What to do? What to do?

In our Sunday evening Bible study, we are doing a very short study of creeds, catechisms, and confessions. We spent two nights on the Apostles’ Creed, one night on the Nicene Creed, and one night on the Heidelberg Catechism. Next week will be one night on the Canons of Dordt, followed by two nights on the Westminster Confession of Faith. I said it was a short study.

Here’s the quandry. I’m also listening to Dr. Frank James’ RTS lectures on the History of the Church from the Reformation to the present, as I travel to and from work each day. With these two things gong on at the same time, I am constantly reminded just how much I love the study of history. I want to teach a class on the history of the church at our church, but I’ve got a problem.

Both my Sunday School class and the Sunday evening Bible study have always been studies through a particular book of the Bible, or a theological theme. I’m not sure the either one of these classes is the right place to do a study of history.

So, here’s the question: Should I do something on another night of the week? Would very many people commit to yet another thing during the week? Would teaching three classes per week plus my 40-hour-a-week job be too much to handle?

I really don’t know what to do.

I am currently reading The Great Exchange by Jerry Bridges and Bob Bevington. This quote has relevance to the active/passive obedience debate raging in reformed churches today.

Only Christ, as the holy and righteous law keeper, could offer a perfect sacrifice for sins, because he perfectly obeyed God’s law. By his sinless life (his active obedience) and his substitutionary death (his passive obedience), God’s requirement - that is, his will - was fulfilled on behalf of those whom Christ represented in the new covenant. (p. 63)

We must see that Christ’s perfect obedience made the imputation of his righteousness to us possible. Simply dying as a substitute does not accomplish all that is necessary to make us the righteousness of God (2 Corinthians 5:21).

Just as I got into a Monday - Wednesday - Friday posting rhythm, I got knock out of it. After feeling uncomfortable all day Sunday, I started having pain in my right side at about lunchtime on Monday. After a trip to the ER on Monday evening, they removed my appendix at about 1:30am Tuesday morning. I just got home from the hospital, and I wanted to post the final Sermon on the Mount handout this afternoon.

“Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven. On that day many will say to me, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?’ And then will I declare to them, ‘I never knew you; depart from me, you workers of lawlessness.’

“Everyone then who hears these words of mine and does them will be like a wise man who built his house on the rock. And the rain fell, and the floods came, and the winds blew and beat on that house, but it did not fall, because it had been founded on the rock. And everyone who hears these words of mine and does not do them will be like a foolish man who built his house on the sand. And the rain fell, and the floods came, and the winds blew and beat against that house, and it fell, and great was the fall of it.”

And when Jesus finished these sayings, the crowds were astonished at his teaching, for he was teaching them as one who had authority, and not as their scribes.   Matthew 7:21-29

Jesus had just warned against those false prophets who do not speak the truth. But, what about those who may speak at least some of the truth, but live the lie? In this last section of the sermon He speaks to that issue.

In referring to those who say, “Lord, Lord,” Jesus speaks of some who will come, at the Last Day, feigning service to Him. Having spent their lives deceiving others (and perhaps themselves), they will now seek to deceive the final Judge of all mankind. Although they may say the right words, their fruit tells another story. And, it is by their fruit that they must be judged.

These people speak of prophesying, casting out demons, and doing mighty works in Jesus’ name. Yet, He says, they will not enter the kingdom. So, there must be more to doing God’s will than these things. It must be remembered that these are not the things about which Jesus talks in the sermon. It is as we do the things he does talk about – as we live that way – that we do the will of God and show ourselves to be true believers – true children of God.

How can Jesus say, “I never knew you?” As God, Jesus is omniscient. He knows all things. Therefore, this statement cannot mean that He was never aware of these people’s existence. He means that never for a moment did He acknowledge them as His own. Never did He know them in the intimate way in which He knows those who are His.

To further show the need to do the things of God, Jesus uses the story of two builders. Each of these men builds a house, and the houses appear to be very similar. The difference between the two is the foundation on which they build. In the story, the firm foundation represents the sound words of Jesus. His words offer the support we need for our lives. Without them, we cannot stand against the wind and storms of persecution and temptation. Without them, our foundation shifts, and we will fail to stand against the opposition of Satan and the world.

The crowds are said to have seen Jesus as one who had authority. John refers to Jesus as the Word of God (John 1:1-2). The writer to the Hebrews informs us that, in these last days, God has spoken to us through His Son (Hebrews 1:1-2). And, Paul tells Timothy that all Scripture is breathed out by God (2 Timothy 3:16). The words of the Old Testament which Jesus quoted and explained were His own words. As the Author of those great biblical truths, He had the authority to teach on them and to explain them.

 “So whatever you wish that others would do to you, do also to them, for this is the Law and the Prophets.

“Enter by the narrow gate. For the gate is wide and the way is easy that leads to destruction, and those who enter by it are many. For the gate is narrow and the way is hard that leads to life, and those who find it are few.”  Matthew 7:12-14

When asked about the greatest commandment, Jesus summed them all up in two: love God, and love your neighbor. This love fulfills the law. But, what are we to do in situations where we do not know just how to do that? How do we decide what it means to love our neighbor? A good rule is given here. As followers of Christ and children of God, we are to seek after the things of God. We are to like what God likes and hate what He hates. When in doubt, treat others as you (as a Christian) would want to be treated.

God does not deal with us as we deserve. Rather, He loves us and shows us grace and mercy. As His children, we are to be imitators of Him (Ephesians 5:1). We are to love our neighbors and show them grace and mercy.

Jesus came to call men out from the world and unto Himself. He came to establish the kingdom of God. This sermon has been His teaching on the character of the citizens of that kingdom. Now, at the end, He asks, “What will you do?” He admonishes his listeners, and us, to enter into this kingdom – to be His obedient servants and followers.

When we come to Christ, we come with a load of baggage. We come with our thoughts, our experiences, and our selves. Although the kingdom of God is expansive, the way of entering is narrow. We see here the picture of someone squeezing through a narrow gate with no excess baggage. We come into the kingdom of God naked and with empty hands.

The gospel of Jesus Christ requires a decision and a commitment Luke 14:25-33). We are new creations, and we have a new life. We are called to follow Christ and to obey. It is a narrow way. It is the only way.

“Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For everyone who asks receives, and the one who seeks finds, and to the one who knocks it will be opened. Or which one of you, if his son asks him for bread, will give him a stone? Or if he asks for a fish, will give him a serpent? If you then, who are evil, know how to give good gifts to your children, how much more will your Father who is in heaven give good things to those who ask him!”   Matthew 7:7-11

A text taken out of context is a pretext. Taking a passage of Scripture as a proof text can often result in an abuse of Scripture and a false teaching. This passage of Scripture is quite often used to teach that God is some sort of cosmic Santa who is waiting to give gifts to those who ask. It is as if He will give us everything we want, if we merely ask. In the context of this chapter and the entire Sermon on the Mount, we must see that our Lord is teaching something different, here.

In the preceding six verses, Jesus teaches His disciples (and us) to judge, but not to be overly judgmental; to be critical, but not hypercritical; to be humble and patient, but not overly patient with those who abuse the things of God. As with all the other things commanded in this sermon, our first question is, “How can we possibly do this?” And, the answer, as in all the other cases is, “Ask God for help, faith, wisdom, and strength to do what He commands.”

In this passage, Jesus teaches us to be humble, active, and persistent in our prayers. Asking implies humility and a recognition of need. Asking is often associated with an inferior’s request to a superior, which is most definitely the case with our asking something of God. We see this in the parable of the Pharisee and the tax collector in Luke 18:10-13. The Pharisee does not ask anything in his prayer. He stands before God and tells how good he is. The tax collector, on the other hand, asks and pleads for God to forgive him, a sinner. He recognizes his need for mercy and grace, and he asks the only One who can give it.

Seeking takes asking a step farther, with the addition of action. One commentator used a desire for a deeper knowledge and closer communion with God as an example. Simply asking for such a thing will not go as far as actually doing something about it. To obtain such a knowledge and relationship, we would pray to that end, spend time in the Word to learn about Him, attend services where the Word is preached, and spend time in fellowship with others who know God. This is the idea of Isaiah’s statement, “Seek the Lord while He may be found” (Isaiah 55:6).

Knocking indicates perseverance. This is seen in Jesus’ teaching on prayer in the parable of the persistent neighbor in Luke 11 and the persistent widow in Luke 18.

The basic teaching in this passage is that God will give us the strength, grace, and wisdom to face anything, and everything, we face in our daily lives. As Jesus says, those who ask receive; those who seek find; and it is opened to those who knock As the giver of all good gifts, God “rewards those who seek Him” (Hebrews 11:6).

“Judge not, that you be not judged. For with the judgment you pronounce you will be judged, and with the measure you use it will be measured to you. Why do you see the speck that is in your brother’s eye, but do not notice the log that is in your own eye? Or how can you say to your brother, ‘Let me take the speck out of your eye,’ when there is the log in your own eye? You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother’s eye.

“Do not give dogs what is holy, and do not throw your pearls before pigs, lest they trample them underfoot and turn to attack you.”   Matthew 7:1-6

Scripture instructs us to judge. “Do not judge by appearances, but judge with right judgment” (John 7:24). “For what have I to do with judging outsiders? Is it not those inside the church whom you are to judge?” (1 Corinthians 5:12). “When one of you has a grievance against another, does he dare go to law before the unrighteous instead of the saints? Or do you not know that the saints will judge the world? And if the world is to be judged by you, are you incompetent to try trivial cases? Do you not know that we are to judge angels? How much more, then, matters pertaining to this life! So if you have such cases, why do you lay them before those who have no standing in the church? I say this to your shame. Can it be that there is no one among you wise enough to settle a dispute between the brothers, but brother goes to law against brother, and that before unbelievers?” (1 Corinthians 6:1-6). “But even if we or an angel from heaven should preach to you a gospel contrary to the one we preached to you, let him be accursed. As we have said before, so now I say again: If anyone is preaching to you a gospel contrary to the one you received, let him be accursed” (Galatians 1:8-9). “Beloved, do not believe every spirit, but test the spirits to see whether they are from God, for many false prophets have gone out into the world” (1 John 4:1). “If anyone comes to you and does not bring this teaching, do not receive him into your house or give him any greeting, for whoever greets him takes part in his wicked works” (2 John 10-11). So, what is the meaning of Jesus’ command to “judge not” in this passage?

While it is necessary to be discerning and critical, it is a sin to be hypercritical. Sadly, being critical to the point of bearing false witness and being unkind is our nature. That is why Jesus had to address it in this passage. Those who judge harshly should expect to be judged harshly as well – by men and by God (Matthew 6:14-15).

It must be seen that Jesus is not speaking against any judgment or discipline of our brother, because He speaks of removing the speck from his eye. However, Jesus does speak of removing that speck only after we can see it. This picture is humorous, as we see a man with a huge log in his eye trying to perform the delicate operation of removing a small speck of sawdust from his brother’s eye. The moral?: Physician, heal thyself. Examine yourself before criticizing others too severely.

It appears that Jesus suddenly changes subjects when he begins speaking of pearls and swing; but, it actually fits into His message regarding hypercritical judgment. While we are to avoid such over-criticism, we are not to avoid discernment, especially when it comes to the things of God. Also, He speaks about those who are overly critical of the gospel. Those who are vehemently opposed to the things of God will not appreciate them. No matter how the gospel is presented to them, they will treat it with distain and contempt. As hard as Jesus’ teaching may be, there comes a time when we are to turn away from those who are overly critical of the gospel and move on to those who are not.

“Therefore I tell you, do not be anxious about your life, what you will eat or what you will drink, nor about your body, what you will put on. Is not life more than food, and the body more than clothing? Look at the birds of the air: they neither sow nor reap nor gather into barns, and yet your heavenly Father feeds them. Are you not of more value than they? And which of you by being anxious can add a single hour to his span of life? And why are you anxious about clothing? Consider the lilies of the field, how they grow: they neither toil nor spin, yet I tell you, even Solomon in all his glory was not arrayed like one of these. But if God so clothes the grass of the field, which today is alive and tomorrow is thrown into the oven, will he not much more clothe you, O you of little faith? Therefore do not be anxious, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear?’ For the Gentiles seek after all these things, and your heavenly Father knows that you need them all. But seek first the kingdom of God and his righteousness, and all these things will be added to you.

“Therefore do not be anxious about tomorrow, for tomorrow will be anxious for itself. Sufficient for the day is its own trouble.”   Matthew 6:25-34

In an interesting move from one subject to another, Jesus shows that sin is sin, and even small sins can serve the cause of Satan. Previously He spoke of storing up treasures and focusing on them, to the detriment of God and His kingdom. Here He shows that worrying about even essential earthy things can draw us away from God.

Scripture warns against being anxious (worrying) about the very things which God graciously gives to His people. Being anxious indicates that we do not trust God for His provision, when James clearly states that all good gifts come from God. Paul even writes that all one must do is ask of God (Philippians 4:6).

Even our life is a gift from God. He is both Creator and Sustainer of all life. Without his constant upholding of all things, we would cease to exist. Thus Paul can say that “In him we live and move and have our being” (Acts 17:28).

Jesus uses the simplest of animals to illustrate His point. Although the birds work in building nests and gathering food, they do not worry about what and when they will eat. They do not store up large quantities of food for future, possible draughts or famine. They simple rely on God. While this may be seen as an oversimplification, we should not assume that Jesus is teaching laziness or unproductivity. He is just saying that, as we work to provide for ourselves and our families, we are not to become so obsessed with these things that we take our eyes off God and His kingdom.

From the simple birds Jesus moves to flowers who cannot provide for themselves. Their beauty is provided by God. In the same way, clothing and other things of beauty are gifts of God for His people. Jesus’ argument is from the lesser to the greater. If God clothes the flowers and makes them beautiful, doesn’t it make sense that He will do the same for you? Man is the crown of God’s creation – the creature made in His image – He will care for him.

The statement to “seek first the kingdom of God and his righteousness” throws us back to the Beatitudes and the statement about those who hunger and thirst for righteousness. According to Jesus, they will be satisfied. In another one of those interesting doctrines of Scripture, as we focus upon God and His kingdom, we actually receive the things we earlier worried about.

“Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal, but lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal. For where your treasure is, there your heart will be also.

“The eye is the lamp of the body. So, if your eye is healthy, your whole body will be full of light, but if your eye is bad, your whole body will be full of darkness. If then the light in you is darkness, how great is the darkness!

“No one can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and money.”   Matthew 6:19-24

Earthly treasures – things – are fading. Jesus mentions destruction by moth, rust, and thieves, but He implies so much more. Earthly treasures can be depleted by mold, weather, weeds, rust, insects, thieves, inflation, illness, neglect, etc. And, even if they are kept intact, they vanish upon our death; they are of no use to us.

Heavenly, spiritual treasures cannot be devoured or destroyed by moth, rust, thief, or anything else in creation. They are everlasting, and they do not vanish at death. These treasures include God’s faithfulness (Psalm 89:33), everlasting life (John 3:16), a love from which we cannot be separated (Romans 8:39), an irrevocable calling (Romans 11:29), an indestructible foundation (2 Timothy 2:19), and an inheritance that will not fade (1 Peter 1:4-5).

We tend to honor and think upon that which we hold dear. What we treasure occupies a great deal of our thoughts, and our actions quite often are directed toward preserving – even honoring and worshiping – it. Jesus calls us to make sure it is upon heavenly things that we think, and that it is God alone that we worship and honor.

It is the eye which brings light into the body. In order to do this, the eye must be sound – healthy and functioning properly. When that is the case, the eye can adjust and gather light even in near darkness. When clouded and unhealthy, it may not bring in light even in bright sunshine. In the same way, we have a spiritual eye which brings in the light of God. This spiritual eye does not function properly if it is continually yearning for earthly treasures.

“And when you fast, do not look gloomy like the hypocrites, for they disfigure their faces that their fasting may be seen by others. Truly, I say to you, they have received their reward. But when you fast, anoint your head and wash your face, that your fasting may not be seen by others but by your Father who is in secret. And your Father who sees in secret will reward you.”  Matthew 6:16-18

The fast referred to here is a voluntary abstinence from food as a religious exercise. It could be an expression of humiliation or lamentation. Scripture speaks of fasts lamenting sin (Leviticus 16:29-34; Numbers 29:7-11; Deuteronomy 9:18), defeat in battle (Judges 20:26), bereavement (1 Samuel 31:13; 2 Samuel 1:12), sad tidings (Nehemiah 1:4); or a plague (Joel 1:14). Fasts could also be called for to promote concentration on an important religious act or event. A beautiful account of true and false fasting is found in Isaiah 58. The only fast called for by the law of God was the one on the Day of Atonement (Leviticus 16:29-34).

Jesus calls His disciples to have a righteousness which exceeds that of the scribes and Pharisees. As with their giving and praying, fasting should not be done for show. Fasting was to be a coming before God in humility as a way of concentrating one’s thoughts. It was not to be used to impress men.