Faithful Quotes

“The true, living faith, which the Holy Spirit instills into the heart, simply cannot be idle.”
—Martin Luther

“The first conscious exercise of the renewed soul is faith; as the first conscious act of a man born blind whose eyes have been opened, is seeing.”
—Charles Hodge

“God does not expect us to submit our faith to him without reason, but the very limits of our reason make faith a necessity.”
—Augustine

“It is not a very robust faith which in order to survive must distort or ignore the facts.”
—Elisabeth Elliot

“The more we know of God, the more unreservedly we will trust him; the greater our progress in theology, the simpler and more childlike will be our faith.”
—J. Gresham Machen

“What saves is faith alone, but the faith that saves is never alone.”
—J. I. Packer

“True faith is suffused with penitence.”
—John Murray

“Faith is not a distant view, but a warm embrace of Christ.”
—John Calvin

“Faith does not operate in the realm of the possible. There is no glory for God in that which is humanly possible. Faith begins where man’s power ends.”
—George Müller

“Good works do not make a good man, but a good man makes the works to be good.”
—Martin Luther

“The Bible recognizes no faith that does not lead to obedience, nor does it recognize any obedience that does not spring from faith. The two are opposite sides of the same coin.”
—A.W. Tozer

“Faith is to believe what we do not see, and the reward of this faith is to see what we believe.”
—Augustine

“Live in faith and hope, though it be in darkness, for in this darkness God protects the soul. Cast your care upon God for you are His and He will not forget you. Do not think that He is leaving you alone, for that would be to wrong Him.”
—John of the Cross

Redeemed by Faith

"Therefore, since we have been justified through faith, we have peace with God through our Lord Jesus Christ" (Romans 5:1).

The doctrine of justification by faith alone, over which the Protestant Reformation was fought, means that justification is by Christ alone. There is nothing we can do to merit our salvation. Rather, redemption from slavery to sin is freely given to all who trust in God.

Theologians representing the papacy argued against the Reformers that James 2:24 says, “You see that a person is justified by what he does and not by faith alone.” They argued that human works contribute to meriting salvation, though the primary work was done by Christ alone.

The Reformers replied from Romans 4:2–3, “If, in fact, Abraham was justified by works, he had something to boast about—but not before God. What does the Scripture say? ‘Abraham believed God, and it was credited to him as righteousness.’ ” Obviously, they said, it is belief, not meritorious works, that makes us just in God’s sight.

How can we reconcile James and Paul? We have to remember the theme of James 2. James is arguing against those who profess faith but have no good works to prove it. Consider this question: Is justification by faith or by profession of faith? Clearly, justification is only by true, humble faith, which always and inevitably issues in faithful works. Thus, James asks, “What good is it, my brothers, if a man claims to have faith but has no deeds? Can such faith save Him?” (James 2:14).

Like Paul, James illustrates his principle from the life of Abraham who, he says, was justified by his deeds. When? When he offered up Isaac in obedience to God (James 2:20–24; Genesis 22). Was this at the beginning or toward the end of Abraham’s life? Obviously, the latter. Paul, however, uses Abraham as an example of justification by faith alone because Abraham believed God before he did the works of the law (Romans 4; Genesis 15).

Thus, Paul is speaking of legal justification before the eyes of God, while James is speaking of visible justification before the eyes of men.

If you were on trial as a Christian, would there be enough evidence to convict you? True submissive faith always produces faithful works of obedience. Ask God to help you manifest your faith through good works.

Our Trustworthy God

"When the sun had set and darkness had fallen, a smoking firepot with a blazing torch appeared and passed between the pieces" (Genesis 15:17).

As we saw yesterday, Luke presents faith as the proper response to Jesus’ announcement of the kingdom of God. Because of this, it will be useful for us to spend a few days looking at what it means to live by faith before we return to Luke’s narrative.

The first point we have to bear in mind is that it is not our own faith that guarantees the covenant between God and us. Rather, it is His faithfulness that is the foundation of our walk of faith. We can trust Him because He is entirely trustworthy.

When God made His promises to Abram, Abram asked God to assure him that He would keep those promises: “O Sovereign LORD, how can I know that I will gain possession of it?” (v. 8). God’s affirmation came in a dream during which Abram was instructed to cut certain animals in half. After he had done this, God repeated His promises.

Then God, in the form of a smoking fire pot and blazing torch, passed between the pieces of the animals. What did this mean? It meant that God was making a covenant with Abram. Among the ancient Hebrews, when a covenant was made, it was not done the way we do it today. Covenants were not written; they were cut.

To ratify a covenant, it was necessary to cut something and shed blood. Both circumcision and the entire sacrificial system of the Old Testament are examples of this. These cutting actions were dramatized oaths. What they meant was this: May I be severed like these animals if I fail to keep this covenant.

That is what God was saying to Abram: “If I fail to keep any of the promises I have made to you, may I, God Almighty, become as these animals. May My divine being be cut in half. May the indivisible God be divided. May the infinite God be fragmented.” How likely was this to happen? That’s how likely it is for God’s promises to fail!

When we go through hard times, we begin to wonder if God is really trustworthy. Does He really mean His promises? There is only one other event in the Bible that more dramatically assures us of God’s intention to carry out His promises. What is it? Take a few minutes to compare Genesis 15 with Matthew 27:45 and 51

The Response of Faith

"When Jesus had finished saying all this in the hearing of the people, He entered Capernaum" (Luke 7:1).

Let’s now return to Luke’s gospel and look at how he presents the impact of Jesus’ kingdom sermon. Luke follows the sermon with the story of the faith of the centurion. By connecting the two stories, he makes it clear that Jesus’ presentation of the kingdom is supposed to elicit faith on the part of the people. When Jesus praises the centurion’s faith (v. 9), He is showing the people how they also are to respond to Him.

In Capernaum, a Roman centurion (like a captain in the army today) asked some of the Jewish elders to contact Jesus. The centurion’s servant was dying, and he hoped Jesus might heal him. The Jewish elders reported that this man believed in God and had assisted the Jews in many ways, even building them a synagogue.

As Jesus approached the man’s house, however, the centurion evidently became somewhat embarrassed at the thought of so great a person coming into his home and sent to Jesus these words: “Lord, don’t trouble yourself, for I do not deserve to have you come under my roof. That is why I did not even consider myself worthy to come to you. But say the word, and my servant will be healed” (vv. 6–7).

Luke focuses on the faith of the centurion, not on the miracle of healing. Matthew tells us more about this story (Matthew 8:5–13), but Luke focuses on one thing only: “When Jesus heard this, He was amazed at him, and turning to the crowd following Him, He said, ‘I tell you, I have not found such great faith even in Israel’ ” (v. 9).

The faith Jesus praised was characterized by humility. Many of the Jews had recognized Jesus’ great abilities as a healer and a teacher, but the centurion recognized Jesus’ authority. As the centurion said, “I myself am a man under authority, with soldiers under me” (v. 8). True faith is humble submission to the authority of the King.

There are false views of faith in the church today. One is that faith is mere belief, without submission to Christ’s authority. Even the Roman centurion understood that faith necessarily implies obedience. Resist those who would teach or practice a divorce of faith and corresponding submission to Christ.

Treasures and Worries

“Do not store up for yourselves treasures on earth, where moth and rust destroy, and where thieves break in and steal. But store up for yourselves treasures in heaven” (Matthew 6:19–20).

In Matthew 6:19–34, Jesus discusses the orientation toward life that is to characterize the family of God. We need to bear in mind that Jesus is providing us with aphorisms that address our attitudes. He is not contradicting other passages of His Word where we are told to be careful in our use of possessions.

He says that treasures laid up on earth do not last. Precious garments of wool can be destroyed by moths, and implements of iron can rust. It makes no sense to invest our love and attention on such things, though we may enjoy them and make use of them. We must focus our attention on good works that please God, “for where your treasure is, there your heart will be also” (v. 21).

He goes on to say that we cannot serve two masters. Certainly, we can serve two people, indeed many people, but we cannot serve two masters that make a total claim on our lives. As we seek to please one of the masters, we will begin to neglect the other, eventually despising him. “You cannot serve both God and Money” (v. 24).

Jesus realizes the difficulty of His own teaching. When our lives feel threatened and we don’t know how we shall be able to provide for our loved ones, we become anxious. This can cause us to take our eyes off the Father and refocus our attention on money as a means of getting security. Jesus deals with this directly in verses 25 and following: “Do not worry about your life, what you will eat or drink; or about your body, what you will wear. Is not life more important than food, and the body more important than clothes?”

He assures us, “Your heavenly Father knows that you need them.” He will provide what we need, and more. “Therefore, do not worry about tomorrow, for tomorrow will worry about itself. Each day has enough trouble of its own.” We are to plan for the future and be wise in our use of money, but we are to leave the worrying to Him.

Is worry one of your problems today? Are you in a financial crunch that threatens your family? Know that your heavenly Father is aware of your need and is sufficient to meet it. Ask God to keep you straight in your priorities as you go through difficult times.

The Question of Rewards

“But when you fast, put oil on your head and wash your face, so that it will not be obvious to men that you are fasting, but only to your Father, who is unseen; and your Father, who is unseen; and your Father, who sees what is done in secret, will reward you” (Matthew 6:17–18).

I have observed over the years that Roman Catholics are much more diligent about fasting than Protestants—or at least they used to be. The reason for this is that the Catholic Church used to require a partial fast, from meat, every Friday. There were other days of fasting in the Roman calendar as well. Protestant churches, however, have had little to say about fasting. Why is this?

The reason lies in the fact that at the time of the Reformation, fasting was connected with the sacrament of penance. In the Roman system, if a person committed a mortal sin, he lost his justification. In order to regain his justification and escape the sentence of hell, he had to make use of the sacrament of penance. Frequently the works prescribed were fasting and alms-giving.

Part of what penance was designed to do was to make it possible for the repentant sinner to earn merits with God. Since Jesus said that alms-giving and fasting brought about rewards from God, these were frequently prescribed by the priests as the works the sinner needed to do.

The Reformers rejected this entire system of merit. They argued that salvation was free and by grace alone. They not only argued against abuses of the system of penance, they rejected the system altogether. Even if good works proceed from a genuine desire to glorify God, the Reformers insisted the works still did not merit salvation.

Merit imposes an obligation, and this was what the Reformers rejected. Man cannot impose obligations on God. God requires alms-giving and fasting as part of the Christian life, and God freely chooses to reward the faithful; but, ultimately, it is all of His free grace alone.

The Reformers insisted that alms-giving and fasting were the duties of Christians, but later generations of Protestants have tended to throw out the baby with the bath water. Too often we move from rejecting meritorious works to rejecting works altogether.

When was the last time you heard a sermon on fasting? Have you ever fasted? Apparently, only a few Christians fast as part of a regular spiritual discipline. If you are unfamiliar with the biblical dimension of fasting, speak with your minister about it this week.

Spiritual Summer Time

Who would not welcome the warmth and light of summer? It provides opportunities that we may not have at other times of the year. Its life, growth, and fruitfulness should encourage thoughts of the things we long for spiritually. Perhaps we feel that we are in the very opposite condition but spiritual summer is still what we desire. It is good for our growth to have a variety of spiritual seasons. The important matter is to make the best use of our current condition.

Samuel Rutherford often compared the changes in our spiritual experience to the seasons of the year. In this updated extract he considers the nature of spiritual summer for the individual and the Church.

1. Spiritual Summer is Not Continuous

Christ is the Sun of Righteousness with “healing in His wings” (Malachi 4:2). He is “the dayspring from on high” (Luke 1:7-8) and “the light of the world” (John 8:12). Now, when the sun departs (when Jesus goes away) then it is dead winter with the Church.

It is clear that under Joshua the Church had her summer and fair weather. The prince of their salvation fought for them and their enemies were subdued under them (Joshua 5:14). The Lord left them many times under the Judges and sold them to their enemies. This was their winter, when God departed from them and they worshipped other gods. And are they not sometimes mourning at the rivers of Babylon? And sometimes dwelling peacefully under their own fig-tree!

(a) The Church has a changeable condition. She must wade through one river and then she goes some miles on dry land and then a river again.

(b) In respect of the outward ministry of the Word. Christ blows out the candle when He has gathered those whom the Father has marked out.

(c) In respect of His felt presence, He is always coming and going and He must go up to His Father’s court and send down love-letters to us again. Christ Jesus in the power and ministry of the Word is not an abiding heritage to any people. Our Lord is riding through the world on the white horse of the gospel (riding triumphantly) and to the extent that His people welcome Him, He remains.

Christ is amongst us now on horseback, the summer is now well near an end. Do you know the signs of winter? Before the winter, the leaves fall off the trees. People now fall away from their profession. Many are ashamed to own Christ and profess Him, they will not be called Puritans. Trees dry up, cast off their fruit and become barren. You never saw the gospel more barren in good works and alms deeds than now.

2. Spiritual Summer is Not Constant Sunshine

We must not think that the child of God will never get a shower in their way to heaven. Sometimes near mid-summer, there will be a blast of hail. But the nature and season of the year will soon melt and dry it up, and it will clear in the west. The birds will renew their songs again and the roses will spread their leaves again when the sun shines. So even while it is summer, the Sun of Righteousness will hide His face from the poor believer. Christ will seem to go away and the conscience will quake and tremble.

It was so with Hezekiah when he mourned to God as a dove and chattered like a crane. It was not the fear of death but because (when he was so near death) God felt so far from him. The soul that knows what it is to be without Christ under these trembling fears will never have a happy look until the sky clears in the west again. Then the Sun of Righteousness begins to break through the clouds of His wrath.

No one knows what it is to be without God, except such as once had Him. People will say this is winter indeed and the child of God is going backwards under such conflicts. I answer that nothing grows and flourishes in winter but even then there are many sweet flowers springing up in the soul. It is true felt enjoyments wither because it is not the time of year for those to grow. But now under these desertions, humility grows, feeling of guilt grows, the love and longing to be kissed with the kisses of His mouth grows, a concern to seek God’s face grows and smells sweetly like the rose in June.

The soul is never under such a good condition as now; for the souls of God’s children are always in one of three conditions:

(a) Summer

Towards Christ, it is mid-summer sometimes with the soul, when it enjoys God’s sweet and felt presence. Sometimes we may be so drunken with sense, that we become proud and haughty. We think this a good case; yet, there is great danger that” we provoke our Lord Christ to go away from us. Therefore, we have now need of a holy fear, and of ardent prayer to God to continue our case.

(b) Winter

The soul will be in such a winter, that the Lord will withdraw Himself for many days and years. Yet the soul is so dead in sleepy security that it never misses Him. This was David’s condition; when news came to him that Uriah the Hittite was slain, he called it a chance occurrence of war and sent Joab word to renew the battle again. But the Lord had then left David and he knew it not.

(c) Autumn

The third condition is best of all, when God is appearing to go away and the child of God holds Him fast. When God is saying as He did to Jacob, “Let Me go”, Jacob would not let Him go without a blessing (Genesis 32:26). When Christ says to the woman of Canaan, I came to the world for the lost sheep of the house of Israel, I came not for you. Yet she still knocks, and cries for “mercy, mercy” and cries on Him and would take no such answer. It is the sweetest season in the year when faith binds and holds Christ so fast that He cannot get away. No cord will hold our Samson but faith, love, zeal, new desires for Christ, humility etc. When all these graces flourish, the soul has joy and comfort in Christ.

3. Spiritual Summer Has Certain Signs

It is time now for some directions about the specific evidences, signs, and marks of summer. “The flowers appear on the earth” (Song 2:12). By this I understand, the holy lives of the saints, which are as beautiful in the eyes of Jesus as the flowers in summer are beautiful in the fields and gardens. “Israel shall blossom and bud as a rose, and fill the face of the world” (Isaiah 27:6). “And they of the city shall flourish like grass of the earth” (Psalm 72:16). “He shall grow as the lily, and cast forth his roots as Lebanon” (Hosea 14:5).

The Church is God’s garden and plot of ground. He Himself sets flowers in it by the ministry of the Word. It is a mark of the true Church of God that the Word is accompanied by the effectual working of God’s Spirit. Sweet-smelling flowers grow in this plot of ground, the garden of the Word. Do you know what makes the Lord’s flowers fruitful in His vineyard? There are four things that make all Christians fruitful in it.

(i) The Father’s cultivation. He is a good gardener, if any are planted by Him they must grow.

(ii) Christ is a fertile piece of ground. He brings forth a hundredfold. If a flower is planted in Christ, it draws life from Christ: “For if we have been planted together in the likeness of His death, we shall be also in the likeness of His resurrection “(Rom 6:5). All that grow fruitfully unto God must be planted in the death of Christ. When Christ died, He was sown and planted in the earth and the third day He came above the earth and budded. So our body of sin is sown in the body of Christ and the third day the image of God buds up again.

(iii) Abundant rain makes flowers grow. We are watered, and washed with the purging blood, and cleansing water, that came out of the side of Jesus.

(iv) Flowers must have sweet, wholesome air to make them grow. The sweet worthiness of God’s Spirit rebuking the conscience for sin, and the sweet south wind of the same Spirit comforting the soul, blows upon God’s flowers. What makes so many stinking weeds in our land? God may say as He said of the people“The best of them is as a brier; the most upright is sharper than a thorn hedge” (Micah 7:4). “Pride has blossomed, “violence is risen up into a rod of wickedness” (Ezekiel 7:11 see also Hosea 10:4). The reasons are that they are not planted in Christ but grow wild upon the mountains of the earth like nettles and thorns.

4. Spiritual Summer in Eternity

We need various spiritual seasons rather than have a constant summer. We cannot have our heaven here as well as hereafter. As Rutherford put it: “We love to carry a heaven to heaven with us, and would have two summers in one year, and no less than two heavens. But this will not do for us: one (and such a one!) may suffice us well enough. The man, Christ, got but one only, and shall we have two?”

Whatever our spiritual condition may be presently, we should be longing for that endless spiritual summer. Rutherford longed for heaven, the constant summer of eternity. “O for the long summer day of endless ages to stand beside Him and enjoy Him! O time, O sin, be removed out of the way! O day! O fairest of days, dawn!”n time, and will be set before us before we famish and lose our stomachs. You have cause to hold up your heart in remembrance and hope of that fair, long summer day”.

Because He Lives, We Live Forever

The event central to the life of Jesus Christ and to the New Testament is His resurrection. Not only does this event underscore the radical character of the uniqueness of Christ, but it sets Him apart from all other earthly religious teachers. Buddha is dead. Confucius is dead. Gandhi is dead. Muhammad is dead. Jesus and Jesus alone has returned from the grave. So astonishing is this event that it, more than any other event in the Bible, has provoked controversial interpretations of modern scholarship which have attempted to recast or remold it to fit the twentieth-century mindset. Today, the radical announcement of the resurrection of Jesus has been neutralized and relativized.

In 1 Corinthians 15, Paul attempted to answer those who in his day saw the Resurrection as a nonhistorical, figurative event. Paul believed strongly that without a real, historical resurrection, the Christian faith is only an exercise in futility. To give oneself in total commitment and sacrifice to a dead man is foolishness. Paul says that the Christian faith stands or falls with the reality of the resurrection of Jesus Christ.

And Paul backs his belief with evidence. Paul tells us that these things were set forth in Scripture many centuries before. He knew that Christ had been raised from the dead not because he believed in myths or fairy tales, but because Christ appeared visibly to Peter, then to the Twelve, then to 500 people at one time. Then He appeared to James and all apostles, and “last of all He appeared to me also, as to one abnormally born” (1 Corinthians 15:7). Paul is saying that on the basis of the testimony of these witnesses he is persuaded that Christ, in fact, has come back from the dead.

The resurrection of Christ is the most difficult truth in the New Testament because it is as axiomatic in our culture as it was in the first century—that the one thing that is absolutely final is death. Once a person is dead, that person stays dead. That is the law of all laws. Show me a faith healer who has been successful practicing his or her trade in the local cemetery. Yes, there are stories of people who have been resuscitated after being left for dead, but there are no substantiated stories of people who have come back from the dead after being in a grave for three days. Three days after Christ screamed on the cross, “My God, My God, why hast Thou forsaken Me?” God screamed back and shook the earth to bring His Son back from the tomb.

If Christ is indeed raised from the dead, that means that last miserable enemy—death itself—has been vanquished. Christ’s resurrection means our resurrection. Because He lives, we live forever.

Paul concludes his case in 1 Corinthians 15 with this statement: “Therefore, my dear brothers, stand firm. Let nothing move you. Always give yourselves fully to the work of the Lord, because you know that your labor in the Lord is not in vain” (v. 58).

Paul says, “Be steadfast.” Do not be blown about by every wind of doctrine. Don’t cave in at the first sign of trouble. Run the course until the end of the course. We are to be steadfast because God is steadfast. We can be steadfast and immovable because Christ is risen from the dead. Paul then says, “Always abound in the work of the Lord.” We are not to casually every now and then throw in a moment’s commitment. Our lives ought to demonstrate an abundance of work for the things of God. Why? “Because you know that your labor in the Lord is not in vain.” Your labor in Him is not an exercise in futility.

Everything we do—every word we say, every breath we take—counts for something. No one can ever tell you that what you are doing today is futile. We ought to take every human act seriously because every human act has eternal significance. This is the Good News. And at the heart of the Good News is the resurrection of Jesus Christ. “He is risen.” This message has been proclaimed from city to city and from nation to nation. “He is risen” was the very first proclamation of the Gospel in the early church. It is still the most important proclamation of our faith. “He is risen.” “He is risen.” Because He lives, we live forever.

Christian Secret Service

“But when you pray, go into your room, close the door and pray to your Father, who is unseen. Then your Father, who sees what is done in secret, will reward you” (Matthew 6:6).

In Matthew 6:1–21, Jesus gives a series of exhortations about the secret life of the believer. He contrasts true belief with Pharisaism. First, in verses 1–4, He states that our alms-giving is to be done quietly, not publicly. Second, in verses 5–15, He argues that our prayers are to be done secretly, and not openly. Third, in verse 16–18, He commands that our fasting is to be concealed, not done before men. He closes in verses 19–21 by arguing that in this way we lay up treasures in heaven, rather than on earth.

Notice that Jesus makes it plain that we are required to give alms. This means, first of all, a tithe of ten percent of our income to the church. It also means additional giving to those in need, particularly to the poor. Jesus also makes it clear that Christians are to practice fasting.

You may not agree with me, but I don’t bow my head and give thanks when I eat alone or with an unbelieving friend in public. If I am with a company of other Christians, I am happy to join in thanks, but if I am alone, I give thanks without any outward show. It seems to me that this is what Jesus requires, even though I know it goes against our common custom as evangelical Christians.

Jesus does say that our light is to shine before men, but He makes it plain that He means by this our public works (Matthew 5:14–16). The exception from this the actions of giving money, fasting, and prayer. Prayer, alms-giving, and fasting are not means of evangelism.

I ask myself why Jesus was so forceful about this matter, and I come up with two possible reasons. The first is that it is so easy for us to turn private obedience into an occasion for public praise, as did the Pharisees. Jesus seems determined to cut off this sinful tendency at the root. The second reason is that it confuses our witness. Unbelievers tend to interpret such actions as hypocrisy.

The real question here is whether or not we are faithful in secret prayer, in tithing and alms-giving, and in fasting. If you are not engaged in these things, take steps to change your life pattern today. For example, your pastor can help you discover the freedom and joy of tithing. Don’t delay to put into practice the constitution of the kingdom!

Lust and Greater Sins

“But I tell you that anyone who looks at a woman lustfully has already committed adultery with her in his heart” (Matthew 5:28).

As Jesus comments on the implications of the law for kingdom living, He turns from murder to adultery. Many of the Pharisees acted as if only the physical act of adultery was forbidden by the Ten Commandments, and that “everything but” physical adultery was permitted. Jesus pointed to lust in the heart as also forbidden.

I’m sometimes asked by college students how “far” it is all right to go in sexual intimacy ("Oral is moral, right Mr. Dowling?"). Jesus answers that question right here. It is not permitted to go any distance at all outside of marriage, because all forms of sexual intimacy, and even lust, are condemned outside of marriage.

Some have taken Jesus’ admonitions the wrong way, and have thought that Jesus was saying that lust in the heart is just as bad as fornication and adultery. This is not the case at all. In the Old Testament law, given by the same God who sent Jesus, adultery could be punished by the death penalty (Deuteronomy 22:22). Obviously, lust in the heart was not punished that way.

Similarly, Paul admonished the Corinthian church because it failed to excommunicate a man who had committed adultery (1 Corinthians 5). Church discipline is not to be measured out against those who go no farther than to lust in their hearts. In the same way, in the Bible lust is not grounds for divorce, but adultery is.

Roman Catholic theology distinguishes between mortal and venial sins. A mortal sin removes your justification, and if you die with unconfessed mortal sin on your soul, you will be sent to hell. Venial sins do not destroy your justification, and only reduce your rewards or add to your time in purgatory. The Reformation rejected this system because of its works-orientation but did not reject the idea of degrees of sin. John Calvin said that all sin is mortal in the sense that it deserves death, but no sin is so severe that it can destroy the grace of justification. All sins are serious, though some sins are worse than others.

Before God all sins are serious. Today take a good look at your sexual life. If you are not married, are you keeping yourself pure in the sense that Jesus requires? If married, are you giving yourself to your spouse wholeheartedly? In all cases, keep your thoughts honoring to Christ.

The Heart of Murder

“You have heard that it was said to the people long ago, ‘Do not murder, and anyone who murders will be subject to judgment’ ” (Matthew 5:21).

In the Sermon on the Mount Jesus called the people back to the true meaning of the Mosaic law by warning them that “unless your righteousness surpasses that of the Pharisees and the teachers of the law, you will certainly not enter the kingdom of heaven” (Matthew 5:20). The scribes and Pharisees kept the external letter of the law but took no care to follow the law in its broader applications.

For instance, they did not see that the positive side of the commandment against murder is the promotion of life. “Thou shalt not kill” implies “Thou shalt actively promote the well-being of thy neighbor.” When we see this, we see there are other ways to “kill” people than outright physical murder. Jesus expounds the law in these dimensions.

He says, “But I tell you that anyone who is angry with his brother will be subject to judgment. Again, anyone who says to his brother, ‘Raca,’ is answerable to the Sanhedrin. But anyone who says, ‘You fool!’ will be in danger of the fire of hell” (Matthew 5:22). In other words, an evil attitude of the heart characterized by unjust anger is a violation of this law, as is verbal slander and abuse. Both of these tend to destroy the well-being of our neighbor.

A fool is a moral atheist, someone who rejects God’s claims (Psalm 14:1). A man who doesn’t fear God is a fool. We can find places in the New Testament where people are called foolish as a sharp denunciation of their behavior. Jesus called the two travelers on the road to Emmaus “foolish” because they were slow to believe the Bible (Luke 24:25). Paul called the Galatians “foolish” because they were forsaking the Gospel (Galatians 3:1).

We should be aware that Jesus does not mean it is always wrong to call someone a fool. He means that calling someone a “fool” in the biblical sense is the worst thing we can call someone. We need to be very sure before we open our mouths.

As you meditate on this passage of Scripture today, ask God to show you further aspects of the positive side of the prohibition against murder. Consider ways you can promote life and the well-being of your neighbors, fellow workers, or students. Pray that God would reveal specific ways you can make a difference in the lives of others.

Tradition and God's Law

“For I tell you that unless your righteousness surpasses that of the Pharisees and the teachers of the law, you will certainly not enter the kingdom of heaven” (Matthew 5:20).

In Matthew 5:17–20 Jesus states that He did not come to abolish the law of God, but to fulfill it. He insists that whatever changes in application His work may bring to the Old Testament law, nevertheless God requires scrupulous study and obedience to His commandments. “Anyone who breaks one of the least of these commandments and teaches others to do the same will be called least in the kingdom of heaven” (v. 19).

One of the reasons Jesus makes this point is that He is about to correct some misinterpretations of the Mosaic law that had become common among the Jews. He makes it clear at the outset that His battle is not with Moses, but with the misinterpretations fostered by the Pharisees and the teachers of the law. Many of these men were meticulous in outward observance to rules they had invented but overlooked the true meaning of God’s commandments.

“You have heard that it was said” is the way Jesus introduces His criticisms. Compare how Jesus quoted Scripture as He confronted Satan: “It is written.” It is crucial that we understand that Jesus was referring to the halakah, the oral traditions of the rabbis (written later in the Mishnah and Talmud). Jesus was at war with these traditions because they had displaced the Word of God.

How did Jesus confront these traditions? If I were to argue with a rabbi, I would have to go to the Old Testament text and discuss the grammar and syntax with him, and try to get him to see that his interpretation was in error. Jesus did not do that. Rather, He pitted His own authority against that of the tradition: “You have heard that it was said … but I say to you …” (vv. 21, 22, etc.).

Liberal theologians sometimes say they don’t like the “Pauline” idea that Jesus is God, but they like the “teachings of Jesus.” Notice what Jesus teaches in this sermon, though: He teaches that He has all the authority of God.

In some circumstances traditions, when they are not prescribed in Scripture, can steal away our freedom in Christ. They may also limit our ability to respond to people’s needs and changing circumstances. Before binding yourself to traditions, investigate whether God’s law has precedence and offers more freedom.

The Salt of the Earth

“You are the salt of the earth. But if the salt loses its saltiness, how can it be made salty again? It is no longer good for anything, except to be thrown out and trampled by men” (Matthew 5:13).

What does it mean to be the salt of the earth? Salt was used in various ways in the ancient world, and today we will consider three of the most important.

First, salt adds flavor and spice. If that says anything to me, it says that the Christian life should not be dull, and Christians should not be dull people. Christians should possess hope and joy, even in the midst of trial, and communicate that salty spice to those around them.

Second, salt acts as a preservative. One of the problems that arose in some of the churches of the first century was that some Christians were looking for Christ to return in their generation and dropped out of society. This was a particularly acute problem in the Thessalonian church. So Paul wrote to them and told them that there were a number of things that would have to happen before Christ returns, and sent them back to work.

Paul predicted an outbreak of wickedness under the leadership of the “man of lawlessness.” In 2 Thessalonians 2:6, Paul speaks of a restraining force that was holding back the powers of wickedness and thus preserving the world. I believe that this refers, in part at least, to the salty work of Christians as they influence society for good and restrain the self-destructive influences of evil.

Third, salt was used by conquering armies to punish a defeated people. The soldiers would trample salt into the soil, thereby preventing crops from growing for many years. Jesus says that if the salt loses its flavor, and cannot be used positively, it will be used negatively to punish the world. In the process, the salt itself will be trampled underfoot.

Suppose Christ said to you, “You were supposed to be the salt of the earth, but you were good for nothing, and so I’m going to trample you and make you a curse to the world.” Surely this is a terrifying warning!

The church exists not for her own sake, but for the glory of Christ and to minister to the world. We dare not isolate ourselves from our salty tasks in society. What are some of the ways your church is salting the community in which you live? What can you do to help?

Slander versus Kindness

“Blessed are you when people insult you, persecute you and falsely say all kinds of evil against you because of me” (Matthew 5:11).

Slander is one of the most vicious and destructive of all sins. Jesus promises us that if we are faithful to Him, there will be times when destructive lies will be told about us. He tells us to “rejoice and be glad, because great is your reward in heaven, for, in the same way, they persecuted the prophets who were before you” (v. 12). He promises that sooner or later, God Himself will vindicate us, if not in this world, then in the next.

The opposite of this kind of viciousness is kindness, a virtue that is not talked about enough. I can think of no more godly virtue in all creation than personal kindness. What greater compliment can you receive than to be known for your kindness?

One of the things that hit me about Pope John Paul I, who only held office for a month or so, was his evident kindness. After he was elected pope, he presented himself before the throng in Vatican City, and he was smiling. It was a smile of delight, and it captured the world because he was so evidently a kind and approachable man.

The kind person does not have his head in the sand but is characterized by the “philosophy of the second glance”—the glance of charity. Before he jumps to the conclusion that what you are doing is malicious, corrupt, wicked, or irredeemable, the kind person gives you the benefit of the doubt. The kind person says, “Yes, I know his behavior is unacceptable, but I wonder why? I wonder why he is so angry?” The kind person knows that the sinner’s behavior is evil but that does not mean that he is irredeemable.

Every Christian is a victim of slander, but every Christian is also a recipient of God’s kindness. If God would judge us as we judge each other, we would all be damned. One of the reasons we listen to Jesus is that He is kindness, even though He is also intolerant of sin and uncompromising in His allegiance to the righteousness of God.

How kind are you? Write out a list of the people who have alienated you. Have you given them the “second glance”? Perhaps you have, and you have finally given up on them. God may not have given them up, though. We are to be kind to all people, and this takes effort. Make the effort today. Pray over each name on your list.

The Peril of Peacemaking

“Blessed are the peacemakers,, for they will be called sons of God” (Matthew 5:9).

The Bible makes a distinction between godly and carnal peacemaking. There are those who will make peace at any price, including the price of the truth and the Gospel. They seek to reconcile God and the world by selling out God. Some of the most visible “peacemakers” in Israel were the false prophets, who cried “Peace, peace,” when there was no peace (Jeremiah 6:14).

The peacemakers that receive the blessing of God are those who get to the root of animosity and bring authentic The peacemaker is a mediator who tries to bring two people, two groups, or two nations together.

I’ve done some work in the area of marriage counseling, and whenever I would speak to a wife, I would hear (from time to time), “Oh, you’re pro-husband.” On the other hand, when I would speak to the husband, I would often hear, “Oh, man, you’re pro-wife.” I was happy to hear those statements because it meant that I was communicating the wife’s concerns to the husband, and the husband’s concerns to the wife.

A mediator tends to be a lightning rod. Anytime you step between two people who are fighting you risk a broken nose because what happens inevitably when you step into the breach is that the hostility that had been directed against the other person is for a time directed against you. The peacemaker has to be prepared to take the flak that comes with being a mediator.

Jesus Christ, the Son of God, was the great Peacemaker, who reconciled God and humanity. On the cross, He was the target of concentrated human hostility against God. And on the cross, He became the God-ordained target of God’s unmitigated wrath against defiant humanity. As a result, He accomplished peace with God for us—not a guarded truce, but an everlasting peace. There is now no condemnation for those who are in Christ Jesus.

True peacemakers are called sons of God because the Son of God was the Supreme Peacemaker, who never compromised the truth of God, or negotiated the holiness of God, to attain peace. As Christians, we must never compromise truth, but we must always seek peace. Strive to maintain peace and truth in your circle of friends and contacts.

Mourning and Selfishness

“Blessed are those who mourn, for they will be comforted” (Matthew 5:4).

For the past several days we have been surveying Luke’s version of Jesus’ most famous sermon. For the next two weeks, we will examine Matthew’s version of that same sermon. Like any teacher, Jesus probably gave this same sermon, which we call the Sermon on the Mount, more than once. Possibly Luke and Matthew provide us with versions of His message as preached on two different occasions. In any event, in Matthew, we have a much more detailed version of this sermon.

Let’s begin with the second beatitude: “Blessed are those who mourn.” Some have tried to restrict this to mourning for sin. It is certainly true that those who mourn for sin will be refreshed by the Holy Spirit. Nevertheless, Jesus is being more general here. He is speaking of the faithful when they undergo genuine grief.

True grief is one of the godliest emotions we can have. We don’t always recognize this because self-pity often masquerades as grief. Self-pity arises from a self-centered heart, but grief occurs when we lose something we love deeply.

Jesus was acquainted with grief. His grief in the face of death arose not simply from a sense of personal loss, but primarily from His sensitivity to the fact that God’s glory had been diminished, that something holy and precious had been lost. Jesus wept for Lazarus, even though He knew He was going to raise him from the dead. And Jesus always had a special place in His heart for widows.

There’s a vicious myth with Greek stoic roots that permeates Christianity. The myth maintains that when a loved one dies, we aren’t supposed to cry because to cry or grieve would somehow indicate a lack of confidence in God. On the contrary, the Scriptures teach us that refusing to grieve is what shows an unwillingness to trust God. To refuse to grieve is to deny God’s love for His people.

Christianity involves the full range of emotions including joy, peace, love, anguish, grief, and anger. Each is legitimate under certain biblical conditions and each was displayed in our Savior’s life. Don’t arbitrarily stifle what might be a genuine emotion prompted by the Spirit.

Intimacy and Obedience

“Why do you call me, ‘Lord, Lord,’ and do not do what I say?” (Luke 6:46).

Toward the end of Luke’s version of Jesus’ sermon, he records a probing question from the lips of our Lord. In Matthew’s version of this sermon, we find a more extended statement along the same lines: “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but only he who does the will of my Father who is in heaven. Many will say to me on that day, ‘Lord, Lord,’ did we not prophesy in your name, and in your name drive out demons and perform many miracles?’ Then I will tell them plainly, “I never knew you. Away from me, you evildoers!’ ” (Matthew 7:21–23).

We might miss the strength of these statements unless we realize that repeating a person’s name is a Hebrew expression of intimacy. When God speaks to Abraham at Mount Moriah, as he is about to plunge the knife into the breast of Isaac, He says, “Abraham, Abraham.” Or when God encourages Jacob in his old age to take the trip to Egypt, He says, “Jacob, Jacob” (Genesis 22:11; 46:2).

Compare the call of Moses from the burning bush: “Moses, Moses,” or the call of Samuel in the night, “Samuel, Samuel” (Exodus 3:4; 1 Samuel 3:10). Or consider David’s cry of agony, “Absalom, Absalom,” and Jesus’ cry of desolation on the cross, “My God, my God” (2 Samuel 18:33; Matthew 27:46). When Jesus comforted Martha, when He warned Peter, and when He wept over Jerusalem—in each case we find the word repeated for intimacy’s sake (Luke 10:41; 22:31; Matthew 23:37).

Some pretend to have a deep relationship with Christ, but this claim is not borne out in their lives. There are many who say, “Lord, Lord,” while in fact, they live in contempt for Christ’s commandments. “If you love me, you will obey what I command,” said Jesus (John 14:15).

God does not accept those who merely hear. He requires obedience. He does not accept a profession from the lips but demands also a commitment to submit and obey.

Often we talk as if we are closer to God than we really are. How much of this is mere “Lord, Lord” talk? Ask yourself seriously: Do my lips run ahead of my life? Am I projecting a relationship with Christ that I don’t really enjoy?

The Aphorisms of Jesus

“Give to everyone who asks you, and if anyone takes what belongs to you, do not demand it back” (Luke 6:30).

Early in my ministry, I served a community with many people suffering from mental health issues. Seeking to apply the principles of the Sermon on the Mount. I did a lot of things that overextended me, including giving away lots of money that I really didn't have to give away.

From this incident, I began to see that applying Jesus’ statements literally could be very problematic. If people find out you’ll give people anything they ask of you, soon you won’t have anything left! I found help in the Didache, a book dating from the second century, written by the church fathers. Speaking of charity, these wise men said to let your alms sweat in your palms until you see where your gift is going (Didache 1:6).

Scholars call these short, pithy statements of Jesus “aphorisms.” In them, Jesus sets down for us very weighty principles in universal terms. I learned that it is important, as a method of interpretation, to take Jesus’ aphorisms in the context of the whole of Scripture and in the context of the whole of Jesus’ teaching. In other words, we are not to take these proverbial sayings out of their biblical context.

For instance, when Jesus says, “You may ask for anything in my name, and I will do it” (John 14:14), we are not to understand that God is at our beck and call. We have to take this aphorism in the context of the whole biblical teaching on prayer. In John 14, Jesus is speaking about our attitudes more than about our actions.

Just so, Luke 6:30 is speaking of our attitude. We are to have an open-handed attitude toward the needy, but at the same time, we are to be “wise as serpents and harmless as doves” in our actions toward the needy. Jesus Himself sums it up for us in the next verse: “Do to others as you would have them do to you” (Luke 6:31).

Faith comes before works, although they go hand in hand in practice. This means that it is our attitudes that need adjusting more than our actions because our actions flow from our attitudes. Do an attitude-check right now. Read Luke 6:27–38, and open the attitudes of your heart before the searing light of Jesus’ holy aphorisms.

His Resurrection is our Assurance

Imagine what the Bible would be like if we cut out all of the references that deal with Christ’s resurrection. It would be no different from other religious records which detail the lives and deaths of their founders. The difference here is that the Scriptures record not only the life and death of Jesus Christ but also His resurrection as the living Savior.

The difference between being followers of Christ and followers of other gods is that we serve a living God. Jesus’ resurrection validated everything He said, and that is the reason we believe everything He said about Jehovah God.

The only people in the world who have a God who can deliver them from their distresses are those of us who have trusted in Jehovah, the living God; and we have been introduced to Him by the living, resurrected Christ. If Jesus Christ had not risen from the dead, what assurance would you and I have that Jehovah God even existed?

Christ’s resurrection assures us that we have eternal salvation. Other religions have their plans of salvation, but here is the difference: Other religions major on performance. Their salvation depends upon what they do as individuals.

When Jesus cried from the cross, “It is finished,” that was His declaration that His part in God’s redemptive plan was completed. When God the Father raised Him from the dead, that was God’s declaration that the plan was in full effect—and now all men everywhere are invited for the forgiveness of their sins.

God validated His plan of salvation with the resurrection of Christ. Jesus made ours a “know so” faith. His resurrection proved forever that everything He promised He had the power to provide. Apart from the Resurrection, you wouldn’t have that assurance. You would face death and God with only a “hope so” faith.

Those who do not understand the atonement of Jesus Christ only hope that God will accept them. The resurrection of Jesus Christ assures us that you and I can face all of our tomorrows triumphantly.

Jesus said to Mary and Martha: “He that believeth in Me, though he were dead, yet shall he live” (John 11:25). Jesus has become our life! Paul said, “I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave Himself for me” (Galatians 2:20).

None of us knows what tomorrow holds for us. It could be tragedy or triumph. It could be sickness or health, poverty or prosperity, fame or the opposite. But we have the blessed promise of Jehovah God through His Son, Jesus Christ the Righteous One. 

Loving Your Enemies

“But I tell you who hear me: Love your enemies, do good to those who hate you, bless those who curse you, pray for those who mistreat you” (Luke 6:27–28).

Today, we think of love as a passive reaction to things we like. But in the Bible, love is an active intention. Love is something commanded, and in general it means to seek the good of someone else. However, it is the Bible that tells us what that “good” is.

There is a story about a meeting of Christian scholars and pastors. One of the men present at the meeting became upset with an elderly scholar. He began to abuse him rather nastily, implying all sorts of bad things about his character. After he had finished speaking, the elderly gentleman looked at him and calmly said, “Sir, you are slandering me.” Instantly the other man realized what he had been doing was wrong, and asked forgiveness. This is an example of a loving response because by rebuking him, the elderly gentleman was doing the other man a kindness.

When Jesus tells us to bless those who curse us, and to pray for those who mistreat us, He is not asking something absurd. We are not to ask that God heap prosperity and power upon those who are wicked. Rather, we have to let the Bible show us what it means to bless the wicked.

Many of the psalms have to do with the enemies of God’s people. David prays that God would bring the wicked to ruin, and in Psalm 139 he writes, “If only you would slay the wicked, O God!… Do I not hate those who hate you, O LORD, and abhor those who rise up against you? I have nothing but hatred for them; I count them my enemies” (Psalm 139:19–22).

David’s hatred does not have in it an ultimate desire for the ruination of the soul of the evildoer. Rather, David knew it was when God chastised him that he repented and was saved; and he prays the same for his enemies. In this, we see that “doing good” to our enemies does not exclude seeing to it that the wicked are punished for their crimes.

How many marriages fall apart today because people no longer “feel in love” with each other? The Bible says love is an act of the will, expressed in deeds, even when warm feelings are temporarily absent. We are commanded to love our neighbors and even our enemies. There are people today who need you to express love to them. Out of obedience to God, seek their good.

When Men Reject You

“Blessed are you when men hate you, when they exclude you and insult you and reject your name as evil, because of the Son of Man” (Luke 6:22).

All of us want to be liked, but Jesus tells us that as Christians we will sometimes be hated. When I hear this, I think of the prophet Jeremiah. Every time he spoke God’s Word, he was drowned out by a chorus of false prophets. The difference between Jeremiah and the false prophets was that they only told the people what they wanted to hear, while Jeremiah told them what they needed to hear.

Jeremiah’s message was one of doom, so the false prophets won all the popularity contests. Bear in mind that Jeremiah was a human being. He was indeed anointed by the Holy Spirit to his task, but the hatred of his fellow citizens wounded him deeply. He did not enjoy his calling, and he called out to God to deliver him from being a prophet. He felt the full weight of public rejection. Jesus says that it is men like this who are receiving the blessing.

What does it mean to be blessed? It does not mean a warm, fuzzy feeling. It means that eternal life which begins now in the midst of pain and continues forever in the fulness of joy. Thus, when we are persecuted for the faith, we are to “rejoice in that day and leap for joy, because great is your reward in heaven. For that is how their fathers treated the prophets” (Luke 6:23).

Jesus did not promise this blessing to anyone who suffers reproach, but rather to those who suffer such rejection for the sake of Christ. It is one thing to be rejected because we are ill-mannered or offensive. The Bible tells us to be at peace with all men, to be kind and friendly and generous.

But there is a sense in which loyalty to Christ will ultimately bring you some rejection by men. If you have never suffered such rejection for Christ’s sake, you need to ask why. Christ promised that those who bear His name and embrace His values will suffer the same kind of humiliation and rejection of men that He did.

Have you ever suffered for your faith? That can be a hard question, and if you have to answer it with a “no,” perhaps you need to reassess your commitments. The answer is not to run out and invite persecution by doing some absurd or offensive act, but rather to seek out places in your life where you may be compromising Christ.

The Blessed Poor

"Looking at his disciples, he said, “Blessed are you who are poor, for yours in the kingdom of God” (Luke 6:20).

We come now to Luke’s version of the Sermon on the Mount—except Luke tells us that Jesus preached it on a plain (Luke 6:17). There are two basic resolutions offered to this seeming contradiction. One is that the place where Jesus most likely preached Matthew’s Sermon on the Mount is a stepped hill with some level areas on it.

In view of the many differences between the two sermons, a second solution looks attractive. It supposes that these are two different occasions. Like any great teacher, Jesus spoke His message more than once, but with variations due to the crowd and their needs. Thus, Luke and Matthew would be giving us the same sermon, but as preached on two different occasions.

One difference shows up right away. In Matthew, Jesus’ first beatitude says, “Blessed are the poor in spirit,” while in Luke, Jesus simply says, “Blessed are you poor.” As He says this, Jesus is looking at His disciples, so probably we are entitled to see the disciples as the first “poor” people He has in mind.

While there are four kinds of poverty identified in the Bible (poverty due to laziness, poverty due to calamity, disaster or disease, poor victims of oppression, and those who have given up many things in order to serve the kingdom of God), these all identify the poor in material terms. Matthew’s qualifier—“Blessed are the poor in spirit”—would exclude all four categories.

The poor in spirit are those people who, for their fulfillment in life, look for the approval of God and see their value as a reflection of the blessing of the King. If these are the group of people Jesus is addressing, it is remarkable that Jesus says to them, “Blessed are you who are poor, for yours is the kingdom of God.” Most of the beatitudes promise a future blessing, a blessing that will be theirs in heaven. But Jesus is saying those who are poor (poor toward this world, but rich toward God) right now in a certain sense enjoy a special privilege in God’s kingdom.

God is truly concerned for the materially poor. What kinds of relief work are Christians doing in your area? Are you able to devote time praying and helping? If you don’t know what is going on, find out. God cares and so must we.

The Apostles

"When morning came, he called his disciples to him and chose twelve of them, whom he also designated apostles" (Luke 6:13).

Often Christians become confused about “disciples” and “apostles,” thinking that they mean the same thing and that they refer to the same group of people. Actually, “disciple” means “learner,” and Jesus had many disciples. But what happens to a learner, eventually? He graduates. And so the time came when certain of the disciples were ready to graduate to the level of being “apostles.”

Apostleship is a very special job. The word in Greek is apostolos, which is constructed of apo, meaning “out of, from,” and stello, meaning “send.” An apostle, thus, is someone sent out on a mission. In the ancient world, a person serving as an apostle was usually a representative of a king or some other ruler who had the authority to speak on behalf of his patron. He served as an emissary, much as an ambassador does today. An ambassador has the right to speak on behalf of our government to other heads of state, and sometimes an ambassador has the right to make decisions on behalf of our government.

An apostle had the authority of the one who sent him. Jesus told the apostles, “He who receives you, receives me, and he who receives me receives the one who sent me” (Matthew 10:40). It is this apostolic authority that lies behind the New Testament, for the church is founded on the apostles and prophets, with Christ as chief cornerstone.

Often I have heard people say, “I like Jesus, but I don’t like Paul.” Well, Paul had all the authority of Jesus when it came to exercising his apostleship, and to pit the authority of Paul’s letters against Jesus is to pit Jesus against Himself. An apostle does not speak on his own authority, but on the basis of the authority of the one who sent him.

The first apostle we meet in the New Testament is neither Paul nor Peter. It is Jesus Himself. Jesus defines His role as one sent by the Father. He came with the words and the authority of the Father. Just so, Jesus’ apostles came with His words and His authority.

The original apostles were unique to the New Testament, and there are no apostles in that strict sense today. Nevertheless, you have been invested with some authority and are sent out on behalf of the kingdom. Do you know where you are sent and what you are saying?

The Sabbath Day

"Then Jesus said to them, “I ask you, which is lawful on the Sabbath: to do good or to do evil, to save life or to destroy it?” (Luke 6:9).

Luke 6:1–11 provides us two stories about Jesus’ interaction with the Pharisees over the Sabbath day. The fourth commandment instructs us to keep the Sabbath day holy, as a day of worship and rest. The Pharisees, however, had come up with all kinds of extra rules for Sabbath observance, which were nothing but human traditions.

The first encounter happened when Jesus and His disciples were going through some grainfields. They were hungry, and according to the Old Testament law, it was perfectly proper for them to pick grain to eat as they walked, though it would have been wrong for them to have gathered a basket (Deuteronomy 23:25). Ordinarily, this would have occasioned no comment, but it happened on a Sabbath, and the Pharisees objected to the fact that Jesus and His disciples were rubbing the ears together to get out the grain. This was “work,” according to the Pharisees.

Jesus rebuked this nitpicking by reminding them that on one occasion the High Priest had given David consecrated bread to eat when he was hungry, even though only the priests were to eat such bread (1 Samuel 21:6). The Sabbath was not a day for starving, but for rejoicing.

The second incident occurred while Jesus was teaching in a synagogue when He healed a man whose right hand was shriveled. The Pharisees admitted that it was permissible to save a life on the Sabbath, but any kind of healing that could wait for another day should not be done.

Jesus answered them by saying that works of mercy and healing were preeminently appropriate for the Sabbath. He put them on the spot with His question: “On the Sabbath is it lawful to do good or to do evil, to save a life or destroy it?” Obviously, the Pharisees did not dare answer this question, but after Jesus healed the man, they were furious and began to plot against Him.

Although the Lord’s Day is not quite the same as the Old Testament Sabbath, most churches hold that Sunday is a kind of “Christian Sabbath.” How do you keep the Lord’s Day? Find ways to be involved in works of mercy on that day, such as feeding the hungry, visiting shut-ins, calling on people in the hospital, and other charitable acts. Also, in your private time, when not in corporate worship, dedicate yourself to the study of God's word.

The Worst Kind of Offense in an "I'm Offended" Culture

"I'm offended” rhetoric seems to have great power in our culture. Never perhaps was a generation more concerned about offense. From speakers on university campuses to boycotts to cultural appropriation – being offended is very prominent. It goes beyond offended feelings and displeasure. Rightly or wrongly, there is evidently something akin to moral outrage behind it. Certain politically correct values are being elevated as the standard to which people must conform. Of course, this is a mere human standard. But do we know what offense really is as the Bible defines it?

In the Bible offence not the same as making someone displeased. Rather it is something that causes them to stumble in their spiritual progress or offend against God’s Word. We can do this without meaning to do it. It also happens when we do and say the right things in the wrong way or at the wrong time and so turn people against what is right. Scripture deals with this matter in the most serious way possible. In his comprehensive treatment of the subject, James Durham says the following about making others offend or stumbling them:

• there is no sin that has more woes pronounced against it. The Lord himself denounces and doubles a woe against making others offend (Mathew 18:7), and the Apostle confirms it (Romans 14:20);
• there is no duty more commanded. Durham notes that whole chapters are devoted to avoiding stumbling others (e.g. Romans 14, Acts 15, 1 Corinthians 8, Matthew 18);
• there are no worse consequences than those connected with it. Durham notes that it brings: woe to the world; destruction to many souls (Romans 14:20); reproach upon the profession of Christianity; cools love among brethren, begets and fosters contention and strife; mars the progress of the gospel; and, in a word, makes iniquity to abound, and often ushers in error into the church.
• there is nothing more damaging to the fellowship of believers. Fellowship suffers if we are not sensitive to what edifies and hinders edification in others (Romans 14:10,15 and 21). Spiritual admonition and conversation and prayer together will lack the right spirit and blessing without such sensitivity.
• there is nothing hardens us more and makes us more inclined to sin. It hardens us by making our conscience less sensitive to conviction. The more we are in the habit of disregarding others in general the less we are restrained from doing that which is actually sinful. 
• there is nothing that damages the success of the gospel more. Carelessness in this brings reproach on profession of the gospel. Sensitivity in this greatly adorns the gospel, however.

Careful reflection on the many ways Scripture deals with this issue will reveal that these conclusions are accurate. The worst kind of offense that takes place in our society is all too serious. We are speaking about offense as the Bible defines it and we are all guilty in this.

George Gillespie describes as briefly as possible the various dimensions of the biblical principle of not causing others to offend against God’s Word.

1. What is Offense According to the Bible?

An offense is not grieving or displeasing my brother. It may be that when I grieve or displease him, I actually edify him. But edification and offense are not compatible (Romans 15:1-2). Offense is a word or action which is or which may be, the occasion of another person’s halting, falling or swerving from the straight way of righteousness.

2. When is Offense Sinful?

There are different ways that this can happen:

(a) when offense is given and not taken. It is sinful to give anything which would be the occasion of stumbling, even though he does not actually stumble;

(b) when it is taken and not given. It is sinful to take offense if there is no lawful reason for it; and

(c) when it is both taken and given, here there is sin on both sides. It is sinful to stumble someone else and it is sinful for them to fall from the right way.

3. What if We Don’t Intend to Make Someone Offend?

It is not only a word or action in which we intend the fall of our brother but also a word or action which in its nature would lead them to sin. For example, when someone publicly commits a sin or that which has the appearance of sin (John 16:2).  A man may stay away from public worship intending to employ his studies all during that time for writing things for the good of the Church. He intends to edify but stumbles others because the action leads them to sin (1 John 2:10).

4. How Does it Make Someone Sin?

If it is in something lawful (but others do not think it is lawful) then it makes our brother condemn our lawful action. By our example, he may be activated to what his conscience condemns. In both cases sin results. If it is in an unlawful thing then it is also sinful.

The following sinful effects may result:

(a) Our brother may be made to fall into outward sin; or,

(b) He may be made to stumble in his conscience and call in question the way of truth; or,

(c) It may make him halt or weaken his full assurance; or,

(d) It may hinder his growth going forward, and make him (though not fall, stumble, or halt) to have a smaller degree of progress; or,

(e) Through the nature of the action, occasion is given him to sin in any one of these ways.

5. When is it Wrong to be Offended?

It is wrong to be offended at someone else for making use of a lawful thing (Romans 14:3). If I do not know about their weakness and their taking offense the offense is only taken by them and not given by me. Though there is weakness through ignorance here, it is still sinful. Their weakness and ignorance is a fault and does not excuse them.

6. Can Something Make Others Offend Even if it Did Not at First?

Gideon’s ephod (Judges 8:27) and the brazen serpent (Numbers 21:9 and 2 Kings 18:4) were monuments of God’s mercies, they were neither evil nor appearances of evil. It was wrong for the people to be drawn into the sin of idolatry with them but keeping and retaining them after this happened would give occasion for this.

7. We Must Avoid Anything that Creates Offense

We should avoid anything from which other people take offense. It does not matter if it is indifferent or lawful in itself (1 Corinthians 8:13). It does not matter if any human authority commands us to do it.

We cannot, however, avoid necessary things such as the hearing of the word, prayer, etc. because of offense was taken by them. We cannot abstain from these even though the whole world would be offended at us (Matthew 15:12).

We are only blameless of making others offend if the action is not evil in itself, not done in an unreasonable and excessive way and not done with the appearance of evil.

8. We Must Not Make Anyone Offend

We must not cause someone who is malicious to stumble any more than we can the weak. Therefore we must abstain from all things that are not necessary for the sake of avoiding offense to either. Someone who is offended by malice commits a greater sin than the one offended through weakness. Nevertheless, we ought to do good to all men, but especially those of the household of faith (1 Corinthians 10:32).

Jesus as Healer

“I feel funny regarding Jesus merely as an example, but I don’t know what else to do.” Many of us have had similar thoughts while reading the Gospels.

How are we to read the Gospels? First, we read them to learn about Jesus our Savior. When we hear Him teaching the Word of God (Luke 5:1), we thank Him for bringing the Good News of salvation. When we see Him performing miracles, such as the miraculous catch of fish (vv. 4–11), we worship Him for His great miracle of dying for our sins and rising again.

Secondly, we read the Gospels to learn about God. Since Jesus is the great Prophet, in His words and works He reveals God. When we see Jesus humbling himself to eat with tax collectors and sinners (vv. 29–32), we learn of God’s grace and long-suffering. When we hear Jesus’ words about the new wine of the kingdom of God (vv. 36–39), we learn of God’s wisdom and power in bringing salvation into the world.

Thirdly, we read the Gospels so we may better follow our Lord’s example. We, like the disciples, must be willing to leave all to follow Him (v. 11). And we too need to withdraw to private places to pray (v. 16).

Now let’s apply these principles of how to read the Gospels to the concept of Jesus as a healer, especially in Luke 5. Our Lord’s healing of the paralytic (vv. 17–26) shows He is the Savior. He performed a visible miracle (enabling the paralytic to walk) to demonstrate that He could perform the invisible miracle of forgiving the man’s sins. Jesus the healer is most importantly the healer of souls. We must join the awe-struck crowd in praising God (v. 26). In fact, we have even more reason for praise than they did, for the Savior has died and risen again!

Jesus’ preaching to and healing many (v. 15) demonstrate God’s great heart for the lost and hurting. It also shows His power (see v. 17) in providing spiritual and physical remedies.

Finally, Jesus’ healing ministry is an example to us. Although we cannot heal as the Son of God, we can be “willing” (v. 13) to reach out to the “unclean” around us. And we can yield ourselves to the great healer of souls (vv. 31–32) and fisher of men so we can be used by Him to catch people (v. 10). 

Fasting and Feasting

"Jesus answered, “Can you make the guests of the bridegroom fast while he is with them?” (Luke 5:34).

After Matthew had become Jesus’ disciple, he threw a feast for all his tax collector friends in order to introduce Jesus to them. The Pharisees were very offended that Jesus would attend this feast. One of the objections they threw at Him was this, “John’s disciples often fast and pray, and so do the disciples of the Pharisees, but yours go on eating and drinking” (Luke 5:33).

Jesus answered that while He was with them, His disciples could only feast. “But the time will come when the bridegroom will be taken from them; in those days they will fast.” In other words, Jesus was saying, “Look, you’ve been fasting for hundreds of years waiting for the Messiah, the Heavenly Bridegroom, to appear. Here I am. So this is not the time to fast. But soon I shall leave, and then once again there will be a reason to fast.”

What about fasting? In the biblical world, fasting was an important religious exercise. When God instituted the annual Day of Atonement (Yom Kippur) in Leviticus 16, He commanded all of Israel to fast during that day. Fasting was also practiced in times of mourning, as well as in times of national calamity. Additionally, a person would enter into a fast to show personal repentance.

During the centuries immediately before Christ, however, fasting turned into an external ritual (Zechariah 7). Ideas developed that a person could accrue merit in the sight of God by practicing fasting. Instead of doing it as a spiritual discipline, it became a perverse kind of piety by which people hoped to earn favor with God. Some of the Jews and Pharisees made a big outward show of fasting, and Jesus repudiated this kind of showy fasting. But Jesus never repudiated the value of voluntary fasting as a spiritual discipline, as a devotional expression. In fact, He stated that after He ascended into heaven, the church would practice fasting as she awaited His return.

The church fathers forbid fasting on the Lord’s Day, because in worship we meet with our Heavenly Bridegroom, but the church has always encouraged the discipline of fasting at other times. If you do not know how to fast, talk with your pastor and learn about this spiritual discipline.