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The Disciples Manual Volume I Framing A Biblical Worldview Understanding The Sermon On The Mount Kent Kelley 1
The Disciples Manual Volume I The Framing Of A Biblical Worldview Understanding The Sermon On The Mount Matthew 5:1-­‐7:28 Kent Kelley Copyright © 2014 by Kent Kelley All rights reserved. No portion of this Manual may be reproduced, stored in a retrieval system, or transmitted in any form or by any means – electronic, mechanical, photography, recording, scanning, or other without prior written permission of the author or Crossroads International. Unless otherwise noted, Scripture references and quotations, appearing in brown type, are from the New International Version (NIV) translation of the Holy Bible.
The Disciples Manual The Framing Of A Biblical Worldview Understanding The Sermon On The Mount Introduction Jesus’ Sermon on the Mount not only lays out the basics of discipleship but pulls back the covers of human misunderstanding and reveals God’s perspective on life, human relationships, meaning and purpose, happiness, human society, and eternity. Seeing life from His perspective means we view life and its meaning through the telescope of His understanding. This perspective is referred to as a biblical worldview as opposed to the cultural and societal worldviews we were raised on. The Sermon is intended to do more than open our minds to life from God’s perspective. Implicit within the Sermon is the foundational necessity of formulating a biblical worldview. This biblical worldview is fleshed out in radically different lifestyles and understandings of human life and relationships. As we will see, the Sermon contends that authentic faith is inevitability tied to the acquisition of this biblical worldview. Moreover, the degree to which a disciple experiences the realities of the kingdom of heaven is intricately tied to the depth of his embracing the principles of the kingdom. Decades later the Apostle Paul reminds believers in Ephesus the foundational importance of embracing a biblical worldview. The warning of Ephesians 4:17-­‐24 is that a believer cannot live as a follower of Jesus holding onto flawed, decaying old worldviews, embedded in ignorance. To do so results in wasted lives lived with futility. A Word From The Author Information is not the issue in discipleship, transformation is. Information is necessary if there is to be transformation. Yet, without transformation, information does us no good; it is unproductive. In other words, spiritual truth evades us, not because we are ignorant but because our hearts are hard and resistive towards God’s implicit instructions recorded as commandments, regulations, and rules. Resistive hearts, lives without transformation are the hardened pathways, the rocky places, or the thorny field in the Parable of the Sower, unable to grasp the spiritual truth embedded within the information we now have (Matthew 13:1-­‐23; Mark 4:1-­‐20; Luke 8:1-­‐15). Christians today are the most biblically informed generation, having easy access to innumerable resources to help in their maturity as believers. Yet, the lack of substantive visible transformation in believers’ lifestyles and behaviors, has earned the Church universally the criticism of being “one mile long but only one inch deep” (African theologian Tokunboh Adeyemo), exposing a Church weak and out of step with the kingdom Jesus came to establish. This deficiency in transformative discipleship has resulted in a Church filled with converts, but lacking in the power to impact culture. To bridge this gap between information and transformation, to move past recoiling from society to impacting it a series of three Disciples Manuals have been developed -­‐ The Framing Of A Biblical Worldview: Understanding The Sermon On The Mount; Understanding The Kingdom Of Heaven: The Parables Of Jesus; and The Impact Of The Kingdom’s Mission On Life: Jesus And Your Mission. Designed to aid believers in becoming authentic disciples each Manual reveals the original meaning of Jesus’ teaching in a concise easy to understand manner. This understanding when translated into changed worldviews, modified life perspectives, new values and virtues, new lifestyle choices results in believers becoming the disciples Christ demands them to be in their families, communities, and world. Only as we become a disciple does He become Lord (Matthew 7:21-­‐23; Luke 6:46-­‐49, 8:21, 11:28). Serving as the foundational manual, The Framing Of A Biblical Worldview: Understanding The Sermon On The Mount unwraps the Sermon as the basis of discipleship and the acquisition of a biblical perspective on life (worldview). Understanding The Kingdom Of Heaven: The Parables Of Jesus unpacks the Parables, focusing on four aspects of the kingdom: how the kingdom of heaven operates, how one becomes a citizen of the kingdom, the obligations and responsibilities of citizenship within the kingdom – morally, ethically, relationally, and socially, and what the kingdom’s final manifestation on earth will look like. And The Impact Of The Kingdom’s Mission On Life: Jesus And Your Mission tackles issues which define how a disciple lives life – finances, motivation, purpose and fulfillment, personal commitments to family, personal identity, and legacy. To get the most out of each Disciples Manual you will want your Bible readily available. Reading the numerous Scriptures referenced will reinforce or expand your understanding of what is said. A series of questions, marked by the symbol “Q”, are included, aimed at provoking thought to aid in translating your discoveries into tangible expressions of holiness within your life. The expectation is that the truths you discover about discipleship will lead to a life of godliness and effective service to God and our Lord and Savior, Jesus Christ. Contents Introduction A Word From The Author The Clash of Worldviews 1 1 3 The Stage Is Set 6 6 8 9 The Disciple: Agent Of Preservation, Agent Of Change 30 Keep The Spirit Of The Law Not The Letter 34 34 Two Worldviews: Biblical And Secular Jesus, The Kingdom, And Worldviews The Sermon’s Five Points Three Requirements Of Radical Discipleship The Beatitudes: Essential For A Disciple Understanding The Word “Blessed” 9 Beatitudes, Optional? Not Really 10 Nine Essentials 11 Salt As A Metaphor: Two Things We Learn Light As A Metaphor: Attract Not Repel Grasping God’s Heart In The Issue Killing With Our Words The Look Is As Bad As The Act Marriage Is Forever: Marriage Is Between A Man & Woman Your Word Is Your Bond Making Concessions Mirroring God’s Love Kingdom Life In The Real World Avoid Hypocrisy In Three Areas In Your Giving In Your Prayers Prayer? What’s The Point? The Six Essential Elements Of Effective Prayer The Law Of Reciprocation In Your Fasting The Disciples Philosophy of Life Select The Right Goals Treasures In Heaven: What Are These? How To Store Up Treasures In Heaven Guard Your Life Getting It Wrong: A Defective Moral Conscience Personal Scrutiny Required Trust In God: The Anchor Of Your Life Philosophy A Correct Perspective: Discerning Without Being Judgmental Unshakable Faith In God’s Care 32 33 37 42 44 45 47 49 50 51 53 58 58 59 64 65 67 67 68 68 70 70 70 72 78 81 The Call To Intentional Discipleship Dangers Along The Way: Four Tripping Points Wrong Worldview: Wrong Understanding About Life Wrong Leaders: Listening To The Wrong Voices Wrong Examples: Following The Wrong Patterns Wrong Focus: Failure To Be Intentional 82 82 82 83 84 85 Final Thoughts 87 Appendix A 88 Appendix B 89 Your Ministry To The Poor Profile Of A Disciple The Clash of Worldviews Two Worldviews: Biblical And Secular A worldview is the lens through which an individual views life and the human experience. Emanating from a worldview are philosophical viewpoints, ideologies, and perspectives giving rise to a set of values, virtues, ethics governing man's moral behavior and understanding of life. For Jesus there are only two worldviews -­‐ Biblical and Secular. The clash between these two worldviews and the ensuing choice the Christian message of salvation forces isn't something new. We are first introduced to this epic clash in the Garden as these two opposing viewpoints of mankind's origin, destiny, purpose and life’s meaning are on display -­‐ Satan's vs. God's (Genesis 2:15 -­‐ 3:24). The first Christian disciples faced the choice between these two opposing worldviews. The most profound example is John 6:22-­‐71. Here Jesus throws down the gauntlet challenging the waffling of His disciples, calling for a clear break with their old worldview planted in the soil of human thought and ambition (John 6:60-­‐71). Likewise, on a number of occasions Jesus challenged audiences following Him with a reminder that the individual who puts his hand to the plow -­‐ i.e. adopts, through faith, a biblical worldview with its ideology and values -­‐ but looks back -­‐ i.e. returns to the worldview he previously lived by -­‐ is not fit for the kingdom (Luke 9:57-­‐62). Additionally, the foundational departure in worldview Jesus’ teaching demands did not escape early believers. Christians first identified themselves as people of “The Way”, the Greek word hodos meaning “a road, highway, or way of life” (Acts 9:1-­‐2; 19:9, 23; 22:4; 24:14) reflecting their understanding of what was called for and their willingness to embrace it. Centuries later, following the sack of Rome in 410 A.D. Saint Augustine challenged the citizens of Rome with a dose of the same reality. The Goths sacking of Rome shattered the security and presumptions of the Roman Hellenistic worldview. With the ensuing uncertainty of their crumbling world Augustine offered the people of Rome and the Roman world an alternative worldview, encased within his world shaping book The City of God. What’s made Augustine's book a classic for centuries is its insightful exposé of the two worldviews, at war with one another since the dawn of Man. In The City of God Augustine draws a contrast between two groups of people, a clash of two worldviews illustrated as two cities -­‐ the City of Man and the City of God. 1 On the surface varying nations, cultures, ethnicities, ideologies, philosophies, values and moralities appear at odds with one another often violently clashing. However, they are in fact unified at their core foundational level, with one voice, one goal, one worldview. They all are opposed to the ideal of God's rule. No matter which culture, what nation or civilization we investigate in history the shared worldview, philosophical ideologies emanating from them, and societal constructs built render life plausible without God as its core ideology. Man, doomed in the Fall, satisfies his need for belonging and significance by remaking the world in his own image, taking control of life on his own terms. His unrehearsed goal is to construct an alternative reality to keep the divine curse from having its full impact. Deeply united in building life on its own terms the human race seeks salvation by reconstructing the understanding of human origins, destiny, and morality. But such an approach is flawed, such a worldview destined to disappoint. This is the Secular worldview. However there is another city not built upon the constructs of human thought devoid of God. That city is the City of God (Hebrews 11:8-­‐10; 13-­‐16). And God Himself in the visage of His Son, Jesus the Messiah, has come to personally invite men everywhere to leave their old lives and worldview behind to become citizens of this new city identified as the kingdom of heaven (Matthew 3:2; 4:17; 10:7; Mark 1:15). This kingdom is encased within perspectives on man’s origins and destiny originating with God; emanating from this kingdom are a set of values, virtues, and philosophical viewpoints on life, meaning, and human relationships that returns man to his “roots”. This is the Biblical worldview. Turning to the final book of the Bible Augustine shows that God's final victory isn't the restoration of the Garden of Eden, a return to paradise. God's final victory is the creation of a holy "city", the New Jerusalem (Revelation 21:1 -­‐ 22:5). In doing so, God takes the very symbol of man's rebellion and rejection and transforms it into heaven. So begins with the Sermon on the Mount the quest of man to reunite with His Creator God, initiated by God Himself, and inaugurated with the words “repent for the kingdom of heaven is at hand” (Matthew 4:17). 2 Jesus, The Kingdom, And Worldviews From the Fall of mankind (Genesis 3:1-­‐19) to the final judgment (Revelation 20:1-­‐15) God’s redemptive story weaves itself through the tapestry of countless individual life stories, of nations and empires, of cultures and civilizations depicting God’s sovereignty over history and the events of mankind. Emergent as a central theme in God’s redemptive purposes is the advent of the kingdom of heaven. When Jesus announces, “the kingdom of heaven is here” (Matthew 4:17) He declares the world is changing; it’s changing right here, right now! This fundamental change, epic in its historical significance, represents a seismic shift in the core operating systems of the world and human social order. We've moved into God's final countdown on human history. The final options are on the table, choices have to be made between kingdoms, between worldviews, between ultimate loves! Everything else Jesus does, says, or teaches is to solidify, secure, or explain what this change embodies, looks like, and how it alters human existence, relationships, society, and destiny. That change underway right now is a return to the way human existence was designed to operate before sin entered the human experience. Jesus has come to set things “right side up”, removing sin from the human equation. He is pushing the “reset” button on human understanding and experience. In doing so, Jesus wrestles from the hand of fallen man the power to erect alternative social orders, which hijack individuals from God’s original design for humanity in general, and them personally. The Sermon on the Mount gives us a fresh look at how things ought to be, how they will be for genuine followers of Christ, citizens of the kingdom of heaven. The true disciple embraces the new kingdom, a new worldview, and a new love. The Sermon is the first of many calls for a radical departure from the existing human experience, seeped in fallen man’s ideology, to life experienced as originally designed by God. The Sermon targets two groups of people. The first, the larger audience, is referred to simply as the “crowd”. Having announced unequivocally that things have changed, Jesus challenges this group to rethink their current worldview with its perceptions, understandings, and biases about life, human existence, morality, meaning and purpose – “will this really produce what you are innately seeking and hunger for?” Echoing the Wisdom Literature of the Old Testament (Job, Psalms, Proverbs, Ecclesiastes, Song of Solomon) Jesus draws a stark contrast between the life outcomes of two worldviews, polar opposites of one another: the prevailing worldview of society and a biblical worldview (God's viewpoint and perspectives). Without exception a worldview that seeks to reinvent man’s existence and destiny, to graph a life without 3 God is revealed as shallow, futile, and foolish (Matthew 7:24-­‐27; Luke 6:47-­‐49; Ephesians 4:17-­‐24). The second target group, the primary audience, is His disciples. These individuals have already signed on as His followers, having rejected the worldview of their culture. They are looking to Jesus to show them a better way. However, though rejecting their previous worldview they’ve not yet replaced it with a genuinely biblical worldview, rooted and grounded in Jesus’ teachings. The Sermon on the Mount lays out the raw essentials of this biblical worldview and the values, virtues, ethics, perceptions, and understandings it brings to the stage of human experience. To begin, Jesus takes aim at one of the most cherished ideals of the prevailing secular worldview: the pursuit of happiness & security. In the cross hairs is who really experiences genuine life fulfillment and true joy? Is it the person who acquires the most wealth and material possessions? Is it he one who sells out his ethics as he ambitiously climbs the ladder of success? Is it the one who compromises his moral values in exchange for acceptance, peace, or prosperity? Is it the one who “loyal” to himself pursues whatever makes him feel satisfied and whole as a person, whether it is greed, selfishness, unbridled ambition, sexual perversion, or an insatiable sexual appetite? Are these truly the core elements of fulfillment and happiness as “preached” by society? Or, is lasting fulfillment and genuine joy bound up in a life lived for God’s glory, synthesized within nine statements called the Beatitudes (Matthew 5:1-­‐12), even if embracing these results in irreversible personal loss, pain, or unwelcomed trouble? But why start here? Why attack a centerpiece of human thought and its core value -­‐ the pursuit of happiness? Why? Because if you don't get this fundamental concept corrected in your life -­‐ i.e. where you look for and find happiness, security, and contentment – every other aspect of life will be built upon the shaky foundation of human understanding. Life’s challenges, troubles, and heartbreaks will rattle you to the core, challenging what you fundamentally believe to be true. In setting things “right side up”, Jesus tackles the innate human desire for happiness, turning our focus away from the accumulation of wealth, sexual perversion, wielding of power, or accomplishing great things. He points us to the source of true personal happiness – a worldview centered upon God and the alignment our lives with how God originally created the human experience to be enjoyed. The degree of fulfillment, sense of purpose, and personal happiness we experience in life is the direct byproduct of the worldview operating within our lives. Our worldview predetermines how we respond to life circumstances (Matthew 5:3-­‐6), to injustice (Matthew 5:7-­‐12), how we “see” right from wrong (Matthew 6:23), what we pursue in 4 life and hold dear (Matthew 6:19-­‐34), and how we relate to God (Matthew 7:21-­‐27; Luke 6:46; John 13:13) and each other (1 John 2:9-­‐11; 3:10-­‐24; 4:20-­‐21). But worldviews don’t impact only this life. Moving the focus off this life onto the next Jesus unequivocally states that anyone who holds onto a flawed outdated worldview, constructed on human reasoning and thought, will not experience eternal life (Mark 8:35-­‐38). As Christians we claim to be different, but unfortunately many believers still look to failed and unstable avenues to experience meaning and happiness. In such cases believers are no different then the world. Is it because we, like the disciples and the crowds listening to Jesus’ Sermon on the Mount, are still holding onto a flawed outdated worldview? And if we follow a flawed worldview, true lasting happiness will remain as elusive as ever for we fail to heed the words of the Apostle -­‐“Do not love the world or anything in the world. If anyone loves the world, love for the Father is not in them. For everything in the world -­‐ the lust of the flesh, the lust of the eyes, and the pride of life -­‐ comes not from the Father but from the world. The world and its desires pass away, but whoever does the will of God lives forever.” (1 John 2:15-­‐17) 5 The Stage Is Set Jesus launched His mission with the shattering announcement that the kingdom of heaven had invaded planet earth and the human experience (Matthew 4:17; Mark 1:14-­‐
15). Though His kingdom advances unabated and unstoppable (Matthew 13:24-­‐30; Matthew 13:31-­‐33; and Matthew 16:18b), its experiential reality within the fabric of human life depends upon the degree to which believers embrace Jesus’ teachings calling for the radical realignment of worldviews. A radical realignment resulting in demonstrative lifestyle changes and values reorientation, lifestyles and values in sync with God’s original intent at Creation. The Sermon on the Mount (Matthew 5:1-­‐7:28) starts us on our journey of radical realignment. The Sermon’s teachings can be catalogued under five broad categories. Each category takes a specific issue of societal life contrasting the conventional wisdom of society (secular worldview) with God’s perspective (biblical worldview), clearly laying out what it means to be a disciple of Jesus Christ in step with the changing world order –“repent for the kingdom of heaven is at hand” (Matthew 4:17). The Sermon’s Five Points 1. Correcting misconceptions regarding what blessed by God means (pages 9-­‐29). Given by Jesus as simple statements of fact embedded within the Beatitudes, these realignments of what being “blessed” means and what leads to someone being “blessed”, stand in stark contrast to popular and long cherished religious and humanistic viewpoints (Matthew 5:1-­‐12). Jesus also presents these nine beatitudes as essential characteristics for successful discipleship and ministry. 2. The Disciple: An agent of preservation, an agent of change (pages 30-­‐33). As salt and light serve a purpose, so does your life. The question looming before you is whether you’ll use that purpose for good or bad, for God’s purposes or your own (Matthew 5:13-­‐16). Reorienting a person’s outlook about purpose and fulfillment Jesus categorically rejects the idea that man’s happiness and purpose are bound up in his accomplishments, power, prestige, and possessions. Life is more than the sum total of these temporal and fleeting things (Matthew 6:19-­‐33). Human purpose, joy, and meaning are wrapped up in two things -­‐ knowing God and making Him known. True knowledge of God results in a holiness originating with Him, reflective of His character, and not one of our own creating (Matthew 5:20; John 15:1-­‐11). It also results in actively pursuing the enlistment of others in a radical realignment of their worldview in obedience to Jesus’ teachings as the Messiah. 6 3. The heart of the matter -­‐ keep the spirit of God’s Law, not just the letter (pages 34-­‐49). Jesus makes it clear He’s not erecting a new Law but redirecting us to turn and embrace the original intent lodged within God’s commandments (Matthew 5:17-­‐48). Taking six of the most common, yet problematic, issues people of sincere faith struggle with, Jesus discards the popular religious viewpoints and reinstitutes the heart or “spirit” of the issue. Keeping the “spirit” of God’s law, not necessarily the letter of it defines those whose righteousness exceeds that of the Pharisee’s (Matthew 5:17-­‐20). 4. How kingdom life is lived in the “real world” (pages 50-­‐80). The values presented by Jesus are the basic virtues and ethics a follower of Christ is expected to live by and practice within the context of human interaction (Matthew 6:1-­‐7:12). These represent the “new life” and “new society” (kingdom of heaven) with its correlating values. These virtues serve not only as our reliable guide in decision-­‐making, but as the outward indication of an inward transformation, a bulwark against sin’s enticement. 5. The call to intentional discipleship (pages 81-­‐85). The Sermons’ call to moral, ethical, and lifestyle changes is so radical that some dismiss it as unrealistic; others suggest such moral and ethical living will only be achieved when Christ returns and is in full control of the world. To them the Sermon is a taste of what’s to come but not possible in today’s world. Such a position fails to grasp that Jesus’ real purpose was to call people to a radical change in worldviews, from which emanate values, morals, and lifestyle choices. If we are to accept the idea that someone can be a Christian without a foundational exchange of worldviews then the morals, ethics, and lifestyles the Sermon calls for are unattainable. If however, there’s a major shift in the foundation of someone’s life then the values demanded by the Sermon are not only attainable but the common experience of those experiencing genuine transformation. Remember also the Sermon was given to an audience of common people with elementary understandings of God and His Law. Thereby, emphasizing Jesus’ instructions were understood by Him as rudimentary, easily grasped by people devoid of great theological understanding. Highlighting again that information is not the problem in discipleship but a failure to embrace the radical transformative living called for and arising from a biblical worldview (Matthew 7:13-­‐28). Furthermore, Jesus spends no time delving into the complexities of human personality, psychology, dysfunctional family dynamics, or cultural upbringing – issues often used as exemptions to His call for radical life change. The fact He doesn’t address these issues indicates that disadvantages and dysfunctions are irrelevant as to whether or not we choose to live by or be governed by what He teaches. No doubt Jesus saw His teachings as the standard for all true disciples and a reflection of the sweeping changes in the human experience the kingdom of heaven brings. 7 The New Testament writings of Paul, James, Peter, John, Jude, and the Book of Hebrews were written with the intention of explaining how one lives out the radical demands of the Sermon on the Mount within the complicated aspects of the human experience. Amplifying and applying the teachings of Jesus was the purpose of these New Testament writers. From these writings, three things emerge as requirements for living as authentic disciples of Christ. Three Requirements Of Radical Discipleship 1. The life changing presence of Christ dwelling within. It’s impossible for us to live by the teachings of Christ without the indwelling presence of Christ at work within us (John 15:4-­‐6). But if Christ is dwelling with us, His teachings must lead to radical transformations in our lifestyles and behaviors (Matthew 3:8-­‐10; 7:17-­‐19; 13:23; Mark 4:20; Luke 3:8-­‐9; 6:43; John 15:1-­‐17; Colossians 1:10). But changes in lifestyles and behaviors will not take place unless such change is rooted in a fundamental shift in worldview as foundational. 2. The life changing power of the Holy Spirit operating within. Christ’s presence reveals sins and attitudes that work contrary to God’s original design and intentions. In response to these revelations the Holy Spirit, as our Counselor, schools us with what’s required to live and reflect the nature, values, and virtues of God. The result is our innate obedience to both the spirit and the letter of God’s Law (Matthew 5:16; Galatians 5:22-­‐23; Ephesians 5:9; Philippians 1:11). 3. The life changing will of a man. We must move beyond giving mental assent to our need for change, beyond wishing for change. Decisive steps are required within our personal life motivations, behaviors, our thought processes, and entrenched attitudes if we are to see the radical changes Christ calls for (2 Peter 1:3-­‐11). What empowers our wills to act cooperatively with God’s Spirit is cultivating a heart of tenderness towards Him, acknowledging practical dependency upon God, practicing intimacy with Him, and developing the mental toughness that accompanies faith in God (Hebrews 10:32-­‐12:29). The words of the Apostle Peter in John 6:68 echoes the heart of all true disciples of Christ -­‐ “Lord, to whom shall we go? You have the words of eternal life. We believe and know that you are the Holy One of God”. This is the perspective of all genuine disciples. If it’s not yours, you need to rethink what you’re doing, which worldview operates within your heart and mind. You may be sincerely religious, but not a part of the kingdom of heaven. Jesus came to establish the kingdom of heaven; it is the essential and core teaching of His mission (Matthew 13:45-­‐46). Having set our groundwork, let’s proceed to take a forensic look at the Sermon on the Mount through the eyes Jesus. 8 The Beatitudes: Essentials For A Disciple Matthew 5:1-­‐12 Understanding The Word “Blessed” In the Old Testament “blessed” referred most often to financial or material wealth – how many sheep, camels, or donkeys a person owned. A person could also be “blessed” by the number of sons or wives he had. In the prevailing ideals of a Hellenistic worldview, which swept over the civilized world in Jesus’ day, to be “blessed” meant one of four things: your wealth or power had increased incredibly, you had accomplished great things in life, your life was exempt from physical or financial calamity, or you were remarkably gifted or talented in some manner. This same Hellenistic view of “blessed” has crept into our modern day Christian understanding. Over the last 60+ years Christians have been obsessed with what it means to be “blessed” by God. Countless books on the subject have been written regarding how one receives God’s “blessings”. The focus of this quest has been on personal happiness, defined by the degree of wealth, health, and leisure experienced in life. Health, prosperity, and prestige have become the identifying characteristics of the average believers’ perception of God’s “blessing”. Unfortunately, these views are out of step with Jesus’ teachings. God’s favor is not demonstrated by material possessions, financial prosperity, good health, or a life free of unpleasant experiences (James 1:2-­‐4; 1 Peter 1:6-­‐7). God’s “blessings” are different in nature and focus. The word “blessed” translated “happy” or “fortunate” in today’s Bibles is an unfortunate simplification of the word. The word Jesus used for “blessed” is better explained as meaning to be congratulated, admired, and even envied are those who. Simply put Jesus says: “This is the kind of person God takes notice of and thereby experiences God’s favor (blessing) and this is how God displays His favor on them”. They are not “blessed” because they are living a life of comfort and leisure, or that sickness and calamity haven’t devoured their lives; they’re not to be envied because of the outstanding things achieved or because they posses unique and outstanding talents. On the contrary, individuals possessing the characteristics listed as the Beatitudes are to be envied and admired solely because of God’s response to their behavior or situation. God hasn’t singled them out for special attention and favor. He shows no favoritism. He is simply responding to the qualities of holiness and devotion to Him (Beatitudes) 9 embraced by those who love Him. The same opportunity to live a “blessed life” is available to all who posses the Beatitudes as their core values, motivational ethics, and purpose for life. Equally important is the fact that some, if not the majority, of our personal happiness will not be fully realized until our next life. We understand this because there’s a change in tense from present to future in Jesus’ teaching about the Beatitudes. In verses 3 and 10 Jesus states categorically “for theirs IS the kingdom of heaven”; but in the remaining verses He states, “for they SHALL” referring to a future reality. That’s not to say that we won’t experience some measure of happiness here, simply that full-­‐unfettered happiness is something we will not experience until after we move into the next life. Such an understanding of happiness is also part of a biblical worldview. Beatitudes, Optional? Not Really Possessing the qualities and characteristics listed as the Beatitudes, isn’t something that happens mystically or supernaturally. These are not the by-­‐products of fasting or prayer; they are “cultivated” through a humble godly attitude (2 Peter 1:5-­‐11) that embraces God's perspective on human existence (biblical worldview). We might be inclined to view the Beatitudes as optional. But the fact Jesus chose to discuss these godly characteristics makes it clear He expects to see these as the standard expression of a disciple’s life and faith. Because a disciple has the indwelling nature of Christ and the infilling of the Holy Spirit, possession of these Beatitudes are within our reach1. These precepts are fleshed out in a disciples expression of faith in and love for Christ, depicting how one follows Christ. Jesus said, “if you love Me you will obey what I command” (John 14:15) and “you are My friends if you do what I command” (John 15:14). Possessing the Beatitudes is not optional, not if you want to be His disciple. Digging Deeper: Answer the following questions about your life and faith: Q. Describe how you viewed being “blessed” by God in the past. How has that changed? Q. Take a hard look at what you believe will give you happiness? Describe how this plays out in your decisions, choices, and behaviors. How do your perspectives and viewpoints on happiness, meaning, and purpose compare to Jesus’? Make a side-­‐by-­‐side comparison of the two – yours and Jesus’. Where do you need to make a drastic shift? Q. How does your embracing Jesus’ Beatitudes help Him transform this world and advance the kingdom of heaven on earth? 1
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The Sermon’s Five Points, #5 The call to intentional discipleship, page 7 See Beatitudes, Those Who Mourn and Those Who Hunger And Thirst For Righteousness, pages 13 and 18 respectively 10 Nine Essentials Matthew 5:1-­‐12
“Now when he saw the crowds, he went up on a mountainside and sat down. His disciples came to him, and he began to teach them, saying:” The Poor In Spirit “Blessed are the poor in spirit, for theirs is the kingdom of heaven” (Matthew 5:3) Jesus’ use of the word “poor” is intended to evoke the image of a person living in utter deprivation with no recourse for survival. Without resources or remedy, the poor have nowhere to turn but to begging, relying solely on the merciful acts of others. Jesus uses this same word in describing Lazarus and his situation in His parable The Rich Man and Lazarus (Luke 16:19-­‐31). Applied to spiritual matters, “poor in spirit” refers to the individual who has grasped not only the reality but also the severity of his spiritual bankruptcy. The quintessential element for salvation is an individual’s apprehension of his spiritual condition – he is a prisoner to sin. Sin is a cancer eating away at his soul, extinguishing the light of God. If something isn’t done to rectify things, his soul will die in the utter darkness of eternal damnation. Like a beggar, those who are poor in spirit realize they have nowhere to turn, are powerless to change their sin-­‐laden situation. Therefore they place their hope and trust in God’s love and mercy for forgiveness and redemption. The poor in spirit are to be envied because they recognize their need for God. God in turn responds to them, seeks them out, and invites them to become members of the kingdom of heaven. There that longing to be in close relationship to Him can be satisfied. Examples Of Individuals In The New Testament Who Exemplify The “Poor In Spirit”: 1. The Canaanite woman who said, “even the dogs eat the crumbs that fall from their masters table” (Matthew 15:21-­‐28). She represents one who recognizes her absolute spiritual poverty. She places her sole dependence upon the mercies of God, His willingness to forgive, and desire to reconnect with people in a loving relationship. 2. The Parable of the Rich Man and Lazarus (Luke 16:19-­‐31). Lazarus is presented as one who was poor in spirit. By contrast, the rich man is presented as one who sees himself as morally superior and spiritually self-­‐sufficient, one who refuses to 11 acknowledge his gaping spiritual poverty, morally content with who he is and how he sees himself in relationship to God. 3. The Parable of the Sheep and Goats (Matthew 25:31-­‐46). The sheep are reflective of this poor in spirit attitude, whereas the goats reflect the opposite. They demonstrate a proud, self-­‐sufficient, egocentric attitude based upon personal life achievements and spiritual accomplishments. Digging Deeper: First, restate the Beatitude in your own words: _______________________________________ _____________________________________________________________________________________ [For example the beatitude might read as “In God’s eyes those who humbly grasp and deal with their spiritual brokenness are truly fortunate, only they will enter into the kingdom of heaven”] Next, answer the following questions for your life: Q. Compare Matthew 5:3 with James 2:5. What do you discover? How does James reinforce what Jesus said about the poor in spirit? Q. How do you honestly view your current spiritual life – as debtor, one owing a debt to be paid? Have you become bored with religious things, forgetting what has really been done for you? Do you really give much thought to the debt you owe Christ as Savior and God as redeemer? Q. Describe your “hunger” to know God, to please Him, and to be like Him in holiness. Have you made time daily to “feed” your soul’s longing for more of God’s presence? 12 Those Who Mourn “Blessed are those who mourn, for they will be comforted” (Matthew 5:4) Basically “mourn” describes feelings of deep grief, too deep to express in words alone. But personal grief experienced over the death of a loved one or because of personal injury or loss is not what Jesus has in mind here. What’s in focus is a perpetual state of discontent with society and its values system, its morality, its viewpoint about right and wrong. For Jesus those who mourn, who carry about this internal discontentment, are those who share in God’s brokenness over the world’s moral and spiritual condition. Those who mourn are not hard to find; they are deeply troubled by sin – their own as well as that of others. Finding little to rejoice about regarding society’s values they are deeply grieved and troubled about the evil in our world -­‐ “Streams of tears flow from my eyes for your law is not obeyed” (Psalm 119:136). Those who mourn find no pleasure in the sexual promiscuity and moral deviance of our times, of the killing fields of our world, or the suffering of the innocent. They are mortified by the injustice within the courts and by the way the news media, entertainment industry, politicians, and the wealthy easily manipulate the system promoting their own vaguely veiled agenda’s. To the untrained ear, the mourner’s discontentment can often sound judgmental or harsh. But, for them, life is not about personal happiness or pleasure but about justice, holiness, and alleviating the suffering of others. Their cry to God is for His justice, truth, and peace to prevail in the land. And because they are outspoken in their opposition to society’s twisted values, injustice, and perversion they are intimately acquainted with marginalization, rejection, and suffering. Rejection can unfortunately also come from other believers at peace with society and its prevailing standards. Claiming to know God, these believers’ cavalier attitudes reveal they know nothing of His sorrow over the lost condition of mankind or His repulsion towards sin within the human condition. Going further those in agreement with the aberrant standards of society reveal they still embrace a worldview out of step with God and the kingdom Jesus has established on earth. To those who mourn, grieved over the state of affairs of the world, their society, and man’s bend towards evil, Jesus promises God’s personal comfort and favor for their interests are the same as His – a redeemed and holy world filled with the knowledge of God and His holiness. For this they will be “blessed”. 13 Digging Deeper: First, restate the Beatitude in your own words: ________________________________________ ______________________________________________________________________________________ [For example the beatitude might read as “In God’s eyes those who carry within them a deep sense of sadness and disillusionment over the sinfulness of society are fortunate for He will personally comfort them”] Next, answer the following questions for your life: Q. Describe the last time you were genuinely grieved by what you saw happening in our world? Your society? In the Church? In the lives of other believers? Q. What are you doing to bring about His righteousness in society? Among your friends – believers and non-­‐believers? In your local community? Q. Describe the last time you wept over the condition of your own soul and any moral and ethical shortcomings? What did you weep about? What led to your awareness of these shortcomings? How did you deal with it? How has your life changed as a result of dealing with these shortcomings? 14 The Meek “Blessed are the meek, for they will inherit the earth” (Matthew 5:5) For many the word “meek” conjures up images of a gentle, non-­‐aggressive, soft-­‐spoken personality or temperament, some think of weakness. But the New Testament word meek (prautes and the adjective praus) doesn’t refer to personality, temperament, or weakness at all. In fact, someone who is very demonstrative, loud, and even pushy can be meek. Meekness, springing from the virtue of humility, is a quality extremely prized by God, one the Apostle Paul says should be highly desired and sought after by Christ’s followers. Yet few seek it; fewer ever acquire it (Galatians 5:23). But why does Jesus elevate a behavioral quality considered by everyone as weakness and undesirable to one of the core identifying qualities of His followers? Because only the meek are teachable. The meek accept correction and discipline, offer forgiveness to those who have trampled on their lives, walk in grace and live by love for God and for others. The Apostle James identifies meekness as more than a behavioral trait; meekness leads to wisdom for life. In James’ viewpoint, you’re smart if you work to acquire this quality and allow it to govern your interaction with believers and non-­‐
believers alike (James 3:13-­‐18). Trusting God, the foundational rock of faith (Hebrews 11:6), comes naturally for the meek, even in life’s darkest moments (Psalm 23:1-­‐6). As a result the meek are free of anxious self-­‐promotion, demonstrating their meekness through biblical attitudes and perspectives on life’s meaning, origins, and destiny. When tragedy or injustice comes knocking on the door of their life the meek accept it as part of God’s gracious dealings with them (Hebrews 12:1-­‐11; James 1:2-­‐4, 12; 5:10-­‐11; 1 Peter 1:6-­‐7; 3:8-­‐22; 4:12-­‐19). When it comes to dealings with other people, meekness reveals itself through its acceptance of opposition, injury, insults’ and provocations as God’s tools of chastisement. The discipline of chastisement may be the necessary means God uses at that moment to remold, reform, or redeem our lives in order that we might reflect the nature of Christ and the life values of the kingdom of heaven. This is not to say that the meek are not injured or hurt by the destructive actions of others. They are hurt and sometimes severely injured in ways they do not easily recover from. They can, and often do, carry scars in their lives caused by the devastating choices of others. Consider for example the scars Jesus bore in His human body from the crucifixion, evident even after resurrection (Luke 2:36-­‐43; John 20:19-­‐29). However, the meek bear patiently the sinfulness of others, more conscious of their own sinfulness than of the sins committed against them. The meek do not retaliate; they do not seek 15 revenge, not because they are cowards nor because they don’t have the means to retaliate. On the contrary, more conscious of what the Spirit of God requires in the situation than what his own spirit desires, the meek chooses a different course. He recognizes such attacks, though unjust or even inhuman, have become the hammer and chisel in the hand of God, used to break apart the entrenchments of sin hidden within his own life, forming him into the likeness of our Savior. Because of the way the meek chooses to interact with his fellow man -­‐ choosing to embrace God’s desires even in the unpleasant circumstances of life, choosing to reflect Christ’s character while coping with injustice – he is given the prestigious honor of ruling with Christ when He sets up His earthly kingdom. Inculcating godliness into his own nature, the meek alone has become fit to rule with Christ in His earthly kingdom. Only the meek can be trusted to rule as Christ would (Numbers 12:1-­‐3; Psalm 22:26; 25:9; 37:10-­‐11; Isaiah 29:19; 2 Samuel 16:11). A lack of meekness was the great downfall of the Israeli’s in the Wilderness. Although they witnessed the power and miracles of God in unprecedented ways, they lacked the inner quality of meekness. Without meekness they couldn’t accept as Gods’ will or purposes the unpleasant, unexplainable, unreasonable, or unfathomable circumstances of life. Without the inner quality of meekness, they were unprepared to inherit the Promised Land. Likewise, without meekness we cannot inherit the earth -­‐ rule with Christ when He comes to set up His earthly kingdom. We simply are not fit to rule, lacking that inner quality which makes us competent and reliable emissaries of Christ! Digging Deeper: First, restate the Beatitude in your own words: ________________________________________ ______________________________________________________________________________________ [For example the beatitude might read as “In God’s eyes it is people who have the disposition of meekness that are fortunate because in the future they will be the ones who will hold all the power”] Next, answer the following questions for your life: Q. How do you respond to life’s setbacks, disappointments, and things that seem unfair and unreasonable? Do you resist, complain about, or even resent what “life has handed you” or accept these circumstances as God’s providential dealings and part of His will? Give an example. Q. How do you respond to injustices and injuries caused by others? Do you strike back, harbor resentment or bitterness regarding life circumstances or towards others? Have you learned to see trials and tribulations as God’s tools of formative discipline 16 conforming you in His image? (Hebrews 12:3-­‐11; James 1:2-­‐4; 12-­‐16; 1 Peter 1:6-­‐9; 4:12-­‐
19; 2 Peter 2:9) Q. What are the benefits of acquiring meekness? What are the primary characteristics of meekness? What is the controlling virtue in meekness? How do these show themselves in our lives? Why is this virtue important? 17 Those Who Hunger And Thirst For Righteousness “Blessed are those who hunger and thirst for righteousness, for they will be filled” (Matthew 5:6) To “hunger and thirst for righteousness” is to possess a deep insatiable desire to see God’s standards of morality and human relationships established in every strata of life and human society. It moves us from brokenness over the moral deviancy and perversion of justice within prevailing society, characteristic of those who mourn (Matthew 5:4), to an active involvement in establishing God’s rule within all levels of society and human interaction. Never satisfied with their spiritual growth, those who hunger and thirst for righteousness always desire more knowledge of God. They yearn to know Him, please Him, be with Him, and to be more for Him. Yet, personal spiritual growth is not enough for those who hunger and thirst for righteousness; they have a longing to experience God’s holiness, His justice, and the reality of His rule firmly entrenched within His people and the communities they inhabit. Those who hunger and thirst for righteousness are constantly praying “Thy kingdom come, thy will be done on earth as it is in heaven”. The opposite of this hunger and thirst for righteousness is spiritual indifference. Spiritual indifference shows itself in our actions, not our words. Though we praise Him in songs and words our hearts are far from Him (Isaiah 29:13; Matthew 15:8); showing no true desire to go deeper in our relationship with Him our lives fail to reflect the transformative character of a disciple. Individuals driven by a deep insatiable appetite for God’s holiness to rule human relationships and society are “blessed”. Their hearts aspiration for God’s rule will be satisfied, God’s purposes will be accomplished; His justice and holiness will prevail. Digging Deeper: First, restate the Beatitude in your own words: ________________________________________ ______________________________________________________________________________________ [For example the beatitude might read as “In God’s eyes it is those who genuinely crave moral perfection, in themselves, in others, in society that are the fortunate ones because they will find satisfaction and experience fulfillment in the kingdom of heaven”] Next, answer the following questions for your life: Q. Do you possess a hunger for God and His righteousness? Is it the driving force of your life or are you rather comfortable with where you are? Describe how your hunger for 18 God, His kingdom and its righteousness is changing your values, virtues, ethics, and everyday life choices? Q. Do you long to see God’s rule in the lives of other Christians and this nation? How does that play out in your interaction with other believers, your political decisions and social action? What are you doing to foster change in our society? In your community? 19 The Merciful “Blessed are the merciful, for they will be shown mercy” (Matthew 5:7) The word “merciful” conjures up images of punishment, of someone not getting what they deserve. This certainly is what Jesus fundamentally has in mind when calling for His disciples to be channels of mercy towards others. But Jesus moves beyond this one dimensional view of mercy, broadening its scope and function. Specifically, Jesus has in mind two arena’s mercy is to operate within the life of His followers. Two Arena’s Mercy Operates The first deals with the mercy we extend to others. Specifically addressing disciples, who already experienced God’s mercy, Jesus calls on them to offer mercy of the same nature and degree to others who have wronged them. Offering mercy is no trivial matter! A believer refusing to offer others the same mercy he experienced dismantles the very bridge of forgiveness over which he would pass. Illustrating this reality in His Parable of the Unmerciful Servant (Matthew 18:21-­‐35) and again in His model prayer (Matthew 6:12, 14-­‐15) Jesus draws a direct link between the mercy we offer others and God’s acts of mercy towards us. The Apostle James picks up this correlation between experiencing God’s mercy and offering mercy instructing believers to: “Speak and act as those who are going to be judged by the law that gives freedom, because judgment without mercy will be shown to anyone who has not been merciful. Mercy triumphs over judgment” (James 2:13). Second, the mercy Jesus envisions calls for more than just letting others off the hook; it calls for us to become proactively involved in alleviating the suffering of others. Divine mercy eradicates the misery with which grace deals -­‐“Grace takes away the fault, mercy the misery” (Bengel). This is what God in His mercy has done for us. He not only extends to us mercy through forgiveness of sins but works to relieve the personal suffering resulting from our sinful actions. And this is what Jesus expects His disciples to do. He expects them not only to offer mercy, but also to act mercifully – to do something to alleviate suffering. This second form of mercy is what the Samaritan offers the man he finds robbed, beaten, and left for dead in The Parable of the Good Samaritan (Luke 10:25-­‐37). This mercy is what the Pharisee and the teacher of the Law do not offer the man. The Samaritan is called “good” by Jesus because he has acted merciful. He offered “mercy” to the suffering by getting involved personally and financially! Onesiphorus is another example of this form of mercy (2 Timothy 1:16-­‐19). 20 Both forms of mercy are to be operational within the disciples’ life; both drive home the point that mercy is not an emotion, but an action! Those who are merciful to others, as described above, are “blessed”. In their darkest hour, they will receive mercy from God and others; they will not be left abandoned, injured, or neglected to fend for themselves. God in His mercy will see to their care, deliverance, and restoration. Digging Deeper: First, restate the Beatitude in your own words: ________________________________________ ______________________________________________________________________________________ [For example the beatitude might read as “In God’s eyes it is those who practice mercy that are fortunate because God will be abundantly merciful in His dealings with them ”] Next, answer the following questions for your life: Q. Describe the two components of biblical mercy. How are both of these components playing out in your life? Q. Is there anyone you are holding a grudge against or have hard feelings towards? Is it possible that your spiritual life suffers decay and your prayers go unanswered because you’ve refused to proactively offer mercy to someone else? Can you extend mercy to them even though they have not asked for any? Q. What are you actively doing to alleviate the physical and financial suffering of others, particularly the suffering of other believers in your community? Around the world? 21 The Pure In Heart “Blessed are the pure in heart, for they will see God” (Matthew 5:8) In biblical language “heart” refers to the center of the human spirit, out of which flows our emotions, thoughts, motivations, and actions. Solomon refers to this as the “wellsprings of life”, the place from which everything emanates (Proverbs 4:23). Something that is “pure” is without defect or error, unmixed. To be “pure in heart” therefore is to live without duplicity in moral values or mixed loyalties. It is behaving without selfish or ulterior motives, acting without deception, not scheming with evil intentions, or allowing impure desires and emotions to rule your life or influence your decisions. Holiness is a byproduct of purity of heart, a prerequisite for entering or remaining in God’s presence (Psalm 24:3-­‐4). Only the disciple free from duplicity and mixed motives, who is in pursuit of the will of God for his life, passes this test and reaps the reward of knowing God and experiencing intimate fellowship with Him. Moses typifies this “pure in heart” and the cry of the “pure in heart” (Exodus 33:1-­‐23). On the other hand, if we chose to fill our lives and minds with pornography, violence, deception, immorality, promiscuity, hatred and self-­‐will, calling it entertainment or personal liberty, God will not show Himself to us (1 John 1:5-­‐10; 2:29-­‐3:10; Jude 4). Purity of heart isn’t something we pray into being; it’s something we cultivate (Hebrew 12:11). Cultivating purity of heart calls us to the most exacting self-­‐examination possible. This self-­‐examination, undertaken to ensure purity of heart, is what the Apostle Paul calls each believer to frequently carry out (1 Corinthians 11:17-­‐34). Self-­‐
examination is one of the “tools” we use to help us avoid the paradox of self-­‐deception. How easy it is to cover selfish ambition and spiritual indifference with the cloak of religious service. How easy it is to cover disregard, thoughtlessness, and a lack of Christian care for one another with religious expediency or personal financial responsibilities (The Parable of the Good Samaritan, Luke 10:25-­‐37). So how do we develop purity in heart? In Proverbs 4:20-­‐27 Solomon lists five ingredients necessary for developing purity of heart. Five Ingredients For Developing Purity Of Heart 1. What you put in is what you get out -­‐ “above all else, guard your heart, for it is the wellspring of life” (Proverbs 4:23). The heart is like a computer hard drive – you can only retrieve what you have stored on it. If you have stored corrupt ideals, perverse desires, faulty conclusions regarding right and wrong, moral relativity, and self-­‐
22 absorption that is what you’ll get from it every time you access it. This same point is brought home a number of times by Jesus (Matthew 12:34; 15:18-­‐19; Mark 7:21; Luke 6:45) and years later by the Apostle Paul (Gal. 6:7-­‐10). 2. Always tell the truth no matter what happens (Proverbs 4:24). Transparency rather than deceitfulness is what leads to purity of heart. Jesus said it like this – “let you yes be yes and your no, no; anything else comes from the evil one” (Matthew 5:37). 3. Be careful what you view, what you indulge your thoughts and fantasies in (Proverbs 4:25). Again Jesus says – “The eye is the lamp of the body. If your eyes are good, your whole body will be full of light. But if your eyes are bad, your whole body will be full of darkness. If then the light within you is darkness, how great is that darkness! (Matthew 6:22-­‐23). 4. Show some godly insight and wisdom regarding your moral convictions (Proverbs 4:26; 1 Peter 4:1-­‐7). 5. Stay vigil and maintain a sober understanding of your own weaknesses (Proverbs 4:27; 1 Corinthians 11:31-­‐32). The “pure in heart” are “blessed” because they possess the holiness required to actually “know” God, to see Him as Moses did in all His holiness (Exodus 33:17-­‐23). They alone have the opportunity to genuinely establish a deep and intimate and personal relationship with God (Psalm 24:3-­‐4). Digging Deeper: First, restate the Beatitude in your own words: ________________________________________ ______________________________________________________________________________________ [For example the beatitude might read “In God’s eyes those who in their single-­‐minded pursuit of God embrace His holiness as their values system are fortunate; it is they who enjoy the deepest and most intimate relationship with God”] Next, answer the following questions for your life: Q. Describe how you are acting with purity as you interact with your peers and culture on a daily basis. How are you individually developing purity in heart? Be specific (Ephesians 4:1-­‐6:18). 23 Q. Solomon gives 5 ways to aid you in developing purity. Which one did you find most challenging? Why? Q. Duplicity or having mixed commitments is always a problem; overcoming this problem requires single mindedness of purpose. Would you describe your relationship with God as a single-­‐minded pursuit to know Him, embrace His values, and serve His interests in your life and the community? Give some examples of how this pursuit plays out in your life. Q. Do you celebrate the grace of God or use it as a license to do whatever your cravings dictate or to act indifferent or irresponsible? Has His grace bound you to greater expressions of His righteousness in your life? Explain how. Q. Do you measure your own spiritual life by what you see in others or by the holiness of Christ? Describe a situation where this was true. Q. Are you relying on worship experiences and spiritual accomplishments to defend your spiritual state today? Are the things you give your time to – TV, movies, friends, family, and pursuits of leisure – leading you to live a life of greater, not lesser, commitment to God? Q. What specifically do you do to grow in the grace of our Lord Jesus Christ and in the knowledge of our Lord? 24 The Peacemakers “Blessed are the peacemakers, for they will be called children of God” (Matthew 5:9) The word “peacemakers” means “founders of peace” or “makers of peace”. The emphasis is on the verb “make”, calling for action on our part. Peace is not passively backing up and accepting things as they are; peace is not the absence of hostilities but the restoration of fractured relationships to harmony and good will. Peacemakers are pro-­‐active instigators providing a bridge for combating belligerents to reconcile. Jesus’ comments, in Matthew 6:14-­‐15, delivered as a warning, further highlight the priority of pursuing peace and harmony in personal relationships. Both passages drive home the reality that the absence of divisiveness or hostilities is not the goal but the establishment of peace and harmony between people that leads to wholeness for each individual. Therefore, peacemakers, understanding the critical importance of peace within the framework of the kingdom of heaven focus on interpersonal relationships, working to repair fractured divisive relationships. Peacemakers are not negotiators or arbitration mediators. Instead, they speak the truth in love, regarding the situation and each person’s behavior, to both parties calling on each person’s spiritual maturity and love for God to bridge the chasm of their differences (Ephesians 4:15; Philippians 4:2-­‐3). Peacemakers, who reconcile others to God and each other, are the true ambassadors of Christ. The Apostle James ties “wisdom” and spiritual maturity in Christ to acting in the role of a peacemaker (James 3:12-­‐18). Later in His Sermon, Jesus states some of the qualities a peacemaker needs in order to be effective, qualities He Himself personified (Matthew 7:1-­‐6). Two of those qualities are an untarnished judgment free of bias towards others and the capacity to exercise discernment regarding others spiritual receptivity. Matthew 10:34 reminds us that our efforts at peacemaking are often thwarted, but that in no way exonerates us from a commitment to working for it. “Peacemakers” are “blessed” by God because they are given the enviable title “sons of God”. A title bestowed upon them because they typify the very qualities of God and His overarching commitment to restorative relationships. Peacemakers intentionally pursue the repairing of broken relationships, reflecting the very purpose of God and the nature of Jesus who is called the “Prince of Peace”. Digging Deeper: First, restate the Beatitude in your own words: ________________________________________ ______________________________________________________________________________________ 25 [For example the beatitude might read as “In God’s eyes the truly fortunate ones are those who work diligently in repairing and restoring fractured divisive relationships – with God and others. It’s these who will bear the honor of being identified as God’s sons”] Next, answer the following questions for your life: Q. Are you a seeker of peace? In the differences you personally have with others, do you work for a resolution and restoration of the relationship along biblical lines or simply leave things the way they are – peaceful but not restored? Describe how you acted as the peacemaker in restoring your personal relationship. Q. According to Matthew 7:1-­‐6 what qualities and gifting’s do you need to possess as a peacemaker? What understandings do you need to have about any situation before attempting to act as a peacemaker? Q. Compare Matthew 5:9 and James 3:18. What more do you learn about the beneficial outcomes of peacemaking? Q. Are you a peacemaker? Do you work to resolve differences between believers or do you simply take sides or stay out of the mix all together? Give an example of how you worked as a peacemaker, repairing a divisive relationship between two believers. 26 The Persecuted For Righteousness “Blessed are those who are persecuted because of righteousness, for theirs is the kingdom of heaven” (Matthew 5:10) Hungering and thirsting for righteousness, pursuing a life of moral purity, and working as a peacemaker will at times initiate a confrontation with society’s values and cherished ideals – no matter how much we might try to avoid it. Why? Because all the characteristics Jesus labels as “blessed” are not welcomed by society at large. When righteousness is lifted up as the standard, both believers and non-­‐believers respond either in humility, repentance and faith or with rejection and the persecution of those who would dare to call them wrong. A disciple cannot shy away from standing up for and vocalizing his support of God’s righteousness, working for the implementation of God’s standards within the laws of society and within the lives of individuals. Sometimes that brings persecution and hostility from friends, enemies, and yes even “brothers”. This was certainly the experience of the Apostle Paul (Philippians 3:17-­‐4:1). An unrepentant and stiff-­‐necked saint is often more troublesome than an unredeemed sinner. Jesus later pushes the envelope reminding His followers that you cannot have your foot in both worlds. Following Him means you lose out on some things and become a target of the hatred of others: “If anyone would come after me, he must deny himself and take up his cross and follow me. For whoever wants to save his life will lose it, but whoever loses his life for me and for the gospel will save it. What good is it for a man to gain the whole world, yet forfeit his soul? Or what can a man give in exchange for his soul? If anyone is ashamed of me and my words in this adulterous and sinful generation, the Son of Man will be ashamed of him when he comes in his Father’s glory with the holy angels” (Mark 8:35-­‐38; Matthew 6:19-­‐27). Those persecuted because of their stance for righteousness are “blessed” because a great reward awaits them in heaven -­‐ “for theirs is the kingdom of heaven”. This is the pay off! No matter what personal costs have been paid or how severe the costs, persecution only adds to the reward those “persecuted because of righteousness” receive from God. Jesus reiterates this truth using the parables of The Pearl of Great Value and The Hidden Treasure (Matthew 13:45-­‐46 and 13:44). In both parables, Jesus reminds those feeling they’d given up much to follow Him that what they gain is greater than what they lost, even if for now all they see are the losses. From the long view those persecuted really lose nothing, instead they are investing everything. Their persecution, however, must be 27 the result of righteous living and not due to sin or carelessness on their part (I Peter 3:14; 4:14-­‐19). The Apostle Paul understood this truth best: “But whatever was to my profit I now consider loss for the sake of Christ. What is more, I consider everything a loss compared to the surpassing greatness of knowing Christ Jesus my Lord, for whose sake I have lost all things. I consider them rubbish, that I may gain Christ and be found in him, not having a righteousness of my own that comes from the law, but that which is through faith in Christ—the righteousness that comes from God and is by faith” (Philippians 3:7-­‐9). Digging Deeper: First, restate the Beatitude in your own words: ________________________________________ ______________________________________________________________________________________ [For example the beatitude might read as “In God’s eyes it is those who have born up under the rejection and ridicule others hurl at them as a result of their stance for God’s values and morals who are to be envied for they have a unique reward waiting for them in heaven”] Next, answer the following questions for your life: Q. How is being persecuted for righteousness different than to hunger and thirst for righteousness? Q. What has it personally cost you to follow Jesus? Has following Jesus cost you anything in the last six months? Describe it. Q. Are you personally engaging society at large or your friends with the righteousness of Christ or have you assumed a passive role of disengagement – not speaking up, not influencing change in the lives of your friends, family, or society? Q. Is there anything you are holding onto that is stopping you from taking hold of God’s direction or instructions for your life? 28 The Insulted, Persecuted, And Falsely Accused “Blessed are you when people insult you, persecute you and falsely say all kinds of evil against you because of me. Rejoice and be glad, because great is your reward in heaven, for in the same way they persecuted the prophets who were before you” (Matthew 5:11-­‐12) This Beatitude is usually merged with the preceding one. Though similar, they actually focus on two separate reasons for the persecution. The previous Beatitude spoke of suffering because of your attempts to institute God’s rule in public laws or within another believer’s life. This Beatitude refers to persecution directed at you because you push the exclusive claim that Jesus is the Christ, the Son of God and that salvation is in Christ alone. In a pluralistic society, one can stand for moral principles and be accepted, even admired as embodying the very best of social consciousness. However, when one declares that in Christ alone we are reconciled to God, His sacrifice alone provides atonement for our sins such a claim, viewed as exclusive and narrow, subjects one to persecutions in the form of recriminations, insults, alienations, beatings, marginalization, rejection, lost jobs, and financial ruin. In the past it has meant death, in some corners of our globe it still does. Discipleship is essentially a relationship with Jesus. This relationship is marked by unending trust in Him, identification with Him, following His teachings, and embracing His moral and relational values. Discipleship also means being prepared to face the kind of rejection Jesus faced (Isaiah 52:13-­‐53:12; Matthew 12:46-­‐50; 13:57; Mark 3:31-­‐35; 6:4). Those persecuted because of their public vocalization and identification with Jesus are “blessed” because they are inducted into God’s Hall of Fame. This is exactly how people in the past treated the prophets of old; prophets later exonerated by God, those few highly decorated by God, receiving an exceedingly rich reward in heaven – “great is your reward in heaven, for in the same way they persecuted the prophets”. Digging Deeper: First, restate the Beatitude in your own words: ________________________________________ ______________________________________________________________________________________ [For example the beatitude might read as “In God’s eyes those experiencing injustice, mistreatment, abuse because they identified with Christ are to be envied. Their reward is exactly that of the prophets of old”] Next, answer the following questions for your life: Q. Have you experienced persecution or rejection because you voiced Jesus is the Christ and that in Him alone is our salvation? Describe the situation and how you handled it. 29 The Disciple: Agent Of Preservation, Agent Of Change Matthew 5:13-­‐16
The Beatitudes turn Western culture perspectives on happiness and a life of purpose upside down. Yet, personal happiness and an abiding sense of purpose are not the primary reasons for cultivating the qualities spoken of in the Beatitudes. Something larger looms in the shadows. It’s the personal acquisition of these qualities (Beatitudes) that enables a disciple to be successful in carrying out Christ’s core mission of expanding the kingdom of heaven on earth. Those choosing to ignore these core qualities as necessary ingredients of kingdom life may find themselves disqualified from membership in Christ’s future kingdom, though God may have used them greatly for His purposes (Matthew 25:31-­‐46 The Parable of the Sheep and Goats). Having laid out these essential qualities Jesus moves on to discuss the impact followers, who cultivate the Beatitudes, will have on their peers, culture, society, and the world. “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) Salt, known for its preserving and enhancing qualities, identifies one of God’s great purposes for a disciples’ life -­‐ to live a life of influence. True disciples are influencers. The use of salt as a metaphor echoes back to earlier discussions on two essential qualities a disciple must embody, mourning and a hunger and thirst for righteous2, reminding disciples their primary purpose in life is to be influencers. Like salt, with its preserving and enhancing qualities, disciples serve as influencers for God’s purposes in the lives of others and their society. Through his life of holiness and outspokenness, a disciple is to be a moral and spiritual influence amongst his peers and the society in which he lives, arresting and even reversing, by his words and deeds, the moral and spiritual deterioration of society – “let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven” (Matthew 5:16 ESV). This moral and spiritual influencing however is not limited to a depraved and corrupted society. Jesus’ followers must also live lives worthy of emulation by younger, less mature, believers who are struggling to master particular areas of their old nature (1 2
See Beatitudes, Those Who Mourn and Those Who Hunger And Thirst For Righteousness, pages 13 and 18 respectively 30 Corinthians 4:16; 11:1; Philippians 3:17; 1 Thessalonians 1:6; 2 Thessalonians 3:7-­‐9; Hebrews 6:12; 13:7). This concept is more fully discussed as part of Jesus’ comments in Matthew 5:19. "But if the salt loses its saltiness, how can it be made salty again?" In today’s world, it is difficult to understand how salt could lose its saltiness because it is now a stable compound. However, that was not the case in Jesus’ day. Salt obtained by evaporating water from the Dead Sea contained more than simply salt properties -­‐ potassium and magnesium for example. As the water evaporated, salt was the first crystal that could be easily removed and collected. Failure to separate the salt from other minerals resulted in the salt crystals breaking down in their composition and its preserving powers to leech out. The residue left behind looks and feels like salt, but lacks its preserving properties. Salt has no value other than to act as a preserving agent or to enhance flavor. When it no longer does either it’s worthless, no longer serving the unique purposes for which it was harvested. Likewise, it is possible for a disciple to become worthless regarding God’s purposes. A disciple becomes worthless when, like salt, he loses his “saltiness” -­‐ his ability to influence others, culture, society, and the world. A disciple raises or diminishes his level of impactful influence, his “saltiness”, in direct proportion to his acquisition of the Beatitudes originating in a biblical worldview (Matthew 5:1-­‐12). All believers are constantly growing and changing into the likeness of Christ (Ephesians 2:19-­‐21; 4:15). Elements of our viewpoints and worldviews are always under construction (2 Corinthians 3:18). However, anyone claiming to be a believer who intentionally does not fully embrace the worldview of Jesus, who still operates in many arenas of his life with a faulty worldview, who makes life decisions and forms opinions of morality based on the tenants of that flawed worldview, is himself diluted if not deceived (Romans 1:21-­‐32; 1 Corinthians 1:18-­‐29; 3:20; Ephesians 4:17; Titus 3:3-­‐8; 1 Peter 1:18). Like salt that has become saltless he is worthless; without influence or purpose such a person is no longer a reliable “light” to those lost in the ignorant darkness of a flawed human perception about life. As previously stated the Beatitudes are not “suggestions”; they do not describe some moral high ground a disciple mounts in comparison to non-­‐believers. The Beatitudes are an explanation of the personal qualities required to be effective in carrying out Christ’s mission. The bottom line, if we are not influencing others and our society for God’s purposes, we have lost our purpose and are no value to the kingdom of God. 31 Salt As A Metaphor: Two Things We Learn 1st For salt not to lose its saltiness, it must be separated from its surroundings. Separation is required for salt to maintain its beneficial properties. If left within its surroundings deterioration sets in. Separation for a disciple is not separation from interaction with non-­‐believers but separation from the norms, values, ethics, behaviors, attitudes, and belief system of non-­‐believers (Romans 12:1-­‐2; 2 Corinthians 6:14-­‐7:1). Separation however is not a closeted survivalist approach, waiting things out until Jesus comes again. The call for separation has one goal -­‐-­‐ to enable a disciple to re-­‐engage his society. This is the second facet of Jesus’ salt metaphor we must grasp, what the Apostle John calls being “in the world but not of the world” (I John). 2nd We engage society through our words and deeds to check its slide into moral and spiritual ruin. Failure to intentionally engage the society we live in, by words and deeds, is to become saltless! A few examples of how a disciple acts as “salt” and “light” within his society are: • He works to alleviate the suffering of the poor and afflicted • He is charitable to all, generous to the poor • He champions the cause of justice on behalf of the exploited • He demands integrity, honesty, and accountability from elected officials • He elevates the standards of morality within society – first by his own example and then through seeking changes in the law • He defends the sanctity of life working against the abortionists and those promoting euthanasia • He calls for integrity and less emphasis on greed within the business sector; fair pay and compensation for all • His life provides an example of a hard working employee • He calls upon church leaders to lead by example in purity, morality, and doctrinal integrity holding true to historic Scriptural teachings Digging Deeper: Answer the following questions about your life and faith: Q. Describe how the Beatitudes call believers to act as "salt". Describe the different ways you are engaging your neighbors, local community or nation, acting as “salt” through your words and deeds. What are some additional things in your neighborhood or local community you can do to be “salt”? Q. How are you practicing separation from the world around you in your lifestyle, behavior, attitudes, values, and philosophy of life? 32 Light As A Metaphor: Attract Not Repel “You are the light of the world. A city on a hill cannot be hidden. Neither do people light a lamp and put it under a bowl. Instead they put it on its stand, and it gives light to everyone in the house. In the same way, let your light shine before men, that they may see your good deeds and praise your Father in heaven” (Matthew 5:14-­‐16) Using the metaphor of a common light, Jesus teaches there is to be nothing secretive about a Christian’s commitment or his way of life. A disciple cannot hide, nor should he, the differences in his lifestyle, values & ethics, or his commitment to God. All are out in the open for everyone to see and examine. Living an open life where differences in personal values are clearly seen translates into the good works of Matthew 5:16. And it is our good works, done in His name, for His sake, which opens the mind and illuminates the way to God for others. The metaphor of light, often used to discuss what it repels -­‐ darkness -­‐ is used here to reveal what it attracts -­‐ the “poor in spirit” (Matthew 5:3). People lost in the pitch darkness of night look for a light to guide them through the darkness to a place of safety. Jesus says it is our willingness to live observably different lives that attracts the lost to His kingdom and gospel of transformative salvation. Digging Deeper: Answer the following questions about your life and faith: Q. What are the differences in lifestyles or values between you and your closest non-­‐
Christian friends or relatives that would cause them to be drawn to God? Q. Describe how the Beatitudes portray a believer being "light". Q. What do the metaphors of “salt” and “light” really speak about? 33 Keep The Spirit Of The Law Not The Letter Matthew 5:17-­‐48 Background Having laid out the purpose of a disciples’ life (Matthew 5:13-­‐16) and what makes a disciple successful in life and mission (Matthew 5:1-­‐12), Jesus turns to tackle the often-­‐
missing ingredient in religious life -­‐ intent or the heart behind what we do. Keeping the rules while ignoring the intent behind them may satisfy the conscience but misses the mark of God’s redemptive purposes. It is neither a genuine representation of Him nor the transformative nature of the Cross of Christ and what the “new life” and “new community” (kingdom of heaven) looks and operates like. Like the Pharisees, a disciple who limits his faith expressions to keeping the regulations of the Law but not the intent or “heart” behind these is at best a moralized version of a person without knowledge of God. Worse such limited understanding results in behaviors and attitudes that shut the door of salvation in the face of others who would come into God’s kingdom (Matthew 23:13). Grasping God’s Heart In The Issue “Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. I tell you the truth, until heaven and earth disappear, not the smallest letter, not the least stroke of a pen, will by any means disappear from the Law until everything is accomplished. 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, but whoever practices and teaches these commands will be called great in the kingdom of heaven. 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 5:17-­‐20) Jesus loved the Law. He debunks the idea that one can have a personal relationship with God and ignore His Law (2 Chronicles 12:1-­‐5). Instead, the Law with all its cumbersome rules and regulations is at the core of Jesus’ mission and teachings -­‐ "Do not think that I have come to abolish the Law or the Prophets but to fulfill them". Jesus had no intention of tossing out the Law or the Prophets for they express the nature and purposes of God. He meant to show us how to live in compliance to it by 34 correcting misinterpretations of the Law. Revealing what the Law & Prophets really meant, Jesus makes it possible for us to live a life committed to their underlying principles. Once again this is how a disciples’ righteousness exceeds that of the Pharisees (Matthew 5:17-­‐20). Two Equally Damaging Realities Within A Disciples’ Life False Piety Jesus’ concern is with the hollow sham of keeping God’s laws externally, satisfying our conscious, while violating them through inner desires and hidden motivations. Such false piety Jesus calls hypocrisy. Hypocrisy is the charge Jesus laid at the feet of the Pharisees and teachers of the Law who limiting faith to outward observances annulled the Law, emptying it of any redemptive value (Matthew 23:23-­‐28; Luke 11:39-­‐40). In the new community false piety masked by a keeping of the letter of the Law while ignoring the “spirit” behind it will not do. Such an approach not only disavows the redemptive transformative power of the Cross but also undermines the essence of God’s new community, the kingdom of heaven. Keeping the “spirit” of the Law meant fulfilling the intentions behind the rule -­‐ the “why” behind the “what”. This was Jesus’ major point of conflict with the Pharisees. It's what Jesus warns His disciples to keep a close watch out for, understanding how easily hypocrisy engulfs a human life – “be on your guard against the yeast of the Pharisee’s which is hypocrisy” (Luke 12:1-­‐3; Matthew 16:6; James 1:22-­‐25; 2:14-­‐26). A disciple who falls into the habit of keeping the letter of the Law but not the “spirit” behind it becomes as worthless as salt that has lost it saltiness (Matthew 5:13). He may have the appearance of righteousness but is void of its substance (2 Timothy 3:5). He has become a “religious” person but no longer can be considered a disciple of Christ –
“Jesus said ‘if you hold to my teaching, you are really my disciples’” (John 8:31). A disciple of Christ’s cannot satisfy himself with the knowledge he has kept the letter of the Law; the only true measurement of obedience is whether he's kept God’s basic intention behind that rule. Influence Earlier Jesus dealt with a disciples’ influence on the lost, society, and culture (Matthew 5:13-­‐16). Here concern revolves around how disciples use their influence in shaping the faith of fellow believers – “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, but whoever practices and teaches these commands will be called great in the kingdom of heaven”. The use of influence is a major concern of Jesus’. Would followers use their influence to water down the demands of the Law or uphold it? The potential for good as well as 35 harm is huge with dire consequences if influence is used to water down or dissuade others from fulfilling the “spirit” behind the letter of the Law (Luke 17:1-­‐10). False teachers of the New Testament are examples of how those with influence can improperly use their influence to derail rather than strengthen other believer’s faith. Equally believers can misuse their influence providing non-­‐believers a covering device for the continuance of their sinful behavior by failing to confront, inform, and challenge. Proper use of influence always leads people to greater growth in righteousness, not less. The proper use of influence is the duty of all genuine disciples. Failure to exercise influences and in the proper manner is to be salt that has become worthless. The Apostle Paul reminds Christians of this responsibility in various Epistles (Colossians 1:28, 3:16; Titus 2:1-­‐15; Hebrews 10:24). 36 Killing With Our Words “You have heard that it was said to the people long ago, ‘Do not murder, and anyone who murders will be subject to judgment.’ 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 5:21-­‐22) Jesus faces off with the problem of unchecked anger and slanderous comments that do untold damage to the fabric of human relationships. Neither has any place in the new community or a transformed life (Psalms 37:8-­‐9; Galatians 5:19-­‐24; Ephesians 4:31; Colossians 3:8; James 1:19-­‐20; 3:9-­‐10). Unchecked Anger The Pharisees and Rabbi’s of Jesus’ day taught that individuals understandably could harbor hatred towards another person, slander their character, and assassinate their reputation, given certain life circumstances. To them it was all part of the frail human condition. And God understands your difficulties with these issues so as long as you actually didn’t murder the individual you had kept the sixth commandment, so they taught. Such a limited and non-­‐transformative perspective is what Jesus challenges. Jesus points out that the sixth commandment had a much broader application than simply refraining from murder. The actual law called for the end of unrestrained anger, resentment, contempt, and ill will that finds expression through hateful insults, bitterness, and the assassination of another's character or reputation. Jesus knows none of His disciples are going to commit murder. Yet, as humans they are prone to get angry with one another, often with disastrous results. Hurtful destructive words would be exchanged, ill feelings created, and the breeding of hatred that would result in divisive behavior. Such behavior and attitudes are contrary to the nature of God and destructive to the community of faith (Galatians 5:15; Philippians 4:2-­‐3; James 4:11-­‐12). Unchecked anger is destructive in individual lives as well as the Church. Yet, it is important to note we are not punished for feeling angry, as anger is only an emotion. Punishment comes for the actions, thoughts, or attitudes our unchecked anger fuels or creates such as bitterness, resentment, hatred, slander, jealousy, envy, vengeance, backbiting, gossip and the like. Those who participate in these behaviors, regardless of provocation, face God’s discipline as surely as murder results in criminal charges. Picking up Jesus’ instructions about anger the Apostle Paul reminds Christians of the dangers of unchecked anger when he says – “In your anger do not sin: Do not let the sun 37 go down while you are still angry, and do not give the devil a foothold” (Ephesians 4:26-­‐
27). James also addresses the issue of anger saying “Know this, my beloved brothers: let every person be quick to hear, slow to speak, slow to anger; for the anger of man does not produce the righteousness of God” (James 1:19-­‐20). Slander: The Art Of Personal Destruction In Jesus’ day, anyone guilty of slandering his brother faced the possibility of legal action in the religious court of the Sanhedrin. Today, one can be sued for slander in a civil courtroom. The Aramaic word “Raca” is a form of contempt aimed at conveying that the other person is an “idiot”, therefore "worthless". As worthless, they, as well as their opinions, are discarded as having no value. The phrase “you fool” adds the spice of personal meanness to our contempt for the other person. Common “Raca” words today are "idiot", "moron", "retard", "jerk", and “loser". We toss our “Raca” words at anyone who has offended or annoyed us or holds a viewpoint different from ours on human origin and destiny, religion, politics, values, or morality. The intent of our “Raca” words is to discredit someone's viewpoint, diminish their influence, minimizing them in the opinion of others with the hope of marginalizing them. Feelings of contempt and attitudes of ill will towards others can easily escalate to dangerous levels bringing with them serious consequences that destroy others and warp our own spirit. Unchecked anger and slander are inconsistent with what God has called us to be as disciples. Participation in naming calling that dismisses another person as worthless means we are actively undermining God’s purposes in another’s life. That is tantamount to murder in God’s eyes (James 3:1-­‐4:12). The correct understanding of the sixth commandment is that it not only forbids taking of human life but calls for the total exclusion of hatred, in all its expressions, whether voiced or not, in a believers life and among the community of believers. Handling Explosive Relational Issues Provocations to get angry and strike back are always real. Feelings of anger and the right to be angry are often justified, just as the slap in the face is real and genuinely offensive (Matthew 5:39). But how can we handle explosive relational issues once they get out of control? How do we deal responsibly and effectively with people blinded by anger and resentment? Jesus answers this in Matthew 5:23-­‐24 giving two examples in which personal conflicts escalated to dangerous levels. One instance is between believers, the other between a 38 believer and non-­‐believer. In each case immediate and urgent action was required. If not, a series of severe consequences would set in. Believer To Believer: “Therefore, if you are offering your gift at the altar and there remember that your brother has something against you, leave your gift there in front of the altar. First go and be reconciled to your brother; then come and offer your gift” (Matthew 5:23-­‐24) When conflict between Christians has led to fractured relationships both parties should be preoccupied with reconciliation. A disciple must be willing to take the first step for reconciliation by approaching the other believer harboring ill will towards him. The purpose is not to reopen grievances or defend ones position, but offering and seeking forgiveness in order to repair the broken relationship. This action takes high priority, even over prayer and worship. Jesus states that if either person is suddenly reminded of the conflict while praying or worshipping God he's to stop immediately, leave the service, and go fix what’s wrong between them, apologizing and making amends where warranted. This is one of the ways Christians act as peacemakers, one of the identifying qualities of a genuine disciple (Matthew 5:9, James 3:18). Further instructions in handling conflict-­‐ridden issues between believers is given by Jesus in Matthew 18:15-­‐20 and punctuated by The Parable of the Unforgiving Servant (Matthew 18:21-­‐35). Proactively working towards reconciliation is how we keep relationships within the Body of Christ in harmony. It’s how disciples reflect God’s nature, worship God in truth (John 4:23), walk in the light of salvation, hallow His name (Matthew 6:9), and fulfill His purposes (John 17:20-­‐23). Believer To Non-­‐Believer: “Settle matters quickly with your adversary who is taking you to court. Do it while you are still with him on the way, or he may hand you over to the judge, and the judge may hand you over to the officer, and you may be thrown into prison. I tell you the truth, you will not get out until you have paid the last penny” (Matthew 5:25-­‐26) Since anger can escalate quickly to dangerous levels with severe consequences a disciple is wise to avoid harboring anger at all costs. If things get out of control, tempers flare, and hateful things are said in haste, take action quickly to deal with the issue, even if you are not the guilty party. It’s in your best interests to do so. Particularly, if a non-­‐
believer is involved. Jesus’ phrase “your adversary” suggests this adversary is of our own creating, not someone who just picked us randomly out of the crowd to hate. As disciples, we cannot escape our culpability in fractured relationships. We hide behind a wall of reason with statements like “I didn’t do anything”; “I don’t know why they’re angry”; “If they got 39 upset, it's their problem”. However in discipleship, it's not what others do to you that counts, but what you do in response (Matthew 7:12). Regardless of the source of the conflict or with whom, grace is the beginning point for reconciliation. Yet, grace is not reconciliation. Grace is what we extend to another person, creating the environment within which reconciled relationships are achieved. Grace is the atmosphere in which the hope of reconciliation grows; the bridge upon which mercy travels on its journey to restore broken relationships. Grace should not be confused with tolerance. Grace is not permission to keep doing what you’re doing; it is not approval of what you have done. Grace is simply the acceptance of who you are in spite of what you have done. Whether the conflict is with another believer or an unbeliever the goal always is the same – reconciliation, not grace alone. Grace brings about the end of hostilities, mercy repairs the damage, but it's reconciliation that restores the relationship. Restoration, not simply the end of hostilities, is what Jesus says disciples must prioritize. Many Christians settle for an end to “hostilities” rather than reconciliation. Churches have been broken, personal lives shattered, relationships lost, and people’s faith wrecked because our pride will not allow us to go beyond the end of “hostilities” all the way to reconciliation. Believers refusing to build bridges of reconciliation, who vent unchecked anger and participate in slander have a lot to give an account for on the Day of Judgment. Digging Deeper: Answer the following questions about your life and faith: Q. Jesus is equally concerned about two common failures within a disciples’ life – false piety and failure to use our influence for His purposes. Describe what you think false piety is. Give an example of it. Q. Describe how are you using the influence you have with friends, family, and within your local community to drive them towards the knowledge of Christ and redemption or a greater life of holiness? Q. Are we to resolve divisive issues and broken relationship with non-­‐believers differently than with believers? Describe the difference. 40 Q. Are there broken relationships you need to repair in light of Christ’s command, relationships that have seen an end of hostilities but never a repair to the relationship? Are you harboring ill will towards another Christian? Is someone harboring anger, ill will towards you -­‐ whether valid or not? What are you going to do about it? Q. Are there any Raca words you use in your common conversations with others? Do you take seriously Jesus’ instructions about these words of contempt towards others? 41 The Look Is As Bad As The Act “You have heard that it was said, ‘Do not commit adultery.’ But I tell you that anyone who looks at a woman lustfully has already committed adultery with her in his heart. If your right eye causes you to sin, gouge it out and throw it away. It is better for you to lose one part of your body than for your whole body to be thrown into hell. And if your right hand causes you to sin, cut it off and throw it away. It is better for you to lose one part of your body than for your whole body to go into hell” (Matthew 5:27-­‐30) Jesus wants a disciple’s life free from the destructive power of anger but also free from the seduction of lust. The word “adultery” means “marriage breaker” and has to do with violating the lifetime covenant of marriage between a man and woman. Jesus expects His disciples to keep their covenants both in actions and attitude. The marriage covenant is no exception. When a husband or wife entertains thoughts of relating sexually or romantically to someone other than their spouse they are guilty of violating their covenant, whether they act on the thought or not. The secret desire for inappropriate affection or immoral sexual experiences is as much a sin as the act; both break the marriage covenant. Verses 29-­‐30 emphasize how serious a disciple is to take lust and adultery. The word pictures used underscore deliberate and decisive action is required in dealing with our propensity towards secretive lustful thinking (eye) and behavior (hand). Improper sexual desires can overcome good judgment -­‐ “if my heart has gone after my eyes” (Job 31:7). When it does, the destructive consequences are ruinous and far-­‐reaching leading to divorce, severe financial losses, and potentially impacting eternity (Romans 6:12-­‐13; James 1:13-­‐15). The Apostle Paul drove home the seriousness of losing your life to lust in a number of his Epistles (I Corinthians 6:9, 10, 12-­‐18; Galatians 5:19-­‐21; Ephesians 5:3-­‐7; Colossians 3:5-­‐6; 1 Thessalonians 4:3-­‐8; Hebrews 13:4). But to be clear, neither Jesus nor Paul referred to an appreciative glance of a woman's beauty or masculine attractiveness as lust. The verb "looks" (v. 27) refers to an intense desire for. The look has moved beyond merely admiring to leering and a passionate desire for sexual gratification. Driven by degenerate lust you’re not interested in the individual; you simply want to use them for your sexual gratification, whether that’s mental, emotional, or physical. Jesus’ instructions stand in stark contrast to the attitude of many Christians today. Many defend their viewing of sexually explicit materials in TV shows and movies, or in the music they listen to with statements like – “I’m old enough in Christ, I can handle the 42 explicit sexual scenes without it adversely affecting me” or I’m surrounded by this stuff everyday, it doesn’t affect me, get over it”. Jesus’ instructions are especially important in today’s Internet world where one can secretly engage in sexually explicit conversations with others or view pornography at the click of a mouse. In our highly charged sensual culture, sexual interests and stimulation are openly promoted in all forms of advertising, the entertainment industry, as well as in social life. The entertainment industry openly promotes the freedom of sexual experiences and experimentation, lewdness, and lust without personal responsibility or commitment to anyone or anything other than yourself. Believers’ failure to take Jesus’ instructions seriously only expose these believers have yet to fully embrace a biblical worldview. Walking a tightrope between two worldviews, two philosophies of life is dangerous duplicity. Whether it's rationalizing the viewing of sexually explicit movies, TV scenes, or surfing the Internet for indecent liaisons or materials, involvement in these things, though only mentally, makes you either a covenant breaker, if you are married, or a prisoner to lust and the exploitation of others for selfish gratification. Jesus opposes society’s perverted preoccupation with sexual freedom. Whether that “freedom” is expressed through lust, adultery, group sex, homosexuality, transgender acts, bisexuality or any other deviant sexual behavior lying outside of God’s established order of human sexuality. He demands His disciples live in a world of sensuality as examples of true sexual responsibility as ordained by God. It is one of the ways in which a disciple serves as a “light” in a dark world (Matthew 5:14-­‐16). Digging Deeper: Answer the following questions about your life and faith: Q. Make a chart listing your three favorite TV shows, movies, and musical artists. Does the theme and subject matter of each of these reflect a biblical worldview, upholding the values and virtues of the kingdom of God, or promotes a world without God? Q. Do you follow the admonition of Job regarding lust (Job 31:1-­‐10)? Q. What impact does freedom from sexual lewdness and lust have on our usefulness to God? Take a look at 2 Timothy 2:20-­‐25 where sexual purity is listed as necessary to make ourselves useful to Christ and His kingdom. 43 Marriage Is Forever: Marriage Is Between A Man & Woman “It has been said, ‘Anyone who divorces his wife must give her a certificate of divorce.’ But I tell you that anyone who divorces his wife, except for marital unfaithfulness, causes her to become an adulteress, and anyone who marries the divorced woman commits adultery” (Matthew 5:31-­‐32) For Jesus, few things are as sacred as marriage; the commitment is binding for life. Therefore, the prohibition against divorce. To divorce is to break the covenant one made with their spouse before God and therefore to God. The only exception is if one of the partners commits sexual infidelity. However, what is in focus is continual infidelity rather than a single act of adultery. A disciple is not bound to continue to live in a marriage relationship where the spouse commits continuous unfaithfulness. Having said that, a single act of adultery, though one of the worst forms of betrayal and horrifically damaging to the bedrock of trust and harmony in a marriage, is not beyond a disciples’ ability to offer forgiveness. It’s not immediate grounds for a believer to divorce his or her spouse. Rather adultery, like any other injustice, presents the opportunity for the disciple to offer God’s grace and mercy to one who in no way deserves it. The marital experience of the prophet Hosea, whose wife was unfaithful, not once but often, is a graphic illustration of God’s unrelenting love in the face o betrayal and great sorrow. Such compelling love, wrapped within grace and mercy, is the default response Christ calls for in His disciples (Hosea 1:1-­‐3:5). In such an emotionally explosive subject as infidelity, where the innocent suffer under the weight of brokenness, unimaginable pain, and deep feelings of betrayal, its important to reiterate that grace is the beginning point for reconciliation. Grace is not a “get out of jail free” card. God’s grace, the grace He has offered to us is what we extend to another, creates the atmosphere in which the hope of reconciliation grows; it is the bridge upon which mercy travels to restore a broken relationship. Anyone can divorce another person; it takes a true disciple, bearing the nature of God to forgive the unforgiveable. Digging Deeper: Answer the following questions about your life and faith: Q. What am I doing to invest in my marriage? Do I follow the Apostle Paul’s instructions in Ephesians 5:22-­‐33? Am I expressing love according to my spouse’s need to be loved or only the way I want to offer love? 44 Your Word Is Your Bond “Again, you have heard that it was said to the people long ago, ‘Do not break your oath, but keep the oaths you have made to the Lord.’ But I tell you, do not swear at all: either by heaven, for it is God’s throne; or by the earth, for it is his footstool; or by Jerusalem, for it is the city of the Great King. And do not swear by your head, for you cannot make even one hair white or black. Simply let your ‘Yes’ be ‘Yes,’ and your ‘No,’ ‘No’; anything beyond this comes from the evil one” (Matthew 5:33-­‐37) Since a disciple is to be honest and trustworthy, a person who keeps his word, swearing by an oath or signing a contract to make something binding shouldn’t be necessary. Additional pledges to ensure someone keeps their promises are not required, at least not from a disciples’ side of the agreement. A disciple will keep his word, deliver on his promises, regardless if there’s a legally binding document or not. A disciple’s “yes” is to mean just that, “yes” and his “no” is to mean “no” (James 5:12). If more than your word is needed, it indicates there's an intention to defraud, misrepresent, or avoid responsibility in some way. The critical issue is keeping your word. Our word should be our bond! Unfortunately, many people, including Christians, create in their minds a hierarchy of promises – some you keep and some you do not. We are often very superficial with our promises. Therefore, contracts have become the norm, even amongst Christians, to ensure the other party delivers as promised. The need for contracts to guarantee the delivery of our promises is a black eye to Christians. Apparently, neither our word nor obedience to the Lordship of Christ has made us deliver as we promised. Not keeping our word brings our integrity into question. People question if we are trustworthy and reliable. Not keeping our word denies the character of God living within us, for God always keeps His word (Numbers 23:19; 1 Samuel 15:29; Hebrews 6:18; James 1:17). Not keeping our word weakens our qualifications as a spiritual leader in our home and the church. Jesus sets truthfulness as one identifying mark of His disciples, qualifying characteristics of a mature faith, and a prerequisite for serving in a leadership role within His Church. In some cultures telling the “little white lie” is not as bad as an “outright lie” for various contrived reasons. Usually not wanting to hurt someone’s feelings is at the top of the list. However, to Jesus, even the “little white lie” is deceptive by nature. It is said in order to evade responsibility, our duty, or avoid being inconvenienced. Such behavior indicates you are disingenuous, dishonest, and self-­‐serving at your core. 45 One of the ways God matures us and develops godly character within us is by forcing us to keep our promises, especially when it is inconvenient or not financially expedient to do so. If we are going to become like Christ (Ephesians 4:15) we must learn the discipline of keeping our promises. Digging Deeper: Answer the following questions about your life and faith: Q. We can count on what God has said, even if it seems bizarre or unimaginable, because He is trustworthy. Can people count on what you say? Are you trustworthy or do you expect others to release you from what you have promised once you are no longer interested or it is no longer convenient? Q. How are you proving to others you are trustworthy? Q. Are there promises you have made to others you failed to keep? What should you do in light of Jesus’ instructions? Q. Why should believers be concerned with the issue of integrity? 46 Making Concessions “You have heard that it was said, ‘An eye for an eye, and a tooth for a tooth.’ But I say to you, do not resist an evil person. If anyone slaps you on the right cheek, turn to him the other also. And if someone wants to sue you and take your tunic, let him have your cloak as well. If someone forces you to go one mile, go with him two miles. Give to the one who asks you, and do not turn away from the one who wants to borrow from you” (Matthew 5:38-­‐42) Addressing a timeless law, "an eye for an eye", Jesus states three examples in which it would be natural to retaliate, resist, or refuse to cooperate. In striking contrast to our human nature, Jesus insists disciples chart a course different than retaliation in response to violence, exploitation, abuse of power, and being taken advantage of. What is not addressed here is an ongoing physically or sexually abusive relationship. In such cases a believer who can remove themselves from such relationships should do so. As with the previous misinterpretations of the Old Testament Law, Jesus requires disciples to view this command through the lens of life in the kingdom of heaven. Peering through this lens, the instruction “do not resist an evil person” is actually “do not set yourself against the person who wrongs you”, meaning don't respond to wrong with more wrong (rage, bitterness, hatred, revenge, insults). If you do you’ll only escalate the situation. Show some meekness, some wisdom (Matthew 5:5; James 3:13). A disciple’s reaction to mistreatment must be reflective of God's love rather than retaliatory, vengeful, or hateful. Jesus fiercely insists His disciples resist the temptation to aggressively protect their own rights. Instead, Jesus unabashedly demands His disciples to embody the same love for others and the Father that drove Him to the Cross. There He expressed the deepest love for His enemies, extending forgiveness to everyone who had a hand in it (Matthew 26:39; Luke 22:42). The Apostle Peter puts it like this – “For to this you were called, because Christ also suffered for us, leaving us an example, that you should follow His steps” (I Peter 2:21). Turning the other cheek sets a new course as to how I respond to insults, attempts to degrade or humiliate me, and being taken advantage of: "if someone slaps you on the right cheek" (Matthew 5:39). The new reality is I don't have to engage in this petty exchange of insults, bruised and insecure egos; nor do I have to protect my rights. Instead, I choose to give you a taste of what life in the new community (kingdom of heaven) feels like, one dominated by God’s love, never mean-­‐spirited or petty but generous and compassionate to all, including our enemies (Matthew 5:43-­‐48). The Apostle Paul expounds upon Jesus’ instructions saying: “Do not repay anyone evil for evil. Be careful to do what is right in the eyes of everybody. If it is possible, as far as it depends on you, live at peace with everyone. Do not take revenge, my friends, but leave 47 room for God’s wrath, for it is written: ‘It is mine to avenge; I will repay,’ says the Lord. On the contrary: ‘if your enemy is hungry, feed him; if he is thirsty, give him something to drink. In doing this, you will heap burning coals on his head.’ Do not be overcome by evil, but overcome evil with good” (Romans 12:17-­‐21). As we respond as Jesus instructs we are reassured by the knowledge that beyond every unimaginable act of evil, every bewildering injustice stands God our Father. He does not abandon us; He will bring us through, turning the situation from a curse to a blessing (Psalm 23:4-­‐6). He will not abandon us to the mean spirited willfulness of others. Though for a while He may ask us to suffer, as He did His Son, in order to refine us in holiness (Hebrews 5:8), breaking even farther the hold old worldviews have on us (1 Peter 4:12-­‐19; 5:6-­‐11). Digging Deeper: Answer the following questions about your life and faith: Q. How have you handled situations in which the other person seemingly got away with “murder”? Q. If you are presently in a situation where you are being taken advantage of, what can you learn from Jesus’ instruction that will help you handle the problem as a disciple of Christ? 48 Mirroring God’s Love “You have heard that it was said, ‘Love your neighbor and hate your enemy.’ But I tell you: Love your enemies and pray for those who persecute you, that you may be sons of your Father in heaven. He causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous. If you love those who love you, what reward will you get? Are not even the tax collectors doing that? And if you greet only your brothers, what are you doing more than others? Do not even pagans do that? Be perfect, therefore, as your heavenly Father is perfect” (Matthew 5:43-­‐48) Only a disciple born of the Spirit, who knows the enabling grace of God can live by this standard. This is not natural affection (eros) or the fairy dust of good feelings (phileo) but a call to love as God loves (agape). This love is more of an act of the will than of the heart, therefore it is not something you feel but something you do because of who you are. Jesus bases this demand on the very nature of God, who without respect of persons treats His friends and enemies alike – “He causes his sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous” (Matthew 5:45). Treating others the same as they treat you is contrary to His kingdom's principles (Matthew 7:12). Our love must be as all-­‐inclusive and unconditional as God’s. When we love this way, we mirror the characteristics of our Father, proving we “inherited” this quality from Him and therefore are “sons of God”. Digging Deeper: Answer the following questions about your life and faith: Q. Name 1-­‐2 people you really dislike. How do you treat them? Q. Name 1-­‐2 people who really don’t like you. How do you treat them? Q. Got any true enemies? How do you treat them? 49 Kingdom Life In The Real World Matthew 6:1-­‐7:12 Background From the beginning of His Sermon, Jesus’ mission has been to reset, rediscover, and return to the original intents of God’s creative and redemptive purposes in mankind. Purposes clearly set forth in the Old Testament but distorted by the religious leaders and teachers of His day; distortions producing a righteousness not grounded in God and a faith without substance (Matthew 5:17-­‐20; James 1:22-­‐25; 2:14-­‐26). In Matthew 6:1-­‐7:12 Jesus spells out what a righteousness grounded in God looks like; what a robust faith with meaningful substance acts like. He does this by articulating the principles that must govern a disciples’ religious life (Matthew 6:1-­‐18), his everyday living (Matthew 6:19-­‐34), and interpersonal relationships (Matthew 7:1-­‐12). As we discover true righteousness and faith interacts with the issues of the “real” world altering life as we experience it. For Jesus, as for His disciples, there is no separation between the secular and religious. There is one life lived for God or not. The faith God calls us to, and Jesus died to procure, is not a faith limited to a set of correct ideals. This faith pushes past the cerebral into the rough and tumble of everyday living in a world of distortions, despairs, and darkness. This faith pushes forward the boundaries of the kingdom of heaven, ever advancing by the power of God. Yet, the experiential reality this faith promises depends upon the degree to which believers embrace Jesus’ teachings. Teachings calling for a radical realignment of worldview and values reorientation, resulting in lifestyles and values in sync with God’s original intent for Creation. This is why Jesus zero’s in on the ethics of a disciple in Matthew 6:1-­‐7:12 as the gateway to abundant living, kingdom citizenship, and kingdom advancement. 50 Avoid Hypocrisy In Three Areas (Matthew 6:1-­‐18) “Be careful not to do your ‘acts of righteousness’ before men, to be seen by them. If you do, you will have no reward from your Father in heaven” (Matthew 6:1) “Acts of righteousness” – or righteous deeds -­‐ refers to how our inner righteousness expresses itself outwardly through our actions or behaviors (Psalm 106:3). Although not the only way, the three most common ways a person demonstrates religious devotion is through financial giving (Luke 19:1-­‐10), prayer, and fasting. The focus of Jesus’ comments isn’t on the specific acts of righteousness mentioned (Matthew 6:1-­‐18) but the motives behind them. In each instance, self-­‐serving motives associated with these activities, are condemned. Such motives might be to gain attention, or for personal honor, or the admiration of others. Others might be to leverage God for certain favors, or to satisfy my conscience that I’ve done my “religious duties”. Whatever the case Jesus’ point is that doing the right thing with the wrong motivation is a problem in the kingdom of God (Proverbs 16:2), as is doing only half of what is required (John 8:31; Luke 6:46). Jesus calls for our intentional involvement in acts of righteousness but for the correct reasons. This is one way a disciple ensures his “righteousness” exceeds that of the Pharisees (Matthew 5:20). It is how he lives a life that is “blessed” by God (Matthew 5:1-­‐
12), and continues to be “salt” and “light” (Matthew 5:13-­‐16) in a crooked and perverse world (Philippians 2:15). Three Reasons Motives Count: Why You Should Be Concerned 1. Lost Approval: The tragic result of a life spent doing the right thing but for the wrong reason is that you’ve settled for second best. The fleeting sense of satisfaction and self-­‐
worth generated by public and professional acclaim is a sad substitute for the deeper longing to stand approved before your Father in heaven. Furthermore, doing good things but with the wrong motives takes the spotlight off God and His glory, placing the focus squarely on ourselves. Our motive is our own prestige, not His (Matthew 5:16). God does not “rubber stamp” such behavior, whether from believers or non-­‐believers (Acts 5:1-­‐12). 2. Lost Investment: When done for the right reasons, acts of righteousness carry with them eternal rewards that, according to Jesus, we have the power to store up, to be later claimed in heaven (Matthew 5:12, 6:19-­‐20; 1 Corinthians 3:14-­‐15; Colossians 3:23-­‐
24; Revelation 11:18, 22:11-­‐12). Good things done with hidden agendas do receive a reward, but that reward is only the fleeting acclaim of peers. God will give no further 51 credit or reward. Acts of righteousness are one of the few things that effect how we experience eternity (Matthew 10:42; 2 Corinthians 5:10; Revelation 14:13; 20:12). 3. Lost Relationship: Wrong motives hidden behind even God sanctioned activities indicates we do not truly know God, nor reflect His nature in our motives. The “why” behind what you do is as important to God as the “what” you neglect to do. In Christ’s kingdom, motives matter! They must matter to a disciple too. Digging Deeper: Answer the following questions about your life and faith: Q. How are the instructions here in Matthew 6:1 different than Matthew 5:16? What is the difference? Why is that? Q. Questioning a disciple’s motive regarding his participation in religiously sanctioned activities challenges much of our contemporary Christian activity today. Can you explain how? Can you give some examples? Q. Describe what is meant by the statement “a faith without substance”. Give a couple of examples. Q. What is meant by an “intentional involvement in acts of righteousness?” How would this play out in your life? 52 Avoid Hypocrisy In Your Giving “So when you give to the needy, do not announce it with trumpets, as the hypocrites do in the synagogues and on the streets, to be honored by men. I tell you the truth, they have received their reward in full. But when you give to the needy, do not let your left hand know what your right hand is doing, so that your giving may be in secret. Then your Father, who sees what is done in secret, will reward you” (Matthew 6:2-­‐4) Acts of righteousness, like the Beatitudes (Matthew 5:1-­‐12), are not optional for a disciple. They serve as practical life expressions of the ethos of the kingdom of heaven. Many books, sermons, and seminars have been dedicated to the subjects of prayer and fasting, little though has been said about giving to the poor. Yet, Jesus begins His exposé on genuine righteousness with the one expression of it most neglected or ignored by the majority of His followers (see Appendix A Your Ministry To The Poor by Os Hillman). Instructions regarding this “act of righteousness” take us beyond mere tithing into a life of giving. It’s a call to the intentional cultivation of a lifestyle motivated by generosity and governed by compassion towards others in need (Acts 2:44-­‐45; 5:32-­‐37; 2 Corinthians 8-­‐9; James 1:27; 2:14-­‐26; 2 Peter 1:5-­‐11). This distinction takes a disciples’ righteousness beyond that of the Pharisees (Matthew 5:20). The Pharisees gave but the difference was motive and frequency; giving was seen as a solitary charitable act, not the intentional cultivation of a lifestyle of compassionate generosity. The implied question embedded within Jesus’ instructions is: “What impact should the intentional cultivation of a life governed by compassionate generosity have on a disciple’s financial decisions?” To answer this, Jesus lays the ground rules for a lifestyle of compassionate generosity (Matthew 6:2-­‐4; 7:12; Luke 6:38); ground rules reflective of God’s nature, transforming this act of righteousness into “treasures in heaven” (Matthew 6:19-­‐21). Ground Rules For Cultivating A Lifestyle Of Generosity Rule #1 -­‐ You give: Generous and compassionate giving to the poor is no more debatable for a disciple than tithing – one is an act of obedience, the other an expression of God’s nature alive within us (Psalm 84:11; 100:5; Matthew 5:42). This isn’t simply an instruction given by Jesus. He led by example in this act of righteousness. It was customary for Jesus to give to the poor from His own ministry resources (John 13:29). The Apostle Paul spends a considerable amount of time exposing Christians to this concept of compassionate giving as an intentional lifestyle choice; reminding Christians that God loves a cheerful, generous, and sacrificial giver (2 Corinthians 8:1-­‐15). 53 The intentional cultivation of a life characterized by generosity is one of the ways we store up “treasures in heaven” (Matthew 6:19-­‐21; I Timothy 6:17-­‐19). The disciple who hasn’t cultivated a life of compassionate generosity is “heaven poor” on judgment day (Matthew 10:42; Mark 9:41). Early Christians embraced a life of intentional generosity. The first organized ministry of the early church in Jerusalem was this act of righteousness – giving to the poor (Acts 2:44-­‐47; 4:32-­‐37; 6:1-­‐7). Giving to the poor, however, is not primarily a responsibility of the organized Church but individual Christians (Psalm 37:21, 25-­‐26; Proverbs 14:21, 31; 19:17; Matthew 5:42; 6:19-­‐21; 1 Timothy 6:17-­‐19). It can become a corporate function of the Church, to facilitate these gifts to the poor, but it is always an act of righteousness of the individual believer. The poverty stricken believers of Macedonia understood this. Their first incursion into foreign missions was giving sacrificially to alleviate the suffering of other Christians (2 Corinthians 8:1-­‐9). Members of this Macedonian Church understood poverty did not stop them from being generous or compassionate. Poverty is a reflection of my outward situation; generosity is the expression of my inner virtues. Christ calls His followers to govern their decisions by His virtues, not their wallets. However, our giving is to provide the poor a boost up, not a handout; to aid the poor in acting socially responsible, not to encourage social irresponsibility, especially amongst believers (Acts 20:32-­‐35; Ephesians 4:28; 1 Thessalonians 4:11; 2 Thessalonians 3:6-­‐15). If our giving results in promoting irresponsible behavior in others, it must cease -­‐ just as God’s grace ceases when turned into a license for moral or social irresponsibility (Romans 1:18-­‐2:11; Hebrews 6:4-­‐6; 10:26). Rule #2 -­‐ Giving is not a calculated experience but an expression of the heart: The instruction “do not let your left hand know what your right hand is doing” is a call for spontaneous generosity motivated by compassion for those struggling. You do not need to “pray” about helping someone with a genuine need. There’s too much calculating with the mind, to much “praying”, and not enough responding with the heart amongst believers today (James 2:14-­‐26). Compassion is the emotion that gives the virtue of generosity a pathway to walk on. A disciple cultivating a lifestyle of generosity asks, “How much can I give away and still meet my financial obligations (not lifestyle choices)? Can I do with less so others can have more? Am I willing to alter my lifestyle, if need be, to enable me to give more to others?” Such intentional generosity, affecting lifestyle choices, is what singled Barnabas out for special commendation by the Apostles (Acts 4:32-­‐37). In contrast, an individual whose giving is guided by a calculating mind says, “I cannot afford to give. I have too many financial obligations as it is!” At the forefront of his thinking is “What will it cost me?” and “How does it benefit me?” The number of 54 financial obligations he has burdened himself with in pursuit of the lifestyle he desires, how giving potentially impacts the acquisition of that lifestyle, and what he perceives as “disposable” income determines whether he is generous and to what degree. Here again worldview plays a major factor in deciding behavior and choices. Claims of generosity abound, yet his choices prove otherwise. Ananias and Sapphira stand as classic examples of believers doing “acts of righteousness” with the wrong motives, guided by a calculating mind, seeded within the soil of a faulty worldview, and not a lifestyle of intentional generosity (Acts 5:1-­‐11). Sometimes it’s not possible to meet both our genuine financial obligations and act intentionally generous towards others. Some acts of compassionate generosity are sacrifices, where we place another’s need before our own (Matthew 7:12). In such incidents, the disciple who sacrifices their own good in order to meet another’s need, places his need in the hands of his heavenly Father, whose compassion and generosity is beyond measure (1 Kings 17:8-­‐16; Matthew 6:19-­‐33; 7:7-­‐11; Luke 6:38). His faithfulness ensures our care. Our security and confidence is not in our circumstances or our ability to control those circumstances, but in His love and character. Rule #3 -­‐ Giving is to be done in secret: without fanfare or recognition from others. The goal is to honor God (Matthew 6:9), bring attention to His goodness (Matthew 5:16), and to expand the reach of His kingdom into the lives of others (Matthew 6:10). A disciples’ charity cannot be affected by a desire for commendation or acknowledgment by others. When such motivations are in play, even in the slightest, we distract attention from Him and His generosity, placing the attention squarely on ourselves. How To Accurately Measure A Lifestyle Of Generosity A simple test reveals if we are living intentionally generous lives or not: As our financial resources increase over the years has our generosity increased also? Or is the only thing increasing is the number of material possessions and the depth of our financial debt? As our income increases no doubt our tithe amount to the Church has increased too. However, the question before each disciple is whether his generosity has increased? As a disciple, are we even attempting to fulfill this “act of righteousness”? Do we intentionally set aside anything to give the poor? If the only thing increasing are possessions then we are materialists masquerading as disciples. If we were not generous when we had little, the overwhelming evidence of human experience says we will not be generous when we have a lot -­‐-­‐“whoever can be trusted with very little can also be trusted with much, and whoever is dishonest with very little will also be dishonest with much” (Luke 16:10). Disciples claiming allegiance to Christ and His teachings, but living as materialists, must realize the worldview driving their lives is not in sync with the biblical worldview Jesus calls us to in the Sermon on the Mount. 55 Jesus’ disciples are to be intentionally generous towards others; this after all mirrors the very heart of God – “For God so loved that He gave …” (John 3:16a). There are to be no strings attached to our giving. The genuine needs of others and the generous nature of God residing within are sufficient to guide and motivate. When God’s people align themselves with His worldview, embrace the ethos of kingdom life, and seek His priorities they will take care of the poor, especially those who are fellow believers (Exodus 22:25-­‐27; Leviticus 25:35-­‐55; James 2:14-­‐18). Considering that over 50% of all Christians today live in developing countries, well below the poverty line, a huge challenge to richer Christians emerges (Matthew 5:42; 6:19-­‐21; 1 Timothy 6:17-­‐
19). Without a doubt the disciple or local church taking seriously Jesus’ command in Matthew 6:1-­‐4 faces a drastic realignment of their finances in terms of what they spend on themselves versus what they spend on others. Digging Deeper: Answer the following questions about your life and faith: Q. How would you differentiate between what is a financial “obligation” and a lifestyle choice with financial repercussions? Describe what in your mind is the difference. Q. As your financial resources increase has your generosity too? Are the number of material possessions and the depth of your financial debt the only things increasing? How tightly are you holding onto your possessions? How generous are you with your money, your possessions? Do people think of generosity when they think of you? Would God consider you generous? 56 Q. On a separate piece of paper make a chart of your income and expenses (see the example below). Of the financial resources God entrusts to you monthly how much do you spend on maintaining your current lifestyle or reaching for a higher lifestyle? How much is spent on leisure and pleasure annually? How much beyond your tithe do you generously give away to meet the needs of others? Monthly Expenses Listed Amount Total Monthly Expenses Total Monthly Income Balance Q. Describe the ways you are actively participating in the “act of righteousness” of giving to the poor? If you’re not, why not? What needs to change if you are to start participating? 57 Avoid Hypocrisy In Your Prayers “And when you pray, do not be like the hypocrites, for they love to pray standing in the synagogues and on the street corners to be seen by men. I tell you the truth, they have received their reward in full. 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. And when you pray, do not keep on babbling like pagans, for they think they will be heard because of their many words. Do not be like them, for your Father knows what you need before you ask him” (Matthew 6:5-­‐8) Hypocrisy is a major issue with Jesus. Its propensity to find safe haven within our spiritual lives and religious activities (acts of righteousness) is cause for serious self-­‐
examination (1 Corinthians 11:27-­‐32). Previously, Jesus addressed the problem of hypocrisy in a disciples’ charitable acts, unmasking this hypocrisy as two-­‐fold: The hypocrisy hiding behind the pretense of generosity, concealing greed and self-­‐adulation, and the hypocrisy buried within the veil of caring about others well being, but hiding selfishness and self-­‐love that offers no charity at all (James 2:14-­‐18). Next Jesus turns to the hypocrisy lingering within our prayer life. To eradicate hypocrisy from a disciples’ prayer life Jesus begins with laying out the proper foundation of effective prayers. Prayer? What’s The Point? Fundamentally, prayer is the opening of one’s life to God. It is inviting Him to act in our lives. God does not impose His will upon us. Instead, He chooses to move and function in accordance with the degree of freedom we surrender to Him (Romans 12:1-­‐2). Some have said that “prayer moves the hand of God”, but it does so by giving Him the freedom to act within our lives as He desires (1 Peter 2:16; Galatians 5:13; Romans 6:14-­‐
18 in The Message Bible). Prayer is inviting God to share His desires with us so that, in love, we can carry these out (Matthew 7:21; 12:50). Prayer is voicing our willingness to accept His will as the guiding principle in our lives (Matthew 7:21; Luke 6:46; Romans 2:13; James 1:21). When we pray “your will be done” (Matthew 6:10) it’s understood the beginning point is with us, the surrender of our lives, our fortunes, and our timetables. Prayer is relational by nature. It is not some mental exercise, intended to fulfill a spiritual duty, nor is it a means of coercing God into fulfilling our desires. Prayer is not a method for overcoming God’s reluctance to act on our behalf; it’s not spiritually 58 storming the citadel of a disinclined king, forcing him to pay attention to our needs. Prayer has nothing in common with such attitudes or understandings. Because prayer is relational, it’s best done in a place where you are undisturbed, alone with your thoughts, where heartfelt conversations can be had between you and God. Because prayer is rooted in relationship, disciples’ prayers are not anguished cries of emotional desperation saturated by aimless repetition or indistinguishable noises. They are requests filled with a confident assurance in the God whose love is unfathomable. Because prayer is rooted in relationship neither volume, emotions, bodily position, or sophisticated language can reveal the sincerity or determines the effectiveness of a disciples’ prayer. A disciples’ prayer is guided by the true knowledge of Gods’ character, His desires to give His people good gifts (Matthew 7:11). Such knowledge breeds confidence in the disciples’ heart. Therefore, prayer more than anything else is intelligent because it is grounded in the knowledge of God. Prayer, seasoned by God’s unwavering love and care, is direct and sincere as opposed to aimless repetition. Prayer is full of faith, the unswerving trust in God, with the humility to accept God’s answer because He knows best and is sovereign, in control of every circumstance of my life (Matthew 6:25-­‐34). Prayers rooted in relationship contain six essential elements outlined by Jesus in His model prayer. These elements make our prayers impactful therefore “effective”, which was the motivation behind the disciples request “teach us how to pray” (Luke 11:1-­‐4). “This, then, is how you should pray: “‘Our Father in heaven, hallowed be your name, your kingdom come, your will be done on earth as it is in heaven. Give us today our daily bread. Forgive us our debts, as we also have forgiven our debtors. And lead us not into temptation, but deliver us from the evil one.’ (Matthew 6:9-­‐13) The Six Essential Elements Of Effective Prayer The first essential element of effective prayer is an overarching concern with God’s name and reputation. The intimacy a disciple enjoys with His heavenly Father is balanced with an insistence on reverence for God, a reverence that treats God with the highest respect. Respect, or honor, begins with the manner in which the disciple approaches God. It reaches beyond words and is best “spoken” through how we chose to live, behave morally, the values by which we govern our decision making, how we honor His wishes, and carry out His instructions. Obedience to His commands and teachings is how we fundamentally “hallow” His name. When we pray, “hallowed be your name” (Matthew 6:9c) we are committing ourselves that day to life choices which demonstrate our desire to treat God with sacred respect and due honor. Everything we do -­‐ friendships, politics, business practices, leisure, and entertainment – must honor Him and all He stands for. The Apostle Paul encapsulates 59 this in the admonition – “So whether you eat or drink or whatever you do, do it all for the glory of God” (1 Corinthians 10:31). Concerns about God’s name and reputation are not limited to personal conduct alone. Concerns reach into the public arena regarding how God is treated and viewed by society at large. The compelling interest is that all branches of society, when dealing with anything related to God, would approach Him as holy, one to whom you show the upmost respect and honor. Effective prayers always include this concern for God’s reputation and purposes (Matthew 6:9b). Without this, our prayers fall hollow and empty, if not in vain. Prayer shaped by a primary concern with God’s reputation is another way a disciples’ righteousness exceeds that of a Pharisee (Matthew 5:20). The second essential element of effective prayer is a consuming interest in the advancement of God’s kingdom (Matthew 6:10a). Christians are often ambivalent about prayer, acknowledging the importance of prayer, but failing to make prayer a crucial part of their daily life experience. Struggling through immature and self-­‐absorbed attitudes many view prayer as primarily a means to get their needs met rather than the principal means by which God accomplishes His work on earth. Such attitudes stands in stark contrast to what Jesus taught and practiced or the clear promises God has made to answer prayer properly offered. Prayers that are properly offered are effective because they’re answered. Prayers properly offered are encased within a consuming interest in advancing God’s agenda within the lives of other people, society, and our world. So followers of Christ who want to be genuine disciples are instructed to work and pray for the advancement of God’s kingdom – “your kingdom come” – into every stratum of human thought and society. That work begins with the concern to see Christ reigning in the hearts and lives of believers who increasingly reflect His love, obey His laws, and do good to all men. In doing so, disciples honor Him while purposely proclaiming the “good news” of the kingdom (Philippians 2:14-­‐16; 1 Peter 2:11-­‐12). Because we are “salt” and “light” (Matthew 5:13-­‐16) how we conduct our lives (values, ethics, morals) and the lifestyle we choose to live matters, increasing or decreasing the influence of our lives (Matthew 5:13-­‐16) and His kingdom (1 Thessalonians 4:1-­‐8; Hebrews 12:1-­‐2). The third essential element of effective prayer is the unobstructed achievement of God’s desires within our personal lives. His desires, clearly recorded in Scriptures, reflect the will of God for all of us (Romans 12:2; 1 Thessalonians 4:3; 5:18; 1 Peter 2:15). “Your will be done” simply means, “You’re in control. You give the orders, I obey them” (Matthew 60 6:10b). “Your will be done” reminds us there’s more at stake than our own self-­‐interests or what we feel we need to make us happy (James 4:3). If I sincerely pray for the world to live in compliance with God’s desires – “your kingdom come” -­‐ then I must realize reformation begins with me, then flows from me to the world – “on earth as it is in heaven” (Matthew 6:10c; Matthew 5:13-­‐16; 7:3-­‐5). Effective prayers are consumed with God’s reputation, the advancement of His kingdom, and a yearning to live a life governed by His desires; not a life of perfection, but certainly one that “hungers and thirsts for righteousness” (Matthew 5:6; Romans 12:1-­‐2). The fourth essential element of effective prayer is a humble attitude of acknowledged dependency upon God for life and its indispensible needs – “give us today our daily bread” (Matthew 6:11). Humble acknowledged dependency is not a sign of weakness anymore than the Beatitude meekness is. The disciple who recognizes his constant dependency upon God anchors himself in trust. He trusts God’s love and ongoing care, especially in the face of despondency and disappointment. This attitude helps a disciple cope with the natural disappointments of unanswered prayer or answers that are different than he’d hoped for. Effective prayers are fostered within a humble attitude of dependency upon God for all things and deference towards Him in all things. The fifth essential element of effective prayer is the memory of our debt, something often forgotten. Our debt of sin isn’t stagnate, something accumulated once, but ever increasing becoming an unimaginable burden – if not for the sacrifice of Christ. Christians sin, unfortunately even after conversion. When we sin, others get injured; some who are our target, others caught in the cross hairs, but it’s against God only that we sin. When we sin, the same Advocate who purchased our salvation provides our continuing cleansing from the consequences of yielding to our sinful nature (1 Thessalonians 4:1-­‐8; Hebrews 12:1-­‐2; 1 John 2:1-­‐6; 4:10). Only through daily cleansing, instigated by acknowledging our sins -­‐ “forgive us our debts” -­‐ and our appeals to the mercy of God, are we forgiven (Romans 3:23-­‐25). Prayer is made effective by the remembrance of our own sinfulness as well as the source of hope and forgiveness. It’s also what enables us to offer mercy and forgiveness to others – “as we have also forgiven our debtors” (Matthew 6:12b). To ask God to forgive us as we forgive others is to recognize that He will not regenerate those who stubbornly cling to grudges, grievances, or hatred. By holding onto the sins of others, we wipe away the bridge of grace that we would otherwise cross to find our own forgiveness (Matthew 6:14-­‐15). 61 6th essential element of effective prayer is a mindfulness of our human frailty. Our human frailty reveals itself in two ways – fear and bondage. The first frailty, fear, is addressed in the request – “lead us not into temptation” (Matthew 6:13) and is better rendered “Don’t leave me to fight this sin with my own strength or abilities”. The humble request displays a sober self-­‐distrust when it comes to sins power. It recognizes the compelling drive of self-­‐preservation, in given circumstances, can override the best intentions of our faith, betraying it and our Savior -­‐ “watch and pray, that you may not enter into [what will be] a trial [to you]. The spirit is willing, but the body is weak” (Matthew 26:41; 26:69-­‐75; Mark 14:38; 1 Corinthians 11:31). Facing threats of personal loss or physical harm, we call for deliverance from them – “deliver us from evil”. But deliverance from physical harm is not the primary target of Jesus’ instruction here; our bondage to sin is what is being targeted. This second form of human frailty, bondage, is an inability to control our urges or cravings; the inability to say “no” to destructive behaviors. Temptation always appeals to a desire to satisfy a personal craving in an inappropriate way or illegitimate manner. More often than not, this leads to habitual behaviors that result in a “bondage” to the activity or the cravings. Habits have a nasty way of turning into lifestyles. “Deliver us from evil” is the impassioned cry “Rescue me from the hold this sin has on me, break this bondage so I can live in freedom with you”. Socially legitimizing destructive or deviant behavior doesn’t bring “freedom” from their consequences, whether drugs or sexual deviance. Deliverance from sins bondage is at the core effective prayer. Therefore, effective prayer is mindful of one’s human frailty and the possibility that life circumstances could lead us to betray God. Such a possibility is enough to cause us to look to God in prayer for courage and strength, with a view towards eternity that enables us to overcome every “fiery trial and sin that so easily entraps us” (Hebrews 12:1-­‐2; James 1:2–4, 12; 1 Pet. 4:12, 13). The confidence that prayers, which take into account our human frailty, are answered is proven in the promise of 2 Tim. 4:18 -­‐ “The Lord will rescue me from every evil act”. Our prayers, then should be forged with a concern for God’s reputation, a consuming interest in advancing His kingdom, driven by a desire for conformity to His values, with a humble awareness of our dependency upon God, which is ever mindful of our own debt of sin and human frailty. Such prayers are not only effective but are another way a disciples’ righteousness exceeds that of a Pharisee (Matthew 5:20). Digging Deeper: Answer the following questions about your life and faith: Q. Do my prayers follow the pattern given by Jesus or do they sound more like calls of desperation and pleading? 62 Q. What are you willing to do to see His purposes pushed forward in your life, the lives of fellow believers, the Church, and society? How is your life intentionally advancing the kingdom of God? Q. Describe how are you honoring God in your decisions, with your time, in your lifestyle choices, in your moral and ethical behavior? Are you in bondage to a particular form of sin? Give an example of each. List the things that have to change if you are to take seriously the call to honor and reverence God. Q. Which of The Six Essential Elements Of Effective Prayer was the most helpful in redesigning your prayer life? Why? Q. Are either of these human weaknesses – fear or bondage to any particular sin – currently controlling your life? How should you be praying given Jesus’ instructions on effective prayer? 63 The Law Of Reciprocation “For if you forgive men when they sin against you, your heavenly Father will also forgive you. But if you do not forgive men their sins, your Father will not forgive your sins” (Matthew 6:14-­‐15) Matthew 6:14-­‐15 is an amplification of Matthew 6:12, “forgive us our debts, as we have forgiven our debtors”, explaining why it’s crucial we forgive others. Forgiveness is a core virtue of God’s nature and the central aspect of the gospel. Failure here means we deny His nature and dismiss His gospel of transformative salvation. Jesus later revisits this issue using the Parable of the Unforgiving Servant (Matt 18:21-­‐
35). There, we come face to face with the magnitude of God’s grace and forgiving love, traits that must be mirrored by those claiming to know Him and bear His image. The preeminent reality of restorative forgiveness is driven home by the interchange between Jesus and Peter following the parable. Peter has the courage to ask the question on everyone’s mind –“How far do you go with this forgiveness stuff? I agree we must practice forgiveness but what if nothing changes? What if the person continues doing you wrong? When is enough, enough?” (Matt 18:21-­‐22; Luke 17:1-­‐4; Colossians 3:12-­‐13). According to Jesus we go as far as is necessary, just as God has done to forgive us (Hebrews 12:4). However, we are not left to be the victims of others wrong doings, especially fellow Christians. In Matthew 18:15-­‐20, Jesus lays out clear steps of resolution required to resolve otherwise difficult and divisive issues within the Body of Christ (Matthew 18:15-­‐
20). Believers refusing to implement these instructions clearly are unforgiving. Unforgiving, they face more severe problems than simply forgiveness towards another -­‐ prayers remain ineffective and unanswered, and God’s grace is removed from their life. Digging Deeper: Answer the following questions about your life and faith: Q. Have you forgiven those who have hurt you? Are you retaliating in any way – like tearing them down in conversations with other people or withholding your friendship from them? Are you willing to stop retaliating and start forgiving? Q. Regarding divisive issues you are not able to resolve with another believer are you willing to follow Jesus’ instructions in Matthew 18:15-­‐20? Are you willing to bring these issues to a point of resolution so peace and harmony, love and unity can return to the Body of Christ and between the two of you? Q. What are some of the more pressing problems, according to Matthew 18:15-­‐20, a disciple who is unforgiving faces? 64 Avoid Hypocrisy In Your Fasting “When you fast, do not look somber as the hypocrites do, for they disfigure their faces to show men they are fasting. I tell you the truth, they have received their reward in full. 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 sees what is done in secret, will reward you” (Matthew 6:16-­‐18) Once again motives are in focus. Doing anything, even good things, with the wrong motives simply will not get you what you want, even if great personal sacrifices are associated with it (Matthew 25:31-­‐46 The Parable of the Sheep and Goats). Fasting, as a necessary spiritual discipline, isn’t debated nor a formula given for its effectiveness, only a questioning of the motive behind it. Fasting is for the sake of spiritual growth. It’s about getting to know Him in a deeper manner, about doing business with God, about getting directives from Him, not sympathy or merit. Fasting enables a disciple to disengage from life and its issues for a short time in order to engage God, placing his full attention on Him. With the focus on connecting to God, a disciple cannot afford the entrapment interaction with others might offer while fasting – sympathy, distraction, or admiration. Equally derailing to fasting’s purpose is the self-­‐authenticating search for validation through spiritual activities, like fasting. The danger of hypocrisy, laying dormant within fasting, is not mindlessly going through the motions of religious activities; nor is the danger restricted to the failure to grasp the purpose of these “acts of righteousness” (Matthew 5:13-­‐16). Hypocrisy’s covert danger lies in the self-­‐deception wrong motives produce within us. Where the hardness of our heart is concealed by occasional acts of generosity; our spiritual coldness hides behind the pretense of “devotion”; and our love for the things of this world (possessions, admiration, recognition, and approval) lurks buried beneath the surface of our asceticism. Such deception blinds us to our real need; more importantly, it blinds us from the One who would heal us from such blindness. Digging Deeper: Answer the following questions about your life and faith: Q. Is fasting a part of your spiritual life? What can you do to make it an integral part of your life as a disciple? Q. What are the “pitfalls” to avoid in fasting? What can you do to avoid these “pitfalls”? 65 Q. Why is self-­‐deception hypocrisy’s greatest danger? How can you recognize self-­‐
deception at work within your life? Q. Of the three expressions of righteousness – giving to the poor, prayer, and fasting – which one do you need to work on the most? Has it been a problem to make these spiritual disciplines a part of your life? What are you going to do to change this? 66 The Disciples Philosophy of Life (Matthew 6:19-­‐33) Select The Right Goals “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, where moth and rust do not destroy, and where thieves do not break in and steal. For where your treasure is, there your heart will be also” (Matthew 6:19-­‐21) Hypocrisy deceives others, yet it deceives the person guilty of it most of all. So Jesus next tackles the problem of self-­‐deception in people of faith. This self-­‐deception circles around the chief aim of your life. Accumulating wealth and possessions, referred to as “treasures on earth” has one aim: the increase of personal comfort, the production of a sense of accomplishment, and the increase of security (Luke 12:13-­‐34). Consumed with the affairs of life and the accumulation of “stuff”, many believers are living life backwards. Giving little thought to eternity and the impact this life has on the next one they focus on treasures on earth rather than treasures in heaven (Mark 8:34-­‐
38; Luke 12:13-­‐34; 1 Timothy 6:6-­‐10). Such shortsightedness is what the goats suffered in Jesus’s Parable of the Sheep and Goats (Matthew 25:31-­‐46) and believers are chastised for in James 5:1-­‐3. Jesus calls His disciples to live for more than personal comfort and such a shallow sense of accomplishment and security. Disciples should fashion their lifestyle choices, based upon two realities: eternity and the kingdom of heaven (Matthew 10:28-­‐39; 16:24-­‐27; Mark 8:34-­‐38; Luke 9:23-­‐25; Luke 12:13-­‐34; John 12:25). A proper life philosophy for a disciple is forged with an eye on eternity (Matthew 16:27; Romans 14:10-­‐12; 1 Corinthians 3:13-­‐15; 2 Corinthians 5:10) and a focus on authentically living as a citizen of the kingdom of heaven (Matthew 5:20; 7:21; Luke 16:19-­‐31). Such a God centered philosophy is what drove the life decisions of the individuals listed in the Faith Hall Of Fame recorded in Hebrews 11:1-­‐16. The accumulation of treasures in heaven is the natural outcome of a life philosophy crafted with an eye on eternal values. Offering long-­‐term security, these treasures never deteriorate, cannot be stolen, and have enormous value for eternity (Luke 12:13-­‐34). The fact that Jesus addresses the issue of self-­‐deception at this point in His Sermon indicates the negative impact self-­‐deception can have on our prayers. If a disciple is trying to live in two worlds, by two life philosophies he lacks a singular focus for life. There has not been a fundamental shift in worldview. Such double-­‐mindedness results in nothing; prayers remain self-­‐centered and self-­‐serving. Such prayers are not answered (James 4:1-­‐10). There is no sense in praying unless our prayers are embedded 67 within a singular focus for life. For a disciple that singular life focus is an unyielding pursuit of the kingdom of heaven and the full expression of God’s righteousness within every corridor of his life (Matthew 6:33-­‐34). Treasures In Heaven: What Are These? Treasures in heaven, understood by the common person of Jesus’ day, referred to matters of character, not wealth or material possessions. Virtues and values growing from the rich soil of godliness that led to individual acts of kindness and generosity. Treasures in heaven are the virtues and values expressed in The Parable of the Good Samaritan (Luke 10:29-­‐37), The Golden Rule (Matthew 7:12), the washing of the disciple’s feet (John 13:1-­‐17). It’s offering mercy to the merciless (Matthew 18:21-­‐35 The Parable of the Unmerciful Servant), replacing hatred, vengeance, jealousy, and injustice with love, forgiveness, generosity, and grace. It’s being the servant of all (Matthew 18:1-­‐4; Mark 9:33-­‐37), doing even the smallest things to advance the kingdom of heaven (Matthew 10:42; Mark 9:41). It’s Barnabas selling off property holdings to help the poor (Acts 4:32-­‐37). It’s embracing the ethos of the kingdom detailed in the Sermon on the Mount, fleshing it out into all arenas of life. It’s all of this and more that Jesus identifies as treasures in heaven. These treasures do not diminish in value, are rewarded by God, and have direct impact on how we experience eternity. How To Store Up Treasures In Heaven Jesus provides a simple grid through which a disciple can pass his life activities exposing which life philosophy (worldview) is governing his life: “for where your treasure is, there your heart will be also” (Matthew 6:21). Restated, this “Values Grid” asks: “What is it that you enthusiastically give the most time, energy, and money in pursuit of?” That pursuit, reveals what holds the most value to you for life in the here and now. Many people earnestly pursue this life’s goals and rewards. Unfortunately, such naivety fails to take into consideration eternity and the impact ones life philosophy has on the undying soul (Mark 8:34-­‐38; Luke 12:13-­‐21). The purpose of the Values Grid is to keep a disciple from self-­‐deception. The very self-­‐
deception a disciple is to avoid in his spiritual activities (acts of righteousness) is to be avoided in his goals and aspirations in life. A life philosophy anchored in the deception of “treasures on earth” (acquiring possessions and wealth) is not only foolish but cheats a disciple of true riches in heaven (Mark 8:34-­‐38). The ultimate tragedy in life isn’t that you cannot take your earthly wealth or possessions with you to heaven, but that you’ve not stored any “wealth” in heaven (1 Timothy 6:6-­‐10). Divine “coinage” is minted not in paper or precious metals but in the deeds we do. Treasures in heaven then are the natural by-­‐product of a life that has embraced the divine life philosophy, its principles and values, detailed in the Sermon on the Mount (Matthew 5:1-­‐7:29). Failure to embrace a biblical worldview and to conduct life by its principles and values is a failure to create eternal wealth. You are “heaven poor”! 68 Why Is This Important? A life focused on treasurers in heaven rather than on earth helps me avoid the self-­‐
deception Jesus warns about. It keeps me from believing I’m something I’m not. A disciple may live in a society that prizes immediate satisfaction of whatever sensation one experiences; a society which elevates personal happiness to a innate personal “right”, the end all of every pursuit, endeavor, or decision; a society that might treat subjective feelings as a truth meter for every situation or discussion; a society that panders to self-­‐indulgence, personal pleasures, and deviant sexual behaviors; a society spending 55.3 billion a year in pet food, up to $3,200 annually per person in vacations, and 7 billion in candy purchases at Halloween while the remaining two-­‐thirds of the world’s population starves to death. To live in such a society is one thing, to live by its values another. To such a society, to such a disciple addicted to its own pleasure, Jesus must challenge that cherished value with something radically different. Digging Deeper: Answer the following questions about your life and faith: Q. Put your life activities through the Value Grid. What life philosophy (worldview) does the Value Grid reveal you’re living by? Q. Are you “heaven poor”? Where have you been storing up your “treasure”? What heavenly “investments” have you made this last year? What changes can you make in lifestyle that’ll allow you to make “investments” in heaven? Q. Are you currently living life in light of eternity? Does your view towards eternity drive any of your decisions about lifestyle choices, investment of your time, what you chose to spend your money on, your values or morals? 69 Guard Your Life “The eye is the lamp of the body. If your eyes are good, your whole body will be full of light. But if your eyes are bad, your whole body will be full of darkness. If then the light within you is darkness, how great is that darkness! (Matthew 6:22-­‐23) Two issues emerge here: the need of a revamping of our moral conscience and the necessity of personal scrutiny. Getting It Wrong: A Defective Moral Conscience Confusion over right and wrong and the moral reengineering a secular worldview creates is nothing new. People can be so blinded in their moral judgment that their evaluations of good and evil are severely distorted, the very opposite of God’s true perspective (Matthew 12:24; John 8:44; 2 Thessalonians 2:11). Centuries earlier, Isaiah warned his peers of the danger of moral confusion -­‐ “Woe to those who call evil good and good evil” (Isaiah 5:20). Distortion, especially in moral judgment signals a believer still governs his life understandings and perspectives from an erroneous worldview (secular). A believer confusing right and wrong, evil and good needs to quickly move to a biblical worldview concerning such issues, if his faith is not to be compromised. Personal Scrutiny Required In conjunction with the call to repair a defective moral conscience is the cautionary guarding of what you expose yourself to and allow into your life. This isn’t the call to a fearful disconnect from the world in hopes of avoiding contamination. Just the opposite, it’s a reality check protecting a life of devotion from being compromised, distorted, and lost. Your eye is the gateway to your soul; both good and bad can pass through this gate. Acting as a gatekeeper of your mind, heart, and eventually soul is not only wise but also necessary – “If your eyes are good, your whole body will be full of light. But if your eyes are bad, your whole body will be full of darkness”. “Good” is defined here as healthy referring to activities and choices which lead to a righteousness that results in a wholeness of body, soul, and spirit. It covers everything from the content of our conversations to our choice of entertainment to the personal behaviors we engage in. “Bad” is what is unhealthy or diseased referring to distorted attitudes and immoral behaviors that are destructive to human life and relationships like lust and pornography, sexual promiscuity and deviance, envy, slander, malice, hatred, materialism, and self-­‐
centeredness. These morally corruptive behaviors leave an individual without the ability to grasp their truly destructive nature – “If then the light within you is darkness, how great is that darkness!” 70 Again, the ease with which we embrace destructive behaviors and the comfort our conscience grants us in pursuit of them is of great concern to Jesus. Self-­‐deception isn’t limited to the arena of religious activities (acts of righteousness) or a life philosophy (accumulation of wealth and possessions). Its “seeds” are found buried within the unwillingness to examine our perception of “truth” in light of God’s Word. Self-­‐
deception flourishes in the soil of ignorance by failing to honestly examine our life activities and beliefs to determine what life philosophy drives our choices and decisions. The pervasiveness of self-­‐deception and its destructive power is why the Apostle Paul advises believers to continuously scrutinize their life behaviors, choices, and lifestyles asking, “Are these consistent with the life Jesus has called you to?” (I Corinthians 11:17-­‐
34). If our righteousness is to exceed that of the Pharisees (Matthew 5:20), if we are to move beyond the shelter hypocrisy and self-­‐deception offers then a disciple must guard carefully his life. Guarding begins first and foremost with watching what a disciple allows into his mind and heart because no one can live a life divided: “and if a house is divided against itself that house will not be able to stand” (Matthew 3:25). No one can live with one foot in the world and one in the kingdom of heaven. Digging Deeper: Answer the following questions about your life and faith: Q. What are you allowing into your life? Though entertaining, does the entertainment (T.V, movies, music, video games, theater, etc.) you expose yourself to build righteousness within your life or distract from its growth? Q. Describe how your personal behaviors and lifestyle choices are helping to forge God’s holiness within your life? Q. Is it possible you are self-­‐deceived about the authenticity of your faith or how you chose to live it out? Is there anyone who can give you an honest, loving, unbiased understanding of how you are living out your faith? Are you willing to be vulnerable enough to hear their appraisal? Based upon what they shared what has to change in you? 71 Trust In God: The Anchor Of Your Life Philosophy “No one can serve two masters. Either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve both God and Money” Therefore I tell you, 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? Look at the birds of the air; they do not sow or reap or store away in barns, and yet your heavenly Father feeds them. Are you not much more valuable than they? Who of you by worrying can add a single hour to his life? “And why do you worry about clothes? See how the lilies of the field grow. They do not labor or spin. Yet I tell you that not even Solomon in all his splendor was dressed like one of these. If that is how God clothes the grass of the field, which is here today and tomorrow is thrown into the fire, will he not much more clothe you, O you of little faith? So do not worry, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear?’ For the pagans run after all these things, and your heavenly Father knows that you need them” (Matthew 6:24-­‐32) Since faith is built on the bedrock of trust, Jesus isn’t content to leave faith a causality of a misguided life philosophy, self-­‐deception, or fears and anxiety (Hebrews 11:1-­‐40). So, He gives us a litmus test (Matthew 6:25-­‐34) by which we may gauge the degree of trust, therefore faith, we have in God. A Two-­‐Fold Litmus Test: 1. What’s driving us: What we pursue in life, either the attraction of money or a passion to please God, reveals the worldview3 we hold to and whom we truly serve, ourselves or God: “No one can serve two masters… you cannot serve both God and money” (Matthew 6:24; Luke 16:3; 1 Timothy 6:6-­‐10). Before salvation, our entire focus was on building our career and acquiring material possessions. Greed was our idol, work our taskmaster. We didn't run our career; our career ran us. The word translated "money" is the Aramaic word, Mammon. As used by Jesus, Mammon refers not merely to money but to the demonic spirit promoting a desire for riches, power and accumulation of possessions. People, from all classes of society, driven by the accumulation of wealth align themselves with the spirit of Mammon. As such they are idolaters, not followers of God whether or not they attend Church. No one can worship both the true God and a false god. No one can live a life governed by two opposing worldviews, two contradictory life philosophy’s. 3
Review Overarching Theme: The Clash of Worldviews, pages 1-­‐2 and Jesus, The Kingdom, And Worldviews, pages 3-­‐5 72 2. What’s worrying us: How we handle overwhelming anxieties regarding valid needs like food, clothing, a home or questions about our future also reveal our worldview. Naturally, we feel more secure when we can control the outcome of things. Things beyond our control increase our sense of vulnerability leading to a build up of worry and fear. Yet, our fretting and worrying solves nothing; our outward circumstances remain the same because we look too human reasoning for a resolution (Matthew 6:27; Proverbs 16:3; Isaiah 26:3-­‐4; John 14:27; Colossians 3:15). Unfortunately, human reasoning, ingenuity, and scheming falls short amidst life’s most perplexing and troublesome times. But there’s more on Jesus’ mind than simple saga wisdom on how to have a happy life. There’s more at stake for a disciple in the arena of anxiety. Anxious fear is a powerful emotion, often displacing faith and dislodging us from our major focus – honoring God’s name (Matthew 6:9). It can also distract us from our primary goal – the expansion of His kingdom (Matthew 6:10). When faith is displaced and we become distracted from our primary goal, the focus and pursuit of our life, as well as the content of our prayers shift to personal security and comfort (Matthew 8:23-­‐
27; Mark 4:35-­‐41; Luke 8:22-­‐25). Faith has now become a means for the attainment of personal wealth and security. But unchecked anxiety’s damage is not limited to distractions or lost focus. Anxiety and fear have far-­‐reaching disastrous results. Faith may be retarded, leaving it infantile (Matthew 8:26; Mark 4:40-­‐41; Hebrews 5:11-­‐6:1), and in some cases destroying it (Matthew 10:26-­‐33; and Matthew 26:69-­‐75; Mark 14:66-­‐72; Luke 22:54-­‐62; John 18:15-­‐
18). However, A disciple whose priorities for life are rightly centered on God, evidenced by what he places the greatest value on (Matthew 6:19-­‐21), and who pursues a life of purity (Matthew 6:22-­‐23) has no reason for overwhelming anxieties to control him. God will take care of such a person whose priorities and focus in life are correct. The Apostle Paul, expounding upon Jesus’ teachings (Matthew 6:25-­‐34) writes to believers in Philippi about this common human condition of harassing anxiety that captures our emotions, robs us of peace, and fills our mind with disabling distractions. Paul enunciates Jesus’ point that the problem of excessive fretting lies not only in that robs individuals of joy, peace, and hope but that it also reveals a severe lack of confidence in God’s care (Philippians 4:6-­‐7). So Paul lays out the secret to living meaningful lives amid life’s difficulties: trusting God. Such trust results in God’s peace resting on us. This peace is ours whether or not God answers our specific requests the way we want. His peace accomplishes more than human reasoning can or our efforts at manipulating the outcomes of our circumstances. His peace calms our fears, quiets our anxieties, and keeps us from relying on our own 73 inventiveness or scheming to gain control of our circumstances. But His peace will not be ours if we do not trust Him. Trusting God is the bedrock upon which faith is built (Hebrew 11:6). And such trust, as Jesus explained, is well placed for three reasons: The God who gave you life has sustained your life up till now, without your asking; Your worrying changes nothing; and God, who is loving and wise (Romans 8:31-­‐39), treats you like a son/daughter whom He loves deeply. Why would He withhold anything that was good for you or beneficial to you? Why would He ignore your needs? (Matthew 6:25-­‐34) Everyone experiences times of anxiety and fear but how we respond reveals whether we believe God is completely trustworthy. So whether dealing with hand twisting anxiety or overwhelming fear, the antidote is trusting God, not human reasoning or the manipulation of our circumstances (Proverbs 16:3). We turn to Him through specific, intentional prayers, anchored in the knowledge of His loving care: “Do not be anxious about anything, but in everything, by prayer and petition, with thanksgiving, present your requests to God. And the peace of God, which transcends all understanding, will guard your hearts and your minds in Christ Jesus” (Philippians 4:6-­‐7; Isaiah 26:3-­‐4; John 14:27; Colossians 3:15). The disciple who abides by Paul’s instruction is able to properly manage life’s anxieties and keep his mission in focus, anchoring his hope in the trustworthiness of God. This results in two things – an overwhelming and inexplicable sense of peace, all is going to be ok, and a renewed “can do” attitude, buoyant with revived hope: “I can do all things through Him who strengthens me” (Philippians 4:11-­‐13). In light of the damaging effects of anxiety on faith, mission, and perception of God’s goodness, a disciple cannot afford to be controlled by fretful worrying or fear. Disciples falling prey to fear and anxiety become disoriented in life and ineffective with regard to God’s purposes. They live a life as harassed, confused, and meaningless as the pagans: “for the pagans run after these things” (Matthew 6:32). A disciple must learn to trust God to provide for every need and in every situation. If he cannot, his resolve will eventually wear thin and his faith fade (Colossians 4:14; Philemon 1:24; and 2 Timothy 4:10). Digging Deeper: Answer the following questions about your life and faith: Q. What actually drives your life goals and aspirations, – the Spirit of God or the god of this world? What does the content of your prayers indicate? 74 Q. Can you really trust God for your future? For your finances? With the circumstances of your life? If you can’t trust Him with these things how can you trust Him for eternal life? Q. Is fretting and worrying your normal method of operation when troubles and disappointments come flooding in, when the unknown is greater than the known? What can you do to arm yourself with greater trust in God? 75 Pursuit Gives Purpose “But seek first his kingdom and his righteousness, and all these things will be given to you as well. Therefore do not worry about tomorrow, for tomorrow will worry about itself. Each day has enough trouble of its own” (Matthew 6:33-­‐34) You might not be able to control your circumstances but you do control your pursuits – what you give your life to acquiring. Leaving his care and circumstances in the hand of God, the disciple focuses on the personal acquisition of godliness and the immediate fulfillment of his own responsibilities, as a citizen of the kingdom of heaven, to both God and others. When priorities regarding treasures on earth and treasures in heaven are correct, when our life philosophy is aligned with His Word, and self-­‐deception and hypocrisy are banned from our lives, God will provide for the essential needs of His people. Seeking first the righteousness of the kingdom requires a fundamental exchange of worldviews, from secular to biblical. This righteousness is embraced as well as expressed by inculcating all of Jesus’ teachings into our everyday life and living experience, clearly laid out in the Sermon on the Mount and throughout the Gospels. The fundamental shift in worldview together with lives lived to reflect the ethos of the kingdom of heaven is of primary importance to a disciple; it’s how he heeds the ominous warning that launched the Sermon: “For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven” (Matthew 5:20). Digging Deeper: Answer the following questions about your life and faith: Q. In what way is pursuing the kingdom of God the priority of your life (vs. 33-­‐34)? Would anything have to change for a pursuit of the kingdom and its righteousness to take the priority in your life? Q. What are your responsibilities to God and other believers as a citizen of the kingdom of heaven? 76 Jesus’ instructions in Matthew 6:19-­‐34 serve as a foundational pillar granting a disciple stability in a chaotic world. Any disciple making the right choices in life’s opportunities (vs. 19-­‐21), who maintains the right focus in the conduct of his life (vs. 22-­‐23), and pursues the right purpose (vs. 24) for life such a disciple can confidently be assured of God’s direct and continuous involvement in his life situations and personal care for his needs (vs. 25-­‐32). There is absolutely no reason for that disciple to fret about his life circumstances. God’s got his back! He is free to focus his energies on conforming to God’s holiness and advancing the kingdom of heaven on earth (vs. 33-­‐34). Digging Deeper: Answer the following questions about your life and faith: Q. Review the conditions for a worry free life (Matthew 5:19-­‐34). Are you I making the right choices (vs.19-­‐21) in life? Give some examples of how you made the right choice in certain life opportunities. Does the conduct of your life reflect a life pursuit of holiness (vs. 22-­‐23)? Describe how? Is the purpose for your life correct (vs.24)? If not what has to change? 77 A Correct Perspective: Discerning Without Being Judgmental (Matthew 7:1-­‐6) “Do not judge, or you too will be judged. For in the same way you judge others, you will be judged, and with the measure you use, it will be measured to you” (Matthew 7:1-­‐2) The directive “do not judge” refers to judging negatively with the intent to condemn, viewing someone as without redemptive value. What’s under scrutiny by Jesus isn’t finding fault with someone’s values or crudeness or viewing their immoral behavior as filthy and repulsive; it’s dismissing the individual as not worthy of your compassion, mercy, understanding, or kindness because of their vile faults or immoral behavior. Contrary to common understanding, the order “do not judge” is not a decree to make no judgments at all (1 Corinthians 2:15; 5:1-­‐6:8). It’s not a call to passivity or tolerance of any behavior found hiding behind comments like “who am I to judge?” Rather, the call is to remove prejudicial attitudes of biasness that withholds mercy and compassion, understanding and kindness, essential motivating qualities in all God’s dealing with us, from our dealings with others. With the order “do not judge” comes a warning intended to awaken us to the seriousness of the issue: “For in the same way you judge others, you will be judged, and with the measure you use, it will be measured to you”. The same set of criteria we use in evaluating the worth and value of others will be what God uses with us. If we condemn others as unfit for our mercy or compassion based on their crudeness or vile behaviors, if we disregard them as unworthy of our kindness, understanding, and attention then expect God to treat us the same way: “For judgment is without mercy to one who has shown no mercy. Mercy triumphs over judgment” (James 2:13; Matthew 18:21-­‐35). “Why do you look at the speck of sawdust in your brother’s eye and pay no attention to the plank in your own eye? How can you say to your brother, ‘Let me take the speck out of your eye,’ when all the time there is a plank in your own eye? You hypocrite, first take the plank out of your own eye, and then you will see clearly to remove the speck from your brother’s eye” (Matthew 7:3-­‐5) The warning against being negatively judgmental is not a release from the responsibility to be discerning, the second essential quality Jesus deals with in these verses. Once again it’s not a call to the passivity or tolerance of any behavior, this time of fellow Christians. Rather, it’s first a summons to maturity as a follower of Jesus, to deal seriously with our own shortcomings. Second it’s a reminder of our obligation to help other believers grow into mature Christians (Hebrew 5:11-­‐14). 78 Your analysis was correct regarding the problems or shortcomings within another believes life and the severity of the problem (the speck in your brother’s eye). However, you are not in a position to help him effectively deal with it because of your unwillingness to deal with the more severe problems in your own life: “You hypocrite, first take the plank out of your own eye, and then you will see clearly to remove the speck from your brother’s eye”. The Apostle Paul tackled Jesus’ often misunderstood instruction reminding Christians they cannot escape the responsibility of making decisions regarding complex or disputed matters, no matter how uncomfortable it makes them. Disengaged passivity or tolerance of sinful behaviors is not an option because it misrepresents God and dismantles the family of God (1 Corinthians 5:12-­‐13; 6:1-­‐8). Jesus demands we shoulder the responsibility of helping others mature in the faith (Ephesians 4:13; Colossians 1:28; Hebrews 6:1; James 1:4). Discernment resulting in admonition and correction is one of the “tools” we use to accomplish this (Colossians 3:16; 1 Thessalonians 5:12-­‐14; 1 Timothy 5:20,24; 2 Timothy 4:2). But with responsibility comes accountability – to grow up yourself, to model what you’re trying to mold within others (Romans 2:1-­‐11; 1 Corinthians 4:16; Philippians 3:17; 1 Thessalonians 1:6; 2 Thessalonians 3:7,9). Maturing in the faith and helping others do likewise is not optional for a true disciple. Get your act together first, then come and help your brother. That’s Jesus’ point. “Do not give dogs what is sacred; do not throw your pearls to pigs. If you do, they may trample them under their feet, and then turn and tear you to pieces” (Matthew 7:6) Discernment is for more than identifying issues within the life of other believers. The disciple must also use discernment of an individuals’ receptivity to spiritual things, including the gospel. Using vivid imagery, Jesus punctuates the point that a disciple always needs to exercise discernment in their relationships with others, especially non-­‐believers. Know your audience; understand their receptivity to spiritual matters is the point. A “dog” can’t tell the difference between two day old hamburger meat and the finest cut of filet-­‐mignon; a “pig” can’t tell the difference between priceless pearls and kernels of corn laying in the mud. The disciple needs to use some discrimination in relating the gospel to others determining how much and what to share based upon their receptivity. Why? Because the gospel and the exclusive claims of Christ can generate very strong, negative reactions from people unprepared to receive these truths. Some reactions can be volatile, even dangerous (Matthew 5:11). A disciple can never fear sharing the good news of Christ’s gospel, but he should show some wisdom with whom he shares it and in what setting. 79 Digging Deeper: Answer the following questions for your life: Q. Explain the difference between judging and discerning. Q. Am I being judgmental when I find others moral behaviors repulsive? When is judging another person appropriate? In what situations am I to use discernment? In what issues should we show tolerance and which issues are we not to? Q. Do you tend to be more judgmental or discerning? How can you develop a more discerning and less judgmental attitude towards others? Q. Describe how are you actively involved in helping other believers grow up in the faith? 80 Unshakable Faith In God’s Care (Matthew 7:7-­‐12)
“Ask and it will be given to you; seek and you will find; knock and the door will be opened to you. For everyone who asks receives; he who seeks finds; and to him who knocks, the door will be opened. Which of you, if his son asks for bread, will give him a stone? Or if he asks for a fish, will give him a snake? If you, then, though you are evil, know how to give good gifts to your children, how much more will your Father in heaven give good gifts to those who ask him! So in everything, do to others what you would have them do to you, for this sums up the Law and the Prophets” (Matthew 7:7-­‐12) Our life with God is one of faith and fellowship; a faith firmly grounded in facts not fantasy, solid evidence not blind wishes. One of those facts is the guarantee of God’s continuous care and provision. This guarantee is backed up by God’s own character. To deny or neglect our needs would be tantamount to Him denying His own character, something He will never do (Exodus 33:19; 34:5-­‐7, 27; Nehemiah 9:17-­‐25, 28; Psalm 86:15; Psalm 103:1-­‐18). However, pointing to God’s unswerving commitment to our care isn’t the intention of Jesus’ remarks here (Matthew 7:7-­‐12). He has already detailed Gods’ ongoing unshakable care in Matthew 6:19-­‐34. Here the target is something more elusive, something normally neglected. Yet this neglected, elusive characteristic is an identifying mark of true disciples and a qualifying virtue within the kingdom of heaven -­‐ a disciples compassionate care for others, especially believers. Referred to as the Golden Rule -­‐“So in everything, do to others what you would have them do to you.” -­‐ this overarching virtue is to impregnate the mind of a disciple and drive his decision-­‐making. Put another way – “God is committed to taking care of your needs… so (therefore) you focus on taking care of other peoples needs! Who’s needs you might ask? The need of individuals, believers and non-­‐believers, whose lives God crosses your path with (Matthew 22:37-­‐40; Luke 10:25-­‐37). A simple rule of thumb for every situation is this: “If the roles were reversed and you were in his situation what would you like him to do for you?” God’s guarantee of taking care of your needs, and consequently your promise to take care of others, is the summation of everything written in the Law and the Prophets: “for this sums up the Law and the Prophets”. It is also one more way our righteousness exceeds that of the Pharisees (Matthew 5:17-­‐20). Digging Deeper: Answer the following questions about your life and faith: Q. How are you doing with the “Golden Rule”? What changes can you make in your lifestyle that would enable you to live more in step with this rule? 81 The Call To Intentional Discipleship Matthew 7:13-­‐28 Dangers Along The Way: Four Tripping Points Wrong Worldview: Wrong Understanding About Life “Enter through the narrow gate. For wide is the gate and broad is the road that leads to destruction, and many enter through it. But small is the gate and narrow the road that leads to life, and only a few find it” (Matthew 7:13-­‐14) Jesus ends His Sermon on the Mount as He began it -­‐ with the issue of where meaning, purpose, and happiness are found. Meaning, purpose, fulfillment, and happiness are the byproducts of a proper worldview. From the beginning of His Sermon Jesus has stated there are only two worldviews by which a person chooses to live. There’s the cultural worldview the individual was raised on with its prevailing ideals, values, morality, and philosophy about life or the worldview of the kingdom of God with its ideals, values, morality, and philosophical tenets. Jesus refers to these worldviews as the broad (cultural/secular worldview) and narrow “roads” (biblical worldview). Each individual, in every culture, will have to decide which “road” (worldview) his or her life will embrace. Each “road” promises meaning, security, fulfillment, and happiness but only one delivers it – the “road” that is narrow. Unlike the broad road, the narrow road has built in constraints and limitations on personal rights. Jesus said, “I have come that you might have life, and have it more abundantly” (John 10:10 KJV). However, abundant life is not acquired without discipline and proper restraints on personal liberties and rights. One only experiences abundance by the disciplines that condition it (Galatians 5:13; 1 Peter 2:16). This narrow road is marked by the elevation of personal responsibilities to God and our fellow man; it is demanding terrain, requiring faith, discipline, love, and integrity. The narrow road is singular in focus, holding to absolutes about ethics and morality, the sanctity of life, life in the hereafter, and belief in a Supreme Being. The narrow road is not taken by the self-­‐centered, those seeking self-­‐authentication or self-­‐realization. In contrast, the broad road has no standards on loyalty, integrity, self-­‐discipline, ethics or morality. The broad road places no constraints or limitations on personal rights. It prioritizes self-­‐authenticating personal enrichment, and personal fulfillment, while limiting personal responsibilities. The freedom of personal self-­‐expression and the elevation of the individual are supreme. What I think, what I feel, what I want, what I believe are the signboards along the highway of individualism. Leisure and prosperity are its destination. Pluralism and relativism are its companions along the way. 82 Not many will agree with Jesus’ kingdom approach to life (biblical worldview); even fewer will actually travel the “narrow road”, embracing it as their standard for life. The majority take the easier “broad road”, simply because it looks more promising and society supports it. However, the way of self-­‐authentication, selfishness, and self-­‐
consumption cannot lead to the fulfillment you seek or God designed for you to experience (Matthew 10:28-­‐39; 16:24-­‐27; Mark 8:34-­‐38; Luke 12:13-­‐34). All self-­‐
centeredness and self-­‐consumption will in time consume an individual, leaving them with no Mediator, no Savior. The disciple of Christ must decide which “road”, which worldview, he is going to embrace and follow (John 6:22-­‐69). His eternal reward is then inextricably tied to that choice. Wrong Leaders: Listening To The Wrong Voices “Watch out for false prophets. They come to you in sheep’s clothing, but inwardly they are ferocious wolves. By their fruit you will recognize them. Do people pick grapes from thornbushes, or figs from thistles? Likewise every good tree bears good fruit, but a bad tree bears bad fruit. A good tree cannot bear bad fruit, and a bad tree cannot bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. Thus, by their fruit you will recognize them” (Matthew 7:15-­‐20) Having warned about embracing the wrong worldview, Jesus next warns about following the wrong leaders, those He refers to as false prophets. These are individuals claiming to know Him and to be sent by Him but whose teachings or lifestyles are contrary to the teaching of the Sermon on the Mount. Watch out for these people! Especially, be cautious of those who have somehow mounted a platform of leadership within the body of Christ. Have nothing to do with them or their teachings (1 John 2:18-­‐
26; 4:1-­‐6; 2 John 8-­‐11). In today’s world, having nothing to do with false prophets or their teaching means you don’t go to their meetings, buy their books (even if these are sold at Christian bookstores), or watch programs promoting them or their viewpoints (even if they appear on Christian TV channels). If you do, you inadvertently, perhaps even unintentionally, are promoting their distorted views, spreading corruption within the Body of Christ (2 John 11). In doing so, you are working contrary to God’s purposes, not with them. The corrosive influence of false teachers and false believers is seen in Jesus’ Parable of the Weeds (Matthew 13:24-­‐30). To flush out these false prophets requires spiritual discernment, the very quality Jesus called for His disciples to cultivate in Matthew 7:1-­‐6. The words -­‐ “They come to you in sheep’s clothing, but inwardly they are ferocious wolves” -­‐ show the dangerous influence of a false prophet. Harm can be done to the Church from within as well as by persecution from without. 83 Exposing a false prophet is difficult. From all outward appearances he looks like the real deal, but he is not! All prophets claim to speak on behalf of God, but there is a test we can give that reveals whether or not they are genuine – the fruit of their lives. Fruit has nothing to do with charisma, persona, ability, or accomplishment, even if it is miraculous (Matthew 7:21-­‐22; 25:31-­‐46). Fruit is what is produced by a life embracing Christ's worldview (biblical worldview). That life will embody the principles of discipleship and exemplify godliness. It will carry out the responsibilities of a citizen of the kingdom of heaven as outlined by Jesus’ teachings. That life will embody the ethos of the kingdom. Anyone claiming to be a prophet or having a message from God whose life does not pass the above test is a false prophet or false brother. They and their message are to be avoided at all costs (2 John 8-­‐11). Wrong Examples: Following The Wrong Patterns “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) Jesus also warns us to be careful that we are not deceived by “professing Christians” whose lifestyles, values, and ethics mirror the “broad road” philosophy (Matthew 7:13-­‐
14). The key Jesus identifies is a transformed life. Lives modeled upon the principles of Jesus’ teachings, mirroring God’s values, purposes, and virtues are the proof, the “fruit”, of salvation. “Being” is more important than “doing”. Who we are as a person is more important than what we accomplish. However, the undeniable proof of who we are is found always in what we do. “Being” will lead to doing. One grows out of the other. Picking up on Jesus’ instructions here, the Apostle John spends considerable time unmasking false believers and the damage they do within the Church and to the public image of Christ in his 1st Epistle. In his 2nd Epistle, John warns believers to shy away from false believers and false teachers, even withholding hospitality from them (2 John 9-­‐11). The reason? Giving aid to false believers, like false teachers inadvertently advances their corrupting influence. Misguided love and non-­‐judgmental tolerance enables their corrosiveness to infect others. Rather than protecting or maturing another’s faith, you are helping to dismantle it. 84 Wrong Focus: Failure To Be Intentional “Therefore everyone who hears these words of mine and puts them into practice is like a wise man who built his house on the rock. The rain came down, the streams rose, and the winds blew and beat against that house; yet it did not fall, because it had its foundation on the rock. But everyone who hears these words of mine and does not put them into practice is like a foolish man who built his house on sand. The rain came down, the streams rose, and the winds blew and beat against that house, and it fell with a great crash.” (Matthew 7:24-­‐27) The Sermon on the Mount ends with a climatic call to abandon old worldviews and embrace a biblical worldview, illustrated poignantly through the comparison between a wise and foolish builder. Jesus reminds us that life is unpredictable, saturated with troubles, heartaches, and problems making life seem dreary and depressive (the rains came). Personal crises arise threatening your life (streams rose) and life often endures some enormous pressures that can cause life to collapse like a building brought down by hurricane force winds (winds blew). The prudent and wise person takes notice of the frailty of life building his life on a more promising foundation than what flawed human inventiveness offers – the teachings of Christ (a biblical worldview). Following the teachings of Christ identifies someone as a disciple of Christ. If we do not know His teachings we cannot follow Him; if we cannot follow Him, we are not His disciples (John 8:31; 14:21, 23-­‐24; 2 John vs. 8-­‐11). Simply knowing what is right is not enough; knowing must be reflected in the doing. Doing is the crucial issue for a follower of Christ (John 14:15-­‐24; James 2:14-­‐26). The individual who does not put Jesus’ words into practice will, like the foolish man, face complete ruin. The foundation (worldview) the foolish man has built his life upon is faulty, assembled with the ever-­‐changing currents of human thought, philosophy, and comprehension. On the other hand, the individual (wise builder) who puts Jesus’ words into practice has adopted a worldview and life philosophy able to withstand the storms of life – adversities, trials and troubles. He withstands life’s storms, because Christ’s philosophy of life is the only one founded on the truth of God. Therefore, this person will never come to ruin, no matter what life throws at him. For a disciple, the most crucial life decision was made when he became a Christian. But that is not his only decision. He must keep on making life decisions reflective of a biblical worldview, consistent with a desire to be forged into the image of Christ. Jesus’ teachings, embedded within the Sermon on the Mount, are not to be passed off as 85 idealism, rather they become the blueprint for the disciples life lived out on the dusty road of life called the “narrow” road (Matthew 7:13-­‐14). Digging Deeper: Answer the following questions about your life and faith: Q. Am I building my life on what Jesus taught or on the worldview and philosophy of my culture? Is knowing and living by the teachings of Christ my passion? 86 Final Thoughts With the Sermon on the Mount Jesus began to reset the purposes of God for our individual lives (Matthew 5:1-­‐16). In doing so, He has shared with us information necessary for forging a biblical worldview, not of our making but reflective of God’s worldview. He has told us what righteousness truly is and what it’s not (Matthew 5:17-­‐
48); He has shown us how to relate to God effectively and purposely (Matthew 6:1-­‐
7:20); He has shown us why a proper worldview is crucial for a life lived with purpose and meaning (Matthew 7:21-­‐27). This worldview, built upon a proper understanding of God, creation, and the kingdom of heaven, points to the disciples’ personal responsibilities for advancing the kingdom here on earth. Advancing the kingdom on earth is done, from the Sermons vantage point, primarily by and through a life of righteous living. Living that is quantitatively different than those traveling the “broad road” (Matthew 7:13-­‐14). The qualitative difference in behaviors and lifestyles a disciple presents to the world is how he acts as “salt” and “light” in an unsavory and dark world (Matthew 5:13-­‐16); it’s how his righteousness exceeds that of the Pharisees (Matthew 5:17-­‐20), and ensures he has stored up “treasures in heaven” (Matthew 6:19-­‐21). As He began His Sermon, Jesus ends it, with a call to radical transformative living, emanating from the foundation of a biblical worldview, that leads to genuine life purpose, meaning, and fulfillment as God originally intended: “I came that they may have life and have it abundantly” (John 10:10). 87 Appendix A Your Ministry To The Poor By Os Hillman "Is it not to share your food with the hungry and to provide the poor wanderer with shelter? When you see the naked, to clothe him, and not to turn away from your own flesh and blood?" (Isaiah 58:7). For many years, I have read this passage without responding to it personally. I read it and moved on to the rest of my Bible reading without any actions steps. It was just another verse of Scripture. Then one day the Holy Spirit asked me a question. "Os, how are you ministering to the poor in my name?" It was a very convicting question. As I began to ponder that question, I realized I had no specific focus on the poor in my workplace ministry. Sure, I give to my local church that often gives to the poor and I may give a donation to the needy here or there. However, I was not directly involved in any specific activity that served the poor. I believed God was challenging me to change this. I began praying about this and soon God connected me with a Christian leader in the nation of Uganda. I had never been to a third world nation. I had not seen poverty up close and personal. I decided this was God's answer to my prayer. Paying all my own expenses, I traveled to Uganda. I visited the camps where thousands of people have come to live -­‐ having abandoned their lands because of a 20-­‐year rebel war. Children have been killed and maimed. During my stay, I experienced limited access to electricity and other basic needs we take for granted in the west. It is a stark contrast to how so many of us live. This trip has begun a long-­‐term relationship with the nation of Uganda. The Lord does not ask us to give what we don't have. However, I do believe each of us should ask God, "What do I have in my hand that I can offer?" That is what Elisha asked of the widow. And God performed a miracle through what she had (2 Kings 4:2). Ask God today what you have in your hand that you can give to the poor. 88 Appendix B Profile Of A Disciple DEVELOPING INTENTIONAL DISCIPLESHIP THROUGHOUT THE CHURCH’S MINISTRY PROGRAMS WHAT SHOULD A DISCIPLE LOOK LIKE? The Priority of Discipleship In ministry, our emphasis must be upon making disciples. In order to do that, we must understand what character traits, spiritual traits, and motivational traits God desires His disciples to possess. With these understandings in mind, our next step is to develop, with the Holy Spirit's guidance, a “profile” of a disciple; a profile of what a disciple should “look” like at each stage of life or as they emerge from each ministry program within the Church. Developing such a profile is merely an attempt to describe the end product we are trusting God to bring about in the lives of those we minister to. It is picturing what being “complete in Christ” (Colossians 1:28) means in relation to a particular stage of human growth. In the simplest terms, we might say a disciple is one who: •
•
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Walks through the turbulence of life with his faith in tack and strengthened Multiplies his faith by communicating that faith on many levels, to many different audiences or individuals Makes life based choices and decisions that are reflective of God’s standards and ways for all areas of life Is not only maturing in Christ himself but is also helping others to mature Discipleship doesn't just happen; it’s not the result of osmosis. Disciples are the product of a well-­‐designed intentional ministry to a specific individual or group of individuals. It is the outcome of a relationally based program of instruction – in which a more mature believer takes a less mature one “under his wings”, instructing and demonstrating how a life of faith is lived out in the prevailing morals and philosophies of the society in which he lives. In light of this, discipleship primarily is something that happens outside the walls of the church’s programming. The lessons of discipleship can only be learned in the everyday muck and mire of living. It is here that religious teaching and doctrine must take hold of life and turn it into a living faith. Discipleship, Jesus style, changes the heart as well as the will resulting in a dramatic shift in the individuals’ worldview. Discipleship is the only gateway to genuine spiritual maturity. Spiritual maturity on the other hand is not something that comes by chance, age, or knowledge; it’s not attained by complying with lists of do's and don'ts or the volume of or emotions felt in our worship. Spiritual maturity 89 is the natural result of a life vitally connected to and dependent upon Christ -­‐ a vitality that reveals itself through the life choices we all make every day. The Profile Of A Disciple The following Profile Of A Disciple is a broad-­‐brush approach intended to help clarify, on the canvas of life, what a disciple of Jesus Christ “lives like” or is able to do based upon his faith and devotion to God. I. He Should Be Able To Make His Own Decisions In The Following Areas Of Life: A. Personal Issues 1. Entertainment: TV, Movies, Music, News Channels, and Xbox: The degree of influence the entertainment industry and news media will have on his life. He should be able to recognize current philosophies and values of his society and how these are presented through all media channels (T.V., Movies, Music, YouTube, Magazines, News Channels, Books, and gaming systems like Xbox). He should be able to recognize the philosophies, values, ideals pushed via these outlets and their “attractiveness” or appeal, rejecting these for his own life as well as able to refute them from a Biblical understanding and worldview (Psalms 92:1-­‐4; I Kings 11:4; 2 Samuel 6:12-­‐21; Matthew 5:8; 6:22-­‐23; Luke 6:45; Philippians 4:8; I Corinthians 15:33-­‐34; 2 Corinthians 10:5; I Thessalonians 4:7; 2 Timothy 2:22; 2 Peter 2:8). 2. Finances: What extent will he serve God with his money? How he will respond to the enticement of materialism, does he recognize the signs of materialism within his own life? When’s enough, enough? What’s the biblical balance between ones responsibility to provide for themselves and family and caring for the needs of fellow believers? Does he understand God to be his provider? Does he live a life of trust in God’s sustaining power and provision? (Genesis 26:12-­‐13; Deuteronomy 8:16-­‐18; Psalm 24:1; Proverbs 3:9-­‐10; Ecclesiastes 5:10, 18-­‐20; Matthew 6:19-­‐21,24-­‐34, 19:16-­‐28, 25:14-­‐30; Luke 6:34-­‐38, 12:13-­‐21; Acts 20:35; 2 Corinthians 9; Philippians 3:19; Hebrews 13:5-­‐6; I Timothy 6:6-­‐10,17-­‐19; I Corinthians 4:2; 1 Peter 3:15-­‐17). 3. Home Life: The role family plays in his life. How he is to relate to his parents throughout the various stages of life. How he relates to his spouse and children. He should possess a biblical view and understanding of child/parent relations, marriage, divorce, and child rearing (Genesis 2:24, 37:1-­‐36; Exodus 20:12; Deuteronomy 5:16, 27:16; Leviticus 19:3; Proverbs 6:20-­‐23, 17:13, 18:22; 23:22; Malachi 2:16; Matthew 5:32,41, 19:4-­‐7; Mark 7:9-­‐13; I Corinthians 7:10-­‐15; Ephesians 5:22-­‐23, 6:1-­‐3; Colossians 3:20; I Timothy 3:12, 5:14; Hebrews 13:4; I Peter 3:8-­‐9). 4. Career/Ministry: How he will serve God through his chosen career. How will he challenge anti-­‐
Christian viewpoints, representing God and His ways in his career? What will he do with the talents and abilities God has given him? (Exodus 31:1-­‐11; Joshua 1:8; Nehemiah 2:20; Proverbs 16:3; Matthew 10:42, 16:24-­‐27; I Corinthians 3:12-­‐14, 10:31; Col. 3:23-­‐25 Living Bible; Hebrews 6:10; I Peter 4:10-­‐11). 5. Life Priorities: What is of primary importance to him as a Christian. The amount of time he devotes to involvement in extracurricular school activities or sports verses his involvement in church related activities or ministry outside the walls of the church. (Deuteronomy 6:5; Matthew 6:19-­‐
34; Mark 8:34-­‐38; I Corinthians 6:12, 10:31; Ephesians 5:16; Colossians 3:2; Philippians 3:7-­‐8). 90 B. Relational Issues 1. Friendships: Which friendships to keep, which to end, and why; how to influence friends for Christ; what Christ expects of our friendships; how to begin friendships for the sake of sharing the Gospel (Proverbs 27:6, 9, 14, 17, 19, 22:24-­‐25, 25:17, 26:18-­‐19; I Corinthians 15:33). 2. Dating: Concepts (biblical) should be formed about Christians dating non-­‐Christians, the purpose for dating, how he should behave while dating, what are God’s purposes for dating and courting (I Kings 11:1-­‐13; Matthew 5:13-­‐16; 9:9-­‐13; 2 Corinthians 6:14-­‐16). 3. Human Sexuality: God's position on human masculinity and femininity; God's viewpoint on and purposes for sex. He should be able to give clear and compelling arguments on the issues of premarital sex, adultery, homosexuality, pornography, and abortion (Leviticus 18:3,6,20,22-­‐24; Leviticus 20:10-­‐21; Psalms 22:10; 139:13-­‐16; Proverbs 5:1-­‐4,18-­‐21, 6:20-­‐35, 7:6-­‐27; Isaiah 44:2.24; Jeremiah 1:5; Job 31:1; Matthew 5:27-­‐28; Romans 1:26-­‐27, 6:13, 12:1-­‐2; I Corinthians 6:9-­‐11, 18-­‐20, 10:13; Galatians 5:16-­‐25; Ephesians 4:22-­‐23, 5:3-­‐7; Colossians 3:5-­‐6; I Thessalonians 4:1-­‐8, 5:22; 2 Timothy 2:22; James 4:4-­‐6; Hebrew 13:4). 4. Family – The Definition Of: He should be able to articulate a biblical understanding of the family structure from God’s creative order and argue convincingly against all current societal forms being presented as the “modern family”(Genesis 1:26-­‐28, 2:20-­‐25; Exodus 20:14; Matthew 19:4; Mark 10:5-­‐9; Romans 2:4, 8:29 The Message). 5. Facing Peer Pressure: To stand-­‐alone or be part of the crowd. How important is popularity or being “accepted” to his life? (Exodus 23:2; Numbers 25:1-­‐3; Ps. 1:1; Psalms 37:1-­‐11; Proverbs 1:10-­‐11, 14-­‐
16,18, 4:14, 13:20, 23:17-­‐24:1,19-­‐20; Daniel 1; Matthew 10:22; John 2:23-­‐25; Romans 12:1-­‐2; Galatians 2:11-­‐14; 3 John 11). 6. Human Dignity: He should possess an understanding of the dignity and sanctity of human life as part of God’s divine design and origin. He should build his personal self-­‐esteem and self-­‐
worth on a biblical understanding rather than from the culture within which he lives. All forms of prejudice, racism, malice, hatred, and intolerance should be absent from his life (Genesis 1:26; Job 31:4, 40; Psalms 8:4-­‐9, 139:13-­‐18; Proverbs 14:20-­‐21, 31; Isaiah. 43:1; John 4:1-­‐26; Luke 12:6-­‐7; Acts 10:34-­‐35, 11:1-­‐18; Ephesians 2:11-­‐22; Galatians 2:11-­‐14, 3:26-­‐28; Colossians 3:11; James 2:1-­‐4). C. Physical Issues -­‐ Appearance, Exercise, Nutrition, Leisure 1. Form Mature Decisions About Personal Habits, such as smoking and drinking (Proverbs 23:20-­‐21; Mark 9:43-­‐50; Romans 12:1-­‐2, 13:12-­‐14, 14-­‐15:3; Ephesians 5:18; Colossians 2:20-­‐23; Galatians 6:7-­‐8; James 4:4-­‐6). 2. Drugs, Exercise, and Nutrition: He should be able to decide what God's desires are concerning drugs, exercise, and nutrition rather than taking his lead from other believers or society’s norms (Rom. 12:1-­‐2; I Corinthians 6:19-­‐20; 2 Corinthians 6:16b -­‐ 7:1; Ephesians 5:15-­‐18; Colossians 2:20-­‐23, 3:5; I Thessalonians 4:3-­‐8; 2 Timothy 2:21-­‐22; James 4:4-­‐6). 3. Athletics: a proper Christian attitude towards sports (I Timothy 4:8). 4. Physical Appearance: He should hold to a proper biblical view of beauty (I Samuel 16:7; Matthew 6:19-­‐33; Romans 12:1-­‐2; I Timothy 2:9-­‐10, 4:8; I Peter 3:3-­‐6; James 4:4-­‐6). 5. Leisure: He should form mature attitudes consistent with the teaching of Scriptures regarding leisure and its place in his life (Exodus 20:8-­‐11; Psalms 16:11, 62:1-­‐2; Proverbs 6:6-­‐11; Ecclesiastes 3:1-­‐8; Mark 6:31-­‐32; Galatians 6:7-­‐8; 2 Thessalonians 3:6-­‐13; I Timothy 6:17; Hebrews 6:10-­‐12). 91 II. His Spiritual Life Should Reflect These Godly Characteristics: A. Maturity: His faith should not be dependent on feelings or circumstances that surround his life, which by nature are always changing. Biblical knowledge should lead to transformation of values and ethical behaviors consistent with God’s ways and the cultivating of Christlike virtues (Luke 21:19, 22:31-­‐32; Romans 5:3-­‐5; I Corinthians 15:58; Ephesians 4:11-­‐16, 6:13; Colossians 2:6-­‐8; Philippians 2:12-­‐
16, 3:10-­‐14; I Timothy 6:11-­‐12; James 1:2-­‐7; Hebrews 10:32-­‐11:3, 12:1-­‐8; I Peter 1:5-­‐10, 2:1-­‐5; 2 Peter 1:3-­‐8; I John 2:14b; Revelation 2:10). B. Servanthood: He should demonstrate the qualities of a servant within the local church he attends and his community (Matthew 20:20-­‐28; Mark 9:34-­‐42, 10:43-­‐45; Luke 9:23, 10:25-­‐37, 22:24-­‐27; John 13:14; Acts 20:35; I Corinthians 10:24; Galatians 5:13; Philippians 2:3-­‐11; I Peter 4:10-­‐11; Hebrews 6:10; James 2:14-­‐
17). C. Fruitfulness: His life should be dominated by the fruits of the Spirit. He should know the spiritual gifts given him by the Holy Spirit -­‐ when and how to use them for the good of the Body of Christ (Matthew 7:17-­‐20; Mark 11:13-­‐14; Luke 13:6-­‐9; John 15:1-­‐8; Acts 20:24; I Corinthians 12; Romans 12:6-­‐8; Galatians 5:22-­‐23; Philippians 3:10-­‐14; 2 Timothy 4:7). D. Worship, Devotions, And Prayer As The Bases Of Life: Worship of God, daily devotions, and study of the Bible should earmark his life. He should be able to pray effectively and intelligently (worship: Matthew 4:10; Luke 18:9-­‐14; John 4:23-­‐24; prayer: Matthew 6:5-­‐15; Luke 6:12-­‐13, 11:1-­‐5, 18:1-­‐14; Colossians 4:2; James 5:16; Hebrews 4:14-­‐16; studying the Word: Deuteronomy 8:3; Matthew 4:4; Mark 7:6-­‐8; I John 2:14b). E. Consistency: His walk should reveal a life consistent in nature; a consistency that pervades every area of his life: his attitudes, behavior, values, choices, and philosophies (Ephesians 5:1-­‐10, 5:15-­‐17; Philippians 4:8; Colossians 1:10). F. Brotherly Love: He should have a genuine love and concern for the welfare of other’s, which causes him to be actively involved in the lives of others (Luke 6:32-­‐33; Romans 5:6-­‐8; I Corinthians 3:3-­‐4, 10:24, 13; Galatians 5:14, 6:2; Philippians 2:3-­‐4; I Thessalonians 3:12-­‐13, 4:9-­‐12, 5:15; I Peter 1:5-­‐10, 3:8-­‐9, 4:7-­‐9; James 2:15-­‐16, 4:1-­‐12; I John 2:7-­‐11, 3:10-­‐24, 4:7-­‐12, 4:17-­‐21, 5:19-­‐21; 2 John 5-­‐6). G. Commitment To The Community Of Believers: He should understand the difference between being an individual and an individualist. Commitment to the Body of Christ must exceed commitment to self. Mutual submission, as taught in the N.T., must be more than an ideal, it should be practiced in life (I Corinthians 12:7-­‐26). III. His Life Should Possess These Christian Qualities: A. Self-­‐Discipline And Self-­‐Control: (2 Timothy 1:7; I Peter 1:5-­‐16). B. A Biblical Work Ethic: The virtues of hard work, dedication, perseverance, tenacity, fortitude, and loyalty should distinguish his job performance. He should understand doing less than he is capable of or cutting corners in his job performance would be to dishonor Christ (Proverbs 22:1; Ecclesiastes 7:1; Philippians 3:13-­‐14; Hebrews 6:10). C. A Healthy Self-­‐Image/Self-­‐Esteem: (Genesis 1:26; I Samuel 16:7; Psalms 139:13-­‐14, 17-­‐18; Luke 12:6-­‐7; Ephesians 2:10; I John 3:1). D. Purity In Thought: (Deuteronomy 5:11; I Chronicles 28:9; Psalms 51:10; Matthew 12:36-­‐ 37; I Corinthians 5:11, 92 6:18-­‐20, 15:33; Galatians 6:7; Ephesians 4:22-­‐23, 5:3-­‐7; Philippians 4:8; I Thessalonians 4:3-­‐8). E. Perseverance: His faith must reflect the characteristics of perseverance, determination, and patience through difficult times as proof of an enduring faith (Psalms 27; Isaiah 40:28-­‐31; Luke 11:5-­‐13, 18:1-­‐8; Romans 5:3-­‐4; I Corinthians 9:24-­‐27; 2 Corinthians 4:16-­‐18; 2 Corinthians 12:7-­‐10; Hebrews 12:1-­‐3; I Timothy 4:16; I Peter 1:5-­‐10). F. A Biblical Worldview: (Luke 12:16-­‐34; I Corinthians 4:18-­‐20; Romans 12:1-­‐2; 2 Corinthians 10:5; I John 2:15-­‐
17; I Peter 1:5-­‐10). G. Godliness: (Psalms 86:11-­‐13; Romans 8:29; I Timothy 4:7-­‐8, 6:6; 2 Timothy 2:8-­‐9, 3:10-­‐12; Titus 2:11-­‐12; I Peter 1:5-­‐10; 2 Peter 1:3). H. Good Deeds: Acts of kindness, thoughtfulness, compassion, and courtesy should earmark his life (Matthew 5:14-­‐16, 6:1-­‐4; Luke 10:25-­‐37; Ephesians 2:10; Galatians 6:9-­‐10; I Timothy 6:18-­‐19; Hebrews 6:10; James 2:14-­‐26; I Peter 2:11). I. Humility: He must develop and maintain a proper view of himself, thinking no less and no more than he ought to (Psalms 25: 8-­‐9; Luke 14:7-­‐11, 18:9-­‐14; Philippians 2:3; I Peter 5:5-­‐7). J. Mercy, Forgiveness, And Compassion: These qualities must be evident in the life of the disciple (Psalms 32:1-­‐2; 103: 1-­‐4,12; Isaiah 43:25, 44:22, 55:6-­‐7; Matthew 5:7, 23-­‐24, 42, 6:14-­‐15, 9:35-­‐38, 10:42, 18:21-­‐35, 23:23-­‐24,28; Mark 11:25; Luke 6:27-­‐36, 10:25-­‐37, 14:12-­‐14; Acts 10:43, 13:38; 2 Corinthians 9:6; Ephesians 4:32; Colossians 3:13; I Timothy 1:16; James 2:12-­‐13; I Peter 3:8). IV. He Should Be Committed To These Life Goals: A. Fulfilling God's Will For His Life: He should know it, how and where to fulfill it. He should invest his talents, resources, and gifting into advancing the kingdom of God universally (Psalms 32:8; Luke 22:42; John 4:34; Romans 12:1-­‐2; James 1:5-­‐8). B. Discipleship: Possess a never-­‐ending desire to grow in the things of God and to pass on to others this passion, helping others to know and understand God's Word (Matthew 28:19-­‐20; John 12:25-­‐26). C. Evangelism: He should be broken for the lost of this world and actively involved in doing all he can to reach others with the Gospel. He should be able to convincingly explain who Jesus Christ is and what He has come to accomplish in our world and for humanity (Matthew 5:13-­‐16; Acts 1:8; Colossians 4:5-­‐6; I Peter 3:15, 4:5). V. He Should Utilize These Skills: A. Witnessing: Able to communicate, in relevant terms, the reasons for his faith in Jesus Christ and belief in God (Matthew 9:6; Mark 5:18-­‐19, 8:25-­‐26; Colossians 4:5-­‐6; I Peter 3:8,15). B. Student Of The Word, Able To Defend The Faith: Able to formulate, apply, and communicate the truths of the Word of God. He should be skillful in Christian apologetics (I Timothy 2:24; 2 Timothy 2:15, 3:16-­‐17, 4:2). VI. He Should Know These Principles About Beginning And Sustaining His Own Ministry: A. How to plan and organize one's own ministry: Getting a vision for ministry; laying the 93 foundations for effective ministry. B. Prayer And Follow-­‐up: Contacting new people, building relationships as a means for evangelism. C. Discipleship: The process for Christian maturity as the foundation for any ministry. 94