In the sermon 'This Man Receives Sinners,' speaker Mike Davenport explores the message in Luke 15:1-2, focusing on the approachableness of Christ, the accusation against Him by the Pharisees and scribes, and the affirmation of His role as a friend of sinners. Davenport emphasizes that Jesus Christ is the same yesterday, today, and forever, and is approachable to all, including tax collectors and sinners. The Pharisees and scribes criticized Jesus for associating with sinners, but He affirmed their observation through parables, illustrating His joy in receiving sinners. These parables, often focused on the lost sheep, coin, and son, are reinterpreted to highlight Christ's joy in finding the lost. The sermon encourages listeners, including children, to draw near to Christ without fear of rejection, underscoring His willingness to receive and save sinners.

Well, I invite you to open up your copies of the Word of God to Luke's Gospel, Luke chapter 15. Luke chapter 15. Chapter 15. I know Luke 15 is probably a familiar passage to you, and so I hope what I'm preaching is nothing new, but maybe with a different focus than you're used to. The primary portion of my text is verses 1 and 2, Luke 15, 1 and 2.

Then all the tax collectors and the sinners drew near to him to hear him. And the Pharisees and scribes complained saying, this man receives sinners and eats with them. Let's pray. Gracious God we we thank you for these precious words. Make them even more precious to us today that your Son, Jesus Christ, receives sinners.

In His name we pray, amen. Well, dear ones, it's a new year, but it's the same Christ. We don't know what the year has in store for us, but we are assured of what glories are stored up in Christ for all his people in the year ahead. And I'm here to bring you the the best news possible as you face the new year. Jesus Christ is the same yesterday, today, and forever.

You know the description given of Jesus by the Pharisees here in our passage is as true today as it was 2,000 years ago. This man receives sinners. Well, consider with me the following three points in the time that is set before us. First, the approachableness of Christ. The approachableness of Christ.

Second, the accusation against Christ. The accusation against him. And then third, the affirmation of Christ, that which He Himself gives, the affirmation of Christ. So first, the approachableness of Christ. We read in verse 1, then all the tax collectors and the sinners drew near to Him to hear Him.

There are two groups mentioned here in this opening verse, the tax collectors and the sinners. In another place, Jesus describes the second group mentioned here by saying tax collectors and harlots. Now, tax collectors would be viewed as anti-Jewish. They were a group that was acting on behalf of the oppressive Roman government, and these ones were not only collecting taxes for Rome, they were also seeking to extort their own fellow countrymen by lining their own pockets by asking for more. Now the sinners here, or the harlots, would be viewed as anti-law.

They were flagrant lawbreakers. And these two groups together stood in stark contrast with the Pharisees and the scribes, at least in the minds of the scribes and also the assessment of probably the tax collectors and sinners. You see, the Pharisees and scribes prided themselves as children of Abraham, and they saw themselves as both the teachers and the keepers of the moral law of God. They disdained anything or anybody that would be either anti-Jewish or anti-law. They would see such as an affront both to Abraham as the father of the Jewish nation and Moses who was the giver of that law.

Now did you note the word all in the opening verse? Then all the tax collectors and the sinners drew near to hear him. I do not think that we should come away thinking this was every single tax collector and sinner in Israel without exception. Some commentators feel that it is applicable to all of them in that region, that all the tax collectors in that area where Christ was currently at when they came, they would say that it was all of them. And that could be the case.

But at minimum, at minimum, I believe we should see this as a general consensus among the two groups, these tax collectors and sinners, in displaying a willingness on their part to draw near to Christ. In other words, it was not a few. It was not a few. Somewhat unlike the attention that is drawn to One particular Pharisee who came to Jesus by night These rebels and sinners came to Christ in large numbers and they did it in broad daylight Now the text tells us that these rebels and sinners drew near to Christ. They drew near.

Some commentators note an ongoing drawing near that they take from the Greek text, a drawing near ongoing manner as opposed to a one-time act. In other words, they were continually drawing near to him. And certainly we get that feeling at least reading through the gospels that this wasn't the only occasion that they showed up. We read earlier in Luke's gospel in Luke 5 when God called Levi, he was a tax collector, He invited all his friends and they drew near to Christ on that occasion. Well the text tells us that these sinners drew near and why did they do it?

It says to hear him, to hear him. And no doubt the words that they heard were convicting words and they were revealing words. Words that they had probably heard before. It wasn't a difference in the words, but what do we know even from those who came to arrest Jesus? They were mesmerized.

No one ever spoke like this man. This is a different teacher. J.C. Ryle comments, quote, let us mark the accessableness and the affability of our Lord's demeanor in this expression. He was one of whom people were not afraid." End quote.

They weren't afraid. Dear ones, Christ is approachable. He is approachable. You can draw near to Him without fear of being rejected. And that's just, it's not just my opinion as the preacher.

He Himself declares His approachableness over and over throughout the Gospels. Come to me, all you who labor and are heavy-laden, and I will give you rest. Take my yoke upon you and learn from me, for I am gentle and lowly in spirit, and you will find rest for your souls, for my yoke is easy and my burden is light." Matthew 11, 28-30. How about Matthew 19, 14? Let the little children come to me.

Let the little children come to me and do not forbid them for of such as the kingdom of heaven John 5 34 and 40 he said I say these things that you may be saved but you are not willing to come to me that you may have life." I said that of the Pharisees, the people who are complaining in our text. You're not willing to come that you might have eternal life. Matthew 23 37 Jesus cried out, oh Jerusalem, Jerusalem, how often I wanted to gather your children together as the hen gathers her chicks under her wings, but you, you were not willing." John 6 37, Jesus said, the one who comes to me I will in no wise cast out. I will by no means cast out. John 7 37, if anyone thirsts, let him come to me and drink.

Can I ask you a question? Tax collectors and sinners drew near to Christ to hear Him. Is there something keeping you away? Is there something keeping you away? Why will you not like them draw near to him draw near?

If you refuse to draw near to him think not to blame him for unwillingness For he indeed is willing this man receives Sinners and so we sing in this place come ye sinners poor and wretched weak and wounded sick and sore Jesus ready stands to save you full of pity and pity that's joined with power. He is able and he is willing. Doubt no more. Come ye weary, heavy laden, bruised and broken by the fall. If you tarry till you're better, you will never come at all, not the righteous, but sinners Jesus came to call.

Well, second from the text before us, note the accusation against Christ, the accusation against Christ, verse 2. Against Christ, verse 2. And the Pharisees and scribes complained, saying, this man receives sinners and eats with them. Now, the Pharisees and scribes declared what they observed. This is what they observed, and the fact of the matter is they spoke the truth.

This is not a lie. They saw it firsthand. However, scripture reveals to us that Though their statement was accurate in and of itself it came as a complaint. It was a complaint Ryle notes that these words were said with a sense of surprise and scorn and not with pleasure and admiration. And note the contempt in their response.

It is similar to the response that Simon the Pharisee had when Christ came to dine with him at his house. While Christ was there participating in the meal with Simon, an immoral woman came into the house, approached Jesus, and began to cling to his feet. Tears began streaming down her face, showering the feet of Jesus. And then she took her hair and Wiped the feet of Jesus and then anointed his feet with fragrant oil How did Simon the Pharisee respond Well, Luke 7 39 says Now when the Pharisee who had invited Jesus saw this, he spoke to himself, saying, This man, here we are with his words again, this man, if he were a prophet, would know who and what manner of woman this is who is touching him for she is a sinner. Well J.C.

Ryle puts it so plainly but beautifully And I quote, the testimony of the scribes and Pharisees were strictly and literally true. The Lord Jesus is one that receives sinners. He receives them to pardon them, to sanctify them, and to make them meet for heaven It is his special office to do so the very same which was meant for a reproach was adopted by the Lord Jesus as a true description of his office. For this end he came into the world. He came not to call the righteous but sinners to repentance.

He came into the world to save sinners. And then he says, what he was upon the earth, he is now at the right hand of God and will be for all eternity. He is emphatically the sinner's friend." End quote. You children in the room, you children, Can I speak to you for a moment? I want you to see in this passage that Christ receives the worst, the worst of sinners.

However, just as obvious is the fact that he doesn't receive those who consider themselves good and who attempt to keep the law in their own strength. Christ is not waiting for you boys and girls. He's not waiting for you to be a better boy or girl, a better young man or young woman in order for you to be able to draw near to Him. He receives sinners. He's not waiting for you to simply do better or be better.

Christ receives sinners. He heals spiritually sick souls. Children, have you ever had to go to the doctor, to the hospital, maybe you were sick or broke a bone or something and you had to go? Did the doctor come out there and look at you and say, you need to go back home, Come back and see me when you're better." That didn't happen, did it? As you looked around the room with others in the room, they were sick like you, or they had an injury like you had.

That's where you go. You go to the doctor. It's his job. That's what the doctor does. He receives sick people.

Well, Jesus declares himself to be a soul doctor. He is the physician of all that ails the soul. And it is the spiritually sick that he invites to draw near to him that they might be saved. In Matthew 21, 31 and 32, we read that Jesus said to the Pharisees and scribes, "'Assuredly, I say to you that tax collectors and harlots enter the kingdom of God before you, for John came to you in the way of righteousness and you did not believe him, but tax collectors and harlots believed him. And when you saw it, you did not afterward relent and believe him.

This man receives sinners. Are you a sinner? Are you a sinner? Then he will receive you. He will welcome you.

Do not delay. Go to him today. Today. Well, having considered the approachableness of Christ and the accusation against him, consider with me thirdly the affirmation of Christ, the affirmation of Christ. Does Christ here deny the accusation?

Does he say, no, you got it all wrong. No, no, no, no, no, no, no. That may be what it looks like, but He actually affirms the truthfulness of what they are saying. It is though, he says, what does that you say of me? I receive sinners and eat with them?

Well indeed I do, and gladly, and gladly. Well you might be wondering where I see Christ's affirmation of what these religious leaders had accused him of. Well I proposed to you that the affirmation comes by means of these very parables that he tells in response to what they've said, that these parables are here to affirm the truth that Christ receives sinners. And these opening two verses of Luke 15 are the key, I think they're the key to understanding all three of these parables that follow. I do not prefer the often given titles of these parables, titles centered around a lost sheep, a lost coin, and a lost son.

But because the accusation was focused upon Christ and upon his attitude toward and his view of the vilest of sinners, I believe the focus of these parables is on him. It's on him that Christ's purpose in the parables is to reveal his seeking, his finding, and get this, his joy, his joy. You see the common lens with which you may have always viewed these parables, and I have too at times, is it's often focused on what was lost and what was found. But this afternoon, I want you to look at these briefly with me, and as we do, I would like your focus to rest upon the joy of the one who received back into possession that which was lost. That's what I want you to focus on.

So let's look at these together. What man of you, having a hundred sheep if he loses one of them, does not leave the ninety-nine in the wilderness and go after the one which was lost until he finds it? And when he has found it, he lays it on his shoulders rejoicing you see it rejoicing and the rejoicing this doesn't end there and when he comes home he calls together his friends and neighbors saying to them, rejoice with me, for I have found my sheep which was lost. And then he states, I say to you that likewise, just like that, there will be more joy in heaven over one sinner who repents than over 99 just persons who need no repentance. A sheep was found, but boy oh boy this shepherd he rejoices when he finds it and then he goes home and calls his friends to rejoice.

Christ says it's like that in heaven when a sinner comes to Jesus. Second parable, or what woman having ten silver coins if she loses one coin does not light a lamp, sweep the house, and search carefully until she finds it. And when she has found it, she calls her friends and neighbors together saying, what? Rejoice with me, for I have found the peace which I lost." And again, Jesus gives commentary. What's this about?

Likewise, just like this, I say to you, there is joy in the presence of the angels of God over one sinner who repents. It's not joy among the angels of God. The angels of God witness this joy. This joy that's expressed is expressed in front of the angels in their very presence. The third and one I know you know very well, remember our focus.

Then Jesus said, a certain man had two sons and the younger of them said to his father, Father, give me the portion of goods that falls to me. So he the father divided to them his livelihood. Not many days after, the younger son gathered all together, journeyed to a far country, and there wasted his possessions with prodigal living. But when he had spent all there arose a severe famine in that land and he began to be in want. Then he went and joined himself to a citizen of that country and he sent him into his fields to feed swine and he would gladly have filled his stomach with the pods that the swine ate and no one gave him anything.

But when he had come to himself, he said, How many of my father's hired servants have bread enough and to spare? And I, I perished with hunger? I will arise and go to my Father and will say to Him, Father, I ascend against heaven and before you and I am no longer worthy to be called your Son. Make me like one of your hired servants." And he arose and he came to his father. But when he was still a great way off, His father saw him and had compassion and ran and fell on his neck and kissed him.

And the son said to him, Father, I have sinned against heaven and in your sight and am no longer worthy to be called your son, but the Father said to his servants, bring out the best robe and put it on him." Remember what we heard this morning? What's granted for us to wear as his bride? Bring it out. Bring it out. Bring out the best robe and put it on him and put a ring on his hand and sandals on his feet and bring the fatted calf here and kill it and let us eat and be merry and be merry.

For this my son was dead and is alive again. He was lost and is found. And what happened? And they began to be merry. Now his older son was in the field And as he came and drew near to the house, he heard music and dancing.

So he called one of the servants and asked what these things meant. And he said to him, your brother has come and because he has received him safe and sound, your father has killed the fatted calf." But he had a complaint, just like the Pharisees, he had a complaint. And he was angry. He would not go in. He didn't want to enter into the joy of his father.

Therefore, his father came out and pleaded with him to do what? To enter into his joy. This is my this is my joy my son, enter into it. So he answered and said to his father, Lo, These many years I have been serving you I never transgressed your commandment at any time and yet you never gave me a young goat that I might make merry with my friends. See, he was more worried about his joy than his father's joy.

You didn't give me what I wanted to go make merry with my friends. He could care less about the joy of the father here. But as soon as this son of yours came, who has devoured your livelihood with harlots, you killed the fatted calf for him and the father says this to the son son you are always with me and all that I have is yours it was right that we should make merry and be glad for your brother was dead and is alive again and was lost and is found." Dear ones, what a glorious affirmation of Christ here in these parables gives to his title as a friend of sinners. A friend of sinners. And this one, Jesus Christ, as I said in the beginning, is the same yesterday, today, and forever.

Draw near to him today. Draw near to him. The words of a song that is very precious to me. I want to read that in closing. One there is, one there is, above all others, well deserves the name of friend.

His is love beyond a brother's. Costly, free, and knows no end. They who once, just once, his kindness prove, find it everlasting love. Which of all our friends to save us could or would have shed his blood? But our Jesus died to have us reconciled in him to God.

This was boundless love indeed. Jesus is a friend in need. When he lived on earth, abased, friend of sinners was his name. Now above all glory raised, he rejoices in the same. Still, he calls them brethren, friends, and to all their wants attends.

Could we bear from one another what he daily bears from us? Yet this glorious friend and brother loves us, though we treat him thus. Though for good we render ill, he accounts us brethren still. Oh for grace our hearts to soften, teach us Lord at length to love. We alas forget too often what a friend we have above.

But when home our souls are brought, and I think it's that marriage supper of the lamb that we heard about this morning, but when home our souls are brought We will love thee as we ought. Hallelujah. What a Savior, friend of sinners. Let's pray. Oh gracious God, what sweeter words could our ears hear than Jesus Christ, the one who no sin.

Your precious Son, holy, holy, holy, is a friend of sinners. And He died for His enemies when no one else would or could. Oh, Lord, draw out our hearts in love to Him who has been made precious to us. And oh, for any children here and any adults who have never come to Him, have never drawn near to Him, oh, may they see the approachableness of Christ that He will have sinners come. And He affirms that He will have joy over them in the saving of their never-dying souls.

And we pray that this would indeed happen today, here at the start of 2022. To him be all the glory in the church both now and forever. In his name we pray, amen.