. He's not only corrupting Jewish tradition, He's even siding with the Canaanites. They are blasphemous in their actions. They claim the Son of God would be in cahoots with the devil. They're so warped and they're so distorted. 

But I want us to pay attention to verse 15 and think of the principle behind it. These men are not atheists. These men are not naturalist or humanist in any way, these men are very supernatural. They don't reduce Jesus' miracles into scientific phenomenon. They don't reject Him. They don't even reject the demon possession or demon casting out, they simply attribute the work of God to the devil. 

As a principle, the biography of an unbeliever is not uniform. It's not always how we paint it out to be. These were not outside the congregation living lavish and wasting their lives on pleasures and sins. These were in the midst of the disciples, and the sight of the miracle is close enough to see and touch Jesus; yet they would rather attribute the work of God to the devil than admit that He is the Son of God. 

Late after the second World War, a British author wrote a book. The title is called Descent Into Hell. The book characterizes four different kinds of people all battling with their own demons. One is trying to gain salvation through his wrath. The other is trying to gain their salvation through their career. The other is trying to gain their salvation by living in the glory of their present day. And finally, the other is trying to gain their salvation by convincing themself out of their guilt. 

The point of the text or the point of the whole book is a descent into hell does not always look the same. Many men who are going to hell convince themselves to get there. Theologically we know this: there is no one in hell who doesn't deserve to be there. And I would add, there is no one in hell who did not convince themself they needed to be there. 

Sinners and unbelievers are not illogical, they reason through their sin. They convince themselves it's the right thing to do. They would rather reject Jesus and accept the world because it is the logical thing to do. Brothers and sisters, the biography of an unbeliever is not uniform. And even as we sit in the seats this morning, we ought to remember this one truth: a proximity to Jesus does not equate an acceptance of His person. 

But Luke continues. This first group, they paint Him out to be this villain. They forego salvation on the basis of their own preferences. But notice in verse 16, there's another group that looks at Jesus' miracle. I call this those who are evidentialists. They say, "We need another sign from heaven." 

Notice the text. Once a man wasn't able to speak because a demon had oppressed him, now a man is able to speak. Is that not evidence enough? Now, this group is seeking evidence. They will not trust, they will not rest nor believe until they have sufficient evidences to sway them.

Now, mark the principle. Evidence does not lead to faith, brothers and sisters. Trust, submission to the person of Jesus does. Jesus was not in the business of providing proofs and evidences, Jesus was in the work of proclaiming His truth, the truth of the Father who sent Him to die for sinners. To borrow a common adage: those who live for the evidence will be condemned by it, but those who pursue the truth will be redeemed by it. 

Most of us are aware of people in our lives who are still seeking for evidence. Some might even be sitting here this morning. Somehow they have attributed your salvation, the evidence of God's grace in your life, your changed state of mind, the renewing of your appetite, that you no longer desire your sin anymore; they want more evidence than that. They hunt for evidences wherever they can – scientifically proving their existence of Christ, logically finding an argument. But unless they trust in the sovereign Lord as a redeemer, unless they submit, the evidence will only tally up on the day of judgment. 

I believe Luke illustrates this in the parable of Lazarus and the rich man. It was a cutting conversation that happens between Abraham and the rich man when he dies. And I'll read it to you, you don't have to turn to it. 

This man who is in hell burning turns to Abraham and asks, "Please send me to my family members, that somehow when they hear it from me, they will change and they will not come to where I am." Abraham responds, "They have Moses and the prophets; let them listen to those." But this man says, "No father Abraham. But if somebody from the dead goes to them, they will repent." And this is what Abraham says: "If they do not listen to Moses and to the prophets, they will not be convinced even if somebody rises from the dead." 

You don't need more evidence for salvation, you need to believe the truth. And this is an encouragement for us who do evangelism, apologetics, and outreach, even the brothers in Ireland right now. Let this be your solace, let this be your charge to reach out and preach the gospel. You don't have to be scientifically aware of the facts of Jesus' existence. You needn't know all the Ancient Near Eastern traditions. You don't have to learn Greek or Hebrew. What you need is to know the person, to represent the person, to preach the person of Christ. Those who oppose the faith are not striving for more evidence, they need Jesus. Jesus doesn't have to be scientifically or logically reasonable, they just have to believe He is true. 

So, they paint out Christ to be this villain. He's not providing sufficient evidence. He's not the one who's giving us understanding of the power of God. In fact, He's showing us how the devil works. They're confused about His nature, they're confused about His character, they're confused about His work, and so ultimately, they would deny Him. 

But Luke continues, and it gives us the second picture. The second picture is verses 17-22. This is "the vindication of Jesus, the vindication of Jesus." Look to your text with me and pause for an awe. "But He knew their thoughts." 

The deity of Christ stands here stands in blaring glory. They don't know this, this is Luke writing to us. In the story, we're privy to information that the Pharisees didn't know, that the other bystanders didn't know. We see this. Luke is telling us that we might have certainty over the things we have believed. Jesus knew their thoughts. He is the omniscient cardiologist. He's at work here. 

Only God can know the thoughts and intentions of a man. Psalm 139 illustrates this about God, and it says, "Even before there is a word on my tongue, behold, O Yahweh, You know it all." The Proverbs even speak of this. The knowledge of Christ is absolutely expanded: "There's nothing hidden before Him. No one can hide under a rock. There are no evil intentions that are one or two or three are somewhat hidden from the sight of Christ." The Proverbs speak of this: "Even Sheol and Abaddon lie before You, Yahweh; how much more the hearts of the sons of man." 

This is our Redeemer. This is our Savior. This vindicates Him. Luke is giving us the certainty of the person of Christ in this text. Jesus knew their thoughts, and that knowledge has not seized because He ascended. A knowledge still exists of your heart, of your intentions, of your thoughts, of your arguments, of your reasoning, not for your condemnation; but if you are a believer, He lives to make intercession, that those thoughts would be renewed, those affections would be refreshed. This is the Christ. 

But notice, Luke continues. What did Jesus know about their thoughts? He knew exactly what they were thinking. And there are two aspects of His vindication we will note: Jesus knew their faulty logic. 

Jesus shows in this text how it is impossible for any kingdom to have factions opposing one another and still be united. He goes a step further and even mentions by name what they were assuming. Notice verse 17 with me: "But He knew their thoughts and said to them, 'Any kingdom divided against itself is laid waste, and a house divided against itself falls. But if Satan also is divided against himself, how will his kingdom stand? For you say that I cast out demons by Beelzebub.'" 

Jesus is noting how illogical their thoughts are. He uses two illustrations: one of a kingdom and the second one of a house. Jesus is saying it is absolutely impossible that a kingdom could have two opposing sides and still be called one kingdom. Let me give you an illustration of this. 

In 1875, there was an artificially engineered division in India. British government had realized that when the Hindus and the Muslims united, they fought the British fiercely. So the British thought, "What would be the best way for us to remedy this situation?" A British collector, who is more like the overseer or governor, would then secretly invite a Hindu follower, and they would pay him money to talk bad about the Muslims.  In turn, they would also secretly speak to a Muslim follower and give him money to talk bad about the Hindus. What ensued was a communal poison that was injected into the body of a country, and the British were able to take over the country. 

By illustration, if there is any division in any kingdom, in any government, it's never united. Jesus is saying, logically it doesn't make sense for Satan to capture a man, make him mute, ruin his life, to then later free him of the demon. It's an inconsistent way of thinking about things. Jesus is saying, "Even worldly kingdoms don't do this. How foolish would the devil have to be to do this?" 

It further shows that they are so wicked that they would actually invent foolish arguments in order to dispel Christ. Their hearts were warped. They could not agree with the most plausible conclusion of what they were seeing. They would rather attribute the power of Satan than the power of the Messiah. No matter how illogical it would be, they would find a way to discredit the Messiah. 

But Jesus continues, and He's continuing to unfold how illogical their thoughts are, and He says, notice with me in verse 19, "And if I by Beelzebul cast out demons, by whom do your sons cast them out? For they will be your judges." 

It is common in old inscriptions that we will find from archeology digs that there were inscriptions on paper, which the Pharisees would use to cast out demons. Jesus is saying, "If you follow the logic, how can Satan be so selective, that somehow if your sons are casting out demons, it's through God, but when it's Me, it's always the devil?" 

These sons would be their judges of the Pharisees because they would attest that it was through the power of God that they casted out demons. Jesus is vindicating Himself by showing to us how illogical their thinking was. 

Notice, Jesus goes on even further to vindicate Himself. After proving the falsehood of their reasoning, Jesus gives to them an alternative. Notice, in verse 20, this is the alternative you can notice by the use of the conjunction: but. "But if I cast out demons by the finger of God, then the kingdom of God has come upon you." Let's camp there for a few minutes. 

Jesus is expressing a thought, and I want to capture the logic of these few verses in simple, structured steps. First step is Satan isn't divided. Jesus, therefore, is not casting out by Beelzebul. And you must reconcile, how is He doing it then? This is how He answers: "Therefore the kingdom of God has come because this is only the work of God." Jesus is casting out demons by the finger of God. 

In Matthew's account, he says the Spirit of God. There's a consistency there, and I'll unpack that in a few moments. But when Jesus uses the word "the finger of God," Luke is actually pulling from the Old Testament. In Exodus 8:19, allow us to turn there, Exodus 8:19. Exodus is the second book of the Bible, it's next to Genesis. 

Exodus 8:19. I want you to capture the context with me to see the power of Jesus' expression. In verse 16 it says, "Then Yahweh said to Moses, 'Say to Aaron, "Stretch out your staff and strike the dust of the earth, that it may become gnats through all the land of Egypt."' And they did so; and Aaron stretched out his hand with his staff and struck the dust of the earth, and there were gnats on man and beast. All the dust of the earth became gnats through all the land of Egypt. The magicians did the same with their secret arts in order to bring forth gnats, but they could not; so there were gnats on man and beast. And the magicians said to Pharaoh, 'This is the finger of God.' But Pharaoh's heart was hardened with strength, and he did not listen to them, as Yahweh had spoken." 

Jesus is pulling from the Old Testament to show us a true reality. This was the invasion of Yahweh into Egypt. He was tearing away all the gods. He was clearing the way for His people. This was Yahweh coming to redeem; and Jesus uses the very same expression because the context fits it. 

The hardness of these Pharisees and seeing a miracle in a land that is now enslaved to sin under Roman occupation, when He speaks of the finger of God, He's pulling of the Old Testament idea of salvation, "God is here. He's taking out His people, and He will do it mightily." 

That's not enough evidence. Daniel 5:24, as Nebuchadnezzar's son is eating and dining in pride and sin, he calls for the cups that were taken from the temple to use them for their wicked ways. And a finger of God appears and writes on the wall; and this judgment is coming soon. It's the finger of God again, present. It's the evidence of God's redeeming power. This is God invading earth to take back His own. 

Exodus 31 continues to showcase the finger of God. God is giving Moses the law. And after the first tablets are broken, the second one, the text says, "And they were written by the finger of God." If you notice the Old Testament theme here, there are two kingdoms: there's a kingdom of Pharaoh, a kingdom of the Medes and the Persians, and there's one God. In Exodus 31, a kingdom is being founded and the law is being given by the King of the kingdom, and His finger is present. And Jesus pulls all this Old Testament weight on them and shows them, "If the finger of God is here, guess what? His kingdom has come." Jesus takes the devil from a realm of spiritual power and places them in the same line of Pharaoh and Belteshazzar as mere kings of the earth. He says, "The finger of God is doing these things; His kingdom has arrived. Who can stop it? The finger of God is here." 

Some commentators have commented that the severity of Jesus' language in this text is meant to show the judgment on the Pharisees. But as you study through the book of Luke and all the other gospels, when the kingdom of God is mentioned, it's always in the wording of an invitation. It's odd that He's speaking to the Pharisees, these who have denied Him and blasphemed Him; but our God is so merciful that even to them, this is an invitation. His arguments are not meant to make them feel weak at their knees and bad about themselves, His arguments are meant to woo them. He's reminding them, "If you are afraid of the devil, guess what? There is One even scarier. If you're afraid of demons, there is One who has conquered them. If you're afraid of His kingdom, guess what? There is one kingdom that has come to tear it all away." In fact, it's odd that Jesus uses the finger of God. It only takes a finger. 

In Matthew 12, Matthew says, "The Spirit of God, and therefore the kingdom of God, has come." To align these two theologically accurate descriptions from two gospels, this is what Cyril of Alexandria has to say. He calls the Holy Ghost "the finger of God. Christ Himself is the hand and arm of God because through Him, the Father does all things, and the Son in turn works through the Spirit as the finger is joined to the hand, not separate from it, but joined naturally to do so. So the Spirit works within Christ to bring about the kingdom, to show the glory of the Father and His reign." This is God bragging. It's His full display of deity. He is not holding any punches. Jesus is saying, "My kingdom is here. What else can you be afraid of?" 

To illustrate just how powerful this kingdom is, to vindicate Himself a little further, to showcase just how good and merciful and kind He is, in verse 21, Jesus gives us a parable. He moves from the kingdom and has showcased His power, now He moves to a parable that illustrates a house. 

Read with me, in verses 21 and 22, "When a strong man, fully armed, guards his own house, his possessions are undisturbed. But when someone stronger attacks him and overpowers him, he takes away from him all his armor on which he has relied and distributes his plunder." 

I believe Jesus here is pulling from Isaiah 49:24-26. I'm not going to ask you to go there, but I will read for you the section. And as you think about what Jesus is saying, consider the words and the weightiness of it. Isaiah 49 is a Messianic psalm, a Messianic text, also known as a servant song. This is what Isaiah says. 

"Can the prey be taken from the mighty man, or the captives of the righteous be granted an escape? Surely," says Yahweh, "even the captives of the mighty man will be taken away, and the prey of the tyrant will be granted escape; for I will contend with the one who contends against you. I will save your sons. I will feed those who mistreat you with their own flesh; they will become drink to themselves like sweet wine. All flesh will know that I, Yahweh, am your Savior and your Redeemer, the Mighty One of Jacob." 

In this parable of a strong man, Satan is the strong man, but Jesus is the stronger man. Luke acknowledges – and to our own fault sometimes – Luke acknowledges a truth we usually don't. He does not underestimate the enemy. He calls him strong, powerful. We are not to underestimate our enemy, brothers and sisters. Our enemy is great. He's evil. Ephesians call him the ruler of this world. This is his domain – or, used to be. 

One of his greatest achievements within the church, as I mentioned, is that he has convinced one part of the church to be preoccupied with his existence, and is convinced the other part of the church to actually neglect his existence. And so for us, we must acknowledge we have a foe, a real one, not a fictional one with pointy ears and a pitchfork, but an adversary who guards his domain with power. But Jesus. 

He goes on and says, notice with me, "When a strong man is fully armed," – Texans know a lot about that – "guards his own house and his possessions, they are undisturbed, they are at peace." Jesus is saying until this point, the devil was relaxing. He was comfortable that he had them captured. The nation seemed hopeless. 

But notice what Jesus does. "But when someone stronger than he attacks him and overpowers him, he takes away all his armor on which he had relied and distributes the plunder." Luke is intentional here. He weaves together a picture so that we see Christ's victory is not only temporary, it's not less, it's complete. 

Notice the language: "he takes away all his armor." He doesn't just defeat the devil and let him sit there with his armor, he strips him. Within Greek culture, the stripping away of armor from an opponent was only done when an enemy failed. The term that's used here can refer to the idea of glory. But glory doesn't really capture it because glory is – it can range. If you win a prize, somebody will say, "That's a glorious prize." 

The idea of this text in terms of showing the glory of Christ is that the armor is not taken away for mere pleasure, but it was paraded in the streets when they were victorious. They held it up high on a banner and a stick so that all could see the enemy had fallen. Jesus is describing His action of the devil not simply as a victory, but as a complete victory; not a shrined glory, but an expressed glory; not a glory that is timid or hiding, but a glory that's on display. 

If you ever happen to visit the British Museum, you might come across a red quilted armor. It will have triangles on it and very pointy. Among the armor that's in the British Museum, it's one of the most shiny ones, and it's red and it sits on a horse. The armor was actually acquired in 1899 at the Battle of Omdurman. The British had decimated the last remnants of the Mahdi in Sudan; and as a prize, the Amma was taken into custody. And to showcase how great the empire was, it was displayed in a museum, so that all who pass by and see can know those in Sudan were defeated by the British. 

As a lesser picture, now let me show you a grander picture. This is what Paul says in the same kind of language in Colossians 2:15. I would love for you, brothers and sisters, to turn to Colossians. Colossians is still in the New Testament. Colossians 2:15. I would love us to see what Jesus is exhibiting to His listeners. 

Colossians 2:15, speaking about Christ's work on the cross of atonement. And this is what Paul says in verse 15: "Therefore, having disarmed the rulers and the authorities, He made a public display of them, having triumphed over them in Him." This is the cross. A cross is often sharded in sorrow and darkness, and we think of it in terms of sorrow and sadness. But Paul transforms it in Colossians 2:15. God made a spectacle of them. God made a display of all the powers and authorities. 

In fact, it's not only just speaking of the devil; even the Romans. As they try to kill the Son of God, they try to kill Him who is unkillable. They try to stop a revolution of the soul that cannot be stopped. He triumphed. He is on display on the cross. He's weak, broken, tired, dies for the sinner. But guess what? It is the triumphant moment of His ministry! As He stood there with arms outstretched, with holes in His hands and feet, He is making a spectacle of the devil! Thereafter, He goes to the grave. What happens next? Thereafter, He is resurrected. Thereafter, He is ascended, and the whole world has never seen anyone else beat death but Him. 

He made a spectacle! This kingdom is not shrouded in timidity or sorrow and sadness. Jesus is not being pushed into a corner. He is saying, "I beat him and I beat him good!" This is the gospel. This is the glorious message of His kingdom. Who can stop this man? Even the devil has been stripped. 

If any of you have dogs, you understand the expression: "He's running home with his tail between his legs." Not to make light of the joy and glory of Christ, but show you just how powerful the Savior is. He vindicates Himself and not only shows them He is supreme, He shows them He is good. These Pharisees and those objectors have a chance to be part of this kingdom. If you notice Luke, he doesn't tell them, "You can't be a part of this." And you might be here today and thinking, "I'm too far away. Man, I'm tormented. I'm addicted, I'm tired, I'm lonely. I'm suffering." He has conquered, and it is absolute. Nothing is left for Jesus to win anymore. 

I like to relish the idea that Jesus ascended because His job was done. There was no need for Him to be on earth anymore. He wouldn't have to die for sins anymore. Our Great High Priest has made sacrifice and has sat down at the right hand of the Father in the Old Testament. The priest never sat down. They went back again the next day because we sinned again. They went back again on the Day of Atonement and they atoned for their own sin. This One has made atonement. He has died. He has been buried, and He has resurrected, and He is now seated. 

Jesus moves from His vindication and shifts. The third picture, third and final picture, "the verdict of Jesus," verse 23, the verdict of Jesus: "He who is not with Me is against Me and he who does not gather with Me, scatters." Having explained to His hearers and listeners, Jesus makes a conclusion. He separates His listeners into two kinds of people: those who are for Him, or those who are against Him; those who gather, or those who scatter. There's a synonymous parallelism here; so the ones who are for Him are the ones who gather, and the ones who are against Him are the ones who scatter. 

Jesus here is really using a very simple picture. Some believe that Jesus here is even using the theme of farming. A farmer gathers his sheep, brings them in every evening after they have been feeding. In John chapter 10, Jesus says, "There are other sheep who are not of this fold, and I'm asking you believers to go and bring those in as well." 

Jesus, in this text, has really given them a chance – the listeners, the undecided, the blasphemers and the naysayers – He's given them a chance to decide, "Are you going to be for Him or are you going to be against Him? You can't be in the middle." There's a reason why there is a heaven and a hell and not a purgatory. Two choices, two roads, two ends. Jesus here is being a good and kind Messiah. He's offering people who have hated Him, ridiculed Him, a chance to actually decide. He could have decided this all along. He could have condemned them. But now He gives them a doorway and says, "This is the chance you have. You can either come in and gather with Me, or scatter." And I believe the best application for this text is, "Which one are you?" 

Other than an implication, it even extends wider in terms of application and helps us as believers, "Are you a gatherer or are you a scatterer? Are you the one who is so zealous that others know this kingdom?" The gatherer does not sit in the pen and wait for the sheep to come, the gatherer goes out and finds the sheep and brings them in. The gatherer is not a passive gatherer. He does not stand on top of the mountain and say, "Sheep, if you hear my voice, please come in." That's only Christ. You're meant to go out, call the sheep. Sheep are stubborn, sheep are dumb, sheep are lazy, sheep don't listen; and that's why they need to be wooed in, they need to be pushed forward, that they come to Jesus. 

As a saint, how are we at pulling other sheep towards Christ? How consistent are you to say, "I prayed for you, brother," and actually prayed? How consistent are we to ask, "How are you doing this week? How may I pray for you? What sins are you struggling with that I can strive with you side by side in the faith?" Or are you a scatterer who has been confused all their life thinking they're a gatherer? You've convinced yourself you belong in this crowd, but you are actually against Him. Or are you in the middle, the undecided voter? 

Jesus beckons you, "Decide today." There are no neutral parties in heaven, those ones are in hell. Many men might go to hell unthinking, but no Christian goes to heaven without pondering Christ. Spurgeon said that. 

I hope we think through this. Jesus is evoking this language even to have a missional perspective. How willing are you to go and gather? The Lord has pressed upon you to go into a work of missions. How willing are you to go and gather to the downtown places nobody wants to go? How willing are you to go and gather to those places that seem to be a stronghold of this world system, of leftist agenda, and all those who hate God? Because I think we often seldom forget when we're going out the devil's kingdom has been defeated; it's not powerful anymore. Yes, it has power now in our present life, but Christ has conquered and won. 

I'll leave you with an example of a man who decided not to be neutral. It was in 1793 that a man by the name of Citizen Genêt came to the coast of the US. He was a French man who had escaped the Revolution, and they were trying to fight the British. Those stateside were trying to decide what to do with him. Would they intervene with the French Republic's war with Great Britain or would the US remain neutral? 

Jefferson decided that they would be neutral, so did Washington. But Citizen Genêt was different. Citizen conscripted a couple of men, procured a ship, fashioned it with arms, and attacked British vessels. In his mind, the war for the French was still going on even if America decided to be neutral. And I think it's a clarion call to us. Even if other believers and saints are not fully understanding their commission, even if other people are neutral in this church, this call is personal. This call is yours. It is not a message you pass on to your neighbor or apply it for that guy you've been trying to push to do things, this is for you. How is the gathering going? Have you seen our Christ vindicated? Do you understand His verdict, or have you considered Him a villain? Let's pray. 

[Prayer] Mighty God, thank You that we could just look at Your word and marvel at the truth, look at Your word and just rejoice in the truth, look at Your word and celebrate Your truth. Help us, Lord Jesus, to be for You and not against You. Help us, Lord Jesus, to gather and not scatter. Help us, Lord Jesus, to embrace, to live out our lives in the knowledge that You alone are worthy; for You have conquered and redeemed for Yourself a people. May we be gloriously reminded now, Lord God, we don't have to be neutral because You have called us to Yourself, and You have made it possible for us to even decide to be for You, in Christ's name I pray. Amen. 

‍