Commands of Christ – 25a

Wednesday, July 20, 2022 Commands of Christ – 25

A Christian's Commitment

Open:

1. We usually think of Bible reading as beneficial. How might reading the Bible also be dangerous?

We become responsible for what we read (and understand?). What the Holy Spirit “quickens” to us?

Have we really “received it” if the Holy Spirit does NOT “make it alive” to us?

Responsible to obey it — put it into action.

Luke 12:41–48 (NASB95) Peter said, “Lord, are You addressing this parable to us, or to everyone else as well?” 42 And the Lord said, “Who then is the faithful and sensible steward, whom his master will put in charge of his servants, to give them their rations at the proper time? 43 “Blessed is that slave whom his master finds so doing when he comes. 44 “Truly I say to you that he will put him in charge of all his possessions. 45 “But if that slave says in his heart, ‘My master will be a long time in coming,’ and begins to beat the slaves, both men and women, and to eat and drink and get drunk; 46 the master of that slave will come on a day when he does not expect him and at an hour he does not know, and will cut him in pieces, and assign him a place with the unbelievers. 47 “And that slave who knew his master’s will and did not get ready or act in accord with his will, will receive many lashes, 48 but the one who did not know it, and committed deeds worthy of a flogging, will receive but few. From everyone who has been given much, much will be required; and to whom they entrusted much, of him they will ask all the more.

Luke 19:12–27 (NASB95) So He said, “A nobleman went to a distant country to receive a kingdom for himself, and then return. 13 “And he called ten of his slaves, and gave them ten minas and said to them, ‘Do business with this until I come back.’ 14 “But his citizens hated him and sent a delegation after him, saying, ‘We do not want this man to reign over us.’ 15 “When he returned, after receiving the kingdom, he ordered that these slaves, to whom he had given the money, be called to him so that he might know what business they had done. 16 “The first appeared, saying, ‘Master, your mina has made ten minas more.’ 17 “And he said to him, ‘Well done, good slave, because you have been faithful in a very little thing, you are to be in authority over ten cities.’ 18 “The second came, saying, ‘Your mina, master, has made five minas.’ 19 “And he said to him also, ‘And you are to be over five cities.’ 20 “Another came, saying, ‘Master, here is your mina, which I kept put away in a handkerchief; 21 for I was afraid of you, because you are an exacting man; you take up what you did not lay down and reap what you did not sow.’ 22 “He said to him, ‘By your own words I will judge you, you worthless slave. Did you know that I am an exacting man, taking up what I did not lay down and reaping what I did not sow? 23 ‘Then why did you not put my money in the bank, and having come, I would have collected it with interest?’ 24 “Then he said to the bystanders, ‘Take the mina away from him and give it to the one who has the ten minas.’ 25 “And they said to him, ‘Master, he has ten minas already.’ 26 “I tell you that to everyone who has, more shall be given, but from the one who does not have, even what he does have shall be taken away. 27 “But these enemies of mine, who did not want me to reign over them, bring them here and slay them in my presence.”

The NKJV Study Bible: 12:48 Discipline for the ignorant is less severe—beaten with few. The parable suggests degrees of God’s punishment: The faithful are rewarded, the ignorant are disciplined a little, the disobedient are disciplined moderately, and the blatantly disobedient are executed. In each case, the stewardship of the servant is evaluated.

Lenski: What this means for the disciples is plain.

They receive not only gifts that are to be used with due gratitude according to the intent of the Giver; they receive from the Lord a capital deposit to invest and to do business with in order that they may increase that capital and return it to the Lord with his increase.

They receive all their spiritual gifts as a precious and an honoring trust and must administer them accordingly. And there will be an accounting of the gift and the deposit. Blessed is he who can meet that accounting joyfully, but woe to him who proves faithless.

So Peter has his answer. What Jesus says applies not only to the apostles and the ministers but to all the disciples down to the humblest and even to all men (v. 48, first statement). Even this is not all. Peter and the rest must know that all that Jesus has said will not move along smoothly in this world until the day of his return but will move through the worst disturbances, beginning with Jesus himself and by him brought also upon his disciples in the entire world.

So, is it better to “run away” from God’s gifts to us so that we are not responsible for them?

Can we do that?

Can we “neglect” it?

Hebrews 2:1–4 (NASB95) For this reason we must pay much closer attention to what we have heard, so that we do not drift away from it. 2 For if the word spoken through angels proved unalterable, and every transgression and disobedience received a just penalty, 3 how will we escape if we neglect so great a salvation? After it was at the first spoken through the Lord, it was confirmed to us by those who heard, 4 God also testifying with them, both by signs and wonders and by various miracles and by gifts of the Holy Spirit according to His own will.

Can we “escape” or refuse what He gives?

Hebrews 12:25 (NASB95) See to it that you do not refuse Him who is speaking. For if those did not escape when they refused him who warned them on earth, much less will we escape who turn away from Him who warns from heaven.

Can we live in ignorance?

A Dictionary of the Bible:

IGNORANCE is spoken of in Scripture mainly in connexion with sin; it modifies to some extent the sinner’s responsibility. Thus even of a sin in which the chief actors knew well that they were doing wrong—the crucifixion—St. Peter says, ‘Ye did it in ignorance’ (κατὰ ἄγνοιαν, Ac 3:17); St. Paul, ‘if they had known, they would not have crucified the Lord of glory’ (l Co 2:8); and the Lord Himself, ‘Father, forgive them: for they know not what they do’ (Lk 23:34).

They all knew something, but not everything; not, for instance, what the apostles only grasped through the resurrection and the teaching of the Risen One, that He was the Son of God, and His death a propitiation for the whole world; hence, according to NT, though their guilt was deep, in some cases awful, it was not unpardonable. The choice of evil, by one who knows clearly and fully what it is, removes the possibility of pardon: such a choice would be the αἰώνιον ἁμάρτημα of which Jesus speaks in Mk 3:29—sin, final and irretrievable.

Denney, J. (1911–1912). IGNORANCE. In J. Hastings, J. A. Selbie, A. B. Davidson, S. R. Driver, & H. B. Swete (Eds.), A Dictionary of the Bible: Dealing with Its Language, Literature, and Contents Including the Biblical Theology (Vol. 2, p. 449). Charles Scribner’s Sons; T. & T. Clark.

2. How do you feel when you offer sound advice and it is rejected?

Pastor George Harden: If you’re not going to take my advice, don’t waste my time.

Purpose: To decide on which foundation we are going to build our lives.

The Sermon on the Mount ends on the same note of radical choice we have been aware of throughout. Repeatedly Jesus has called his people to be different from everybody else. Our righteousness is to be deeper because it reaches even our hearts. Our love is to be broader because it embraces even our enemies. We have been confronted with two treasures, two masters, two ambitions, two gates and two roads. Now the moment of decision has come. Will we follow the crowd or follow our Father in heaven? Will we be swayed by the winds of public opinion or be ruled by God's Word, the revelation of his character and will? In this final passage, as throughout the Sermon, Jesus' overriding purpose is to present us with the inescapable necessity of choice.

Read: Matthew 7:21-29

2. On the surface, what might we admire about those described in Matthew 7:21-23, who say, Lord, Lord,” who prophecy, cast out demons and do miracles?

Question 2. The two final paragraphs of the Sermon are very similar. Both contrast the wrong and the right responses to Christ's teaching. Both show that neutrality is impossible and that a definite decision has to be made. Both stress that nothing can take the place of an active practical obedience. And both teach that the issue of life and death on the Day of Judgment will be determined by our moral response to Christ and his teaching in this life. The only difference between the paragraphs is that, in the first, people offer a profession of their lips as an alternative to obedience and, in the second, a hearing with their ears.

3. In spite of their admirable statements or actions, why does Jesus condemn such people?

Question 3. Jesus is not, of course, teaching that the way of salvation or the way to enter "the kingdom of heaven" (Matthew 7:21) is by good works of obedience. For the whole New Testament offers salvation only by the sheer grace of God through faith. What Jesus is stressing, however, is that those who truly hear the gospel and profess faith will always obey him, expressing their faith in their works.

Storms, S. (2016). Biblical Studies: The Sermon on the Mount (Mt 7:21–23). Sam Storms.

B. The Two Testimonies—7:21–23

We learn here that a confession of faith is only as good as the heart from which it arises.

There are several conclusions we must be careful not to draw from what Jesus says:

• Jesus does not mean we can dispense with professions of faith, creeds, testimonies. See Rom. 10:9–10.

• We are not being told that addressing Jesus as “Lord” is wrong.

• We are not being told that works justify or earn entrance into heaven. We are not saved by works but we are saved for works. Sola fides iustificat, sed non fides quae est sola (“Faith alone justifies, but not the faith which is alone”).

Note several remarkable things about these who testify and profess that they are saved:

• They are both fervent and zealous: “Lord, Lord!” In fact, they are not ashamed of the name of Christ. Three times (!) they appeal to the fact that all their “works” were done “in Your name.”

It should be noted that in Jesus’ day the designation “Lord” need mean no more than “teacher” or “sir”. It was not necessarily a confession of spiritual allegiance and faith. However, in the post-resurrection church, from which context Matthew is writing, “it becomes an appellation of worship and a confession of Jesus’ deity” (Carson, 192).

• They are probably convinced they are really saved. They will be astonished at the judgment seat. Why? Because their assurance of salvation is grounded solely in their profession, not their practice. Granted, they have “works” to which they may appeal, but not the kind which qualify as being “the Father’s will.” What are the “works” that are the Father’s will? Poverty of spirit, mourning for sin, meekness, hunger for righteousness, mercy, purity of heart, truth-telling, self-sacrifice, love for one’s enemies that goes beyond the call of duty, etc.

• How did they come to be so deceived? Carson explains:

“It is not so much that the false claimant lulls himself into spiritual apathy, as that he mistakes loud profession and supernatural, almost magical formulations and experiences, for true spirituality and genuine godliness. Obedience is neglected. The pressure of the spectacular has excluded the stability of growing conformity to the Father’s will. Because he seems to be getting results, immediate results, spectacular results, he feels he is close to the center of true religion. His success indices are soaring: God must be blessing him. Surely God will understand and sympathize if there is not always enough time for prayer, self-examination, or conscious repentance. The results are the important thing. If the truth gets a trifle bent, it’s only because the supporters need to hear certain things. And is it wise to run the risk of driving off such supporters by talking about the narrow way? Just as Nixon’s closest aides could talk themselves into believing that their cause was more important than their ethics, so these religious extroverts convince themselves that their success-oriented spectacular victories are more important than the nitty-gritty of consistent discipleship” (131).

• Those who have the greatest and most spectacular ministries are not necessarily the ones who bring an approving smile to the face of God. As important as the power of God in ministry may be, nothing can compare with purity of heart, humility, and a soul that craves to be filled with the righteousness of Christ.

• If these are unbelievers, as Jesus’ words would indicate, how is it that they perform miracles? (1) Perhaps through the common enabling grace of God. Cf. Balaam. (2) Perhaps they did these deeds through the power of Satan. Cf. Acts 19:13–16. (3) Perhaps their claims are spurious: their miracles were false, faked, contrived. Both (1) and (2) seem likely.

• It is frightening to think that what some people regard as supernatural ministry: prophecy, deliverance, miracle-working power, will one day prove to be nothing more than “lawlessness” (v. 23)! It is also frightening to think how close to spiritual reality one may come while knowing nothing of its true essence (consider Judas Iscariot).

• “That day” is the day of final judgment (see Mt. 25:31–46; Luke 10:12; 2 Thess. 1:7–10; 2 Tim. 1:12; 4:8; Rev. 16:14).

• What, then, is the essential characteristic of the true believer, the one who truly follows Jesus? “It is not loud profession, nor spectacular spiritual triumphs, nor protestations of great spiritual experience. Rather, his chief characteristic is obedience.… The Father’s will is not simply admired, discussed, praised, debated [or exegeted!]; it is done” (Carson, 130).

• What does this passage contribute to the on-going debate known as the “Lordship Salvation” controversy?

The concluding declaration in v. 23 is startling: Jesus says, “I don’t care about your miracles if you have no mercy. I don’t care about your works of power if there is no purity in your heart. I don’t care about your exorcisms if there is no encouragement for others. I have never known you in a saving way. You are strangers to me. All your activity, all your deeds that you paraded before others as righteousness, are lawless and therefore loathsome to my heavenly Father. Depart from me!”

4. How were the two houses similar and different (Matthew 7:24-27)?

Question 4. A casual observer would not have noticed any difference between the two houses. For the difference was in the foundations, and foundations are not seen.

LifeGuide Topical Bible Studies - Sermon on the Mount.

5. Why is it often difficult to tell the difference between genuine Christians and counterfeit ones?

6. How did the storms reveal what was previously unseen?

7. What kinds of storms might we face as Christians?

Why do they often reveal the quality of our lives?

Question 6-7. The real question is not whether we hear Christ's teaching (nor even whether we respect or believe it), but whether we do what we hear. Only a storm will reveal the truth. Sometimes a storm of crisis or calamity betrays what manner of person we are, for "true piety is not fully distinguished from its counterfeit till it comes to the trial" (Bruce, Snoptic Gospel, p. 135). If not, the storm of the Day of Judgment will certainly do so.

8. Why is it difficult to apply God’s truth to our lives?

9. How does obedience to God bring security to our lives?

10. The crowds were amazed at Jesus teaching, because he taught as one who had authority (Matthew 7:28-29). In what ways was Jesus' authority demonstrated in his Sermon?

Question 8. Jesus' hearers naturally compared and contrasted him with the many other teachers with whom they were familiar, especially the scribes. What struck them most was that he taught them "as one who had authority, and not as their teachers of the law." For the teachers of the law claimed no authority of their own. They conceived their duty in terms of faithfulness to the tradition they had received. So they delved into commentaries, searching for precedents, claiming the support of famous names among the rabbis. Their only authority lay in the authorities they were constantly quoting. Jesus, on the other hand, had not received a scribal education, scandalized the establishment by sweeping away the traditions of the elders, had no particular reverence for social conventions, and spoke with a freshness of his own which captivated some and infuriated others. A. B. Bruce summed up the difference by saying that the scribes spoke "by authority," while Jesus spoke "with authority" (Snoptic Gospels, p. 136).

If he did not teach like the teachers of the law, he did not teach like the Old Testament prophets either. The most common formula with which the prophets introduced their oracles, namely, "Thus says the Lord," is one Jesus never used. Instead, he would begin, "Truly, truly, I say to you," thus daring to speak in his own name and with his own authority, which he knew to be identical with the Father's.

11. Why should Jesus' authority motivate us to obey him?

10. How do Matthew 7:21-29 provide a fitting conclusion to the Sermon on the Mount?

12. What are some of the "words" of Jesus you have heard in the Sermon on the Mount (Matthew 7:24)?

13. Think of one teaching from the Sermon that has challenged you most. How can you begin putting it into practice?

14. Ask the Lord to help you submit to his authority, especially in those areas where you feel disobedient or hypocritical.

LifeGuide Topical Bible Studies - Sermon on the Mount. & Adult Questions for LESSONMaker.