Then Jesus said to those Judeans who had believed him, “If you continue to follow my teaching, you are really my disciples” (John 8:31).
22 You have purified your souls by obeying the truth in order to show sincere mutual love. So love one another earnestly from a pure heart. 23 You have been born anew, not from perishable but from imperishable seed, through the living and enduring word of God. 24 For all flesh is like grass and all its glory like the flower of the grass; the grass withers and the flower falls off, 25 but the word of the Lord endures forever. And this is the word that was proclaimed to you. 1 So get rid of all evil and all deceit and hypocrisy and envy and all slander. 2 And yearn like newborn infants for pure, spiritual milk, so that by it you may grow up to salvation, 3 if you have experienced the Lord’s kindness (1 Peter 2:22-3:3).
3 I can pray this because his divine power has bestowed on us everything necessary for life and godliness through the rich knowledge of the one who called us by his own glory and excellence. 4 Through these things he has bestowed on us his precious and most magnificent promises, so that by means of what was promised you may become partakers of the divine nature, after escaping the worldly corruption that is produced by evil desire. 5 For this very reason, make every effort to add to your faith excellence, to excellence, knowledge; 6 to knowledge, self-control; to self-control, perseverance; to perseverance, godliness; 7 to godliness, brotherly affection; to brotherly affection, unselfish love. 8 For if these things are really yours and are continually increasing, they will keep you from becoming ineffective and unproductive in your pursuit of knowing our Lord Jesus Christ more intimately. 9 But concerning the one who lacks such things – he is blind. That is to say, he is nearsighted, since he has forgotten about the cleansing of his past sins. 10 Therefore, brothers and sisters, make every effort to be sure of your calling and election. For by doing this you will never stumble into sin. 11 For thus an entrance into the eternal kingdom of our Lord and Savior, Jesus Christ, will be richly provided for you. 12 Therefore, I intend to remind you constantly of these things even though you know them and are well established in the truth that you now have. 13 Indeed, as long as I am in this tabernacle, I consider it right to stir you up by way of a reminder, 14 since I know that my tabernacle will soon be removed, because our Lord Jesus Christ revealed this to me. 15 Indeed, I will also make every effort that, after my departure, you have a testimony of these things. 16 For we did not follow cleverly concocted fables when we made known to you the power and return of our Lord Jesus Christ; no, we were eyewitnesses of his grandeur. 17 For he received honor and glory from God the Father, when that voice was conveyed to him by the Majestic Glory: “This is my dear Son, in whom I am delighted.” 18 When this voice was conveyed from heaven, we ourselves heard it, for we were with him on the holy mountain. 19 Moreover, we possess the prophetic word as an altogether reliable thing. You do well if you pay attention to this as you would to a light shining in a murky place, until the day dawns and the morning star rises in your hearts. 20 Above all, you do well if you recognize this: No prophecy of scripture ever comes about by the prophet’s own imagination, 21 for no prophecy was ever borne of human impulse; rather, men carried along by the Holy Spirit spoke from God (2 Peter 1:3-21).1
There is a great deal of emphasis today on making disciples, based largely upon the Great Commission of Matthew 28:18-20:
18 Then Jesus came up and said to them, “All authority in heaven and on earth has been given to me. 19 Therefore go and make disciples of all nations, baptizing them in the name of the Father and the Son and the Holy Spirit, 20 teaching them to obey everything I have commanded you. And remember, I am with you always, to the end of the age” (Matthew 28:18-20).
This is indeed a “Great Commandment,” and we need to obey it. I should also point out that this command is found at the very conclusion of Matthew’s Gospel, while a different version is found at the very beginning of the Book of Acts:
6 So when they had gathered together, they began to ask him, “Lord, is this the time when you are restoring the kingdom to Israel?” 7 He told them, “You are not permitted to know the times or periods that the Father has set by his own authority. 8 But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the farthest parts of the earth” (Acts 1:6-8).
We should note that our Lord’s command to “make disciples” was given to those who were His disciples. The Great Commission was not given at the beginning of our Lord’s earthly ministry, when He was calling the twelve to be His disciples; the command was given at the end of His earthly ministry. Indeed, the repetition of the commission at the outset of the Book of Acts strongly implies that the making of disciples will not commence until after the Holy Spirit has descended at Pentecost.
All of this is to say that we must first be disciples before we can reasonably expect to make disciples. And that leads to the question, “What is a disciple?” What are the distinguishing characteristics of a true disciple? The purpose of this first section of our study, “Following Jesus in a Me-First World,” is to define the term “disciple.” In this lesson, we will explore the first characteristic of a disciple of Jesus: A disciple of Jesus has a passion for the Word of God. By this I mean that the disciple has a passionate desire for God’s Word and experiences great delight in the study of God’s Word.
Let me make it clear at the outset that the purpose of this study is not to advocate a “company of the committed” within our church by setting forth all sorts of rules, standards, and regimens for a believer to keep in order to be considered one of the committed. Our purpose is not to make people feel guilty, but rather to help them joyfully experience God’s grace. Regardless of where you are in your walk as a Christian, our desire is for you to grow in your knowledge and love of Jesus Christ, and to finish well.
As I look at the early saints in the Old Testament, I marvel at how little revelation they were given. Adam knew that he was to keep the garden and that he had the freedom to enjoy all the fruit of all the trees in the garden, save one – the tree of the knowledge of good and evil:
15 The Lord God took the man and placed him in the orchard in Eden to care for it and to maintain it. 16 Then the Lord God commanded the man, “You may freely eat fruit from every tree of the orchard, 17 but you must not eat from the tree of the knowledge of good and evil, for when you eat from it you will surely die” (Genesis 2:15-17).
We assume that there was communion between Adam and Eve and God (Genesis 3:8), but very little is recorded in the Scriptures.
Think, too, of Abraham. So far as we are told, God spoke to Abraham only a few times in his lifetime. And yet we read this in John 8:
Your father Abraham was overjoyed to see my day, and he saw it and was glad” (John 8:56).
God even called Abraham his friend (Isaiah 41:8; see also 2 Chronicles 20:7; James 2:23).
I marvel at the way Abraham could leave his homeland and relatives and head out for a land that was not even disclosed to him at that moment:
By faith Abraham obeyed when he was called to go out to a place he would later receive as an inheritance, and he went out without understanding where he was going (Hebrews 11:8; see also Genesis 12:1).
Based upon God’s previous dealings with Abraham, he was willing to sacrifice his son (now his only son), believing that if he did so, God would raise him from the dead:
17 By faith Abraham, when he was tested, offered up Isaac. He had received the promises, yet he was ready to offer up his only son. 18 God had told him, “Through Isaac descendants will carry on your name,” 19 and he reasoned that God could even raise him from the dead, and in a sense he received him back from there (Hebrews 11:17-19, emphasis mine).
God promised Abraham and Sarah (Abram and Sarai) that they would have a son. Since Sarah was barren and both she and her husband were old, it was as though they were both “dead” so far as bearing a child was concerned. And yet God gave them life from the dead, as it were (see Romans 4:17-21). And so when God instructed Abraham to sacrifice his son, Isaac, Abraham “reasoned” that God would raise Isaac from the dead. Abraham applied God’s work in the past to the future. Abraham reasoned his way to a belief in the resurrection of the dead. What a great man of faith he was! And yet we doubt when we have so much more of God’s Word today.
After the giving of the Law on Mount Sinai, men had much more revelation. No one exemplifies the believer’s attitude toward the Scriptures better than the psalmists. How they desire to understand God’s Word. How they delight in reflecting on the wealth of wisdom and guidance to be found there:
1 How blessed is the one
who does not follow the advice of the wicked,
or stand in the pathway with sinners,
or sit in the assembly of scoffers!
2 Instead he finds pleasure in obeying the Lord’s commands;
he meditates on his commands day and night (Psalm 1:1-2).
17 Be kind to your servant!
Then I will live and keep your instructions.
18 Open my eyes so I can truly see
the marvelous things in your law! (Psalm 119:17-18)
75 I know, Lord, that your regulations are just.
You disciplined me because of your faithful devotion to me.
76 May your loyal love console me,
as you promised your servant.
77 May I experience your compassion, so I might live!
For I find delight in your law (Psalm 119:75-77).
97 O how I love your law!
All day long I meditate on it.
98 Your commandments make me wiser than my enemies,
for I am always aware of them.
99 I have more insight than all my teachers,
for I meditate on your rules.
100 I am more discerning than those older than I,
for I observe your precepts (Psalm 119:97-100).
The psalmist (David in this case) understood that the Word of God was not only inspired and inerrant, but intensely relevant:
The Lord’s words are absolutely reliable.
They are as untainted as silver purified in a furnace on the ground,
where it is thoroughly refined (Psalm 12:6).
7 The law of the Lord is perfect
and preserves one’s life.
The rules set down by the Lord are reliable
and impart wisdom to the inexperienced.
8 The Lord’s precepts are fair
and make one joyful.
The Lord’s commands are pure
and give insight for life.
9 The commands to fear the Lord are right
and endure forever.
The judgments given by the Lord are trustworthy
and absolutely just.
10 They are of greater value than gold,
than even a great amount of pure gold;
they bring greater delight than honey,
than even the sweetest honey from a honeycomb.
11 Yes, your servant finds moral guidance there;
those who obey them receive a rich reward (Psalm 19:7-11).
Let’s be honest; how many of us think of the Old Testament law as the psalmists did? The psalmists understood that God’s law was more than just a system of rules. His laws revealed principles to guide God’s people. Paul understood this as well, and thus he saw the application of the law to his (New Testament) situation:
4 Do we not have the right to financial support? 5 Do we not have the right to the company of a believing wife, like the other apostles and the Lord’s brothers and Cephas? 6 Or do only Barnabas and I lack the right not to work? 7 Who ever serves in the army at his own expense? Who plants a vineyard and does not eat its fruit? Who tends a flock and does not consume its milk? 8 Am I saying these things only on the basis of common sense, or does the law not say this as well? 9 For it is written in the law of Moses, “Do not muzzle an ox while it is treading out the grain.” God is not concerned here about oxen, is he? 10 Or is he not surely speaking for our benefit? It was written for us, because the one plowing and threshing ought to work in hope of enjoying the harvest. 11 If we sowed spiritual blessings among you, is it too much to reap material things from you? 12 If others receive this right from you, are we not more deserving? But we have not made use of this right. Instead we endure everything so that we may not be a hindrance to the gospel of Christ. 13 Don’t you know that those who serve in the temple eat food from the temple, and those who serve at the altar receive a part of the offerings? 14 In the same way the Lord commanded those who proclaim the gospel to receive their living by the gospel (1 Corinthians 9:4-14).
Paul was making the point that he (and Barnabas) had the right as apostles to be supported in their ministry. To support his point from Scripture, Paul turns to the command in Deuteronomy 25:4: “Do not muzzle an ox while it is treading out the grain.” Paul makes it clear that in giving this command, God was concerned with more than just the oxen. There is a principle to be learned here that applies to all laborers: The one who labors should enjoy some of the fruit of that labor. If this applies to an ox, then surely it applies to an apostle! This Old Testament command, which has no direct relevance to us (since most of us do not own oxen, or thresh with them), has much to teach us in principle. The psalmist understood this. He studied the law to understand the principles God was teaching there. And as we learn from Paul, these principles apply to New Testament believers as well as Old Testament saints.
Perhaps the best Old Testament example of the relationship the believer should have with the Word of God is found in the Book of Ezra:
Now Ezra had dedicated himself to the study of the law of the Lord, to its observance, and to teaching its statutes and judgments in Israel (Ezra 7:10).
Ezra was a descendant of Aaron,3 as well as a scribe who was skilled in the law of Moses.4 He was not content to deal with the law as an academic matter – something to be learned in order to be taught to others. Ezra devoted himself to the study of the law so that he could observe it, and only then teach it to others. This should serve as a challenge to every Christian, and it is completely consistent with the Great Commission:
19 “Therefore go and make disciples of all nations, baptizing them in the name of the Father and the Son and the Holy Spirit, 20 teaching them to obey everything I have commanded you. And remember, I am with you always, to the end of the age” (Matthew 28:19-20, emphasis mine).
It is perhaps noteworthy that the only two Old Testament passages where the term “disciple” is found are both in the Book of Isaiah:
Bind up the testimony, seal the law among my disciples (Isaiah 8:16, NASB 95, emphasis mine).
4 The Lord God has given Me the tongue of disciples, That I may know how to sustain the weary one with a word. He awakens Me morning by morning, He awakens My ear to listen as a disciple. 5 The Lord God has opened My ear; And I was not disobedient Nor did I turn back. 6 I gave My back to those who strike Me, And My cheeks to those who pluck out the beard; I did not cover My face from humiliation and spitting (Isaiah 50:4-6, NASB 95, emphasis mine).
At a time when the Law of God was disregarded, it was removed from the people and given to those faithful “disciples” who revered it and who would preserve it. Such is what we read in Isaiah 8:16.
Isaiah 50:4-6 is another story. In this text, the Messiah is the “disciple” who has “the tongue of disciples,” the tongue of those who are taught. He is able to speak so as to sustain the weary. He remains a student of God’s Word. He endured persecution for identifying with the Messiah. The point in Isaiah appears to be that there are very few disciples, and these disciples are those who have a passion for the Word of God.
9 You will be shocked and amazed! You are totally blind! They are drunk, but not because of wine; they stagger, but not because of beer. 10 For the Lord has poured out on you a strong urge to sleep deeply. He has shut your eyes (the prophets), and covered your heads (the seers). 11 To you this entire prophetic revelation is like words in a sealed scroll. When they hand it to one who can read and say, “Read this,” he responds, “I can’t, because it is sealed.” 12 Or when they hand the scroll to one who can’t read and say, “Read this,” he says, “I can’t read.” 13 The sovereign master says, “These people say they are loyal to me; they say wonderful things about me, but they are not really loyal to me. Their worship consists of nothing but man-made ritual. 14 Therefore I will again do an amazing thing for these people – an absolutely extraordinary deed. Wise men will have nothing to say, the sages will have no explanations” (Isaiah 29:9-14, emphasis mine).
9 In that day,” says the sovereign Lord, “I will make the sun set at noon, and make the earth dark in the middle of the day. 10 I will turn your festivals into funerals, and all your songs into funeral dirges. I will make everyone wear funeral clothes and cause every head to be shaved bald. I will make you mourn as if you had lost your only son; when it ends it will indeed have been a bitter day. 11 Be certain of this, the time is coming,” says the sovereign Lord, “when I will send a famine through the land – not a shortage of food or water but an end to divine revelation [literally, “words of the Lord”]! 12 People will stagger from sea to sea, and from the north around to the east. They will wander about looking for a revelation from the Lord, but they will not find any. 13 In that day your beautiful young women and your young men will faint from thirst (Amos 8:9-13, emphasis mine).
Time after time, God had spoken to His people through the prophets. Time after time, the people of God rejected God’s Word and persecuted the prophets who warned of impending judgment and called for repentance. God now warns of the day when revelation will cease, when He will be silent. The prophets, the spiritual eyes of the nation, will be silent. There will be a famine for the Word of God. And that is just what happened. There were 400 years of prophetic silence. Thank God that silence was dramatically broken by the arrival of the Messiah.
In words deliberately chosen to mirror the first verses of the Book of Genesis, John’s Gospel introduces the coming of the Messiah in this way:
1 In the beginning was the Word, and the Word was with God, and the Word was fully God. 2 The Word was with God in the beginning. 3 All things were created by him, and apart from him not one thing was created that has been created. 4 In him was life, and the life was the light of mankind (John 1:1-4, emphasis mine).
A few verses later, John writes,
Now the Word became flesh and took up residence among us. We saw his glory – the glory of the one and only, full of grace and truth, who came from the Father (John 1:14, emphasis mine).
The writer to the Hebrews fully concurs when he writes:
1 After God spoke long ago in various portions and in various ways to our ancestors through the prophets, 2 in these last days he has spoken to us in a son, whom he appointed heir of all things, and through whom he created the world. 3 The Son is the radiance of his glory and the representation of his essence, and he sustains all things by his powerful word, and so when he had accomplished cleansing for sins, he sat down at the right hand of the Majesty on high (Hebrews 1:1-3, emphasis mine).
God’s Word has now taken a new form. It is not just words inscribed on stone or even written on paper. God’s Word has taken on human flesh. In Jesus, undiminished deity and sinless humanity have merged forever. Thus John can later write:
1 This is what we proclaim to you: what was from the beginning, what we have heard, what we have seen with our eyes, what we have looked at and our hands have touched (concerning the word of life – 2 and the life was revealed, and we have seen and testify and announce to you the eternal life that was with the Father and was revealed to us). 3 What we have seen and heard we announce to you too, so that you may have fellowship with us (and indeed our fellowship is with the Father and with his Son Jesus Christ). 4 Thus we are writing these things so that our joy may be complete (1 John 1:1-4).
This Jesus is God’s only provision for man’s salvation:
10 (The one who believes in the Son of God has the testimony in himself; the one who does not believe God has made him a liar, because he has not believed in the testimony that God has testified concerning his Son.) 11 And this is the testimony: God has given us eternal life, and this life is in his Son. 12 The one who has the Son has this eternal life; the one who does not have the Son of God does not have this eternal life (1 John 5:10-12).
Jesus replied, “I am the way, and the truth, and the life. No one comes to the Father except through me” (John 14:6).
“And there is salvation in no one else, for there is no other name under heaven given among people by which we must be saved” (Acts 4:12).
There were many who wanted to follow Jesus after He fed the 5,000. But Jesus made it clear that He did not come to merely feed the hungry; He came to give His life as a sacrifice, to die in the sinner’s place by the sacrifice of His body and the shedding of His blood:
48 “I am the bread of life. 49 Your ancestors ate the manna in the wilderness, and they died. 50 This is the bread that has come down from heaven, so that a person may eat from it and not die. 51 I am the living bread that came down from heaven. If anyone eats from this bread he will live forever. The bread that I will give for the life of the world is my flesh.” 52 Then the Jews who were hostile to Jesus began to argue with one another, “How can this man give us his flesh to eat?” 53 Jesus said to them, “I tell you the solemn truth, unless you eat the flesh of the Son of Man and drink his blood, you have no life in yourselves. 54 The one who eats my flesh and drinks my blood has eternal life, and I will raise him up on the last day. 55 For my flesh is true food, and my blood is true drink. 56 The one who eats my flesh and drinks my blood resides in me, and I in him. 57 Just as the living Father sent me, and I live because of the Father, so the one who consumes me will live because of me. 58 This is the bread that came down from heaven; it is not like the bread your ancestors ate, but then later died. The one who eats this bread will live forever” (John 6:48-58).
This was not what most of these followers wanted to hear:
Then many of his disciples, when they heard these things, said, “This is a difficult saying! Who can understand it?” (John 6:60)
Jesus did not seek to retract His previous words. Instead, He had some even more difficult words to hear, so difficult that they caused most of those following Him5 to abandon Jesus:
61 When Jesus was aware that his disciples were complaining about this, he said to them, “Does this cause you to be offended? 62 Then what if you see the Son of Man ascending where he was before? 63 The Spirit is the one who gives life; human nature is of no help! The words that I have spoken to you are spirit and are life. 64 But there are some of you who do not believe.” (For Jesus had already known from the beginning who those were who did not believe, and who it was who would betray him.) 65 So Jesus added, “Because of this I told you that no one can come to me unless the Father has allowed him to come.” 66 After this many of his disciples quit following him and did not accompany him any longer (John 6:61-66).
Jesus knew that a good many of these “disciples” were not true believers; they were just followers looking for a free meal. Jesus called attention to their unbelief and then informed them that no one could come to Him unless the Father granted it. He is certainly speaking of the sovereign calling of God here, and that does not flatter men who want to earn their way to heaven in some way.
Indeed, is this not the great “bone of contention” for many religious unbelievers? They do not want “charity” (otherwise known as grace); they want a salvation that they have earned on their own, by their own efforts. They do not want a salvation that is achieved only through the sacrificial death (and victorious resurrection) of Jesus. And this is precisely what keeps them from heaven:
30 What shall we say then? – that the Gentiles who did not pursue righteousness obtained it, that is, a righteousness that is by faith, 31 but Israel even though pursuing a law of righteousness did not attain it. 32 Why not? Because they pursued it not by faith but (as if it were possible) by works. They stumbled over the stumbling stone, 33 just as it is written, “Look, I am laying in Zion a stone that will cause people to stumble and a rock that will make them fall, yet the one who believes in him will not be put to shame.” 1 Brothers and sisters, my heart’s desire and prayer to God on behalf of my fellow Israelites is for their salvation. 2 For I can testify that they are zealous for God, but their zeal is not in line with the truth. 3 For ignoring the righteousness that comes from God, and seeking instead to establish their own righteousness, they did not submit to God’s righteousness. 4 For Christ is the end of the law, with the result that there is righteousness for everyone who believes (Romans 9:30—10:4).
The crowd vaporizes, and now Jesus has a much smaller group of followers. Jesus turns to His disciples to ask if they do not wish to leave Him as well. Peter answers for the others:
68 Simon Peter answered him, “Lord, to whom would we go? You have the words of eternal life. 69 We have come to believe and to know that you are the Holy One of God!” (John 6:68-69)
The living Word is the only one who has “the words of eternal life.” How right Peter was. They had nowhere else to go to obtain eternal life. And neither does anyone else! The Word of God is the seed from which faith is begotten:
12 But to all who have received him – those who believe in his name – he has given the right to become God’s children 13 – children not born by human parents or by human desire or a husband’s decision, but by God (John 1:12-13).
23 You have been born anew, not from perishable but from imperishable seed, through the living and enduring word of God. 24 For all flesh is like grass and all its glory like the flower of the grass; the grass withers and the flower falls off, 25 but the word of the Lord endures forever. And this is the word that was proclaimed to you” (1 Peter 1:23-25).
Jesus alone is the source of eternal life. Jesus has the authority to declare that He is God’s only provision for salvation. Jesus’ words are the words of eternal life. Let us seek eternal life from no other source than Him.
The Word of God declares the way of salvation, but it does even more. As the television commercials put it, “But wait, there’s more. . . .” And so there is, so much more.
(1) The Word of God is not only the means of our salvation; it is also the means of our growth and sanctification.
22 You have purified your souls by obeying the truth in order to show sincere mutual love. So love one another earnestly from a pure heart. 23 You have been born anew, not from perishable but from imperishable seed, through the living and enduring word of God. 24 For all flesh is like grass and all its glory like the flower of the grass; the grass withers and the flower falls off, 25 but the word of the Lord endures forever. And this is the word that was proclaimed to you. 1 So get rid of all evil and all deceit and hypocrisy and envy and all slander. 2 And yearn like newborn infants for pure, spiritual milk, so that by it you may grow up to salvation, 3 if you have experienced the Lord’s kindness (1 Peter 1:22—2:3).
This is a fascinating text. Notice that it begins with Peter saying that salvation is the basis for mutual love. That is not so different from what Paul says in 1 Timothy:
But the aim of our instruction is love that comes from a pure heart, a good conscience, and a sincere faith (1 Timothy 1:5).
Since our salvation came about through the eternal “imperishable seed” of the Word of God (verse 23), then our salvation must also be eternal and imperishable. So, too, should be our love. I understand verse 1 of 1 Peter 2 to be instructing the believer to put away those things which were a part of our former way of living, those things which were contrary (indeed hostile) to love. I further understand Peter to be saying that living in an unloving way hinders our receptivity to the teaching of the Word of God, and thus it hinders our growth in Christ as believers.
I believe we see here an example of the principle that improper relationships hinder our relationship with God. This is taught elsewhere in Scripture as well:
23 “So then, if you bring your gift to the altar and there remember that your brother has something against you, 24 leave your gift there in front of the altar. First go and be reconciled to your brother and then come and present your gift” (Matthew 5:23-24).
“But if you do not forgive others, your Father will not forgive you your sins” (Matthew 6:15).
Husbands, in the same way, treat your wives with consideration as the weaker partners and show them honor as fellow heirs of the grace of life. In this way nothing will hinder your prayers (1 Peter 3:7).
As the Word of God brings men to salvation, and then to love for others, so a refusal to love hinders our receptivity to God’s Word. Our horizontal relationships with men affect our vertical relationship with God.
Notice how vital the Word of God is to the spiritual growth of the believer in 2 Peter:
3 I can pray this because his divine power has bestowed on us everything necessary for life and godliness through the rich knowledge of the one who called us by his own glory and excellence. 4 Through these things he has bestowed on us his precious and most magnificent promises, so that by means of what was promised you may become partakers of the divine nature, after escaping the worldly corruption that is produced by evil desire (2 Peter 1:3-4).
God has given us the Word of God (“His precious and most magnificent promises,” verse 4) so that we will have “everything necessary for life and godliness.” The Bible does not tell us how to fix a flat tire or how to mend a broken bone, but it does provide all that is necessary for us to know in order to live a godly life. Period. Paul would certainly agree:
16 Every scripture is inspired by God and useful for teaching, for reproof, for correction, and for training in righteousness, 17 that the person dedicated to God may be capable and equipped for every good work (2 Timothy 3:16-17).
We have the Word of God, and thus we are fully equipped for every good work.
(2) The Word of God exposes even hidden sin and error:
12 For the word of God is living and active and sharper than any double-edged sword, piercing even to the point of dividing soul from spirit, and joints from marrow; it is able to judge the desires and thoughts of the heart. 13 And no creature is hidden from God, but everything is naked and exposed to the eyes of him to whom we must render an account (Hebrews 4:12-13).
(3) Heresy is either denying or going beyond what is found in the written Word of God:
28 Watch out for yourselves and for all the flock of which the Holy Spirit has made you overseers, to shepherd the church of God that he obtained with the blood of his own Son. 29 I know that after I am gone fierce wolves will come in among you, not sparing the flock. 30 Even from among your own group men will arise, teaching perversions of the truth to draw the disciples away after them. 31 Therefore be alert, remembering that night and day for three years I did not stop warning each one of you with tears. 32 And now I entrust you to God and to the message of his grace. This message is able to build you up and give you an inheritance among all those who are sanctified (Acts 20:28-32, emphasis mine).
I have applied these things to myself and Apollos because of you, brothers and sisters, so that through us you may learn “ not to go beyond what is written,” so that none of you will be puffed up in favor of the one against the other (1 Corinthians 4:6, emphasis mine).
As a preacher friend of mine used to say, “All heresy is either the Bible plus (something added) or the Bible minus (something taken away).” The Word of God is not only the truth; it is the standard of truth. Anything that contradicts God’s revealed Word is therefore false. Those who hold to the truth of the Scriptures are going to be saying essentially the same thing, because they are proclaiming the same message. Those who seek to gain a following must therefore depart from the Scriptures to teach something novel, something unique. Paul warns us never to go beyond what is written. This is great counsel.
(4) The ability to comprehend God’s Word is an indication of spiritual maturity.
12 For though you should in fact be teachers by this time, you need someone to teach you the beginning elements of God’s utterances. You have gone back to needing milk, not solid food. 13 For everyone who lives on milk is inexperienced in the message of righteousness, because he is an infant. 14 But solid food is for the mature, whose perceptions are trained by practice to discern both good and evil (Hebrews 5:12-14, emphasis mine).
According to this text, maturity is evident in two ways. First, the lack of maturity is evident in a failure to be able to grasp anything but the elementary truths of God’s Word (truths pertaining to salvation), important as they are. It is important to be nourished by the “milk of the word” (1 Peter 2:2), but it is also important to grow up, and thus to move on to spiritual meat. The Corinthian saints were chastised by Paul because they were not yet able to handle spiritual “meat”:
1 So, brothers and sisters, I could not speak to you as spiritual people, but instead as people of the flesh, as infants in Christ. 2 I fed you milk, not solid food, for you were not yet ready. In fact, you are still not ready, 3 for you are still influenced by the flesh. For since there is still jealousy and dissension among you, are you not influenced by the flesh and behaving like unregenerate people? (1 Corinthians 3:1-3)
The Word of God is the “meat” we need as mature believers, just as it was the “milk” we needed as babes in Christ.
The second way maturity is evident is by the practical wisdom the Word gives to those who put it into practice. Maturity is evident when we have become sensitive to that which is good and to that which is evil. Maturity is not just a matter of having all the right facts; it is also a matter of putting the truth of Scripture into practice in the real world of difficult choices.
(5) Abiding in God’s Word is a mark of a disciple.
Then Jesus said to those Judeans who had believed him, “ If you continue to follow my teaching, you are really my disciples” (John 8:31, emphasis mine).
Perseverance in the practice of God’s Word is one aspect of discipleship, but it is not just the teeth-gritting endurance of duty; it is the passion of one to whom God’s Word is a delight, a great and as yet unplummeted treasure.
Let me be sure that I have been clear about the main message of this sermon: A disciple is one who has a passion for the Word of God. This passion is a desire that begins at the time of one’s spiritual birth (1 Peter 2:2) and continues throughout life (Psalm 119). This passion includes both a desire for God’s Word and a great delight in it. While there is a sense in which abiding in God’s Word is our duty, it is a duty that should be a delight. It is something like being required to visit Starbucks daily for coffee or the Marble Slab for an ice cream cone. That kind of duty is not hard to fulfill.
I think you would agree with me that none of us lives up to the standard of the Scriptures when it comes to our passion for God’s Word. Are there any of us who would not wish that we loved the Word more, and who would desire to spend more time in the Word? How then do we grow in this matter? How do we enhance our appetite for the pure milk of God’s Word? Allow me to make some suggestions.
(1) Read the Bible in a systematic and disciplined way. Have a habit of reading through the Bible on a consistent, year-by-year basis. Read the Bible in larger “chunks,” rather than the little dabs that are often found in devotional books (you can read these too, but they are not going to give you the “big picture” that reading large doses of Scripture does). When you finish reading through the Bible in one translation, begin all over again using a different translation. Write down questions and observations, but keep reading.
(2) Memorize Scripture. I confess, this is not one of my strong points. Some of it is age-related, but let’s not go there. Some of it is the fact that I keep confusing the wording of different translations. Some of it is just bad memory. Frankly, I have opted to “memorize” by saturation,6 rather than trying to memorize it in the classic manner. I can identify with the writer to the Hebrews who says, “It says somewhere. . .” (see Hebrews 2:6; 4:4).
(3) Meditate on key texts of Scripture. Certain texts of Scripture are fundamental and foundational. There are other texts of Scripture which are problematic. Keep these texts on the “back burner” of your mind and continually surface them, pondering and probing them, until they come to life for you. Are there principles taught in the text (even the Old Testament commandments) that are applicable to your life (remember Paul’s use of the law in 1 Corinthians 9:3-14).
(4) Have a group of friends, or a mentor or two, who love the Scriptures and who provide a wealth of insight and stimulation to study. The texts on which you are meditating are an excellent starting point for a discussion. Conversations like this transform traditional “fellowship” (eating and chatting together with friends) to true fellowship (sharing in the wealth of God’s Word).
(5) Give thought to anything which might be hindering your study of God’s Word. Are there distractions you could avoid? Are there broken relationships which hinder your fellowship and insight into the Word?
(6) Pray. Pray for the Holy Spirit to enlighten your mind so that you can understand the Scripture you are studying. For example, pray the words of Psalm 119:18:
Open my eyes so I can truly see
the marvelous things in your law!
(Psalm 119:18; see also 1 Corinthians 2:9-16; John 14:25-26; 16:12-13)
Pray that God would enable you to fulfill the command to desire His Word, like a newborn baby desires its mother’s milk (1 Peter 2:2). Pray that the Scriptures you are reading might give you hope (Romans 15:4), that they might teach, reprove, correct, and train you in righteousness (2 Timothy 3:16). Pray that the Scriptures you are reading might be used of God in your life to put off corruption and to be conformed to the nature of God (2 Peter 1:3-4).
Pray Scripture. I learned this most by watching (and listening to) Colin McDougall, a prayer partner at the Church of the Open Door in California. When you hear of a spiritual need, think of a relevant text and pray accordingly. I remember when a woman asked for prayer for a husband who was not saved. Colin did not know the woman or her husband, but he prayed something like this:
“Dear Lord, we pray for _______. We know that you delight to save lost sinners, and that it is not your desire or delight that anyone perish. We also know how you have purposed to save such men from Peter’s words in 1 Peter 3. And so I ask for _________ that she would be the kind of wife that your Word says she should be. Help her not to nag, but by her silent submission and godly manner of life to make the gospel beautiful in her husband’s sight.”7
I am convinced that this is the way we should be praying. Thus, our prayer life enhances our Bible study, and our Bible study enhances our prayer life. Here is a kind of “double-dipping” that pleases God and benefits believers.
(7) Listen to good preaching, not as a substitute for your own study, but as a stimulus to your study. Listen to those sermons which convey insight into God’s Word, and which cause you to think, “If I’d have given that text a little more thought I would have come up with that interpretation, too.” It is a great insult to me when I hear someone say, “I’d never have come up with that interpretation,” as though only the theologically trained “experts” can study the Scriptures and come up with good material. As a rule, the Bible was not written by scholars, and neither was it written to scholars. It was written to average people, who have been given gifted teachers to stimulate their thinking and the Holy Spirit to interpret and apply the Word to their lives. Good preaching should stimulate study, not discourage it.
And while I’m on this subject, let me say that you can also profit from a bad sermon. (This gives me great hope.) There have been times when I have listened to a sermon, and I’ve come away saying something like this to myself:
“That sermon couldn’t be right. He overlooked this part of the text and failed to take into account this doctrine. . . .”
Some of the sermons I have preached have been the result of being less than satisfied with the explanation of someone else, perhaps even a commentator. Let bad sermons as well as good ones stimulate your study.
(8) Read well. If you have looked at our church website or have been privileged to speak to our librarian, Ron Maness, you would know what a wealth of information Ron is. He is constantly putting good books into my hands, and into the hands of others who love to study God’s Word. Good books provoke and promote good thinking. Seeing others do a good job in handling the Scriptures not only provides you with a good message; it gives you an example of a good method of handling Scripture as well.
And so I close with this, my friend. With the Scriptures being so vital to your relationship with Jesus Christ, what is it that is keeping you from spending more time in them? Here is a question well worth pondering. Do you think it is too late to begin? Let me quote these words from an earlier sermon:
In the Gospels, Peter does not appear to have been a man of the Scriptures. But from the Book of Acts on, Peter is truly saturated with the Word of God. It would seem that he became a student of Scripture later in life. I believe Peter’s example is one which should be emulated by every believer. We may not be scholars, but we should all be students of Scripture, so that the terminology and theology of the Bible shapes our thinking, speaking, and behavior—our lives. I urge you to read through Peter’s epistles to gain his perspective on the Scriptures and their critical role in the life of every Christian.
In our text, Peter emphasizes the relationship between the truth of the Word and love for one another. There seems to be a growing trend for some Christians to belittle an accurate knowledge of the truth while heralding the benefits of love. These two necessities are (if you will allow me to redeem an abused term) co-dependent. Like the song says about “love and marriage,” “you can’t have one without the other.”
Paul puts it this way:
But the goal of our instruction is love from a pure heart and a good conscience and a sincere faith (1 Timothy 1:5).8
1 Unless otherwise indicated, all Scripture quotations are from the NET Bible. The NEW ENGLISH TRANSLATION, also known as THE NET BIBLE, is a completely new translation of the Bible, not a revision or an update of a previous English version. It was completed by more than twenty biblical scholars who worked directly from the best currently available Hebrew, Aramaic, and Greek texts. The translation project originally started as an attempt to provide an electronic version of a modern translation for electronic distribution over the Internet and on CD (compact disk). Anyone anywhere in the world with an Internet connection will be able to use and print out the NET Bible without cost for personal study. In addition, anyone who wants to share the Bible with others can print unlimited copies and give them away free to others. It is available on the Internet at: www.netbible.org.
2 Copyright © 2006 by Community Bible Chapel, 418 E. Main Street, Richardson, TX 75081. This is the edited manuscript of Lesson 1 in the Following Jesus in a Me-First World series prepared by Robert L. Deffinbaugh on September 17, 2006. Anyone is at liberty to use this lesson for educational purposes only, with or without credit. The Chapel believes the material presented herein to be true to the teaching of Scripture, and desires to further, not restrict, its potential use as an aid in the study of God’s Word. The publication of this material is a grace ministry of Community Bible Chapel.
3 Ezra 7:1-5.
4 Ezra 7:6.
5 Notice that they are called “disciples” in John 6:61.
6 That is, reading it so often I can remember it fairly well, and I can know where to find it if I need to do so.
7 The wording is not exact, but that is the essence of the prayer I heard, and I shall never forget it. It was right on.
8 http://www.bible.org/page.asp?page_id=1715
6 Therefore we are always full of courage, and we know that as long as we are alive here on earth we are absent from the Lord – 7 for we live by faith, not by sight. 8 Thus we are full of courage and would prefer to be away from the body and at home with the Lord (2 Corinthians 5:6-8).
21 For to me, living is Christ and dying is gain. 22 Now if I am to go on living in the body, this will mean productive work for me, yet I don’t know which I prefer: 23 I feel torn between the two, because I have a desire to depart and be with Christ, which is better by far, 24 but it is more vital for your sake that I remain in the body (Philippians 1:21-24).
1 Finally, my brothers and sisters, rejoice in the Lord! To write this again is no trouble to me, and it is a safeguard for you. 2 Beware of the dogs, beware of the evil workers, beware of those who mutilate the flesh! 3 For we are the circumcision, the ones who worship by the Spirit of God, exult in Christ Jesus, and do not rely on human credentials 4 – though mine too are significant. If someone thinks he has good reasons to put confidence in human credentials, I have more: 5 I was circumcised on the eighth day, from the people of Israel and the tribe of Benjamin, a Hebrew of Hebrews. I lived according to the law as a Pharisee. 6 In my zeal for God I persecuted the church. According to the righteousness stipulated in the law I was blameless. 7 But these assets I have come to regard as liabilities because of Christ. 8 More than that, I now regard all things as liabilities compared to the far greater value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things – indeed, I regard them as dung! – that I may gain Christ, 9 and be found in him, not because I have my own righteousness derived from the law, but because I have the righteousness that comes by way of Christ’s faithfulness – a righteousness from God that is in fact based on Christ’s faithfulness. 10 My aim is to know him, to experience the power of his resurrection, to share in his sufferings, and to be like him in his death, 11 and so, somehow, to attain to the resurrection from the dead. 12 Not that I have already attained this – that is, I have not already been perfected – but I strive to lay hold of that for which Christ Jesus also laid hold of me. 13 Brothers and sisters, I do not consider myself to have attained this. Instead I am single-minded: Forgetting the things that are behind and reaching out for the things that are ahead, 14 with this goal in mind, I strive toward the prize of the upward call of God in Christ Jesus. 15 Therefore let those of us who are “perfect” embrace this point of view. If you think otherwise, God will reveal to you the error of your ways. 16 Nevertheless, let us live up to the standard that we have already attained. 17 Be imitators of me, brothers and sisters, and watch carefully those who are living this way, just as you have us as an example. 18 For many live, about whom I have often told you, and now, with tears, I tell you that they are the enemies of the cross of Christ. 19 Their end is destruction, their god is the belly, they exult in their shame, and they think about earthly things. 20 But our citizenship is in heaven – and we also await a savior from there, the Lord Jesus Christ (Philippians 3:1-20, emphasis mine). 1
In the days of the dinosaur and the Sears & Roebucks mail order catalog, there was a marketing technique which offered the customer three different product lines: “Good,” “Better,” and “Best.” Everybody knew that “Good” meant “cheapest” (but not so good), while “Best” was as good as it got. Those who could afford it got the “Best;” the rest of us settled for “Good,” or, if we were fortunate, “Better.”
This is also a way of viewing intimacy with God in the Bible, although we would probably need four categories: “Good,” “Better,” “Better still,” and “Couldn’t get any better than this.” “Good” would describe the relationship of the Old Testament saints to God. “Better” would describe the relationship of the disciples to our Lord before His death and resurrection. “Better still” would describe the relationship that Christians since Pentecost can experience. And “Couldn’t get any better than this” is a description reserved for our unhindered intimacy with God in heaven.
I believe that one of the primary marks of a disciple of Jesus is a passion for the presence of God. If our Lord’s atoning sacrifice on the cross of Calvary did anything (and it did many things), it would be to provide the only means by which sinners, alienated from God, can enter into intimate relationship with Him. Let’s consider the differing levels of intimacy men have had with God as seen in the Bible.
Adam. Admittedly, we know little about Adam, but based upon Genesis 3:8, we can assume that Adam and Eve enjoyed fellowship with God in the garden before the fall. We also know that this fellowship was interrupted when Adam and Eve fell. They were, in fact, banned from the garden. It would appear that the animal skins God provided (which would have necessitated the sacrifice of these animals – the shedding of their blood) for Adam and Eve would have facilitated a measure of fellowship, but nothing which would approximate what they had lost due to their sin.
Enoch. We know very little about Enoch, but what we are told about this man is certainly interesting:
Enoch walked with God, and then he disappeared because God took him away (Genesis 5:24, emphasis mine).
It would seem that Enoch’s relationship with God on earth was such that God simply brought him “home” to walk with Him in unhindered fellowship.
Abraham, the friend of God. Three times in the Bible we are told that Abraham was God’s friend. In the first instance, God’s friendship with Abraham was the basis for Jehoshaphat’s assurance that God would come to their aid:
1 Later the Moabites and Ammonites, along with some of the Meunites, attacked Jehoshaphat. 2 Messengers arrived and reported to Jehoshaphat, “A huge army is attacking you from the other side of the Dead Sea, from the direction of Edom. Look, they are in Hazezon Tamar (that is, En Gedi).” 3 Jehoshaphat was afraid, so he decided to seek the Lord’s advice. He decreed that all Judah should observe a fast. 4 The people of Judah assembled to ask for the Lord’s help; they came from all the cities of Judah to ask for the Lord’s help. 5 Jehoshaphat stood before the assembly of Judah and Jerusalem at the Lord’s temple, in front of the new courtyard. 6 He prayed: “O Lord God of our ancestors, you are the God who lives in heaven and rules over all the kingdoms of the nations. You possess strength and power; no one can stand against you. 7 Our God, you drove out the inhabitants of this land before your people Israel and gave it as a permanent possession to the descendants of your friend Abraham” (2 Chronicles 20:1-7, emphasis mine).
In the face of powerful enemies, Jehoshaphat prayed, expressing confidence in God’s power to rescue His people from their enemies. But it was God’s friendship with Abraham that gave Jehoshaphat the assurance that He would come to their rescue. God was Abraham’s friend, and they were Abraham’s descendants. God would help them as He had helped Abraham.
In Isaiah, it is God Himself who claims Abraham as His friend:
8 “You, my servant Israel, Jacob whom I have chosen, offspring of Abraham my friend, 9 you whom I am bringing back from the earth’s extremities, and have summoned from the remote regions – I told you, “You are my servant.” I have chosen you and not rejected you. 10 Don’t be afraid, for I am with you! Don’t be frightened, for I am your God! I strengthen you – yes, I help you – yes, I uphold you with my saving right hand!” (Isaiah 41:8-10, emphasis mine)
Here God is assuring Israel of His presence with them. They need not fear for He, their God, is with them, the God who is the friend of Abraham.
The word “friend” is not found here, but the concept of friendship seems obvious:
16 When the men got up to leave, they looked out over Sodom. (Now Abraham was walking with them to see them on their way.) 17 Then the Lord said, “ Should I hide from Abraham what I am about to do? 18 After all, Abraham will surely become a great and powerful nation, and all the nations on the earth will pronounce blessings on one another using his name. 19 I have chosen him so that he may command his children and his household after him to keep the way of the Lord by doing what is right and just. Then the Lord will give to Abraham what he promised him.” 20 So the Lord said, “The outcry against Sodom and Gomorrah is so great and their sin so blatant 21 that I must go down and see if they are as wicked as the outcry suggests. If not, I want to know.” 22 The two men turned and headed toward Sodom, but Abraham was still standing before the Lord. 23 Abraham approached and said, “Will you sweep away the godly along with the wicked? 24 What if there are fifty godly people in the city? Will you really wipe it out and not spare the place for the sake of the fifty godly people who are in it? (Genesis 18:16-24, emphasis mine)
As we shall soon see,3 a friend is someone we take into our confidence, a person to whom we confide our plans, delights, and desires. God was about to visit judgment upon Sodom and Gomorrah for all their sins. Having communed with Abraham, God determined to confide in Abraham and to reveal what He was about to do to Sodom and Gomorrah. And this He does (see Genesis 18:20-21). This becomes the occasion when Abraham will appeal to God, urging him to spare the city so that His judgment will not fall upon the righteous. While not even ten righteous were to be found in the city, God did not “sweep away the godly along with the wicked” (verse 23). He removed the righteous from the city, and then rained down fire from heaven upon it. It is my opinion that Abraham’s intercession greatly pleased God, because Abraham was thinking and acting like God. God delights in showing mercy and compassion,4 and thus He delights in Abraham’s intercession on behalf of the righteous. Abraham truly was God’s friend!
The final text referring to Abraham as God’s friend is found in a rather surprising place. It is right in the middle of James’ argument that faith without works is dead:
14 What good is it, my brothers and sisters, if someone claims to have faith but does not have works? Can this kind of faith save him? 15 If a brother or sister is poorly clothed and lacks daily food, 16 and one of you says to them, “Go in peace, keep warm and eat well,” but you do not give them what the body needs, what good is it? 17 So also faith, if it does not have works, is dead being by itself. 18 But someone will say, “You have faith and I have works.” Show me your faith without works and I will show you faith by my works. 19 You believe that God is one; well and good. Even the demons believe that – and tremble with fear. 20 But would you like evidence, you empty fellow, that faith without works is useless? 21 Was not Abraham our father justified by works when he offered Isaac his son on the altar? 22 You see that his faith was working together with his works and his faith was perfected by works. 23 And the scripture was fulfilled that says, “Now Abraham believed God and it was counted to him for righteousness,” and he was called God’s friend. 24 You see that a person is justified by works and not by faith alone. 25 And similarly, was not Rahab the prostitute also justified by works when she welcomed the messengers and sent them out by another way? 26 For just as the body without the spirit is dead, so also faith without works is dead (James 2:14-26, emphasis by underscoring mine).
This is not the place or time to delve into the theological tensions of this text, but I would point out that James is seeking to show the folly of a mere claim to believe in Jesus, when no change of life is evident after this profession. James has already made his point that the practice of one’s faith is much more compelling evidence of salvation than a mere profession of faith that is not accompanied by works. Then he brings up the matter of Abraham’s willingness to sacrifice Isaac, followed by a reminder that Abraham was called “God’s friend.”
Notice the sequence of events in verse 23. First, Abraham believed God and then on the basis of his faith (alone, apart from works), God reckoned him to be righteous. Finally, James says, Abraham was called God’s friend. Faith resulted in friendship with God. God’s desire is not merely to forgive our sins; it is to remove our sins because they are a barrier to fellowship with Him. Can you imagine a friendship where you never spoke with your friend, never spoke of the person as your friend, never had fellowship with your friend? I think James is saying that faith in God leads to friendship with Him, and that friendship will inevitably produce some kind of fruit. Thus, James furthers his point that faith saves apart from works, but that it should result in some kind of spiritual fruit.
This friendship between Abraham and God may explain our Lord’s words to unbelieving descendants of Abraham, as recorded in John’s Gospel:
“ Your father Abraham was overjoyed to see my day, and he saw it and was glad” (John 8:56, emphasis mine).
If God told Abraham, his friend, about the coming judgment on Sodom and Gomorrah, is it not reasonable that He would also reveal to His friend His coming act of salvation in the person of Jesus?
For one who goes astray is an abomination to the LORD,
but he reveals his intimate counsel to the upright (Proverbs 3:32).
Moses. Like Abraham, Moses was a friend of God. As Abraham interceded with God on behalf of the righteous, so Moses interceded with God on behalf of the Israelites who had sinned against Him by worshipping the golden calf. You will recall that God threatened to wipe out the entire nation of Israel and to begin anew, through Moses:
9 Then the Lord said to Moses: “I have seen this people. Look what a stiff-necked people they are! 10 So now, leave me alone so that my anger can burn against them and I can destroy them, and I will make from you a great nation” (Exodus 32:9-10).
This is what I call the “solo test.” God threatens to destroy the nation and start afresh through Moses. Moses does not use his friendship for personal gain, at the expense of the nation he is leading. Instead, on the basis of his friendship with God, Moses intercedes with Him for the preservation of Israel:5
30 The next day Moses said to the people, “You have committed a very serious sin, but now I will go up to the Lord – perhaps I can make atonement on behalf of your sin.” 31 So Moses returned to the Lord and said, “Alas, this people has committed a very serious sin, and they have made for themselves gods of gold. 32 But now, if you will forgive their sin…, but if not, wipe me out from your book that you have written.” 33 The Lord said to Moses, “Whoever has sinned against me – that person I will wipe out of my book. 34 So now go, lead the people to the place I have spoken to you about. See, my angel will go before you. But on the day that I punish, I will indeed punish them for their sin.” 35 And the Lord sent a plague on the people because they had made the calf – the one Aaron made (Exodus 32:30-35).
Moses offers himself as a payment for the sins of the people, but he cannot atone for the sins of the people – only Jesus can do this. But God does grant Moses’ request to preserve the nation and thus fulfill His covenant promise to Abraham and his descendants. However, He indicates that He will not personally go with them because He would surely wipe them out because of their persistent sin:
1 The Lord said to Moses, “Go up from here, you and the people whom you brought up out of the land of Egypt, to the land I promised on oath to Abraham, to Isaac, and to Jacob, saying, ‘I will give it to your descendants.’ 2 I will send an angel before you, and I will drive out the Canaanite, the Amorite, the Hittite, the Perizzite, the Hivite, and the Jebusite. 3 Go up to a land flowing with milk and honey. But I will not go up among you, for you are a stiff-necked people, and I might destroy you on the way” (Exodus 33:1-3, emphasis mine).
Moses is not content with this. He, like Abraham, persists in his intercession:
15 And Moses said to him, “If your presence does not go with us, do not take us up from here. 16 For how will it be known then that I have found favor in your sight, I and your people? Is it not by your going with us, so that we will be distinguished, I and your people, from all the people who are on the face of the earth?” (Exodus 33:15-16, emphasis mine)
God’s response was not immediate. The Israelites went into mourning, and at the command of Moses, they stripped off their jewelry. As Moses continued his intercession with God, something quite remarkable happened to him:
7 Moses took the tent and pitched it outside the camp, at a good distance from the camp, and he called it the tent of meeting. Anyone seeking the Lord would go out to the tent of meeting that was outside the camp. 8 And when Moses went out to the tent, all the people would get up and stand at the entrance to their tents and watch Moses until he entered the tent. 9 And whenever Moses entered the tent, the pillar of cloud would descend and stand at the entrance of the tent, and the Lord would speak with Moses. 10 When all the people would see the pillar of cloud standing at the entrance of the tent, all the people, each one at the entrance of his own tent, would rise and worship. 11 The Lord would speak to Moses face to face, the way a person speaks to a friend. Then Moses would return to the camp, but his servant, Joshua son of Nun, a young man, did not leave the tent (Exodus 33:7-11, emphasis mine).
This face-to-face intimacy with God was actually visible in Moses’ appearance:
29 Now when Moses came down from Mount Sinai with the two tablets of the testimony in his hand – when he came down from the mountain, Moses did not know that the skin of his face shone while he talked with him. 30 When Aaron and all the Israelites saw Moses, the skin of his face shone; and they were afraid to approach him. 31 But Moses called to them, so Aaron and all the leaders of the community came back to him, and Moses spoke to them. 32 After this all the Israelites approached, and he commanded them all that the Lord had spoken to him on Mount Sinai. 33 When Moses finished speaking with them, he would put a veil on his face. 34 But when Moses went in before the Lord to speak with him, he would remove the veil until he came out. Then he would come out and tell the Israelites what he had been commanded. 35 When the Israelites would see the face of Moses, that the skin of Moses’ face shone, Moses would put the veil on his face again, until he went in to speak with the Lord (Exodus 34:29-35, emphasis mine).
As you know, God eventually granted Moses’ request that He be present with the Israelites as they made their way to the land of Canaan, but only after Moses’ continued intercession:
12 Moses said to the Lord, “See, you have been saying to me, ‘Bring this people up,’ but you have not let me know whom you will send with me. But you said, ‘I know you by name, and also you have found favor in my sight.’ 13 Now if I have found favor in your sight, show me your way, that I may know you, that I may continue to find favor in your sight. And see that this nation is your people.” 14 And the Lord said, “ My presence will go with you, and I will give you6 rest.” 15 And Moses said to him, “ If your presence does not go with us, do not take us up from here. 16 For how will it be known then that I have found favor in your sight, I and your people? Is it not by your going with us, so that we will be distinguished, I and your people, from all the people who are on the face of the earth?” 17 The Lord said to Moses, “ I will do this thing also that you have requested, for you have found favor in my sight, and I know you by name” (Exodus 33:12-17, emphasis mine).
God granted Moses’ request that His presence would be with the Israelites as they made their way to Canaan, but it is very clear to the reader that it was because of His relationship with Moses that He did so. One might say that it was because of Moses’ nearness to God that Israel was spared. In this way, Moses foreshadowed the coming of the Messiah, who would give His life as an atonement for our sins. Moses was the mediator for the nation Israel just as our Lord Jesus was the mediator for all who trust in Him.
For there is one God and one intermediary between God and humanity, Christ Jesus, himself human (1 Timothy 2:5).
This friendship between Moses and God was not properly appreciated by his siblings. Miriam and Aaron began to complain about Moses’ leadership:
1 Then Miriam and Aaron spoke against Moses because of the Cushite woman he had married (for he had married an Ethiopian woman). 2 They said, “Has the Lord only spoken through Moses? Has he not also spoken through us?” And the Lord heard it (Numbers 12:1-2).
God promptly rebuked Miriam and Aaron for their rebellion against Moses’ leadership by reminding them of His unique relationship with Moses:
6 The Lord said, “Hear now my words: If there is a prophet among you, I the Lord will make myself known to him in a vision; I will speak with him in a dream. 7 My servant Moses is not like this; he is faithful in all my house. 8 With him I will speak face to face, openly, and not in riddles; and he will see7 the form of the Lord. Why then were you not afraid to speak against my servant Moses?” (Numbers 12:6-8, emphasis mine)
How dare Aaron and Miriam speak as they have against Moses, God’s intimate friend. How dare they presume the same access to God.
Normally, we would end our discussion of Moses at this point, except for the fact that he makes an appearance in the New Testament:
28 Now about eight days after these sayings, Jesus took with him Peter, John, and James, and went up the mountain to pray. 29 As he was praying, the appearance of his face was transformed, and his clothes became very bright, a brilliant white. 30 Then two men, Moses and Elijah, began talking with him. 31 They appeared in glorious splendor and spoke about his departure that he was about to carry out at Jerusalem (Luke 9:28-31, emphasis mine).
Think of this! Moses, who could not enter the Promised Land, and who could only see the back view of God (with his face shielded), now looked upon Jesus, God manifest in the flesh. And Moses, this friend of God (along with Elijah), was privileged to hear about our Lord’s “exodus.”
I have always viewed the transfiguration from the vantage point of the three disciples, but reading of God’s friendship with Moses caused me to look at Luke’s account of the transfiguration of our Lord in an entirely different light. The disciples didn’t really understand what was happening. Neither were the disciples active participants in the discussion, which was between our Lord Jesus and Moses and Elijah. This conversation was for the benefit of Moses and Elijah, and the subject was our Lord’s “exodus,” which He was about to carry out in Jerusalem.
Moses had been a faithful servant during Israel’s exodus. He had become a friend of God in the wilderness. God discloses His plans and purposes to His intimate friends. I believe that on the mount of transfiguration Moses was getting an update on what God was about to accomplish at Calvary to deliver His people (Jews and Gentiles) from their bondage to sin. Were they getting a briefing something like that which the two disciples received on the road to Emmaus?
25 So he said to them, “You foolish people – how slow of heart to believe all that the prophets have spoken! 26 Wasn’t it necessary for the Christ to suffer these things and enter into his glory?” 27 Then beginning with Moses and all the prophets, he interpreted to them the things written about himself in all the scriptures (Luke 24:25-27).
I suspect that they were. Why would Elijah be a part of this conversation? Because his departure was like that of our Lord, when He ascended into heaven.
The Psalmists. Time will not permit us to explore all the ways in which the psalmists expressed their intimacy with God. In Psalm 73, Asaph, the author, acknowledges his awareness of God’s presence, not only in this life, but for all eternity:
23 Nevertheless I am continually with You;
You have taken hold of my right hand.
24 With Your counsel You will guide me,
And afterward receive me to glory (Psalm 73:23-24, NASB 95, emphasis mine).
28 But as for me, God’s presence is all I need.
I have made the sovereign Lord my shelter,
as I declare all the things you have done (Psalm 73:28, emphasis mine).
In Psalm 23 David expresses his desire to dwell with God forever:
Surely your goodness and faithfulness will pursue me all my days,
and I will live in the Lord’s house for the rest of my life (Psalm 23:6, emphasis mine)
Men like Abraham, Moses, and David were privileged to experience a significant measure of intimacy with God. This does not appear to be true of the Israelites in general. And even for men like Abraham and Moses, intimacy with God had its limits. Moses could see only the back side of God, and Abraham did not have the advantage of any written revelation from God. There were always certain boundaries that could not be crossed so that God was always at arm’s reach. Only the High Priest could enter the Holy of Holies, and that but once a year. God’s dwelling place was in the tabernacle, and later in the temple in Jerusalem. When we come to the New Testament, many of these boundaries are removed.
The nearness of God in the incarnation of Christ. There were 400 years of silence between the last Old Testament book and the coming of Christ. That silence was shattered with this revelation from the angel of the Lord to Joseph, who had just learned that Mary was pregnant. Joseph was planning to put Mary away quietly when the angel appeared:
20 When he had contemplated this, an angel of the Lord appeared to him in a dream and said, “Joseph, son of David, do not be afraid to take Mary as your wife, because the child conceived in her is from the Holy Spirit. 21 She will give birth to a son and you will name him Jesus, because he will save his people from their sins.” 22 This all happened so that what was spoken by the Lord through the prophet would be fulfilled: 23 “Look! The virgin will conceive and bear a son, and they will call him Emmanuel,” which means “ God with us”8 (Matthew 1:20-23, emphasis mine).
The one and only God, whose form could not be fully seen by men, now appears in human flesh, in the person of His Son, Jesus:
14 Now the Word became flesh and took up residence among us. We saw his glory – the glory of the one and only, full of grace and truth, who came from the Father. 15 John testified about him and shouted out, “This one was the one about whom I said, ‘He who comes after me is greater than I am, because he existed before me.’” 16 For we have all received from his fullness one gracious gift after another. 17 For the law was given through Moses, but grace and truth came about through Jesus Christ. 18 No one has ever seen God. The only one, himself God, who is in closest fellowship with the Father, has made God known (John 1:15-18, emphasis mine).
1 After God spoke long ago in various portions and in various ways to our ancestors through the prophets, 2 in these last days he has spoken to us in a son, whom he appointed heir of all things, and through whom he created the world. 3 The Son is the radiance of his glory and the representation of his essence, and he sustains all things by his powerful word, and so when he had accomplished cleansing for sins, he sat down at the right hand of the Majesty on high (Hebrews 1:1-3).
And so it was that John, one of our Lord’s disciples, could say this about their association with Jesus, the Son of God:
1 This is what we proclaim to you: what was from the beginning, what we have heard, what we have seen with our eyes, what we have looked at and our hands have touched (concerning the word of life – 2 and the life was revealed, and we have seen and testify and announce to you the eternal life that was with the Father and was revealed to us). 3 What we have seen and heard we announce to you too, so that you may have fellowship with us (and indeed our fellowship is with the Father and with his Son Jesus Christ). 4 Thus we are writing these things so that our joy may be complete (1 John 1:1-4, emphasis mine).
Can you imagine how Abraham or Moses would have wished to say this about their relationship with God? The One who always kept His distance has now drawn near in human flesh. Men walked and talked with Him. They even sought to correct Him, as Peter did.9 There were also those who mocked and beat Him, and then nailed Him to a cross. Can you imagine the wonder this would have been to those whom God befriended in the Old Testament?
And so it is that we read of the disciples, whom Jesus chose and called to be with Him:
13 Now Jesus went up the mountain and called for those he wanted, and they came to him. 14 He appointed twelve (whom he named apostles), so that they would be with him and he could send them to preach 15 and to have authority to cast out demons (Mark 3:13-15, emphasis mine).
Even the enemies of Jesus recognized that these rather unimpressive followers of Jesus had been with Him:
13 When they saw the boldness of Peter and John, and discovered that they were uneducated and ordinary men, they were amazed and recognized these men had been with Jesus (Acts 4:13, emphasis mine).
Being a disciple of Jesus meant greater intimacy with Him. The disciples were our Lord’s inner circle of friends, and because they were His friends, He revealed His secrets to them:
14 You are my friends if you do what I command you. 15 I no longer call you slaves, because the slave does not understand what his master is doing. But I have called you friends, because I have revealed to you everything I heard from my Father” (John 15:14-15, emphasis mine).
Although He spoke to the crowds in parables, He explained the meaning of the parables to His disciples privately:
He did not speak to them without a parable. But privately he explained everything to his own disciples (Mark 4:34, emphasis mine).
The intimacy the disciples of our Lord enjoyed was not without its limitations, however. They could not seem to get away from the crowds and the chaos, so that true privacy was almost impossible:
20 Now Jesus went home, and a crowd gathered so that they were not able to eat. 21 When his family heard this they went out to restrain him, for they said, “He is out of his mind” (Mark 3:20-21).
Even when they tried hard to get “away by themselves,” the crowds seemed to find them:
30 Then the apostles gathered around Jesus and told him everything they had done and taught. 31 He said to them, “ Come with me privately to an isolated place and rest a while” (for many were coming and going, and there was no time to eat). 32 So they went away by themselves in a boat to some remote place. 33 But many saw them leaving and recognized them, and they hurried on foot from all the towns and arrived there ahead of them. 34 As Jesus came ashore he saw the large crowd and he had compassion on them, because they were like sheep without a shepherd. So he taught them many things. 35 When it was already late, his disciples came to him and said, “This is an isolated place and it is already very late. 36 Send them away so that they can go into the surrounding countryside and villages and buy something for themselves to eat.” 37 But he answered them, “You give them something to eat.” And they said, “Should we go and buy bread for two hundred silver coins and give it to them to eat?” (Mark 6:30-37, emphasis mine)
We can’t really blame the disciples for asking Jesus to send the crowds away, can we?
There was a time a number of years ago when Jeannette and I had all five of our girls at home, along with five children from another family. We were all seated at the kitchen table eating lunch when it dawned on us that it was our anniversary. This was not the time for us to quietly get away by ourselves. I loved those days with all those children, but it was hardly an intimate time for Jeannette and me. I think I know how the disciples felt.
As the time for His crucifixion, resurrection, and ascension drew near, our Lord told His disciples that He would soon be going away, and they could not follow Him until later.10 The disciples were deeply saddened by this news, but Jesus had good news for them. His absence would bring even greater intimacy:
16 Then I will ask the Father, and he will give you another Advocate to be with you forever – 17 the Spirit of truth, whom the world cannot accept, because it does not see him or know him. But you know him, because he resides with you and will be in you. 18 “I will not abandon you as orphans, I will come to you. 19 In a little while the world will not see me any longer, but you will see me; because I live, you will live too. 20 You will know at that time that I am in my Father and you are in me and I am in you (John 14:16-20, emphasis mine).
5 But now I am going to the one who sent me, and not one of you is asking me, ‘Where are you going?’ 6 Instead your hearts are filled with sadness because I have said these things to you. 7 But I tell you the truth, it is to your advantage that I am going away. For if I do not go away, the Advocate will not come to you, but if I go, I will send him to you. 8 And when he comes, he will prove the world wrong concerning sin and righteousness and judgment – 9 concerning sin, because they do not believe in me; 10 concerning righteousness, because I am going to the Father and you will see me no longer; 11 and concerning judgment, because the ruler of this world has been condemned. 12 “ I have many more things to say to you, but you cannot bear them now. 13 But when he, the Spirit of truth, comes, he will guide you into all truth. For he will not speak on his own authority, but will speak whatever he hears, and will tell you what is to come. 14 He will glorify me, because he will receive from me what is mine and will tell it to you. 15 Everything that the Father has is mine; that is why I said the Spirit will receive from me what is mine and will tell it to you (John 16:5-15, emphasis mine).
Jesus promised that when He ascended to be with the Father, He would send the Holy Spirit. Through the Spirit, our Lord would not just dwell among His disciples; He would dwell in them (John 14:16-20). The Holy Spirit would empower the preaching of the gospel, because He would convict of sin, of righteousness, and of coming judgment (John 16:8-11). The Spirit would remind the disciples of Jesus’ teaching, and He would make its meaning clear to them (John 16:12-13). The Spirit would glorify the Lord Jesus by taking what is His and conveying it to His disciples (John 16:15).
But the Spirit does much more than this. In Romans 8, Paul teaches that the Holy Spirit empowers our bodies, which are dead to righteousness, so that we can live for Christ:
10 But if Christ is in you, your body is dead because of sin, but the Spirit is your life because of righteousness. 11 Moreover if the Spirit of the one who raised Jesus from the dead lives in you, the one who raised Christ from the dead will also make your mortal bodies alive through his Spirit who lives in you (Romans 8:10-11).
The Spirit also testifies to us that we are children of God, whose future is bright with hope:
16 The Spirit himself bears witness to our spirit that we are God’s children. 17 And if children, then heirs (namely, heirs of God and also fellow heirs with Christ) – if indeed we suffer with him so we may also be glorified with him (Romans 8:16-17).
And because we live in a fallen world, which suffers and groans until the return of our Lord (Romans 8:18-25), the Spirit communicates the groanings of our spirit, for which we cannot find words to express:
26 In the same way, the Spirit helps us in our weakness, for we do not know how we should pray, but the Spirit himself intercedes for us with inexpressible groanings. 27 And he who searches our hearts knows the mind of the Spirit, because the Spirit intercedes on behalf of the saints according to God’s will (Romans 8:26-27).
Our Lord promises to be present with us, particularly when we are carrying out His work and His instructions:
5 Your conduct must be free from the love of money and you must be content with what you have, for he has said, “I will never leave you and I will never abandon you.” 6 So we can say with confidence, “The Lord is my helper, and I will not be afraid. What can man do to me?” (Hebrews 13:5-6)
15 “If your brother sins, go and show him his fault when the two of you are alone. If he listens to you, you have regained your brother. 16 But if he does not listen, take one or two others with you, so that at the testimony of two or three witnesses every matter may be established. 17 If he refuses to listen to them, tell it to the church. If he refuses to listen to the church, treat him like a Gentile or a tax collector. 18 “I tell you the truth, whatever you bind on earth will have been bound in heaven, and whatever you release on earth will have been released in heaven. 19 Again, I tell you the truth, if two of you on earth agree about whatever you ask, my Father in heaven will do it for you. 20 For where two or three are assembled in my name, I am there among them” (Matthew 18:15-20, emphasis mine?).
18 Then Jesus came up and said to them, “All authority in heaven and on earth has been given to me. 19 Therefore go and make disciples of all nations, baptizing them in the name of the Father and the Son and the Holy Spirit, 20 teaching them to obey everything I have commanded you. And remember, I am with you always, to the end of the age” (Matthew 28:18-20, emphasis mine).
As good as it is for New Testament believers – much better than it was for Old Testament saints, or even for the disciples (before Pentecost) – there are still limitations to the intimacy we can experience with God here on this earth.
18 For I consider that our present sufferings cannot even be compared to the glory that will be revealed to us. 19 For the creation eagerly waits for the revelation of the sons of God. 20 For the creation was subjected to futility – not willingly but because of God who subjected it – in hope 21 that the creation itself will also be set free from the bondage of decay into the glorious freedom of God’s children. 22 For we know that the whole creation groans and suffers together until now. 23 Not only this, but we ourselves also, who have the firstfruits of the Spirit, groan inwardly as we eagerly await our adoption, the redemption of our bodies. 24 For in hope we were saved. Now hope that is seen is not hope, because who hopes for what he sees? 25 But if we hope for what we do not see, we eagerly wait for it with endurance. 26 In the same way, the Spirit helps us in our weakness, for we do not know how we should pray, but the Spirit himself intercedes for us with inexpressible groanings. 27 And he who searches our hearts knows the mind of the Spirit, because the Spirit intercedes on behalf of the saints according to God’s will (Romans 8:18-27, emphasis mine).
There is something partial and incomplete about this life that will only be solved by heaven, thus enhancing our desire for heaven:11
12 For now we see in a mirror indirectly, but then we will see face to face. Now I know in part, but then I will know fully, just as I have been fully known (1 Corinthians 13:12).
1 For we know that if our earthly house, the tent we live in, is dismantled, we have a building from God, a house not built by human hands, that is eternal in the heavens. 2 For in this earthly house we groan, because we desire to put on our heavenly dwelling, 3 if indeed, after we have put on our heavenly house, we will not be found naked. 4 For we groan while we are in this tent, since we are weighed down, because we do not want to be unclothed, but clothed, so that what is mortal may be swallowed up by life. 5 Now the one who prepared us for this very purpose is God, who gave us the Spirit as a down payment. 6 Therefore we are always full of courage, and we know that as long as we are alive here on earth we are absent from the Lord – 7 for we live by faith, not by sight. 8 Thus we are full of courage and would prefer to be away from the body and at home with the Lord (2 Corinthians 5:1-8).
12 Not that I have already attained this – that is, I have not already been perfected – but I strive to lay hold of that for which Christ Jesus also laid hold of me (Philippians 3:12).
2 Dear friends, we are God’s children now, and what we will be has not yet been revealed. We know that whenever it is revealed we will be like him, because we will see him just as he is (1 John 3:2).
Heaven is the place where we will experience the nearness of God to the full:
1 “Do not let your hearts be distressed. You believe in God; believe also in me. 2 There are many dwelling places in my Father’s house. Otherwise, I would have told you, because I am going away to make ready a place for you. 3 And if I go and make ready a place for you, I will come again and take you to be with me, so that where I am you may be too. 4 And you know the way where I am going.” 5 Thomas said, “Lord, we don’t know where you are going. How can we know the way?” 6 Jesus replied, “I am the way, and the truth, and the life. No one comes to the Father except through me” (John 14:1-6, emphasis mine).
13 Now we do not want you to be uninformed, brothers and sisters, about those who are asleep, so that you will not grieve like the rest who have no hope. 14 For if we believe that Jesus died and rose again, so also we believe that God will bring with him those who have fallen asleep as Christians. 15 For we tell you this by the word of the Lord, that we who are alive, who are left until the coming of the Lord, will surely not go ahead of those who have fallen asleep. 16 For the Lord himself will come down from heaven with a shout of command, with the voice of the archangel, and with the trumpet of God, and the dead in Christ will rise first. 17 Then we who are alive, who are left, will be suddenly caught up together with them in the clouds to meet the Lord in the air. And so we will always be with the Lord. 18 Therefore encourage one another with these words (1 Thessalonians 4:13-18, emphasis mine).
1 Then I saw a new heaven and a new earth, for the first heaven and earth had ceased to exist, and the sea existed no more. 2 And I saw the holy city – the new Jerusalem – descending out of heaven from God, made ready like a bride adorned for her husband. 3 And I heard a loud voice from the throne saying: “ Look! The residence of God is among human beings. He will live among them, and they will be his people, and God himself will be with them (Revelation 21:1-3, emphasis mine).
Heaven is the place of God’s presence that men have desired throughout the ages.
4 I have asked the Lord for one thing – this is what I desire!
I want to live in the Lord’s house all the days of my life,
so I can gaze at the splendor of the Lord and contemplate in his temple.
5 He will surely give me shelter in the day of danger;
he will hide me in his home;
he will place me on an inaccessible rocky summit.
6 Now I will triumph over my enemies who surround me!
I will offer sacrifices in his dwelling place and shout for joy!
I will sing praises to the Lord! (Psalm 27:4-6)
It became apparent to the Old Testament saints that their desire was not for an earthly dwelling – the tabernacle or the temple in Jerusalem – their desire was for a heavenly dwelling:
13 These all died in faith without receiving the things promised, but they saw them in the distance and welcomed them and acknowledged that they were strangers and foreigners on the earth. 14 For those who speak in such a way make it clear that they are seeking a homeland. 15 In fact, if they had been thinking of the land that they had left, they would have had opportunity to return. 16 But as it is, they aspire to a better land, that is, a heavenly one. Therefore, God is not ashamed to be called their God, for he has prepared a city for them (Hebrews 11:13-16, emphasis mine).
If heaven is our hope and our eternal home, then this earth is not our home, and we are but strangers and pilgrims while we are here. Thus, we should live as such:
10 My aim is to know him, to experience the power of his resurrection, to share in his sufferings, and to be like him in his death, 11 and so, somehow, to attain to the resurrection from the dead. 12 Not that I have already attained this – that is, I have not already been perfected – but I strive to lay hold of that for which Christ Jesus also laid hold of me. 13 Brothers and sisters, I do not consider myself to have attained this. Instead I am single-minded: Forgetting the things that are behind and reaching out for the things that are ahead, 14 with this goal in mind, I strive toward the prize of the upward call of God in Christ Jesus. 15 Therefore let those of us who are “perfect” embrace this point of view. If you think otherwise, God will reveal to you the error of your ways. 16 Nevertheless, let us live up to the standard that we have already attained. 17 Be imitators of me, brothers and sisters, and watch carefully those who are living this way, just as you have us as an example. 18 For many live, about whom I have often told you, and now, with tears, I tell you that they are the enemies of the cross of Christ. 19 Their end is destruction, their god is the belly, they exult in their shame, and they think about earthly things. 20 But our citizenship is in heaven – and we also await a savior from there, the Lord Jesus Christ (Philippians 3:1-20, emphasis mine).
11 Dear friends, I urge you as foreigners and exiles to keep away from fleshly desires that do battle against the soul, 12 and maintain good conduct among the non-Christians, so that though they now malign you as wrongdoers, they may see your good deeds and glorify God when he appears (1 Peter 2:11-12, emphasis mine).
As the old gospel song puts it:
This world is not my home,
I’m just a passing through.
There is another side of the truth which must also be told. There are those who do not want to experience the nearness of God. They reject the offer of salvation in Jesus, just as those who crucified Him:
Then they shouted out, “Away with him! Away with him! Crucify him!” Pilate asked, “Shall I crucify your king?” The high priests replied, “We have no king except Caesar!” (John 19:15)
If heaven is the place where the saints will eternally delight in full and unhindered fellowship with God, hell is the place where those who have rejected the saving work of Jesus on the cross of Calvary will spend all eternity away from His presence:
6 For it is right for God to repay with affliction those who afflict you, 7 and to you who are being afflicted to give rest together with us when the Lord Jesus is revealed from heaven with his mighty angels. 8 With flaming fire he will mete out punishment on those who do not know God and do not obey the gospel of our Lord Jesus. 9 They will undergo the penalty of eternal destruction, away from the presence of the Lord and from the glory of his strength, 10 when he comes to be glorified among his saints and admired on that day among all who have believed – and you did in fact believe our testimony (2 Thessalonians 1:6-10, emphasis mine).
14 Blessed are those who wash their robes so they can have access to the tree of life and can enter into the city by the gates. 15 Outside are the dogs and the sorcerers and the sexually immoral, and the murderers, and the idolaters and everyone who loves and practices falsehood! (Revelation 22:14-15, emphasis mine)
It is a horrifying thought that hell is the place people have chosen, indeed the place they have desired – the place that is away from the presence of God.
I must tell you, my friend, that the decision as to where you will spend eternity must be made in this life. And the decision as to where you will spend eternity is one you make regarding the person and work of Jesus Christ. It is He who said,
“I am the way, and the truth, and the life. No one comes to the Father except through me” (John 14:6).
The apostles proclaimed:
“And there is salvation in no one else, for there is no other name under heaven given among people by which we must be saved” (Acts 4:12).
11 And this is the testimony: God has given us eternal life, and this life is in his Son. 12 The one who has the Son has this eternal life; the one who does not have the Son of God does not have this eternal life (1 John 5:11-12).
Only Jesus could claim to be the sinless Son of God, God manifest in human flesh. Only Jesus could die for the sins of others, rather than for His own. Only Jesus can save. If you have never trusted in Him, I urge you to acknowledge that your sin makes you unworthy of God’s heaven. Your sin makes you deserving of God’s eternal wrath. But Jesus died to bear the guilt and punishment of lost sinners. Trust in Him and be saved, and have the assurance that you will dwell in His presence forever.
I have said that a disciple is a person who has a passion for the presence of God. We have considered the way in which some of the Old Testament saints were privileged to be known as friends of God. We also noted the way in which the Lord Jesus drew near to men by His incarnation. Even greater intimacy was made possible when our Lord ascended to the Father and sent His Holy Spirit to indwell the saints. But the greatest intimacy is yet to come – in heaven. How amazing it is to realize that God desires to have an intimate relationship with us! How privileged we are to have such a relationship with God!
And yet I fear that, for many, God is sought for what He gives, rather than for who He is. We can see this in our Lord’s day. There were those who sought Jesus only to be healed or to be fed a free meal. At times, the disciples appeared to be following Jesus for the position and status they desired in the kingdom – to sit at His right and left hands. These are not the best reasons for seeking a relationship with Jesus.
Surely it is right to draw near to Jesus for the forgiveness of sins, isn’t it? I would say that it is a good thing to want your sins forgiven. But is this the only reason some draw near to God? Is this all they hope for? I would hope not. The forgiveness of our sins is the means by which we can enter into an intimate relationship with God. Our sins have separated us from God, and through His death on the cross, our Lord has removed that barrier for all who trust in Him. Now we are able to draw near, as the Scriptures encourage us to do:
21 And since we have a great priest over the house of God, 22 let us draw near with a sincere heart in the assurance that faith brings, because we have had our hearts sprinkled clean from an evil conscience and our bodies washed in pure water. 23 And let us hold unwaveringly to the hope that we confess, for the one who made the promise is trustworthy. 24 And let us take thought of how to spur one another on to love and good works, 25 not abandoning our own meetings, as some are in the habit of doing, but encouraging each other, and even more so because you see the day drawing near (Hebrews 10:21-25, emphasis mine).
The work of Christ on the cross of Calvary cleanses us of sin so that we can (and should) draw near, so that we can hold fast to the hope of His promise, and so that we can stimulate others to love and good works. The forgiveness of our sins is the commencement of a wonderful relationship with God, one that we should cherish, nurture, and deepen. Discipleship is about delighting in this relationship and thus seeking to develop it much more fully. Discipleship is a passion for His presence.
Some seem to have abandoned their quest for knowing God in a deeper, fuller way. For some, it may be because they are seeking a relationship in the wrong way. For example, we know that God promises to be present with us when we exercise discipline (Matthew 18:15-20), and when we seek to carry out the Great Commission (Matthew 28:18-20). To be willfully disobedient to the commands of our Lord and then expect to experience intimacy with God is misguided. Part of our intimacy with God is sharing His mission and carrying out that which gives Him pleasure. To disregard God’s pleasures and passions is to resist our relationship with Him.
Then, there is the opposite extreme – those who labor so hard at what they conceive to be His work that they deprive themselves of the pleasure of His presence. Mary and Martha illustrate this for us:
38 Now as they went on their way, Jesus entered a certain village where a woman named Martha welcomed him as a guest. 39 She had a sister named Mary, who sat at the Lord’s feet and listened to what he said. 40 But Martha was distracted with all the preparations she had to make, so she came up to him and said, “Lord, don’t you care that my sister has left me to do all the work alone? Tell her to help me.” 41 But the Lord answered her, “Martha, Martha, you are worried and troubled about many things, 42 but one thing is needed. Mary has chosen the best part; it will not be taken away from her” (Luke 10:38-42).
Martha was working too hard. She may have been seeking to win our Lord’s approval because of her labors in the kitchen, but, if so, she missed out on the greater blessing that Mary had chosen – the privilege of sitting at Jesus’ feet, enjoying His presence. Martha was working hard, too hard, because her work kept her from enjoying the fellowship of Jesus.
There are many Martha’s in this world. They fail to grasp the fact that God is more interested in our presence than He is in our “productions.” When our ministry deprives us of intimate times of fellowship with our Lord, our ministry has become an idol.
Christians have many different benchmarks of spirituality, many of which are probably misguided. I believe that it is safe to say that one is spiritual to the degree that he or she experiences the nearness of God, to the degree that they prize the presence of God. I see this in Asaph’s confession and praise in Psalm 73. When Asaph’s heart is embittered against God because of his perception that He was blessing the wicked, rather than the righteous, the psalmist confessed that he was like a beast. But when he came to rejoice in the nearness of God, then he was at his finest:
21 When my heart was embittered
And I was pierced within,
22 Then I was senseless and ignorant;
I was like a beast before You.
23 Nevertheless I am continually with You;
You have taken hold of my right hand.
24 With Your counsel You will guide me,
And afterward receive me to glory (Psalm 73:21-24, NASB95).
There are those who wrongly conclude that those who hold a certain office, or who have a certain ministry, are more spiritual than others. There are those who wrongly conclude that those who possess a particular spiritual gift are more spiritual than others. I believe that there is no direct relationship between one’s ministry, one’s gift, one’s theological knowledge, or one’s gender, and one’s relationship to God.
Don’t misunderstand me. Our spiritual gifts and places of ministry should draw us nearer to God, but they don’t necessarily do so. Sometimes they keep us so busy and preoccupied with our service that we forget to nurture our relationship with the Savior. As I read the New Testament, I am inclined to conclude that some of the women who followed Jesus were more spiritual than the men, including the disciples. They had no promise of sitting on twelve thrones, judging the twelve tribes of Israel,12 and yet they remained with Jesus when He hung on that cross.13 They followed Him about, providing for Him out of their own means.14 They may even have had a deeper insight into the necessity of His death on the cross (see John 12:7).
In our church, we understand the Scriptures to teach that men are to lead, and women are to follow. We believe that the men should assume the leadership in our observance of the Lord’s Supper and in our worship. Some women bristle at this “restriction,” but let me assure you that the submission and silence of women in the public meeting of the church is no hindrance to enjoying the presence of God. Mary had no office and was not leading anyone as she sat at Jesus’ feet, but she had the pleasure of choosing the best part. The best part is the adoration of our Lord Jesus. That is what we seek to do as a church as we gather every week. And whether we participate publicly or silently, we can enjoy His presence.
So let us seek Him, first and foremost – more than a place of leadership; more than a place of prominence; more than a particular spiritual gift or ministry. A disciple is a person who has a passion to be in the presence of God.
1 Unless otherwise indicated, all Scripture quotations are from the NET Bible. The NEW ENGLISH TRANSLATION, also known as THE NET BIBLE, is a completely new translation of the Bible, not a revision or an update of a previous English version. It was completed by more than twenty biblical scholars who worked directly from the best currently available Hebrew, Aramaic, and Greek texts. The translation project originally started as an attempt to provide an electronic version of a modern translation for electronic distribution over the Internet and on CD (compact disk). Anyone anywhere in the world with an Internet connection will be able to use and print out the NET Bible without cost for personal study. In addition, anyone who wants to share the Bible with others can print unlimited copies and give them away free to others. It is available on the Internet at: www.netbible.org.
2 Copyright © 2006 by Community Bible Chapel, 418 E. Main Street, Richardson, TX 75081. This is the edited manuscript of Lesson 2 in the Following Jesus in a Me-First World series prepared by Robert L. Deffinbaugh on September 24, 2006. Anyone is at liberty to use this lesson for educational purposes only, with or without credit. The Chapel believes the material presented herein to be true to the teaching of Scripture, and desires to further, not restrict, its potential use as an aid in the study of God’s Word. The publication of this material is a grace ministry of Community Bible Chapel.
3 See John 15:15.
4 See Exodus 34:6-7.
5 I must hasten to point out that this is not a thorough exposition of these events in Exodus 32-34. I am merely seeking to demonstrate that Moses was a friend of God, and that he, like Abraham, interceded with God on behalf of others who were facing impending judgment.
6 The “you” here is singular. The “you” earlier in the verse is supplied, as indicated by italics in some translations. Up to this point, God is only promising to go with Moses, but not with the people.
7 It would be better to render this “and he beholds the form of the Lord,” as most other translations render it. Moses has already seen the “form of the Lord” (Exodus 33:17—34:9). Seeing the “form of the Lord” is not a future event, but a past event.
8 This is a citation from Isaiah 7:14.
9 See Matthew 16:22.
10 See John 13:36-37.
11 There are those who just can’t wait, and they would have us believe that all the blessings of heaven can be ours now. This simply does not square with Scripture. We can enjoy some blessings now, but others will only come in the future (see Revelation 21 and 22).
12 See Matthew 19:28.
13 See Matthew 27:55.
14 See Luke 8:1-3.
What a difference there is between saying “I do” to the one you love, and saying “I will” to your local Army recruiter. “I do” is the commencement of a life-long relationship, one in which love and commitment will grow, and intimacy will be a delight. That life appropriately commences with a honeymoon. “I will” gets you another kind of relationship, with your drill sergeant, and it commences with boot camp. Here, you have committed yourself to several years of duty. Calling it a delight would be a stretch of the imagination. Both the “I do” and the “I will” are important, but they are certainly not the same.
Sadly, I fear that there are a number of Christians who think of being a disciple of Jesus as an “I will” situation, rather than as an “I do.” They think of the Christian life more in terms of duties than in terms of delight. Don’t get me wrong. The Christian life does have its duties and obligations, just as marriage does, but these “duties” should also be our delight. The Christian life is not meant to be something we merely endure; it is meant to be something that we enjoy.
I would ask you to think back on that time when you first came to faith in Jesus Christ as your Savior. Was this not a joyful experience? Did you not delight in the realization that the penalty for your sins had been paid? Did you not rejoice in knowing that you had been transferred from the kingdom of darkness to the kingdom of light, and in the assurance that you had turned from the path that led to death to the path of life?
As we consider the subject of discipleship, I would like to do so by going back to the beginning. Where and how did discipleship begin? What was it like? I believe that the way discipleship begins is the way it ought to be from that moment on. Is this not what Scripture teaches?
Therefore, just as you received Christ Jesus as Lord, continue to live your lives in him (Colossians 2:6).
And so our purpose in this lesson is to consider the commencement of discipleship as we find it in three chapters of John’s Gospel: chapter 1, chapter 4, and chapter 21. Chapter 1 describes our Lord’s initial invitation to five men who would become His disciples. Chapter 4 is the account of the conversion of the “woman at the well” and of many in the Samaritan town where she lived. Chapter 21 is our Lord’s confirmation of His call to discipleship, particularly Peter’s call. Listen well, for this is how discipleship began, and it is thus the way discipleship should be.
19 Now this was John’s testimony when the Jewish leaders sent priests and Levites from Jerusalem to ask him, “Who are you?” 20 He confessed – he did not deny but confessed – “I am not the Christ!” 21 So they asked him, “Then who are you? Are you Elijah?” He said, “I am not!” “Are you the Prophet?” He answered, “No!” 22 Then they said to him, “Who are you? Tell us so that we can give an answer to those who sent us. What do you say about yourself?” 23 John said, “I am the voice of one shouting in the wilderness, ‘Make straight the way for the Lord,’ as Isaiah the prophet said.” 24 (Now they had been sent from the Pharisees.) 25 So they asked John, “Why then are you baptizing if you are not the Christ, nor Elijah, nor the Prophet?” 26 John answered them, “I baptize with water. Among you stands one whom you do not recognize, 27 who is coming after me. I am not worthy to untie the strap of his sandal!” 28 These things happened in Bethany across the Jordan River where John was baptizing. 29 On the next day John saw Jesus coming toward him and said, “Look, the Lamb of God who takes away the sin of the world! 30 This is the one about whom I said, ‘After me comes a man who is greater than I am, because he existed before me.’ 31 I did not recognize him, but I came baptizing with water so that he could be revealed to Israel.” 32 Then John testified, “I saw the Spirit descending like a dove from heaven, and it remained on him. 33 And I did not recognize him, but the one who sent me to baptize with water said to me, ‘The one on whom you see the Spirit descending and remaining – this is the one who baptizes with the Holy Spirit.’ 34 I have both seen and testified that this man is the Chosen One of God.” 35 Again the next day John was standing there with two of his disciples. 36 Gazing at Jesus as he walked by, he said, “Look, the Lamb of God!” 37 When John’s two disciples heard him say this, they followed Jesus. 38 Jesus turned around and saw them following and said to them, “What do you want?” So they said to him, “Rabbi” (which is translated Teacher), “where are you staying?” 39 Jesus answered, “Come and you will see.” So they came and saw where he was staying, and they stayed with him that day. Now it was about four o’clock in the afternoon. 40 Andrew, the brother of Simon Peter, was one of the two disciples who heard what John said and followed Jesus. 41 He first found his own brother Simon and told him, “We have found the Messiah!” (which is translated Christ). 42 Andrew brought Simon to Jesus. Jesus looked at him and said, “You are Simon, the son of John. You will be called Cephas” (which is translated Peter). 43 On the next day Jesus wanted to set out for Galilee. He found Philip and said to him, “Follow me.” 44 (Now Philip was from Bethsaida, the town of Andrew and Peter.) 45 Philip found Nathanael and told him, “We have found the one Moses wrote about in the law, and the prophets also wrote about – Jesus of Nazareth, the son of Joseph.” 46 Nathanael replied, “Can anything good come out of Nazareth?” Philip replied, “Come and see.” 47 Jesus saw Nathanael coming toward him and exclaimed, “Look, a true Israelite in whom there is no deceit!” 48 Nathanael asked him, “How do you know me?” Jesus replied, “Before Philip called you, when you were under the fig tree, I saw you.” 49 Nathanael answered him, “Rabbi, you are the Son of God; you are the king of Israel!” 50 Jesus said to him, “Because I told you that I saw you under the fig tree, do you believe? You will see greater things than these.” 51 He continued, “I tell all of you the solemn truth – you will see heaven opened and the angels of God ascending and descending on the Son of Man” (John 1:19-51).2
John’s ministry in relation to the coming of the Messiah is presented in two stages in our text. In verses 19-37, we find his initial ministry described. We might summarize John’s message in this way:
“Messiah is coming; indeed, He is in our midst. I am not the Messiah; He is One who is much greater than I. At the moment, I do not know who He is, but what I do know is that He will soon be revealed, and you need to repent to be ready for His appearance.”
Initially, John the Baptist did not know the identity of Messiah with any degree of certainty. He did know that he was not the Messiah, but rather that he was the forerunner of Messiah, the prophet whom God had appointed to designate the Messiah as Israel’s king.3 He knew the Messiah was One who was far greater than he.4 He believed that the Messiah would come to bear the sins of the world5 and that He would likewise judge those who rejected Him and persisted in their sins.6
John knew also that he was called to baptize. I believe that the Scriptures indicate at least two reasons for John’s baptism. First, baptism was the symbolic ritual whereby the Jews publicly repented of their sins. Second, baptism was the means by which God would identify Messiah for John:
32 Then John testified, “I saw the Spirit descending like a dove from heaven, and it remained on him. 33 And I did not recognize him, but the one who sent me to baptize with water said to me, ‘The one on whom you see the Spirit descending and remaining – this is the one who baptizes with the Holy Spirit.’ 34 I have both seen and testified that this man is the Chosen One of God” (John 1:32-34).
And so it is that we come to the second stage of John’s ministry as described in verses 29-36. Since John did not know who the Messiah was, God informed him that Jesus would be one of those he would baptize. His baptism would be unique in that John would see the Holy Spirit descending upon Him and then remaining. In this way, God would indicate the identity of the Messiah to John. When John baptized Jesus, the Spirit descended upon Jesus and remained on Him,7 so from that point in time onward, John introduced Jesus as the “Lamb of God who takes away the sin of the world.”8
John the Baptist was standing with some of his disciples when Jesus was walking nearby. He once again identified Jesus as the promised Messiah:
“Look, the Lamb of God!” (John 1:36b)
Hearing this, two of John’s disciples left John and began to follow Jesus. Jesus turned, looked at them, and asked them what (not who) they wanted (by following Him). They responded by asking Jesus where He was staying. Surely this was more than a matter of mere curiosity; I believe this was a polite way of asking Jesus if they could follow Him. Our Lord’s response was an invitation, “Come and you will see.” It was about 10:00 in the morning,9 and they spent the rest of the day with Jesus. What a day that must have been!
John names Andrew, the brother of Simon Peter, as one of the two former disciples of John who just now “transferred their membership” to Jesus. Andrew could not wait to tell his brother about Jesus – they had found the Messiah! I now realize that I formerly failed to read this text carefully enough. I erred by assuming that this was a traditional introduction – Andrew brings Peter to Jesus and introduces him to Jesus. But this is not what our text says:
Andrew brought Simon to Jesus. Jesus looked at him and said, “You are Simon, the son of John. You will be called Cephas” (which is translated Peter). (verse 42)
As I now read this verse, I see that Andrew was in the process of bringing Simon Peter to Jesus. The two are approaching Jesus, but before they have a chance to say anything, Jesus speaks. He looks at Peter and says, “You are Simon, the son of John. You will be called Cephas.” By so doing, Jesus is making it clear to Peter that He already knows him. He does not have to be introduced. He identifies Peter by name, and even indicates his father’s name. And then He proceeds to give Peter a new name, which indicates something about Peter’s future. If what I am suggesting seems far-fetched, it will become increasingly clear in the light of conversations that will follow in the Gospel of John.
In verse 43, Jesus calls Philip, who, like Peter and Andrew, was from Bethsaida. Philip then found Nathanael and told him the good news about Jesus:
“We have found the one Moses wrote about in the law, and the prophets also wrote about – Jesus of Nazareth, the son of Joseph” (John 1:45b).
Nathanael was not immediately impressed or inclined to accept Philip’s assessment of Jesus. Philip makes no effort to convince Nathanael that Jesus is the Messiah. He simply repeats the invitation that Jesus gave to the two disciples of John: “Come and see.” I think we might paraphrase Philip’s words this way, “Don’t take my word for it; come and see for yourself.”
How often we attempt to convince men that Jesus is the Messiah, rather than to urge men to “come and see for themselves” by reading the Scriptures. How often some men reject Jesus on the basis of what others have told them, or (worse yet) on the basis of what they have seen in the lives of some who claim to know Him. Men need to be urged to listen to Jesus’ own words, and then to decide whether or not He is the Messiah.
Philip did “come and see,” and what he saw convinced him:
Nathanael answered him, “Rabbi, you are the Son of God; you are the king of Israel!” (John 1:49)
What was so compelling that Nathanael was transformed from a skeptic to a disciple? John tells us:
47 Jesus saw Nathanael coming toward him and exclaimed, “Look, a true Israelite in whom there is no deceit!” 48 Nathanael asked him, “How do you know me?” Jesus replied, “Before Philip called you, when you were under the fig tree, I saw you” (John 1:47-48).
Once again, Jesus says something to a potential disciple before any other words have been spoken. Instead of giving Nathanael’s name (as Jesus did with Peter), Jesus identifies Nathanael by indicating his character: “Look, a true Israelite in whom there is no deceit.” Nathanael did not respond by saying, “Who, me?” Instead, he replied, “How do you know me?” Nathanael was amazed that Jesus knew him intimately; Jesus knew far more than just his name, and his father’s name – He knew his character. If he was impressed by this, Jesus would really amaze him with His next statement: “Before Philip called you, when you were under the fig tree, I saw you.” We don’t know what Jesus saw under that fig tree – but Nathanael did! Jesus knew all about him. Jesus was omniscient! Jesus was God! He was the Messiah; He was the King of Israel!
Our Lord’s words in verses 50 and 51 are even more amazing to us, though it would seem that Nathanael did not understand them at the time. Jesus was referring to Jacob’s dream of a ladder reaching into heaven in Genesis 28. At the time, Jacob was awe struck at the realization of where the ladder was placed (that physical spot in Israel – the place he named Bethel), but as we are about to learn from our next text in John 4, it is no longer a matter of the place of worship, but rather the person to worship. Jesus is Jacob’s ladder. He is the mediator between God and man, between heaven and earth.
3 He left Judea and set out once more for Galilee. 4 But he had to pass through Samaria. 5 Now he came to a Samaritan town called Sychar, near the plot of land that Jacob had given to his son Joseph. 6 Jacob’s well was there, so Jesus, since he was tired from the journey, sat right down beside the well. It was about noon. 7 A Samaritan woman came to draw water. Jesus said to her, “Give me some water to drink.” 8 (For his disciples had gone off into the town to buy supplies.) 9 So the Samaritan woman said to him, “How can you – a Jew – ask me, a Samaritan woman, for water to drink?” (For Jews use nothing in common with Samaritans.) 10 Jesus answered her, “If you had known the gift of God and who it is who said to you, ‘Give me some water to drink,’ you would have asked him, and he would have given you living water.” 11 “Sir,” the woman said to him, “you have no bucket and the well is deep; where then do you get this living water? 12 Surely you’re not greater than our ancestor Jacob, are you? For he gave us this well and drank from it himself, along with his sons and his livestock.” 13 Jesus replied, “Everyone who drinks some of this water will be thirsty again. 14 But whoever drinks some of the water that I will give him will never be thirsty again, but the water that I will give him will become in him a fountain of water springing up to eternal life.” 15 The woman said to him, “Sir, give me this water, so that I will not be thirsty or have to come here to draw water.” 16 He said to her, “Go call your husband and come back here.” 17 The woman replied, “I have no husband.” Jesus said to her, “Right you are when you said, ‘I have no husband,’ 18 for you have had five husbands, and the man you are living with now is not your husband. This you said truthfully!” 19 The woman said to him, “Sir, I see that you are a prophet. 20 Our fathers worshiped on this mountain, and you people say that the place where people must worship is in Jerusalem.” 21 Jesus said to her, “Believe me, woman, a time is coming when you will worship the Father neither on this mountain nor in Jerusalem. 22 You people worship what you do not know. We worship what we know, because salvation is from the Jews. 23 But a time is coming – and now is here – when the true worshipers will worship the Father in spirit and truth, for the Father seeks such people to be his worshipers. 24 God is spirit, and the people who worship him must worship in spirit and truth.” 25 The woman said to him, “I know that Messiah is coming” (the one called Christ); “whenever he comes, he will tell us everything.” 26 Jesus said to her, “I, the one speaking to you, am he.” 27 Now at that very moment his disciples came back. They were shocked because he was speaking with a woman. However, no one said, “What do you want?” or “Why are you speaking with her?” 28 Then the woman left her water jar, went off into the town and said to the people, 29 “Come, see a man who told me everything I ever did. Surely he can’t be the Messiah, can he?” 30 So they left the town and began coming to him. 31 Meanwhile the disciples were urging him, “Rabbi, eat something.” 32 But he said to them, “I have food to eat that you know nothing about.” 33 So the disciples began to say to one another, “No one brought him anything to eat, did they?” 34 Jesus said to them, “My food is to do the will of the one who sent me and to complete his work. 35 Don’t you say, ‘There are four more months and then comes the harvest?’ I tell you, look up and see that the fields are already white for harvest! 36 The one who reaps receives pay and gathers fruit for eternal life, so that the one who sows and the one who reaps can rejoice together. 37 For in this instance the saying is true, ‘One sows and another reaps.’ 38 I sent you to reap what you did not work for; others have labored and you have entered into their labor.” 39 Now many Samaritans from that town believed in him because of the report of the woman who testified, “He told me everything I ever did.” 40 So when the Samaritans came to him, they began asking him to stay with them. He stayed there two days, 41 and because of his word many more believed. 42 They said to the woman, “No longer do we believe because of your words, for we have heard for ourselves, and we know that this one really is the Savior of the world” (John 4:3-42).
Jesus encounters a Samaritan woman while He waits for His disciples to return from town. I note first of all that Jesus got this woman’s attention by establishing a relationship with her, a relationship unlike any she had ever known with a man, a relationship that her religion and Judaism prohibited. He was a man; she was a woman. The disciples were amazed to see Jesus speaking to a woman.10 Beyond this, she was an immoral woman, as Jesus was about to reveal.11 I am reminded of the separatist attitude of the Pharisees as revealed in Luke 7:
36 Now one of the Pharisees asked Jesus to have dinner with him, so he went into the Pharisee’s house and took his place at the table. 37 Then when a woman of that town, who was a sinner, learned that Jesus was dining at the Pharisee’s house, she brought an alabaster jar of perfumed oil. 38 As she stood behind him at his feet, weeping, she began to wet his feet with her tears. She wiped them with her hair, kissed them, and anointed them with the perfumed oil. 39 Now when the Pharisee who had invited him saw this, he said to himself, “If this man were a prophet, he would know who and what kind of woman this is who is touching him, that she is a sinner” (Luke 7:36-39, emphasis mine).
If Jesus knew about Peter and Nathanael (as He surely did), then He also knew about this woman’s immorality. That will become apparent in a moment. But in spite of her sin, Jesus seeks to draw her to faith, and thus to discipleship. A Pharisee would be horrified at the thought of such a relationship with Messiah.
In addition, the woman at the well was a Samaritan; Jesus was a Jew. She was amazed that Jesus would be dealing with her as He did.12 Jews and Samaritans differed greatly in their beliefs about God and about the coming Messiah.13 In spite of all these apparent barriers, Jesus will become her Savior, along with many others who lived in her city.14
Jesus graciously directed His conversation with this Samaritan woman in such a way as to get to the heart of the matter: her sin, the nature of true worship, and the identity of Messiah. There was no value in debating whether God should be worshipped on one mountain or another, because He was to be worshipped in Spirit and in truth.15 When the Messiah comes, He is the One who is to be worshipped. Worship is no longer a matter of finding the right place, but of recognizing the right person. And Jesus was that Person.16
Their conversation was interrupted by the return of our Lord’s disciples. We hardly find it shocking to read that their concern was with the lunch they had just purchased in town, rather than with loosing this woman from the bonds of sin. She left her water pot and hurried back to the city to tell the others about Jesus. Her message was simple: “Come, see a man who told me everything I ever did. Surely he can’t be the Messiah, can he?”17 As a result of her testimony, many came from the city to hear Jesus themselves, and many believed. Jesus remained with them for two days, affirming their relationship with Him through faith.
In the broader sense, the woman at the well became a disciple, a follower of Jesus. And she did what disciples were meant to do. She believed in Jesus, and then she told others about Him. I would like to pause for a moment to make some observations and applications, based upon these two “disciple” texts – the calling of the five disciples in John 1, and the calling of the woman at the well (and others) in John 4.
First, let us consider who Jesus called to a relationship with Himself. These folks were not among those voted “most likely to succeed” by their peers. The disciples were Galileans, not highly respected by the religious elite:
45 Then the officers returned to the chief priests and Pharisees, who said to them, “Why didn’t you bring him back with you?” 46 The officers replied, “No one ever spoke like this man!” 47 Then the Pharisees answered, “You haven’t been deceived too, have you? 48 None of the rulers or the Pharisees have believed in him, have they? 49 But this rabble who do not know the law are accursed!” 50 Nicodemus, who had gone to Jesus before and who was one of the rulers, said, 51 “Our law doesn’t condemn a man unless it first hears from him and learns what he is doing, does it?” 52 They replied, “ You aren’t from Galilee too, are you? Investigate carefully and you will see that no prophet comes from Galilee!” (John 7:45-52, emphasis mine)
Several of the disciples were fishermen, and none were men of status, position, or educational standing. As their opponents would later note, they were not men of learning:
When they saw the boldness of Peter and John, and discovered that they were uneducated and ordinary men, they were amazed and recognized these men had been with Jesus (Acts 4:13, emphasis mine).
The woman at the well and the people of her city were Samaritans, about as low on the social scale as one could get (at least this was how the Jews perceived it). And remember that the woman’s moral life had to be a matter of public knowledge in her town.
Are these the kinds of people you would choose to represent Messiah and to announce His appearance? I think not. But I think I can see several reasons why our Lord would have purposely chosen such individuals.
These were the kind of people our Lord had come to save:
16 When the experts in the law and the Pharisees saw that he was eating with sinners and tax collectors, they said to his disciples, “Why does he eat with tax collectors and sinners?” 17 When Jesus heard this he said to them, “Those who are healthy don’t need a physician, but those who are sick do. I have not come to call the righteous, but sinners” (Mark 2:16-17).
26 Think about the circumstances of your call, brothers and sisters. Not many were wise by human standards, not many were powerful, not many were born to a privileged position. 27 But God chose what the world thinks foolish to shame the wise, and God chose what the world thinks weak to shame the strong. 28 God chose what is low and despised in the world, what is regarded as nothing, to set aside what is regarded as something, 29 so that no one can boast in his presence (1 Corinthians 1:26-29).
Beyond this, however, those our Lord chose to bear witness of Him were the people considered unsaveable by the Jewish religious leaders. The religious elite assumed that they had 50-yard-line seats in the kingdom of God and that the lowly masses were condemned:
“But this rabble who do not know the law are accursed!”18
Jesus turned the tables on the religious elite by offering hope to the hopeless and warning to the presumptuous:
3 “Blessed are the poor in spirit, for the kingdom of heaven belongs to them.
4 “Blessed are those who mourn, for they will be comforted.
5 “Blessed are the meek, for they will inherit the earth” (Matthew 5:3-5).
28 Come to me, all you who are weary and burdened, and I will give you rest. 29 Take my yoke on you and learn from me, because I am gentle and humble in heart, and you will find rest for your souls. 30 For my yoke is easy to bear, and my load is not hard to carry” (Matthew 11:28-30).
“ For I tell you, unless your righteousness goes beyond that of the experts in the law and the Pharisees, you will never enter the kingdom of heaven” (Matthew 5:20).
21 “Not everyone who says to me, ‘Lord, Lord,’ will enter into the kingdom of heaven – only the one who does the will of my Father in heaven. 22 On that day, many will say to me, ‘Lord, Lord, didn’t we prophesy in your name, and in your name cast out demons and do many powerful deeds?’ 23 Then I will declare to them, ‘I never knew you. Go away from me, you lawbreakers!’” (Matthew 7:21-23)
27 “Woe to you, experts in the law and you Pharisees, hypocrites! You are like whitewashed tombs that look beautiful on the outside but inside are full of the bones of the dead and of everything unclean. 28 In the same way, on the outside you look righteous to people, but inside you are full of hypocrisy and lawlessness” (Matthew 23:27-28).19
The self-righteous religious leaders had convinced many that they were the gatekeepers of heaven. They were certain that they would be there, and that the masses would not. Certainly “sinners” would not be there. And yet Jesus chose to save sinners, while He condemned the self-righteous. When Jesus chose to save those who were undeserving and unimpressive to be His disciples, it gave hope to all those who considered themselves unworthy. Jesus came to save unworthy sinners by grace, not to pass out merit badges to those who try harder. Trying harder is what kept the self-righteous from heaven.20 If Jesus had chosen the “elite,” the undeserving would reason, “I’ll never make it.” But when Jesus called those who were regarded as “losers” to be His disciples, it greatly encouraged other “losers”: “If He can choose them to follow Him, then I believe I can follow Him as well.”
If you were demonstrating the cleaning power of a new brand of laundry soap, would you use the filthiest clothes you could find, or the cleanest? I’d pick the worst possible clothing, with the most impossible stains. If the laundry soap can take the stains from these garments, then it will work for me as well.
Second, I want to call your attention to how quickly and willingly these new followers of Jesus began to witness to others. Jesus gave no instructions to any of His followers to “go tell others,” but they did, and they did so almost immediately after they met Him. It seems to me that many Christians appear to feel that you must first be commanded to go and make disciples and that you can do so only after considerable instruction. These early followers of Jesus knew very little about Jesus, except that He was the most amazing person they had ever met – and He claimed to be the Messiah. They did not debate with those who doubted; they did not seek to use any apologetics to convince the skeptical. They simply encouraged others to see for themselves and draw their own conclusions. The woman at the well doesn’t even seem to be fully convinced herself:
“Come, see a man who told me everything I ever did. Surely he can’t be the Messiah, can he?” (John 4:29, emphasis mine)
I am almost tempted to say that new believers do not need to be commanded to evangelize or to learn how to do so. They intuitively and spontaneously do so. I fear that one might say that new believers too quickly learn not to evangelize. In part, this may be due to the negative reaction they get from those who are offended by their direct and enthusiastic approach. And it may also be due to their exposure to older, more “cautious” Christians. I fear, too, that these new believers are swept into the church and encouraged not to return to their old associates (lest they be tempted to return to their old sinful lifestyle). Pretty soon their unsaved friends are gone, and their new friends are all Christians. The opportunity to evangelize their pagan peers is lost. The woman at the well went immediately to her friends and acquaintances with the good news about Jesus. They were the ones who needed to hear, and hear they did.
Third, I want you to take note that when our Lord called these folks to follow Him, He made it very clear to them that He knew all about them. This is a most important point, and it is one that is emphasized in both John 1 and John 4. When Jesus saw Peter coming toward Him, He identified him and his father before Andrew could even introduce him. He then gave Peter the name Cephas, indicating His knowledge about Peter’s future. Jesus knew who Peter was and what he would become. I am certain that He knew Peter would deny Him as well.21
It is very clear that Jesus knew all about Nathanael at the time He called him. Jesus knew that he was “an Israelite in whom there was no deceit”,22 as well as knowing what he was doing under that fig tree before Philip called him.23 Nathanael rightly said, “How do you know me?” Jesus knew Nathanael completely at the time he was invited to “come and see” who Jesus was.
The same is true for the woman at the well. Jesus needed to expose her sin so that she would trust in Him as the sin-bearer (as John had identified Him – John 1:29, 36). That is why it is twice said that Jesus told her everything she had done (John 4:29, 39).
What does this mean? What is so important about our Lord knowing everything about those whom He called? I believe that the Spirit of God is emphasizing a very important truth here. He is making it clear that our Lord is omniscient – He knows all. We are being informed that our Lord knew all about the people He called when He called them. Nothing that any of these people had done, or would do, would come as a surprise to our Lord.
Recently, several people I know have sold their old home and have purchased a newer one. I don’t know a lot about real estate, but I do know that when the buyer signs a contract, there are certain provisions included in the contract for unforeseen events. If during the inspection of the home a major problem is discovered, provision is made to set the contract aside, to fix the problem at the owner’s expense, or to reduce the purchase price. Such provisions in a contract are necessary and important because there are almost always some unexpected surprises. When our Lord calls us to follow Him, He knows us intimately and completely; there will be no surprises to Him. And thus we can be assured that we are secure.
On the other hand, when our Lord calls us, we know very little about Him. There will be many surprises as we get to know Him more intimately. But every surprise is a pleasant one! It just gets better and better. Can you imagine how many pleasant surprises these new disciples experienced? The five disciples of John chapter 1 would soon accompany Jesus to a wedding where they would witness Him turning water into wine, the first sign to manifest our Lord’s glory.24 In John’s Gospel, they would see Jesus heal a paralytic,25 feed the 5,000,26 walk on water,27 give sight to the blind,28 and raise the dead.29
Have you ever bought a used car? It was probably shiny and clean, inside and out. But often when you look more carefully, you begin to see the flaws. There may be a slight dent or a scratch here and there. There may be some rust that you did not detect in your initial enthusiasm. The motor may leak a little oil, or – worse yet – burn a little oil. The more you look, the more problems you can expect to find. The exact opposite is true when we trust in Jesus. We find Him without any flaws. Indeed, we will spend all eternity discovering more and more of His perfections. He knows us completely, and He chooses us anyway. We know Him only in part, but it only gets better as we come to know Him more intimately.
1 After this Jesus revealed himself again to the disciples by the Sea of Tiberias. Now this is how he did so. 2 Simon Peter, Thomas (called Didymus), Nathanael (who was from Cana in Galilee), the sons of Zebedee, and two other disciples of his were together. 3 Simon Peter told them, “I am going fishing.” “We will go with you,” they replied. They went out and got into the boat, but that night they caught nothing. 4 When it was already very early morning, Jesus stood on the beach, but the disciples did not know that it was Jesus. 5 So Jesus said to them, “Children, you don’t have any fish, do you?” They replied, “No.” 6 He told them, “Throw your net on the right side of the boat, and you will find some.” So they threw the net, and were not able to pull it in because of the large number of fish. 7 Then the disciple whom Jesus loved said to Peter, “It is the Lord!” So Simon Peter, when he heard that it was the Lord, tucked in his outer garment (for he had nothing on underneath it), and plunged into the sea. 8 Meanwhile the other disciples came with the boat, dragging the net full of fish, for they were not far from land, only about a hundred yards. 9 When they got out on the beach, they saw a charcoal fire ready with a fish placed on it, and bread. 10 Jesus said, “Bring some of the fish you have just now caught.” 11 So Simon Peter went aboard and pulled the net to shore. It was full of large fish, one hundred fifty-three, but although there were so many, the net was not torn. 12 “Come, have breakfast,” Jesus said. But none of the disciples dared to ask him, “Who are you?” because they knew it was the Lord. 13 Jesus came and took the bread and gave it to them, and did the same with the fish. 14 This was now the third time Jesus was revealed to the disciples after he was raised from the dead.
15 Then when they had finished breakfast, Jesus said to Simon Peter, “Simon, son of John, do you love me more than these do?” He replied, “Yes, Lord, you know I love you.” Jesus told him, “Feed my lambs.” 16 Jesus said a second time, “Simon, son of John, do you love me?” He replied, “Yes, Lord, you know I love you.” Jesus told him, “Shepherd my sheep.” 17 Jesus said a third time, “Simon, son of John, do you love me?” Peter was distressed that Jesus asked him a third time, “Do you love me?” and said, “Lord, you know everything. You know that I love you.” Jesus replied, “Feed my sheep. 18 I tell you the solemn truth, when you were young, you tied your clothes around you and went wherever you wanted, but when you are old, you will stretch out your hands, and others will tie you up and bring you where you do not want to go.” 19 (Now Jesus said this to indicate clearly by what kind of death Peter was going to glorify God.) After he said this, Jesus told Peter, “Follow me.” 20 Peter turned around and saw the disciple whom Jesus loved following them. (This was the disciple who had leaned back against Jesus’ chest at the meal and asked, “Lord, who is the one who is going to betray you?”) 21 So when Peter saw him, he asked Jesus, “Lord, what about him?” 22 Jesus replied, “If I want him to live until I come back, what concern is that of yours? You follow me!” 23 So the saying circulated among the brothers and sisters that this disciple was not going to die. But Jesus did not say to him that he was not going to die, but rather, “If I want him to live until I come back, what concern is that of yours?” (John 21:1-23)
You might accuse me of cheating here. I said that we were going to look at the way our Lord first called His disciples and seek to discover what it was about Jesus that attracted men and women to follow Him. How can we go to the last chapter of John and still be talking about the initial calling of the disciples?
I believe I can demonstrate that the events described in John 21 are reminders of how discipleship began, not only for Peter, but also for his fellow-disciples. To begin with, the fishing incident described in John 21:1-14 is a throwback (pardon the pun) to the call of the disciples as recorded in Luke 5:
1 Now Jesus was standing by the Lake of Gennesaret, and the crowd was pressing around him to hear the word of God. 2 He saw two boats by the lake, but the fishermen had gotten out of them and were washing their nets. 3 He got into one of the boats, which was Simon’s, and asked him to put out a little way from the shore. Then Jesus sat down and taught the crowds from the boat. 4 When he had finished speaking, he said to Simon, “Put out into the deep water and lower your nets for a catch.” 5 Simon answered, “Master, we worked hard all night and caught nothing! But at your word I will lower the nets.” 6 When they had done this, they caught so many fish that their nets started to tear. 7 So they motioned to their partners in the other boat to come and help them. And they came and filled both boats, so that they were about to sink. 8 But when Simon Peter saw it, he fell down at Jesus’ knees, saying, “Go away from me, Lord, for I am a sinful man!” 9 For Peter and all who were with him were astonished at the catch of fish that they had taken, 10 and so were James and John, Zebedee’s sons, who were Simon’s business partners. Then Jesus said to Simon, “Do not be afraid; from now on you will be catching people.” 11 So when they had brought their boats to shore, they left everything and followed him (Luke 5:1-11).
A lot of water has gone under the bridge in John’s Gospel since the calling of the disciples in chapter 1. In addition to witnessing many of our Lord’s miracles, Jesus has told His disciples about His rejection, crucifixion, and resurrection, and about the coming of the Holy Spirit. When Jesus was arrested, all the disciples fled, and Peter denied our Lord three times. Now, after His resurrection, our Lord has already appeared to them on two occasions.30 And now He appears a third time in John 21, and He does so while they are fishing. Had they concluded that it was “back to business” as usual? Did they think it was all over now? Then they were wrong! Our Lord is going to confirm their calling, beginning with a general confirmation and ending with a specific exhortation to Peter, who had denied Him three times.
I believe that this final chapter of John was intended to bring to mind the original call of the disciples. The similarity between this “fishing story” and the call of the disciples after their fishing success in Luke 5 is deliberate and purposeful. Jesus is reissuing His call to discipleship. Their discipleship has not ended; it is just beginning. Now they really will become fishers of men.
In our Lord’s dealings with Peter in John 21:15-23, He refers to him three times as “Simon, son of John.”31 This is how Jesus referred to Peter the first time they met, in John 1:
“You are Simon, the son of John. You will be called Cephas” (which is translated Peter). (John 1:42)
There is no other place in the New Testament where Peter is called “Simon, son of John.” Our Lord is therefore reminding Peter of their first meeting and thus of what motivated him to become a disciple in the first place. And so three times Jesus asks Peter if he loves Him, and three times Peter (somewhat painfully) affirms his love for the Savior. Each time that Peter confirms his love for Jesus, our Lord commissions him to care for His sheep:
“Feed my lambs” (verse 15).
“Shepherd my sheep” (verse 16).
“Feed my sheep” (verse 17).
Peter’s “discipleship” is to be fulfilled as he cares for the sheep of his Master. This was our Lord’s calling as we read in John 10. He came and laid down His life for His sheep:
11 “I am the good shepherd. The good shepherd lays down his life for the sheep. 12 The hired hand, who is not a shepherd and does not own sheep, sees the wolf coming and abandons the sheep and runs away. So the wolf attacks the sheep and scatters them. 13 Because he is a hired hand and is not concerned about the sheep, he runs away. 14 “I am the good shepherd. I know my own and my own know me – 15 just as the Father knows me and I know the Father – and I lay down my life for the sheep. 16 I have other sheep that do not come from this sheepfold. I must bring them too, and they will listen to my voice, so that there will be one flock and one shepherd. 17 This is why the Father loves me – because I lay down my life, so that I may take it back again. 18 No one takes it away from me, but I lay it down of my own free will. I have the authority to lay it down, and I have the authority to take it back again. This commandment I received from my Father” (John 10:11-18).
Now that the Good Shepherd has given His life for His sheep, He is concerned that His sheep will be properly fed and cared for after His departure to the Father. Peter is commissioned to tend our Lord’s sheep.32 What our Lord says next to Peter indicates to him that he, too, will lay down his life for the sheep.33 Twice our Lord will say to Peter in this intimate conversation, “Follow Me!”34
Our Lord’s conversation with Peter was a confirmation of his calling as a disciple. The fact that Jesus would ask Peter three times if he loved Him was a gracious reminder of Peter’s three-fold denial, just as his three-fold recommissioning was an encouraging affirmation of his discipleship. Peter’s failure (denial) under pressure was not the end of his relationship with Jesus; it was the humbling experience that Peter needed to be equipped to minister to others. Jesus had indicated this before he stumbled:
31 “Simon, Simon, pay attention! Satan has demanded to have you all, to sift you like wheat, 32 but I have prayed for you, Simon, that your faith may not fail. When you have turned back, strengthen your brothers.” 33 But Peter said to him, “Lord, I am ready to go with you both to prison and to death!” 34 Jesus replied, “I tell you, Peter, the rooster will not crow today until you have denied three times that you know me” (Luke 22:31-34, emphasis mine).
Let us take note of the fact that just as our Lord foretold Peter’s failure in the hearing of the other disciples, so He now affirms Peter’s apostleship in the hearing of his fellow-disciples. How easy it would have been for them to reject Peter’s leadership because of his failure. Our Lord makes it known to Peter and to his peers that he has been restored.
Notice the basis of Peter’s ministry here – his love for the Master. That is why Peter (and the others) followed Jesus in the first place. It is why they follow Him now. They love Him. Their status and their service as saints are not conditioned upon their perfection, but on the perfection of the Master. Their service is not motivated by guilt (as can so often be the case with ministry in the church), but upon grace. They serve Jesus out of pure delight. Following Jesus is not based upon duty, but upon beauty – the beauty of our lovely Savior.
Why do people follow Jesus today? It is not because those who bear witness to Jesus are perfect. It is not because our arguments are so compelling. It is simply because unworthy sinners have experienced the saving grace of Jesus and then pointed others to Him as well. Men and women are not convinced and converted by us; our task is merely to point them to Jesus and let them learn of Him.
When I was in prison ministry, I was teaching a seminar in a maximum security prison in Texas. Some of the volunteers who came to the prison with me were ex-offenders. One of the men had served time in this very prison. An inmate asked me if some of the ex-offenders could share their testimony. I will never forget one man’s testimony as long as I live. He shared that he had stolen an expensive motorcycle, had been arrested, and was awaiting his trial. He was obviously apprehensive about the future. Someone suggested to him that he needed to read the Bible. And so he got one – actually (so he confessed), he stole one. He was living in a house with some other members of a motorcycle gang. As he began to read the New Testament for the first time, this man read the stories of Jesus in the Gospels. He was so touched by the beauty of Jesus in the Gospels that he began to sob. In order to keep the other gang members from hearing him, he went into the bathroom and turned on the water so that his weeping would not be heard. And so, being brought to Jesus in the Bible, he was saved, and now he followed Him by going back into the same prison where he served his time. All he needed was for someone to point him to Jesus, and when he saw Him, he loved Him.
My friend, have you met Jesus? Have your read of Him in the Bible? Have you heard His call? He invites you to trust in Him and to follow Him. He knows everything you have ever done, and will ever do. He is not shocked by your sin because He has taken it on Himself. Don’t take my word for it. Hear Him for yourself. You will never be disappointed. You may stumble and fall, as Peter did, but be assured that your eternal future does not rest upon your perfection, but on His. Follow Him.
1 Copyright © 2006 by Community Bible Chapel, 418 E. Main Street, Richardson, TX 75081. This is the edited manuscript of Lesson 3 in the Following Jesus in a Me-First World series prepared by Robert L. Deffinbaugh on October 1, 2006. Anyone is at liberty to use this lesson for educational purposes only, with or without credit. The Chapel believes the material presented herein to be true to the teaching of Scripture, and desires to further, not restrict, its potential use as an aid in the study of God’s Word. The publication of this material is a grace ministry of Community Bible Chapel.
2 Unless otherwise indicated, all Scripture quotations are from the NET Bible. The NEW ENGLISH TRANSLATION, also known as THE NET BIBLE, is a completely new translation of the Bible, not a revision or an update of a previous English version. It was completed by more than twenty biblical scholars who worked directly from the best currently available Hebrew, Aramaic, and Greek texts. The translation project originally started as an attempt to provide an electronic version of a modern translation for electronic distribution over the Internet and on CD (compact disk). Anyone anywhere in the world with an Internet connection will be able to use and print out the NET Bible without cost for personal study. In addition, anyone who wants to share the Bible with others can print unlimited copies and give them away free to others. It is available on the Internet at: www.netbible.org.
3 Just as Samuel designated Saul, and later David, as Israel’s king.
4 See John 1:27.
5 See John 1:29, 36.
6 Matthew 3:10-12.
7 John 1:32.
8 John 1:29, 36.
9 A.T. Robertson remarks, “To his latest day John never forgot the hour when first he met Jesus.” A.T. Robertson, Word Pictures in the New Testament (electronic edition, BibleWorks 6, en loc).
10 John 4:27.
11 John 4:16-18.
12 John 4:9.
13 John 4:19-26.
14 John 4:42.
15 John 4:24.
16 John 4:26.
17 John 4:29.
18 John 7:49.
19 Also consider the story of the rich man and Lazarus in Luke 16:19-31. The Pharisees assumed that the rich would go to heaven, and that the poor (especially beggars) would not. In this story, Jesus reverses their “reality.” The poor man goes to heaven, while the rich man goes to hell.
20 See Romans 9:30—10:4.
21 See Luke 22:31-34.
22 John 1:47.
23 John 1:48.
24 John 2:1-11.
25 John 5:1-9ff.
26 John 6:1-14.
27 John 6:16-21.
28 John 9:1-41.
29 John 11:1-44.
30 See John 21:14.
31 John 21:15, 16, 17.
32 Peter will pass this commission to shepherd the flock of God on to others in 1 Peter 5:1-4.
33 See John 21:18-19.
34 John 21:19, 22.
As I write this message, an election is coming in just a few days. I was thinking of all the election speeches and campaign promises that have been uttered in the course of the campaign. It reminded me of Pilate’s words, “What is truth?” in response to our Lord’s statement that He had come into the world to bear witness to the truth.2 Many people today are asking that same question as they listen to all the election speeches. People have always been skeptical regarding campaign promises, but now our culture has become skeptical about any claim to truth. Generally speaking, Americans believed that there was absolute truth. They may have had their doubts as to whether it could be known, but there was at least the assumption that there was such a thing as absolute truth.
But today there is a vastly different attitude toward truth. In our postmodern world, it is assumed that there is no absolute, universal, truth, which applies to all mankind. Instead, it is held that truth is much more relative. There is “your truth” – truth that works for you – and there is “my truth” – truth that works for me. These “truths” are not universal. In my culture and circumstances, chastity (a rather foreign word these days) may work for me, but those outside of my culture and circumstances see it in a very different way (indeed, virginity is often viewed as a curse).
At this point in our study of discipleship (following Jesus), we are focusing on some of the reasons why people follow Jesus. In this lesson, I have chosen two reasons, which are very much interrelated – grace and truth – based on John 1, verses 14-18. Our Lord Jesus personified grace and truth. Let us pause to consider how wonderful these two qualities are and how attractive they are in Jesus, and in His followers.
14 Now the Word became flesh and took up residence among us. We saw his glory – the glory of the one and only, full of grace and truth, who came from the Father. 15 John testified about him and shouted out, “This one was the one about whom I said, ‘He who comes after me is greater than I am, because he existed before me.’” 16 For we have all received from his fullness one gracious gift after another. 17 For the law was given through Moses, but grace and truth came about through Jesus Christ. 18 No one has ever seen God. The only one, himself God, who is in closest fellowship with the Father, has made God known (John 1:14-18).3
John wrote, “we saw His glory,”4 and then proceeds to explain the nature of this glory. It is important for us to understand what that “glory” is of which John is speaking. It cannot be His visible heavenly “glory,” for our Lord left this behind when He came to earth:
“And now, Father, glorify me at your side with the glory I had with you before the world was created” (John 17:5).5
5 You should have the same attitude toward one another that Christ Jesus had, 6 who though he existed in the form of God did not regard equality with God as something to be grasped, 7 but emptied himself by taking on the form of a slave, by looking like other men, and by sharing in human nature. 8 He humbled himself, by becoming obedient to the point of death – even death on a cross! (Philippians 2:5-8)
Furthermore, it is this visible glory that our Lord received back when He returned to the Father:6
10 I was in the Spirit on the Lord’s Day when I heard behind me a loud voice like a trumpet, 11 saying: “Write in a book what you see and send it to the seven churches – to Ephesus, Smyrna, Pergamum, Thyatira, Sardis, Philadelphia, and Laodicea.” 12 I turned to see whose voice was speaking to me, and when I did so, I saw seven golden lampstands, 13 and in the midst of the lampstands was one like a son of man. He was dressed in a robe extending down to his feet and he wore a wide golden belt around his chest. 14 His head and hair were as white as wool, even as white as snow, and his eyes were like a fiery flame. 15 His feet were like polished bronze refined in a furnace, and his voice was like the roar of many waters. 16 He held seven stars in his right hand, and a sharp double-edged sword extended out of his mouth. His face shone like the sun shining at full strength. 17 When I saw him I fell down at his feet as though I were dead, but he placed his right hand on me and said: “Do not be afraid! I am the first and the last, 18 and the one who lives! I was dead, but look, now I am alive – forever and ever – and I hold the keys of death and of Hades! (Revelation 1:10-18, emphasis mine)
When John beheld our Lord’s celestial (heavenly) glory, he fell at His feet like a dead man. This is not the response we see in the Gospels. Peter somehow has the audacity to rebuke Jesus:
21 From that time on Jesus began to show his disciples that he must go to Jerusalem and suffer many things at the hands of the elders, chief priests, and experts in the law, and be killed, and on the third day be raised. 22 So Peter took him aside and began to rebuke him: “God forbid, Lord! This must not happen to you!” (Matthew 16:21-22)
The “glory” to which John refers cannot be any unusual physical manifestation of glory associated with His earthly body. Jesus was not “tall, dark, and handsome” like a movie actor might look. Isaiah prophesied that our Lord’s appearance was not such that it would attract men and women to follow Him:
He sprouted up like a twig before God, like a root out of parched soil; he had no stately form or majesty that might catch our attention, no special appearance that we should want to follow him (Isaiah 53:2).
Our Lord’s glory, as John tells us, was displayed in His attributes, specifically (in our text) grace and truth. John the Baptist proclaimed our Lord’s greatness in terms of our Lord’s eternality or immortality when he said, “He who comes after me is greater than I am, because he existed before me.” John does not (and cannot) mean that Jesus is greater because He was born before him (as an older brother might claim priority over a younger brother), because Jesus was born after John. Elizabeth was six months pregnant with John when the angel told Mary that she was about to become miraculously pregnant with the Messiah.7 John meant that Jesus was before Him in the sense that He is eternal, and thus John’s Gospel speaks of Him as the Creator:
1 In the beginning was the Word, and the Word was with God, and the Word was fully God. 2 The Word was with God in the beginning. 3 All things were created by him, and apart from him not one thing was created that has been created (John 1:1-3).8
John, the disciple, wanted to take this matter even further, and so he writes,
16 For we have all received from his fullness one gracious gift after another. 17 For the law was given through Moses, but grace and truth came about through Jesus Christ. 18 No one has ever seen God. The only one, himself God, who is in closest fellowship with the Father, has made God known (John 1:16-18).
Translators have struggled with how to translate verse 16. Literally, it should probably read, “For we have all received from his fullness grace replacing grace” (or “grace instead of grace”). The New Jerusalem Bible has sought to preserve this sense as much as possible by this rendering:
Indeed, from his fullness we have, all of us, received – one gift replacing another.
And so the question arises, how can “grace” replace “grace”? The answer is found right in our text: “the law came through Moses, but grace and truth came about through Jesus Christ.” Thus, John is contrasting the grace and truth God gave to Israel through the law with the greater grace and truth that came through Jesus Christ. The Old Testament law was considered a gracious gift to God’s people:
13 “You came down on Mount Sinai
and spoke with them from heaven.
You provided them with just judgments,
true laws, and good statutes and commandments” (Nehemiah 9:13).
29 Remove me from the path of deceit!
Graciously give me your law! (Psalm 119:29)
The Apostle Paul agrees with this assessment that the law is a good and gracious gift from God, as we see in Romans 7:
7 What shall we say then? Is the law sin? Absolutely not! Certainly, I would not have known sin except through the law. For indeed I would not have known what it means to desire something belonging to someone else if the law had not said, “Do not covet.” 8 But sin, seizing the opportunity through the commandment, produced in me all kinds of wrong desires. For apart from the law, sin is dead. 9 And I was once alive apart from the law, but with the coming of the commandment sin became alive10 and I died. So I found that the very commandment that was intended to bring life brought death! 11 For sin, seizing the opportunity through the commandment, deceived me and through it I died. 12 So then, the law is holy, and the commandment is holy, righteous, and good (Romans 7:7-12, emphasis mine).
The law revealed the character of God. It was never meant to save men, for the requirements of the law were impossible for men to keep.9 The law was the instrument God graciously used to reveal our sin, and thus our need for the Savior:
19 Now we know that whatever the law says, it says to those who are under the law, so that every mouth may be silenced and the whole world may be held accountable to God. 20 For no one is declared righteous before him by the works of the law, for through the law comes the knowledge of sin. 21 But now apart from the law the righteousness of God (which is attested by the law and the prophets) has been disclosed – 22 namely, the righteousness of God through the faithfulness of Jesus Christ for all who believe. For there is no distinction, 23 for all have sinned and fall short of the glory of God (Romans 3:19-23).
The law was a temporary provision, until the time Christ came as the once-for-all sacrifice for sin:
19 Why then was the law given? It was added because of transgressions, until the arrival of the descendant to whom the promise had been made. It was administered through angels by an intermediary (Galatians 3:19).
The law provided a moral code to restrain sin, and a sacrificial system to put off, year-by-year, God’s punishment for sin until Christ came and made a payment for sin “once for all.”
1 For the law possesses a shadow of the good things to come but not the reality itself, and is therefore completely unable, by the same sacrifices offered continually, year after year, to perfect those who come to worship. 2 For otherwise would they not have ceased to be offered, since the worshipers would have been purified once for all and so have no further consciousness of sin? 3 But in those sacrifices there is a reminder of sins year after year. 4 For the blood of bulls and goats cannot take away sins. . . . 11 And every priest stands day after day serving and offering the same sacrifices again and again – sacrifices that can never take away sins. 12 But when this priest had offered one sacrifice for sins for all time, he sat down at the right hand of God, 13 where he is now waiting until his enemies are made a footstool for his feet. 14 For by one offering he has perfected for all time those who are made holy (Hebrews 10:1-4, 11-14).10
The Old Testament law was thus a gracious provision of God. But the salvation God provided through the person of Jesus Christ was a better grace. This is completely consistent with the message of the Book of Hebrews. What God provided for His people in the Old Testament was good; but what He provided for men through Christ and the New Covenant was vastly better. Thus, John is perfectly right in speaking of one (better) grace replacing another (good, but inferior) grace. It is therefore “grace in place of grace,” and this was accomplished in the person of the Son of God, the Lord Jesus Christ.11 There are a number of other instances, but these instances are examples.
With these things in mind, I will attempt to show how John’s Gospel seeks to build upon the Old Testament truths, showing how Jesus in His incarnation has done something far greater. I believe John’s Gospel draws deeply from the Old Testament. The first words of John’s Gospel are, “In the beginning. . . .” The first words of Genesis are, “In the beginning. . . .” In both places, these words introduce an account of the creation of the world. John is surely choosing his words carefully to link the Lord Jesus with the creation accounts of Genesis 1 and 2. Elsewhere in his Gospel, John links Jesus with Jacob’s ladder,12 with the temple,13 with the brazen serpent,14 and with the manna in the wilderness.15
I believe John 1:14-18 is designed to draw upon the events described in Exodus 32-34 and Exodus 33:18—34:7 in particular.
18 And Moses said, “ Show me your glory.” 19 And the Lord said, “I will make all my goodness pass before your face, and I will proclaim the Lord by name before you; I will be gracious to whom I will be gracious, I will show mercy to whom I will show mercy.” 20 But he added, “ You cannot see my face, for no one can see me and live.” 21 The Lord said, “Here is a place by me; you will station yourself on a rock. 22 When my glory passes by, I will put you in a cleft in the rock and will cover you with my hand while I pass by. 23 Then I will take away my hand, and you will see my back, but my face must not be seen” (Exodus 33:18-23, emphasis mine).
While Moses was on the mountain with God, the people were below, worshipping an idol. God threatened to wipe out the entire nation and to raise up a new nation through Moses.16 Moses interceded with God on behalf of the Israelites, and so it appears17 that God changed His mind. God promised to bring the Israelites into the land of Canaan, but refused to go with them, lest – because of their rebelliousness – He kill them on the way. Moses persisted to intercede with God. When God finally consented to go with His people, Moses asked to see God’s glory.
God granted Moses’ request, but with some modifications. Moses could not look at God directly or he would die. Thus, Moses must stand in the cleft of the rock, where God would cover Moses until He passed by. Then, Moses would be allowed to see only the backside of God, but not His face. This is the glory that Moses beheld:
6 The Lord passed by before him and proclaimed: “The Lord, the Lord, the compassionate and gracious God, slow to anger, and abounding in loyal love and faithfulness [NASB = truth], 7 keeping loyal love for thousands, forgiving iniquity and transgression and sin. But he by no means leaves the guilty unpunished, responding to the transgression of fathers by dealing with children and children’s children, to the third and fourth generation” (Exodus 34:6-7, emphasis mine).
The glory Moses saw was God’s nature – specifically, His mercy and grace. God’s glory was His predisposition to forgive sinners and to remain faithful to them. This, mind you, was God’s “backside” – God’s lesser glory. The full glory of God would be revealed in Jesus. His grace would surpass the great grace that Moses beheld. Our Lord’s glory would be seen “face to face.” It is this glory that John says he and his fellow disciples beheld. I believe that Paul takes up where John left off when he wrote:
6 For God, who said “Let light shine out of darkness,” is the one who shined in our hearts to give us the light of the glorious knowledge of God in the face of Christ (2 Corinthians 4:6, emphasis mine).
Think of it. While Moses saw only the “backside glory” of God, we see the full glory of God “in the face of Christ!” In Christ, we see God face to face.18
In Old Testament times, God was nearer to the Israelites than any “god” the heathen had ever worshipped:
7 In fact, what other great nation has a god so near to them like the Lord our God whenever we call on him? 8 And what other great nation has statutes and ordinances as just as this whole law that I am about to share with you today? (Deuteronomy 4:7-8, emphasis mine)
But the nearness of God in the Old Testament was nothing compared to the nearness of God in the person of His Son, Jesus Christ, Immanuel, God with us.19 Jesus is the full and complete manifestation of God:
1 After God spoke long ago in various portions and in various ways to our ancestors through the prophets, 2 in these last days he has spoken to us in a son, whom he appointed heir of all things, and through whom he created the world. 3 The Son is the radiance of his glory and the representation of his essence, and he sustains all things by his powerful word, and so when he had accomplished cleansing for sins, he sat down at the right hand of the Majesty on high (Hebrews 1:1-3).
1 This is what we proclaim to you: what was from the beginning, what we have heard, what we have seen with our eyes, what we have looked at and our hands have touched (concerning the word of life – 2 and the life was revealed, and we have seen and testify and announce to you the eternal life that was with the Father and was revealed to us). 3 What we have seen and heard we announce to you too, so that you may have fellowship with us (and indeed our fellowship is with the Father and with his Son Jesus Christ) (1 John 1:1-3).
Jesus is superior to Moses, and the grace and truth which our Lord personified was greater than the grace and truth revealed through the law. We might summarize the superiority of our Lord in this way:
Moses mediated for Israel, heading off their destruction |
Jesus was the mediator for Jews and Gentiles, whose sacrificial death paid the penalty for sin |
Moses went up to God |
Jesus is God come down to man |
Moses brought the law, which revealed God and delayed the punishment for sin |
Jesus is the full and final revelation of God, whose death provided a once-for-all solution for sin |
John introduces Jesus as the One who was full of grace and truth. Now let’s look at how this theme is developed in the New Testament. We look first at Luke 4, where Jesus is at the synagogue in Nazareth:
22 All were speaking well of him, and were amazed at the gracious words coming out of his mouth. They said, “Isn’t this Joseph’s son?” 23 Jesus said to them, “No doubt you will quote to me the proverb, ‘Physician, heal yourself!’ and say, ‘What we have heard that you did in Capernaum, do here in your hometown too.’” 24 And he added, “ I tell you the truth, no prophet is acceptable in his hometown. 25 But in truth I tell you, there were many widows in Israel in Elijah’s days, when the sky was shut up three and a half years, and there was a great famine over all the land. 26 Yet Elijah was sent to none of them, but only to a woman who was a widow at Zarephath in Sidon. 27 And there were many lepers in Israel in the time of the prophet Elisha, yet none of them was cleansed except Naaman the Syrian” (Luke 4:22-27, emphasis mine).
Jesus stood up in the synagogue at Nazareth, His home town, and read Isaiah 61:1-2 and then announced that He was the fulfillment of this Scripture. The people were delighted. These were gracious words indeed. The Messiah had come! The problem is that they understood “grace” differently than we do. They thought of God’s grace as being restricted to Jews20 and of Gentiles as outside the boundaries of divine grace.21 Jesus had to tell them the truth about grace. Grace is unmerited favor, something we neither earn nor deserve. How, then, is grace bestowed? It can only be bestowed by the sovereign choice of the giver. In other words, God’s grace must be sovereign grace. If this is the case, then no Jew can demand it, or protest when God chooses to bestow grace upon Gentiles.
In telling the truth about grace, Jesus turns to the Old Testament, where He cites two examples of grace being bestowed upon Gentiles. The first example is the grace of God bestowed upon the widow of Zarephath, a Sidonian town. While God punished Israel for her sins with a famine, He was sustaining a Gentile widow through His prophet, Elijah. The second example is Naaman, the Syrian – also a Gentile. Naaman was more than just a Gentile; he was the captain of the Syrian army.22 Our Lord’s words – proclaiming the arrival of the Messiah – were gracious words, but they were good news not only to the Jewish people, but also to the Gentiles – all who would trust in Jesus.
In John 6, we find an example of how grace and truth draws some, but repulses others. You will recall that Jesus has just fed the 5,000, and the people would have forcibly made Him their king.23 Jesus slipped away from the crowds, but eventually they caught up with Him again. Jesus revealed their true motives – they wanted more bread, more free meals. They challenged Jesus to rise above the standard Moses had set. Moses fed the Israelites in the wilderness for years; if Jesus is great, then let Him prove it by feeding them (continually).24 Jesus corrected them: it wasn’t Moses who provided bread in the wilderness; it was the Father who gave them bread.25 The bread they should want is the bread that comes down out of heaven, the bread that gives life to the world. Jesus then declares that He is that bread,26 although they have already rejected Him in this capacity.27
They wanted Jesus for a perpetual meal ticket. They wanted Him to feed them day after day. After all, Moses fed their forefathers for forty years. This gracious gift of food in the wilderness was good, but Jesus had something far better. The bread their forefathers ate in the wilderness did not keep them alive forever. They all died in the wilderness. But the “bread” Jesus offered gave everlasting life.
When Jesus began to speak of His sacrificial substitutionary death in terms of “bread” and “wine,” the people had heard enough. They wanted no more of such talk. Was it because Jesus spoke of eating His flesh and drinking His blood? I don’t think so. I’m inclined to think that they were repulsed by the fact that Jesus was speaking of eternal life as a gift of grace, and not a work that they could accomplish on their own. Remember that they have just asked Jesus, “What must we do to accomplish the deeds God requires?” (John 6:28, emphasis mine) Grace is repulsive to those who wish to work for God’s salvation, and the truth Jesus told was not welcomed. And so the crowds departed.
Jesus then turned His attention to His disciples:
67 So Jesus said to the twelve, “You don’t want to go away too, do you?” 68 Simon Peter answered him, “Lord, to whom would we go? You have the words of eternal life. 69 We have come to believe and to know that you are the Holy One of God!” (John 6:67-69, emphasis mine)
The very thing that prompted the crowds to leave is that which motivated the disciples to stay – grace and truth, in the person of Jesus. Jesus had the truth, the words of eternal life. These were words about grace, not works. Jesus spoke the truth about grace. It was grace and truth in the person of Jesus that motivated the disciples to persevere, to stay with Jesus. No one else had the words of eternal life.
John 7 is another example of our Lord as the personification of grace and truth. Jesus had come to Jerusalem. The response of the crowds was mixed.28 The chief priests and the Pharisees wanted to be rid of Jesus, and so they sent officers to arrest Jesus and to bring Him to them.29 When they returned, however, they came empty handed:
45 Then the officers returned to the chief priests and Pharisees, who said to them, “Why didn’t you bring him back with you?” 46 The officers replied, “No one ever spoke like this man!” 47 Then the Pharisees answered, “You haven’t been deceived too, have you? 48 None of the rulers or the Pharisees have believed in him, have they? 49 But this rabble who do not know the law are accursed!” (John 7:45-49)
There was something about Jesus’ teaching that disarmed these officers. I believe that while the exact content of our Lord’s words is not revealed, it is likely that grace and truth were a significant part of what impressed these officers about Jesus’ teaching. How could you arrest one as a criminal whose words were grace and truth such as you had never heard before?
John 8 contains an example of the grace with which our Lord spoke:
3 The experts in the law and the Pharisees brought a woman who had been caught committing adultery. They made her stand in front of them 4 and said to Jesus, “Teacher, this woman was caught in the very act of adultery. 5 In the law Moses commanded us to stone to death such women. What then do you say?” 6 (Now they were asking this in an attempt to trap him, so that they could bring charges against him.) Jesus bent down and wrote on the ground with his finger. 7 When they persisted in asking him, he stood up straight and replied, “Whoever among you is guiltless may be the first to throw a stone at her.” 8 Then he bent over again and wrote on the ground. 9 Now when they heard this, they began to drift away one at a time, starting with the older ones, until Jesus was left alone with the woman standing before him. 10 Jesus stood up straight and said to her, “Woman, where are they? Did no one condemn you?” 11 She replied, “No one, Lord.” And Jesus said, “I do not condemn you either. Go, and from now on do not sin any more” (John 8:3-11).
A woman is caught in the “very act” of adultery, and then unceremoniously brought before Jesus by the scribes and Pharisees. I am convinced that it was because they knew Jesus was full of grace that they brought her.30 They could use this woman to force Jesus to choose between grace and truth (the requirement of the law of Moses that she be stoned). If He chose to forgive her of her sins (as they knew He was predisposed to do), then Jesus would disobey the law which required that she be stoned.31 If Jesus said to stone her, then He would be acting contrary to His nature. It looked as though Jesus was finally trapped by His opponents.
Jesus did not deny that this woman was a sinner and that she deserved to be stoned. Jesus had come to die, so that He was soon to pay the penalty for her sins. But Jesus could hardly satisfy His adversaries with such an explanation. And so Jesus took a different approach. Granted, the woman deserved to die. But the truth was that those who accused her were just as sinful, and just as deserving to die. And so rather than focusing on the woman’s guilt, Jesus called attention to the sin of her accusers. Let the one without sin be first to cast a stone. When the scribes and Pharisees pondered Jesus’ response, they realized none of them were qualified to cast a stone at this woman, because all of them were sinners too. By this standard, Jesus was the only one who was qualified to stone this woman. Rather than to do so, He became the willing sacrifice for her sins, and for all who would trust in Him. The sinless perfection which qualified Him to stone this woman also qualified Him to die in her place. Jesus did not have to choose between grace and truth; He chose rather to exercise grace and truth in this woman’s behalf. She went away forgiven; her accusers went away guilty.
No one was a greater advocate of grace and truth than the Apostle Paul. Consider two texts from Ephesians 4 that speak of grace and truth.
7 But to each one of us grace was given according to the measure of the gift of Christ. 8 Therefore it says, “When he ascended on high he captured captives; he gave gifts to men.” 9 Now what is the meaning of “he ascended,” except that he also descended to the lower regions, namely, the earth? 10 He, the very one who descended, is also the one who ascended above all the heavens, in order to fill all things. 11 It was he who gave some as apostles, some as prophets, some as evangelists, and some as pastors and teachers, 12 to equip the saints for the work of ministry, that is, to build up the body of Christ, 13 until we all attain to the unity of the faith and of the knowledge of the Son of God – a mature person, attaining to the measure of Christ’s full stature. 14 So we are no longer to be children, tossed back and forth by waves and carried about by every wind of teaching by the trickery of people who craftily carry out their deceitful schemes. 15 But practicing the truth in love, we will in all things grow up into Christ, who is the head. 16 From him the whole body grows, fitted and held together through every supporting ligament. As each one does its part, the body grows in love (Ephesians 4:7-16, emphasis mine).
Paul has already taught that we are saved by grace, through faith, apart from works (Ephesians 2:8-9). Here, Paul speaks of the grace that is bestowed upon the believer in the form of spiritual gifts. Because of His victory at Calvary, underscored by His resurrection and ascension, Jesus bestowed grace (spiritual gifts) upon men. The gifts Paul mentions in our text are the gifts of apostles, prophets, evangelists, and pastors and teachers. These gifted people build up the body of Christ, equipping it for the work of ministry.
In verse 15, Paul speaks of “practicing the truth in love,” which more literally would be rendered, “truthing in love.” Grace has been given to the church (in the form of spiritually gifted people) to build up the church, so that members of the church may practice the truth in love.
There is yet another text in this chapter of Ephesians which speaks of grace and truth:
29 You must let no unwholesome word come out of your mouth, but only what is beneficial for the building up of the one in need, that it may give grace to those who hear. 30 And do not grieve the Holy Spirit of God, by whom you were sealed for the day of redemption. 31 You must put away every kind of bitterness, anger, wrath, quarreling, and evil, slanderous talk. 32 Instead, be kind to one another, compassionate, forgiving one another, just as God in Christ also forgave you (Ephesians 4:29-32, emphasis mine).
You will remember that our Lord prayed,
“Set them apart [sanctify them] in the truth; your word is truth” (John 17:17).
Paul speaks here about guarding our tongues so that we do not say things that are unprofitable to others, but rather to speak so as to give grace to others. Surely we would agree that the content of what we say should be the truth. And speaking truth in a gracious way brings grace to others. Grace and truth.
Religion had become a great burden to the people of Jesus’ day. The religious experts had contrived ways to use religion to suppress (and sometimes oppress) the common people, while at the same time the elite found ways to evade the essence of Judaism. Judaism had become an impossible system of religious works. In the hands of the religious leaders, it was used to oppress the very people God was most concerned about – the poor, the downtrodden, the vulnerable, and guilty sinners.
Can you imagine what a breath of fresh air our Lord’s teaching was to those who so desperately needed grace and hope, rather than legalism and condemnation?
28 Come to me, all you who are weary and burdened, and I will give you rest. 29 Take my yoke on you and learn from me, because I am gentle and humble in heart, and you will find rest for your souls. 30 For my yoke is easy to bear, and my load is not hard to carry” (Matthew 11:28-30).
It wasn’t that Jesus was “soft on sin,” or that He held back on telling the truth. He told the woman at the well that her religion was wrong and that it would not save her.32 He told the woman caught in the act of adultery that she should cease sinning,33 and He told virtually the same thing to the man He healed by the pool called Bethesda.34 He told Nicodemus that those who rejected Him were condemned.35
Unlike many preachers today who draw large crowds, Jesus did not hedge when it came to sin. He did not speak only of the “happy truths” of the Bible; He told the truth about sin and eternal judgment. What made Him different was that when He spoke of sin and judgment, He also spoke of grace and the assurance of sins forgiven and the certainty of eternal life. Jesus did not merely heap guilt and condemnation on sinners; Jesus gave sinners hope. Jesus was the personification of grace and truth, and this is what sinners need most.
Truth is like the x-ray, which reveals the cancer of sin in our lives. Grace is the cure, which rids us of the cancer of sin. Have you experienced grace and truth in Jesus? If not, I would encourage you to consider the Gospels, which tell us about Jesus. If you desire to know the truth, the Spirit of God will reveal it to you from God’s Word. Do you long for grace, for the forgiveness of your sins, and for the assurance of eternal life? Then trust in Jesus, through whom grace has been made available to men.
My Christian friend, you and I have an ongoing need for grace and truth, and we will find it nowhere else other than in God’s Word and in the person of our Lord Jesus Christ. God’s essential nature is gracious. He loves to show mercy and to forgive repentant sinners. He showers us with His grace. We must continually cling to Him as the Source of grace and truth.
And we must also seek to imitate Jesus by manifesting grace and truth to a lost and dying world. Just as our Lord was the personification of grace and truth when He was on this earth, so He desires for Christians to manifest grace and truth to a lost world. We are not just to condemn sin and to warn sinners of eternal condemnation; we are to joyfully proclaim grace and truth in Jesus. We should be a lighthouse of grace and truth in a world that desperately needs these.
Why do people follow Jesus? One reason is because He alone is the personification of grace and truth.
1 Copyright © 2006 by Community Bible Chapel, 418 E. Main Street, Richardson, TX 75081. This is the edited manuscript of Lesson 4 in the Following Jesus in a Me-First World series prepared by Robert L. Deffinbaugh on October 8, 2006. Anyone is at liberty to use this lesson for educational purposes only, with or without credit. The Chapel believes the material presented herein to be true to the teaching of Scripture, and desires to further, not restrict, its potential use as an aid in the study of God’s Word. The publication of this material is a grace ministry of Community Bible Chapel.
2 See John 18:37-38.
3 Unless otherwise indicated, all Scripture quotations are from the NET Bible. The NEW ENGLISH TRANSLATION, also known as THE NET BIBLE, is a completely new translation of the Bible, not a revision or an update of a previous English version. It was completed by more than twenty biblical scholars who worked directly from the best currently available Hebrew, Aramaic, and Greek texts. The translation project originally started as an attempt to provide an electronic version of a modern translation for electronic distribution over the Internet and on CD (compact disk). Anyone anywhere in the world with an Internet connection will be able to use and print out the NET Bible without cost for personal study. In addition, anyone who wants to share the Bible with others can print unlimited copies and give them away free to others. It is available on the Internet at: www.netbible.org.
4 John 1:14.
5 See Philippians 2:5-8.
6 I believe it is safe to say that the glory to which our Lord returns in heaven will be a glory greater than that which He left behind when He came to earth, because of His earthly ministry, atoning death, and glorious resurrection.
7 See Luke 1:26-36.
8 See also Colossians 1:16-17.
9 See Joshua 24:14-28.
10 See also Romans 3:21-26.
11 The New Testament also deals with law and grace in another way. “Law” is sometimes used negatively in referring to the legalistic effort to earn righteousness through law-keeping. This is opposed to “grace,” whereby God saves men by grace, apart from human works or merit. But this is not the sense in which John uses grace and law in our text, so we will not seek to develop this concept here.
12 John 1:51; Genesis 28:10-22.
13 John 2:13-22; see Psalm 69:7-9.
14 John 3:14; Numbers 21:4-9.
15 John 6:30-40.
16 Exodus 32:10.
17 We do not have the time to pursue this matter in detail here, but suffice it to say that Moses was not appealing to God to change His mind, but rather to remain the same by keeping His covenant. God’s glory was at stake here. God had made a covenant with Abraham, and He could not fail to keep it. God had promised to take this people to the Promised Land, and His glory required that He finish what He started. It is my opinion that God merely appears to “resign,” as it were, to see what Moses would do about it. God was testing Moses. Would He accept God’s offer and forsake the people of God? No! Moses was a faithful intercessor for his people, and thus he served as a prototype of our Lord Jesus.
18 I am aware of Exodus 33:11, where we read that Moses used to speak with God “face to face,” but Paul seems to make it clear that our experience is far greater in 2 Corinthians 3:7—4:6.
19 Isaiah 7:14; Matthew 1:23.
20 Along with a few proselytes (Gentile converts to Judaism).
21 See this illustrated elsewhere in the Book of Jonah and in Acts 22:20-23.
22 See 2 Kings 5:1ff.
23 John 6:1-15.
24 John 6:34.
25 John 6:32.
26 John 6:33-35.
27 John 6:36.
28 John 7:12, 40-44.
29 John 7:32.
30 As Daniel’s enemies found that his only “weak point” was his faithfulness to God (Daniel 6:4-5), so the only “weakness” they could find in Jesus was His compassion.
31 Leviticus 20:10; Deuteronomy 22:22.
32 John 4:20-24.
33 John 8:11.
34 John 5:14.
35 John 3:17-20.
There is a common misconception – even among believing Christians – that the choice to follow Jesus is really a decision to “punch your martyr card.” In other words, some believe that following Jesus is a decision to follow a path of pain, rather than a path of pleasure, a path of denial, rather than one of delight. Nothing could be farther from the truth! The first account of our Lord’s public teaching in Matthew 5 begins with a pronouncement of blessing upon those who follow Him. Keep in mind that the word “blessed” could (and perhaps should) be translated “happy”2:
1 When he saw the crowds, he went up the mountain. After he sat down his disciples came to him. 2 Then he began to teach them by saying: 3 “Blessed are the poor in spirit, for the kingdom of heaven belongs to them. 4 “Blessed are those who mourn, for they will be comforted. 5 “Blessed are the meek, for they will inherit the earth. 6 “Blessed are those who hunger and thirst for righteousness, for they will be satisfied. 7 “Blessed are the merciful, for they will be shown mercy. 8 “Blessed are the pure in heart, for they will see God. 9 “Blessed are the peacemakers, for they will be called the children of God. 10 “Blessed are those who are persecuted for righteousness, for the kingdom of heaven belongs to them. 11 “Blessed are you when people insult you and persecute you and say all kinds of evil things about you falsely on account of me. 12 Rejoice and be glad because your reward is great in heaven, for they persecuted the prophets before you in the same way” (Matthew 5:1-12).3
Two of the other Gospels, Luke and John, follow this same pattern by commencing with an emphasis on joy. Luke’s Gospel begins with the birth accounts of John the Baptist and Jesus, and both contain joyful responses to the blessings of God:
39 In those days Mary got up and went hurriedly into the hill country, to a town of Judah, 40 and entered Zechariah’s house and greeted Elizabeth. 41 When Elizabeth heard Mary’s greeting, the baby leaped in her womb, and Elizabeth was filled with the Holy Spirit. 42 She exclaimed with a loud voice, “ Blessed are you among women, and blessed is the child in your womb! 43 And who am I that the mother of my Lord should come and visit me? 44 For the instant the sound of your greeting reached my ears, the baby in my womb leaped for joy. 45 And blessed is she who believed that what was spoken to her by the Lord would be fulfilled” (Luke 1:39-45, emphasis mine).
In Luke 1, joyful praise is given for God’s blessings by Elizabeth, Mary, and Zacharias. Chapter 2 is also filled with the praises of the angels,4 the shepherds,5 Simeon,6 and Anna.7 In the Gospel of John, the first recorded miracle (sign) of our Lord is the creation of wine from water at a wedding in Cana of Galilee.8 We find in this yet another indication that our Lord’s coming and ministry was intended to bring joy to men.
The purpose of this message is to demonstrate that men and women follow Jesus for pure joy.9 I believe that joy (finding pleasure in God) was a primary motivation for following God in the Old Testament, as well as in the New. By “joy” I refer to the pleasure, the delight, the satisfaction which is the common experience of all those who follow God. Thus, the actual word “joy” may be replaced by one of these synonyms. In this lesson, we will seek to explore how the joy of following our Lord is central to our Christian walk.
The creation of our world is described from various perspectives in the Bible,10 with the most detailed description of creation, from a human perspective, found in the first chapters of the Book of Genesis. In the Book of Job, we find this very interesting text which speaks of the joy of the angelic host at the creation of the world:
4 “Where were you when I laid the foundation of the earth? Tell me, if you possess understanding! 5 Who set its measurements – if you know – or who stretched a measuring line across it? 6 On what were its bases set, or who laid its cornerstone – 7 when the morning stars sang in chorus, and all the sons of God shouted for joy? (Job 38:4-7, emphasis mine)
While God’s creation currently groans over the consequences of sin, a time will come when nature will joyfully cry out in praise of God:
12 Let the fields and everything in them celebrate!
Then let the trees of the forest shout with joy (Psalm 96:12).
8 Let the rivers clap their hands!
Let the mountains sing in unison (Psalm 98:8).
When Jesus made His triumphal entry into Jerusalem, the disciples rejoiced greatly, praising God. The Pharisees objected to this celebration and urged Jesus to stop them. We should not be surprised by our Lord’s answer:
37 As he approached the road leading down from the Mount of Olives, the whole crowd of his disciples began to rejoice and praise God with a loud voice for all the mighty works they had seen: 38 “Blessed is the king who comes in the name of the Lord! Peace in heaven and glory in the highest!” 39 But some of the Pharisees in the crowd said to him, “Teacher, rebuke your disciples.” 40 He answered, “I tell you, if they keep silent, the very stones will cry out!” (Luke 19:37-40)
Those who trust in God find great joy in Him.
But may all who take shelter in you be happy!
May they continually shout for joy!
Shelter them so that those who are loyal to you may rejoice! (Psalm 5:11)
You lead me in the path of life;
I experience absolute joy in your presence;
you always give me sheer delight (Psalm 16:11).
Rejoice in the Lord and be happy, you who are godly!
Shout for joy, all you who are morally upright! (Psalm 32:11)
The worship of Old Testament saints is filled with expressions of joy. They greatly desire to worship in His presence.
6 Now I will triumph over my enemies who surround me!
I will offer sacrifices in his dwelling place and shout for joy!
I will sing praises to the Lord! (Psalm 27:6)
1 For the music director; according to the gittith style; written by the Korahites, a psalm.
How lovely is the place where you live,
O Lord who rules over all!
2 I desperately want to be in the courts of the Lord’s temple.
My heart and my entire being shout for joy to the living God (Psalm 84:1-2).
Then I will go to the altar of God,
to the God who gives me ecstatic joy,
so that I express my thanks to you,
O God, my God, with a harp (Psalm 43:4; see also 2 Samuel 6:14-16).
When it comes to joy in worship, I am particularly fascinated by this text in Deuteronomy 14:
24 When he blesses you, if the place where he chooses to locate his name is distant, 25 you may convert the tithe into money, secure the money, and travel to the place the Lord your God chooses for himself. 26 Then you may spend the money however you wish for cattle, sheep, wine, beer, or whatever you desire. You and your household may eat there in the presence of the Lord your God and enjoy it (Deuteronomy 14:24-26).
The Israelites were instructed to go up to Jerusalem11 three times a year to worship. In Deuteronomy 14:22-23, they are instructed to offer their tithes in Jerusalem. In so doing, they shared a meal in the presence of God.12 God knew that the distance might be too great for some to be able to bring their offerings, and so verses 24-26 prescribe an alternative. Those who cannot make the journey with their tithes are to convert their offering to cash, which they will be able to carry to Jerusalem. When they arrive in Jerusalem, they can buy whatever food they desire, including wine, and eat in the presence of the Lord. The point is that they are to do so joyfully. Worship was to be joyful and not a drudgery.
The Word of God (including the Law) was a great source of joy to those who loved Him.
1 How blessed is the one who does not follow the advice of the wicked,
or stand in the pathway with sinners,
or sit in the assembly of scoffers!
2 Instead he finds pleasure in obeying the Lord’s commands;
he meditates on his commands day and night (Psalm 1:1-2; see also 112:1; 119:16, 24, 35, 47, 70, 77, 92).
I claim your rules as my permanent possession,
for they give me joy (Psalm 119:111).
As your words came to me I drank them in, and they filled my heart with joy and happiness because I belong to you (Jeremiah 15:16).
Old Testament saints not only rejoiced in the works God had accomplished; they also rejoiced in the salvation yet to be revealed!
9 Their descendants will be known among the nations, their offspring among the peoples. All who see them will recognize that the Lord has blessed them.” 10 I will greatly rejoice in the Lord; I will be overjoyed because of my God. For he clothes me in garments of deliverance; he puts on me a robe symbolizing vindication. I look like a bridegroom when he wears a turban as a priest would; I look like a bride when she puts on her jewelry. 11 For just as the ground produces its crops and a garden yields its produce, so the sovereign Lord will cause deliverance to grow, and give his people reason to praise him in the sight of all the nations (Isaiah 61:9-11).
The Old Testament also speaks of joy and joyful praise as a protection from growing cold toward God and falling away:
45 All these curses will fall on you, pursuing and overtaking you until you are destroyed, because you would not obey the Lord your God by keeping his commandments and statutes that he has given you. 46 These curses will be a perpetual sign and wonder with reference to you and your descendants. 47 “ Because you have not served the Lord your God joyfully and wholeheartedly with the abundance of everything you have, 48 instead in hunger, thirst, nakedness, and poverty you will serve your enemies whom the Lord will send against you. They will place an iron yoke on your neck until they have destroyed you” (Deuteronomy 28:45-48, emphasis mine).
This seems to be the point of Psalm 95 as well. The first part of the psalm is a call to worship; the second part is a warning that seems to be based upon the assumption that worship is neglected:
1 Come! Let’s sing for joy to the Lord! Let’s shout out praises to our protector who delivers us! 2 Let’s enter his presence with thanksgiving! Let’s shout out to him in celebration! 3 For the Lord is a great God, a great king who is superior to all gods. 4 The depths of the earth are in his hand, and the mountain peaks belong to him. 5 The sea is his, for he made it. His hands formed the dry land. 6 Come! Let’s bow down and worship! Let’s kneel before the Lord, our creator! 7 For he is our God; we are the people of his pasture, the sheep he owns.
Today, if only you would obey him! 8 He says, “ Do not be stubborn like they were at Meribah, like they were that day at Massah in the wilderness, 9 where your ancestors challenged my authority, and tried my patience, even though they had seen my work. 10 For forty years I was continually disgusted with that generation, and I said, ‘These people desire to go astray; they do not obey my commands.’ 11 So I made a vow in my anger, ‘They will never enter into the resting place I had set aside for them’” (Psalm 95:1-11, emphasis mine).
When I think of joy in the presence of God, I am reminded of this text in Nehemiah 2:
1 Then in the month of Nisan, in the twentieth year of King Artaxerxes, when wine was brought to me, I took the wine and gave it to the king. Previously I had not been depressed in the king’s presence. 2 So the king said to me, “Why do you appear to be depressed when you aren’t sick? What can this be other than sadness of heart?” This made me very fearful (Nehemiah 2:1-2).
Nehemiah was a government official, the servant of Artaxerxes, king of Persia. When he heard from Hanani and others that Jerusalem was still in shambles and that the Jews who had returned to Palestine were in great distress, Nehemiah was deeply troubled and sad. He could not conceal his distress from the king. When Artaxerxes inquired why he was sad, Nehemiah became fearful. Why was this? Because no one was allowed to be sad in the king’s presence. I believe this was not only because sadness in the royal court was contagious, but because sadness reflected badly on the king’s rule. If the king was good and wise, then his subjects should be joyful. Sadness must have been viewed as an indication of poor leadership. Thus, only happy people were allowed in the king’s court.
The same principle applies to the saints’ countenance in the presence of the Lord. People did not go to the temple to mourn, but to rejoice and to praise God for His many blessings. Of course, there were times when sins were confronted and repentance was required. But since God is sovereign over all things, and He is orchestrating all things to bring about His glory and our good, then His people should be joyful when they come to worship Him. This is why joy is such a prominent and recurring theme in the Old Testament.
I have already called attention to the note of joy and rejoicing in the birth accounts in Luke’s Gospel13 and in our Lord’s creation of wine in John.14 In the beatitudes of Matthew 5, the Lord Jesus offers happiness and joy to those who are most aware that they need it. No wonder those who listened contrasted Jesus’ teaching with that of their religious leaders. While they focused on Jesus’ authority,15 I think we can also detect a very different tone in our Lord’s words. The scribes and Pharisees taught and required a legalistic compliance to their interpretations of the Law of Moses; Jesus’ words were characterized by grace.16 The scribes and Pharisees were exclusive, condemning the masses;17 Jesus offered mercy, grace, and hope to those who were “written off” by the religious elite. No wonder His teaching brought joy to those who were willing to accept salvation as a gift, rather than as a merit badge earned by law-keeping.
I want to call your attention to three texts from the New Testament Gospels which instruct us about joy. The first is from Luke 10:
17 The seventy-two returned with joy and said, “ Lord, even the demons submit to us in your name.” 18 He replied, “I saw Satan fall like lightning from heaven. 19 I have given you authority to trample on snakes and scorpions and to overcome all the power of the enemy; nothing will harm you. 20 However, do not rejoice that the spirits submit to you, but rejoice that your names are written in heaven.” 21 At that time Jesus, full of joy through the Holy Spirit, said, “ I praise you, Father, Lord of heaven and earth, because you have hidden these things from the wise and learned, and revealed them to little children. Yes, Father, for this was your good pleasure” (Luke 10:17-21, NIV, emphasis mine).
Notice the gentle way in which our Lord corrected the seventy-two for rejoicing over the wrong thing. Their joy was initially prompted by the fact that they had been able to exercise power over the demons. Jesus made it clear that the authority was from Him and was not their own. But more than this, their joy should have been over the fact that their sins had been forgiven and that they possessed eternal life. Here is true cause for great joy.
Furthermore, I want you to observe that for which our Lord rejoiced. He rejoiced in the fact that the Father had made His teaching clear to His disciples (little children though they were compared to the wise and learned religious leaders). At the same time, He rejoiced that God had chosen to conceal these things from the wise and learned. In other words, our Lord rejoiced in the Father’s sovereignty in salvation. Most of all, I want you to see that our Lord rejoiced (took pleasure) in the things which gave the Father pleasure. Our Lord’s pleasure was the Father’s pleasure.
Second, let us briefly consider the parable of the talents in Matthew 25. You may recall that a man who was going on a journey entrusted three of his slaves with money, each according to their ability. To one, he gave five talents, to another two talents, and to yet another, one talent. When he returned, each gave an accounting of his stewardship. Notice the contrast between the first two slaves and the third:
20 The one who had received the five talents came and brought five more, saying, ‘Sir, you entrusted me with five talents. See, I have gained five more.’ 21 His master answered, ‘Well done, good and faithful slave! You have been faithful in a few things. I will put you in charge of many things. Enter into the joy of your master.’ 22 The one with the two talents also came and said, ‘Sir, you entrusted two talents to me. See, I have gained two more.’ 23 His master answered, ‘Well done, good and faithful slave! You have been faithful with a few things. I will put you in charge of many things. Enter into the joy of your master.’ 24 Then the one who had received the one talent came and said, ‘Sir, I knew that you were a hard man, harvesting where you did not sow, and gathering where you did not scatter seed, 25 so I was afraid, and I went and hid your talent in the ground. See, you have what is yours’” (Matthew 25:20-25, emphasis mine).
The first two slaves were faithful stewards. They knew that their master expected them to bring a return on the money he entrusted to them. They eagerly set out to produce an increase and then eagerly (joyfully?) presented their master with the increase. Their reward was two-fold. First, both were given additional responsibilities (work) in accordance with their faithfulness. Second, they were both blessed by sharing in the joy of their master. They were privileged to be given more responsibilities, but even more privileged to participate in the joy of their master, which made their work a delight.
With regard to the third slave, we should begin by noting that his master indicted him for being both wicked and lazy.18 He did not do anything to make a profit for his master, but rather buried what had been entrusted to him. In making an excuse, this slave revealed a great deal about himself. He was certainly not fond of his master, and he considered it harsh and unreasonable for a master to expect others to make a profit for him. This slave was punished by being banished from his master’s presence, to live in eternal torment.19
The first two slaves took pleasure in serving their master, and in accomplishing that which pleased him. Their reward was more work, in which they took pleasure and thus gained greater participation in their master’s pleasure. The third slave had no pleasure in his master or in his work and was doomed to suffer eternal misery. I would therefore conclude that the presence or lack of joy in one’s life has a great deal to do with one’s stewardship.
A friend recently told me about a book he read many years ago about how to avoid getting tired. The answer, I was told, was to do what you enjoy. The wicked, lazy servant did not enjoy his master or his work, and so he could not (or would not) find the energy to earn a profit on what had been entrusted to him.
Third, I would call your attention to one of the “lost and found” parables of Luke 15.
3 So Jesus told them this parable: 4 “Which one of you, if he has a hundred sheep and loses one of them, would not leave the ninety-nine in the open pasture and go look for the one that is lost until he finds it? 5 Then when he has found it, he places it on his shoulders, rejoicing. 6 Returning home, he calls together his friends and neighbors, telling them, ‘ Rejoice with me, because I have found my sheep that was lost.’ 7 I tell you, in the same way there will be more joy in heaven over one sinner who repents than over ninety-nine righteous people who have no need to repent. 8 “Or what woman, if she has ten silver coins and loses one of them, does not light a lamp, sweep the house, and search thoroughly until she finds it? 9 Then when she has found it, she calls together her friends and neighbors, saying, ‘ Rejoice with me, for I have found the coin that I had lost.’ 10 In the same way, I tell you, there is joy in the presence of God’s angels over one sinner who repents” (Luke 15:3-10, emphasis mine).
The scribes and Pharisees did not want their religion to be inclusive; they wanted an exclusive, elitist religion which excluded not only Gentiles but also the unlearned masses.20 It angered them when they saw Jesus associating with sinners. Jesus made His purpose for coming to earth very clear – it was to save sinners:
16 When the experts in the law and the Pharisees saw that he was eating with sinners and tax collectors, they said to his disciples, “Why does he eat with tax collectors and sinners?” 17 When Jesus heard this he said to them, “Those who are healthy don’t need a physician, but those who are sick do. I have not come to call the righteous, but sinners” (Mark 2:16-17).
Jesus told these “lost and found” parables in Luke 15 to explain the heart of God. He delights in saving lost sinners. Heaven rejoices when a sinner comes to faith. If the scribes and Pharisees did not rejoice in the salvation of sinners, then they were out of step with God and with the heavenly host. The next parable continues to make our Lord’s point.21 It concerns the prodigal son. The father (representing God) rejoices at the return of his son; the older brother (representing the self-righteous scribes and Pharisees) is angered by the celebration of his return. Our joy should be consistent with God’s.
We know that joy is a prominent theme in the epistles of the New Testament as well. Joy is one of the “fruit of the Spirit.”22 No epistle is more joy-filled than Philippians, a letter written by Paul while he was in prison awaiting the outcome of his trial before Caesar. Death was a very real possibility, and yet we read:
17 But even if I am being poured out like a drink offering on the sacrifice and service of your faith, I am glad and rejoice together with all of you. 18 And in the same way you also should be glad and rejoice together with me (Philippians 2:17-18).
1 Finally, my brothers and sisters, rejoice in the Lord! To write this again is no trouble to me, and it is a safeguard for you (Philippians 3:1).23
Rejoice in the Lord always. Again I say, rejoice! (Philippians 4:4)
The other New Testament epistles speak of joy as something which every Christian should experience:
7 Such trials show the proven character of your faith, which is much more valuable than gold – gold that is tested by fire, even though it is passing away – and will bring praise and glory and honor when Jesus Christ is revealed. 8 You have not seen him, but you love him. You do not see him now but you believe in him, and so you rejoice with an indescribable and glorious joy, 9 because you are attaining the goal of your faith – the salvation of your souls (1 Peter 1:7-9).
Now to the one who is able to keep you from falling, and to cause you to stand, rejoicing, without blemish before his glorious presence (Jude 1:24).
Let us rejoice and exult and give him glory, because the wedding celebration of the Lamb has come, and his bride has made herself ready (Revelation 19:7).
Question one: How can we speak of joy when we live in a fallen world, a world that groans over sin and its devastating consequences?
We do not seek to deny that we live in a fallen, broken world, a world where there is suffering, sickness, and death:
18 For I consider that our present sufferings cannot even be compared to the glory that will be revealed to us. 19 For the creation eagerly waits for the revelation of the sons of God. 20 For the creation was subjected to futility – not willingly but because of God who subjected it – in hope 21 that the creation itself will also be set free from the bondage of decay into the glorious freedom of God’s children. 22 For we know that the whole creation groans and suffers together until now. 23 Not only this, but we ourselves also, who have the firstfruits of the Spirit, groan inwardly as we eagerly await our adoption, the redemption of our bodies (Romans 8:18-23).
All creation groans because it is suffering from the effects of the fall of man. But it is an expectant groaning, like that of a woman about to give birth. It is one that anticipates a future day of release and restoration. Christians likewise groan, but this is because God’s Spirit dwells within us, assuring us of our sonship, and that our suffering with Christ is so that we may share with Him in His glory:
14 For all who are led by the Spirit of God are the sons of God. 15 For you did not receive the spirit of slavery leading again to fear, but you received the Spirit of adoption, by whom we cry, “Abba, Father.” 16 The Spirit himself bears witness to our spirit that we are God’s children. 17 And if children, then heirs (namely, heirs of God and also fellow heirs with Christ) – if indeed we suffer with him so we may also be glorified with him (Romans 8:14-17).
These same truths are repeated in slightly different terms in 2 Corinthians 4:16—5:10. We rejoice that we are but sojourners in this world and that soon we who believe will be transformed to dwell forever in the presence of our Lord. In the meantime, we have the joy of being saved and the joy of the presence of God in us through the Spirit. Our joy is in knowing that we are a part of God’s plan of redemption and that we may play a part in seeking the reconciliation of others.
17 So then, if anyone is in Christ, he is a new creation; what is old has passed away – look, what is new has come! 18 And all these things are from God who reconciled us to himself through Christ, and who has given us the ministry of reconciliation. 19 In other words, in Christ God was reconciling the world to himself, not counting people’s trespasses against them, and he has given us the message of reconciliation. 20 Therefore we are ambassadors for Christ, as though God were making His plea through us. We plead with you on Christ’s behalf, “Be reconciled to God!” 21 God made the one who did not know sin to be sin for us, so that in him we would become the righteousness of God (2 Corinthians 5:17-21).
Question two: How can we speak of joy when those who follow Jesus give up so much to do so?
We know that the path of the disciple of Jesus is not an easy one. Our Lord made this clear to those who wished to follow Him:
57 As they were walking along the road, someone said to him, “I will follow you wherever you go.” 58 Jesus said to him, “Foxes have dens and the birds in the sky have nests, but the Son of Man has no place to lay his head.” 59 Jesus said to another, “Follow me.” But he replied, “Lord, first let me go and bury my father.” 60 But Jesus said to him, “Let the dead bury their own dead, but as for you, go and proclaim the kingdom of God.” 61 Yet another said, “I will follow you, Lord, but first let me say goodbye to my family.” 62 Jesus said to him, “No one who puts his hand to the plow and looks back is fit for the kingdom of God” (Luke 9:57-62).
It is true that those who would follow Jesus must deny themselves and take up their cross, but it is also true that this is so they can gain far more than they have set aside:
23 Then he said to them all, “If anyone wants to become my follower, he must deny himself, take up his cross daily, and follow me. 24 For whoever wants to save his life will lose it, but whoever loses his life for my sake will save it” (Luke 9:23-24).
“The kingdom of heaven is like a treasure, hidden in a field, that a person found and hid. Then because of joy he went and sold all that he had and bought that field” (Matthew 13:44, emphasis mine).
24 By faith, when he grew up, Moses refused to be called the son of Pharaoh’s daughter, 25 choosing rather to be ill-treated with the people of God than to enjoy sin’s fleeting pleasure (Hebrews 11:24-25, emphasis mine).
24 Do you not know that all the runners in a stadium compete, but only one receives the prize? So run to win. 25 Each competitor must exercise self-control in everything. They do it to receive a perishable crown, but we an imperishable one. 26 So I do not run uncertainly or box like one who hits only air. 27 Instead I subdue my body and make it my slave, so that after preaching to others I myself will not be disqualified (1 Corinthians 9:24-27, emphasis mine).
From these verses, we may distill a very important principle:
Our Lord does not call men to forsake all pleasure to follow Him; He invites us to enjoy true and lasting pleasure forever by following Him.
Our Lord never takes anything from our hands unless it is to fill them with something better. Whatever we give up to follow Him, God replaces with something far better.
As parents, we try to teach this principle to our children. If we give them an allowance, they can choose to go to the store and spend it immediately on candy or on some cheap toy that is quickly broken. Or, they can deny their desire for immediate gratification and save their money. If they do this long enough, they can buy a pair of skates or a bicycle, something that will give pleasure for a long time.
Think about the sinful pleasures to which men and women are often addicted. Almost without exception (I can’t think of an exception at the moment), these pleasures are momentary. They may not last for a day, and perhaps not even for an hour. Then we must have more. Each repetition of the sin is less satisfying. It is just the opposite with godly pleasures – they only get better, and they last forever.
There are other motivations such as fear or guilt, but one of the strongest and most lasting motivations is pleasure. Let’s face it; we’d rather do what we enjoy than what we dread. But who we are determines what gives us pleasure. The pleasures of the wicked are vastly different from those of the righteous. This is why James can identify “pleasure-seeking” as the source of many conflicts. Sinful pleasures must often be gained at the expense of others:
Where do the conflicts and where do the quarrels among you come from? Is it not from this, from your passions [pleasures, NASB] that battle inside you? (James 4:1)
Throughout the Bible, we find that doing evil is a pleasure for the wicked. The fall of man in the Garden of Eden occurred because Satan deceived Eve to consider the fruit of the forbidden tree more pleasurable than all the delights of the garden:
6 When the woman saw that the tree produced fruit that was good for food, was attractive to the eye, and was desirable for making one wise, she took some of its fruit and ate it. She also gave some of it to her husband who was with her, and he ate it (Genesis 3:6, emphasis mine).
Eve’s desire for forbidden knowledge was stronger than her desire to please God, and thus to give Him pleasure.
It is not often that we find Joab rebuking David, but in this instance, he has rightly done so, pointing out David’s misguided desires:
2 The king said to Joab the commander of the army who was with him, “Go about now through all the tribes of Israel, from Dan to Beersheba, and register the people, that I may know the number of the people.” 3 But Joab said to the king, “Now may the LORD your God add to the people a hundred times as many as they are, while the eyes of my lord the king still see; but why does my lord the king delight in this thing?” (2 Samuel 24:2-3, NASB95)
Many other Old and New Testament passages show how sinful pleasures (or the sinful lack of pleasure in what is good) motivate people to commit sin. I will cite but a few of them:
4 They spend all their time planning how to bring him down.
They love to use deceit [They delight in falsehood, NASB95];
they pronounce blessings with their mouths,
but inwardly they utter curses. (Selah) (Psalm 62:4, emphasis mine)
22 “How long will you simpletons love naiveté?
How long will mockers delight in mockery and fools hate knowledge? (Proverbs 1:22, emphasis mine, see also 2:14; 7:18).
2 A fool takes no pleasure in understanding
but only in disclosing what is on his mind (Proverbs 18:2, emphasis mine).
To whom shall I speak and give warning
That they may hear?
Behold, their ears are closed
And they cannot listen.
Behold, the word of the LORD has become a reproach to them;
They have no delight in it (Jeremiah 6:10, emphasis mine).
11 Consequently God sends on them a deluding influence so that they will believe what is false. 12 And so all of them who have not believed the truth but have delighted in evil will be condemned (2 Thessalonians 2:12, emphasis mine).
1 But understand this, that in the last days difficult times will come. 2 For people will be lovers of themselves, lovers of money, boastful, arrogant, blasphemers, disobedient to parents, ungrateful, unholy, 3 unloving, irreconcilable, slanderers, without self-control, savage, opposed to what is good, 4 treacherous, reckless, conceited, loving pleasure rather than loving God (2 Timothy 3:1-4, emphasis mine).
18 For by speaking high-sounding but empty words they are able to entice, with fleshly desires and with debauchery, people who have just escaped from those who reside in error. 19 Although these false teachers promise such people freedom, they themselves are enslaved to immorality. For whatever a person succumbs to, to that he is enslaved (2 Peter 2:18-19).
If the wicked find pleasure in doing evil, the righteous find pleasure in doing what is good:
11 Please, O Lord, listen attentively to the prayer of your servant and to the prayer of your servants who take pleasure in showing respect to your name. Grant your servant success today and show compassion to me in the presence of this man.” Now I was cupbearer for the king (Nehemiah 1:11, emphasis mine).
8 I want to do what pleases you, my God.
Your law dominates my thoughts” (Psalm 40:8, emphasis mine)
2 The Lord’s deeds are great,
eagerly awaited by all who desire them (Psalm 111:2, emphasis mine).
35 Guide me in the path of your commands,
for I delight to walk in it (Psalm 119:35, emphasis mine).
3 I thank my God every time I remember you. 4 I always pray with joy in my every prayer for all of you 5 because of your participation in the gospel from the first day until now (Philippians 1:3-5).
1 So then, my brothers and sisters, dear friends whom I long to see, my joy and crown, stand in the Lord in this way, my dear friends! (Philippians 4:1)
I must confess it took me a while to really grasp the fact that the best pleasures, the pleasures that we should seek, are really God’s pleasures. Our Lord made this very clear:
“ I have told you these things so that my joy may be in you, and your joy may be complete” (John 15:11, emphasis mine).
“But now I am coming to you, and I am saying these things in the world, so they may experience my joy completed in themselves” (John 17:13, emphasis mine).
It is no wonder that in the parable of the talents, our Lord had the master say, “‘Well done, good and faithful slave! You have been faithful in a few things. I will put you in charge of many things. Enter into the joy of your master’” (Matthew 25:21, emphasis mine). That is what God has privileged us to do, to enter into His pleasures, His delights, His joy.
Note, too, that this joy is not to be found outside of Scripture, but through the revealed Word of God. In both John 15:11 and John 17:13, Jesus says, in effect, “I have told you these things so that you may have My joy.” Our joy, then, must be based upon what our Lord has spoken, upon His Word, upon propositional statements from God’s Word, rather than upon subjective experience that is independent of God’s revealed Word.24
We need to be careful here that we do not appear to be proposing some kind of clever scheme to get what we want from God. This is the message we often hear from the “good life gospeleers.” They tell us how to manipulate God, assuring us that we will get what we want. God Himself should be our ultimate delight, and because of this, everything that gives Him pleasure should also be our pleasure. This is not a manipulative ploy; it is just the way it is.
And so we see that it is not wrong to seek pleasure, so long as we seek our pleasure in God, and in those things which bring Him pleasure. God should be our great delight. I believe it would be safe to say that anything we desire more than God is an idol.
Let us summarize by saying that those who choose to follow Jesus do so for pure joy. They joyfully forsake lesser pleasures for the pure pleasure of following Jesus. If there is anyone reading these words who has resisted trusting in the saving work of Jesus because you have felt you would have to give up too much, let me assure you that this is a lie. The pleasures of sin are real, but they last for only a moment, and they come at an extremely high price. The pleasures of following Jesus have been paid for by the Savior, and they last forever.
As you would expect, Jesus said it best:
The thief comes only to steal and kill and destroy; I have come so that they may have life, and may have it abundantly” (John 10:10).
What kind of life will you choose? Will it be a life of seeking temporal pleasure, without lasting joy and satisfaction? Or will it be to trust in Jesus for the joy of gaining the forgiveness of your sins, and the gift of abundant, eternal life?
From what we have learned about pleasure, it should not be surprising to realize that Satan has made “pleasure” one of his priorities. Temptation is Satan’s effort to convince mortal men that the passing pleasures of sin are superior to the pleasures God offers to those who follow Jesus. Forbidden pleasures are Satan’s specialty. In Proverbs 7 (and elsewhere in Proverbs), Satan’s seductions are portrayed through the imagery of an immoral woman:
“Come, let us take our fill of love till morning; let us delight ourselves with love” (Proverbs 7:18, ESV).
When our children were growing up, we read C. S. Lewis’ “The Lion, the Witch, and the Wardrobe” to them. I will never forget how the wicked witch enticed Edward with “Turkish Delight.” It drew him to follow her, and it dulled his heart to the sin he was committing. What a picture of Satan’s schemes to tempt us through seductive pleasures.
Satan has always been skillful in distorting the pleasures and delights that God has for those who trust in Him. The Garden of Eden was a veritable smorgasbord of delights, and yet Satan was able to convince Eve that God was holding back the best. After Satan’s intervention, the forbidden fruit looked good, and the gracious provisions of God looked bad. And so, just as Eve partook of the forbidden fruit, followed by Adam, many people down through the ages have chosen the cheap thrills of Satan as opposed to the supreme pleasures offered by God.
It is difficult to overemphasize the importance of pursuing godly pleasures. Godly pleasures (joy) are the fountain from which many good things flow, just as illicit pleasures are the fountain from which many evil things flow. Let me suggest some reasons why godly pleasures (pure joy) are so important to us as Christians.
First, godly pleasures (joys) are the fountain from which evangelism flows. Evangelism is the overflow of joy in the believer’s life. Beyond this, evangelism is God’s joy, into which the Christian is privileged to enter. God does not take pleasure in the death of the wicked:
Do I actually delight in the death of the wicked, declares the sovereign Lord? Do I not prefer that he turn from his wicked conduct and live? (Ezekiel 18:23)
For I take no delight in the death of anyone, declares the sovereign Lord. Repent and live! (Ezekiel 18:32; see also 33:11)
God takes great pleasure in the salvation of lost sinners:
“I tell you, in the same way there will be more joy in heaven over one sinner who repents than over ninety-nine righteous people who have no need to repent” (Luke 15:7).
“In the same way, I tell you, there is joy in the presence of God’s angels over one sinner who repents” (Luke 15:10).
As we experience the joy of our salvation, it overflows to those we know, and thus we share the joy of God’s salvation with others:
12 Let me again experience the joy of your deliverance!
Sustain me by giving me the desire to obey!
13 Then I will teach rebels your merciful ways,
and sinners will turn to you (Psalm 51:12-13, emphasis mine).
Second, worship is the overflow of the believer’s joy. In the Old Testament, the joyful saint could not wait to go to the temple and praise God for His greatness, power, love, and mercy.
I have asked the Lord for one thing – this is what I desire!
I want to live in the Lord’s house all the days of my life,
so I can gaze at the splendor of the Lord
and contemplate in his temple (Psalm 27:4).
How blessed is the one whom you choose,
and allow to live in your palace courts.
May we be satisfied with the good things of your house – your holy palace (Psalm 65:4).
16 Yes, Lord! I am indeed your servant;
I am your lowest slave.
You saved me from death.
17 I will present a thank offering to you,
and call on the name of the Lord.
18 I will fulfill my vows to the Lord
before all his people,
19 in the courts of the Lord’s temple,
in your midst, O Jerusalem.
Praise the Lord! (Psalm 116:16-19)
Third, God’s pleasures reveal His will for us. Some Christians are constantly agonizing over God’s will when so much of it is clearly revealed in what gives Him pleasure. God’s delights (and also what He despises) are guideposts along the path of life:
Then Samuel said, “Does the Lord take pleasure in burnt offerings and sacrifices as much as he does in obedience? Certainly, obedience is better than sacrifice; paying attention is better than the fat of rams (1 Samuel 15:22).
I know, my God, that you examine thoughts and are pleased with integrity. With pure motives I contribute all this; and now I look with joy as your people who have gathered here contribute to you (1 Chronicles 29:17, emphasis mine).
12 I predestine you to die by the sword, all of you will kneel down at the slaughtering block, because I called to you, and you did not respond, I spoke and you did not listen. You did evil before me; you chose to do what displeases me” (Isaiah 65:12, emphasis mine; see also 66:4).
28 Then Jesus said, “When you lift up the Son of Man, then you will know that I am he, and I do nothing on my own initiative, but I speak just what the Father taught me. 29 And the one who sent me is with me. He has not left me alone, because I always do those things that please him” (John 8:28-29, emphasis mine).
8 For you were at one time darkness, but now you are light in the Lord. Walk as children of the light – 9 for the fruit of the light consists in all goodness, righteousness, and truth – 10 trying to learn what is pleasing to the Lord (Ephesians 5:8-10, emphasis mine).
20 Now may the God of peace who by the blood of the eternal covenant brought back from the dead the great shepherd of the sheep, our Lord Jesus Christ, 21 equip you with every good thing to do his will, working in us what is pleasing before him through Jesus Christ, to whom be glory forever. Amen (Hebrews 13:20-21, emphasis mine).
Fourth, God’s pleasures should guide our prayers.
11 Please, O Lord, listen attentively to the prayer of your servant and to the prayer of your servants who take pleasure in showing respect to your name. Grant your servant success today and show compassion to me in the presence of this man.” Now I was cupbearer for the king (Nehemiah 1:11, emphasis mine).
Delight yourself in the LORD;
And He will give you the desires of your heart (Psalm 37:4, NASB95).
“Who announces the end from the beginning and reveals beforehand what has not yet occurred, who says, ‘My plan will be realized, I will accomplish what I desire’” (Isaiah 46:10).
And whatever we ask we receive from him, because we keep his commandments and do the things that are pleasing to him (1 John 3:22).
From these and other texts, we are assured that God does what pleases Him.25 If we delight in God, then we delight in what gives Him pleasure. When we pray, we will ask for what we desire, and that is what God desires and what He will accomplish. Thus, knowing what pleases God informs us how we should pray and assures us that God will hear and answer our prayers.
Now I would like to say something about revival. We rightly desire revival for our country, for our church, and for ourselves. One aspect of revival is repentance. Times of great revival are times when men are deeply aware of God’s holiness, of their own sin, and of the need for repentance. But repentance is just the proper and necessary prerequisite to joy:
10 Create for me a pure heart, O God!
Renew a resolute spirit within me!
11 Do not reject me!
Do not take your Holy Spirit away from me!
12 Let me again experience the joy of your deliverance!
Sustain me by giving me the desire to obey! 13
Then I will teach rebels your merciful ways,
and sinners will turn to you (Psalm 51:10-13, emphasis mine).
I used to drive a Volkswagen diesel (as did my wife and children). After I sold one of these cars to a friend, someone stole it. They drove it until it ran out of fuel, and then, not knowing it was a diesel, they filled it up with gas. They only got a short distance before they learned that diesels do not run on gasoline; it is the wrong fuel. The point I am making is this: Joy – not guilt, or fear26 – is the fuel that sustains those who follow Jesus. Guilt and fear have their place and purpose, but it is joy that motivates and sustains us in our walk with the Lord Jesus.
I am reminded of Nehemiah 8, where the Jews who returned to their land requested to hear the Word of God. When it was read to them, they began to mourn. But note how Ezra, Nehemiah, and the Levites responded:
9 Then Nehemiah the governor, Ezra the priestly scribe, and the Levites who were imparting understanding to the people said to all of them, “This day is holy to the LORD your God. Do not mourn or weep.” For all the people had been weeping when they heard the words of the law. 10 He said to them, “Go and eat delicacies and drink sweet drinks and send portions to those for whom nothing is prepared. For this day is holy to our Lord. Do not grieve, for the joy of the LORD is your strength” (Nehemiah 8:9-10, emphasis mine).
Mourning and repentance were proper responses to the reading of the Law, for it was through this means that the sins of the people were brought to light. But this was a religious holiday, and holidays were to be times of joy and rejoicing. The people would repent, and they would renew their covenant with God. But when Nehemiah said, “the joy of the Lord is your strength,” he was saying that mourning should be practiced as the occasion requires, while worshipping God should be characterized by joy. It is joy that motivates us and sustains us.
This is what we desire for our church and for every church that follows Jesus in truth. We desire to see men and women who are characterized by a deep and abiding joy, people whose service is not begrudgingly carried out because it is their duty, but because it is their delight.
I am also reminded of an earlier passage in Nehemiah 2:
1 Then in the month of Nisan, in the twentieth year of King Artaxerxes, when wine was brought to me, I took the wine and gave it to the king. Previously I had not been depressed in the king’s presence. 2 So the king said to me, “Why do you appear to be depressed when you aren’t sick? What can this be other than sadness of heart?” This made me very fearful. 3 I replied to the king, “O king, live forever! Why would I not appear dejected when the city with the graves of my ancestors lies desolate and its gates destroyed by fire?” (Nehemiah 2:1-3)
Nehemiah had just learned how badly things were going with the Jews who were back in the Promised Land. He was deeply grieved. But Nehemiah had an important job; he was the cupbearer for King Artaxerxes. He was never to appear sad in the king’s presence. (Remember that ancient kings had court jesters, not court mourners.) Why would this be? It was because a sad face reflected badly on the king. If the king was doing his job well, then his subjects should be happy. If they were sad, it implied that he was doing a poor job. If men were forbidden to be sad in the presence of an earthly king, how inappropriate is it for us to be sad as subjects of the King of Kings? Joy is the measure of our contentment with our King.
I should probably issue a brief word of caution at this point. Be careful about judging on the basis of appearances.27 Some people express their joy in more exuberant and demonstrative ways, as David did by dancing before the Ark.28 Joy may find different expressions. Thus, you should expect to see joy expressed in more reserved ways in some of the more formal churches, while it may be more enthusiastic and overt in other churches. Let’s be careful not to require everyone to demonstrate joy as we might.
And so we have seen how important joy is in the life of the Christian. May I be so bold as to ask you, my friend, “How is your joy?” Do you find yourself to be joyful? If not, why not? And what is the source of your joy? Many people appear to be joyful, but their pleasures are not God’s pleasures. I believe that people pursue pleasure as they currently view it. When they pursue pleasure, they do so with their money, with their time, and with their tongues. We talk about the things that give us the most pleasure. We spend our money on that which we believe will give us pleasure. We spend our time on our pleasures. And so, if you want to know what your pleasures are, think about how you spend your time, your money, and your talk.
I doubt that any one of us can come away from this message feeling as though we have passed the pleasure test with flying colors. Every one of us needs to be diligent about enhancing our joy in God, but how does one do that? This is a subject much more vast than the content of just one sermon. But I would turn your attention to a most fascinating Old Testament text, found in the Book of Isaiah:
13 You must observe the Sabbath rather than doing anything you please on my holy day. You must look forward to the Sabbath and treat the Lord’s holy day with respect. You must treat it with respect by refraining from your normal activities, and by refraining from your selfish pursuits [ seeking your own pleasure, NASB] and from making business deals. 14 Then you will find joy in your relationship to the Lord [ then you will take delight in the Lord, NASB95], and I will give you great prosperity, and cause crops to grow on the land I gave to your ancestor Jacob.” Know for certain that the Lord has spoken (Isaiah 58:13-14, emphasis mine).29
Isaiah 58 is about fasting, what it is not, and what it is. Fasting is setting aside the satisfaction of lesser pleasures in order to experience a greater pleasure. Thus, one might forego a family dinner at a fancy restaurant in order to have something to give to a needy family down the street. One might forego an afternoon of football to mentor a child.
Our text deals specifically with the Sabbath. God gave the Sabbath to help us learn how to set aside lesser pleasures for the enjoyment of greater pleasures. In Isaiah’s day, as in our own, the Sabbath was being used as a day to satisfy one’s lesser pleasures. Some were doing business on the Sabbath. Others were doing something that was far removed from drawing near to God. In order for us to delight ourselves in the Lord, we must set aside time and energy to do so. That is what the Sabbath was all about.
Now I am fully aware that we do not worship on the Sabbath, nor need we do so.30 But I do believe that Christians should set aside a certain time of the week (perhaps even a certain time of each day) to take pleasure in God. This is a discipline, one that every disciple must learn. We should do this not for the sake of duty, but for the sake of delight. May each of us find ever increasing pleasure in our great and glorious God!
1 Copyright © 2006 by Community Bible Chapel, 418 E. Main Street, Richardson, TX 75081. This is the edited manuscript of Lesson 5 in the Following Jesus in a Me-First World series prepared by Robert L. Deffinbaugh on October 15, 2006. Anyone is at liberty to use this lesson for educational purposes only, with or without credit. The Chapel believes the material presented herein to be true to the teaching of Scripture, and desires to further, not restrict, its potential use as an aid in the study of God’s Word. The publication of this material is a grace ministry of Community Bible Chapel.
2 A.T. Robertson writes, “Mat 5:3 - Blessed (makarioi). The English word ‘blessed’ is more exactly represented by the Greek verbal eulogêtoi as in Lu 1:68 of God by Zacharias, or the perfect passive participle eulogêmenos as in Lu 1:42 of Mary by Elizabeth and in Mt 21:9. Both forms come from eulogeô, to speak well of (eu, logos). The Greek word here (makarioi) is an adjective that means ‘happy’ which in English etymology goes back to hap, chance, good-luck as seen in our words haply, hapless, happily, happiness. ‘Blessedness is, of course, an infinitely higher and better thing than mere happiness’ (Weymouth). English has thus ennobled ‘blessed’ to a higher rank than ‘happy.’ But ‘happy’ is what Jesus said and the Braid Scots New Testament dares to say ‘Happy’ each time here as does the Improved Edition of the American Bible Union Version. The Greek word is as old as Homer and Pindar and was used of the Greek gods and also of men, but largely of outward prosperity. Then it is applied to the dead who died in the Lord as in Re 14:13. Already in the Old Testament the Septuagint uses it of moral quality. ‘Shaking itself loose from all thoughts of outward good, it becomes the express symbol of a happiness identified with pure character. Behind it lies the clear cognition of sin as the fountain-head of all misery, and of holiness as the final and effectual cure for every woe. For knowledge as the basis of virtue, and therefore of happiness, it substitutes faith and love’ (Vincent). Jesus takes this word ‘happy’ and puts it in this rich environment. ‘This is one of the words which have been transformed and ennobled by New Testament use; by association, as in the Beatitudes, with unusual conditions, accounted by the world miserable, or with rare and difficult’ (Bruce). It is a pity that we have not kept the word ‘happy’ to the high and holy plane where Jesus placed it. ‘If you know these things, happy (makarioi) are you if you do them’ (Joh 13:17). ‘Happy (makarioi) are those who have not seen and yet have believed’ (Joh 20:29). And Paul applies this adjective to God, ‘according to the gospel of the glory of the happy (makariou) God’ (1Ti 1:11. Cf. also Tit 2:13). The term ‘Beatitudes’ (Latin beatus) comes close to the meaning of Christ here by makarioi. It will repay one to make a careful study of all the ‘beatitudes’ in the New Testament where this word is employed. It occurs nine times here (3-11), though the beatitudes in verses 10 and 11 are very much alike.” A. T. Robertson, Word Pictures in the New Testament (electronic version in BibleWorks 6).
3 Unless otherwise indicated, all Scripture quotations are from the NET Bible. The NEW ENGLISH TRANSLATION, also known as THE NET BIBLE, is a completely new translation of the Bible, not a revision or an update of a previous English version. It was completed by more than twenty biblical scholars who worked directly from the best currently available Hebrew, Aramaic, and Greek texts. The translation project originally started as an attempt to provide an electronic version of a modern translation for electronic distribution over the Internet and on CD (compact disk). Anyone anywhere in the world with an Internet connection will be able to use and print out the NET Bible without cost for personal study. In addition, anyone who wants to share the Bible with others can print unlimited copies and give them away free to others. It is available on the Internet at: www.netbible.org.
4 Luke 2:13-14.
5 Luke 2:20.
6 Luke 2:28-32.
7 Luke 2:38.
8 John 2:1-11.
9 As I say this, I feel somewhat as though I am trespassing on the soil of John Piper, the champion of this great theme of the believer’s delight and pleasure in God. He has written and spoken much on this topic, and thus he may appear to own this theme, but it is a biblical truth, and thus we should all seek to embrace it as much as possible.
10 For example, see Proverbs 8:22-31; John 1:1-3; Colossians 1:15-17.
11 At this point in time, it was not known that Jerusalem was the designated place of worship. All they knew was that God would designate a place of worship, which we know was Jerusalem where the temple was built.
12 As my friend, Tom Wright, pointed out, the Israelites brought their tithes, gave them to God, and then sat down at a meal to enjoy what they had offered.
13 Luke 1 and 2.
14 John 2:1-11.
15 See Matthew 7:28-29.
16 See Luke 4:22.
17 See John 7:48-49.
18 Matthew 25:26.
19 Matthew 25:28-29.
20 John 7:48-49.
21 Luke 15:11-32.
22 Galatians 5:22.
23 This sounds a great deal like Psalm 95. Joy is represented as an antioxidant in the Christian life, warding off spiritual sickness.
24 In his October 1, 2006, message on John 17:13, John Piper makes a very strong point of this, refuting those who seek spiritual intimacy with God through a mystical inner experience that is independent of God’s Word. This was in a conference entitled, ‘The Supremacy of Christ in a Postmodern World.’ Piper’s message was entitled, ‘The Supremacy of Christ and Joy in a Postmodern World.’ http://www.desiringgod.org/ResourceLibrary/ EventMessages/ByDate/1828 The Supremacy of Christ and Joy in a Postmodern World/
25 Isaiah 46:10.
26 Or greed. This is also one of the false fuels for the Christian life.
27 See 1 Samuel 16:7; Mark 12:40; John 7:24; 1 Corinthians 4:5.
28 2 Samuel 6:16.
29 This text is dealt with in greater detail in my sermon on Isaiah 58 available on bible.org. http://www.bible.org/node/3451
30 See Romans 14:5; Colossians 2:16-17.
I never thought I could expect anything good to come from the lips of Israel’s King Ahab, but there is one Old Testament passage which records Ahab’s response to Syria’s king, Ben Hadad, that always makes me smile. Ben Hadad surrounded Samaria (Israel’s capital city) and threatened to do terrible things unless Ahab surrendered his most prized possessions. Ahab was willing to meet this demand, but when Ben Hadad changed the terms of surrender, demanding even more, Ahab and the people of Israel refused to comply. Ben Hadad responded with this threat:
“May the gods judge me severely if there is enough dirt left in Samaria for my soldiers to scoop up in their hands” (1 Kings 20:10).2
To which Ahab replied,
“Tell him the one who puts on his battle gear should not boast like one who is taking it off” (1 Kings 20:11).
One puts his armor on in preparation for battle and takes his armor off when the battle is finished. Ahab is simply saying that Ben Hadad’s threats are merely that – threats. It is one thing to boast about what you think you can do. It is quite another to boast about what you have done. We would have said to Ben Hadad, “Don’t count your chickens before they are hatched.” To finish the story, Ben Hadad, king of Syria, boasted prematurely that he would defeat Ahab and the forces of Israel. God gave Israel the victory over Syria, handing Ben Hadad a humiliating defeat in this battle, as well as in a rematch the following year.
In the closing verses of the Gospel of Matthew, our Lord made a very bold statement as an introduction to His Great Commission:
18 Then Jesus came up and said to them, “ All authority in heaven and on earth has been given to me. 19 Therefore go and make disciples of all nations, baptizing them in the name of the Father and the Son and the Holy Spirit, 20 teaching them to obey everything I have commanded you. And remember, I am with you always, to the end of the age” (Matthew 28:18-20, emphasis mine).
The Lord Jesus claimed to have “all authority in heaven and on earth,” and this authority was the basis for the disciples’ obedience to the Great Commission.
When our Lord made this statement, He had, so to speak, already taken His armor off. Jesus spoke these words after living a sinless life, and after having completed a ministry marked by many signs that proved Him to be who He claimed to be – the Son of God, Israel’s Messiah. He spoke these words after laying down His life at Calvary and then rising from the dead, just as He had foretold.3 Our Lord had won the victory; His authority was proven and proclaimed by His resurrection and ascension:
17 I pray that the God of our Lord Jesus Christ, the Father of glory, may give you spiritual wisdom and revelation in your growing knowledge of him, 18 – since the eyes of your heart have been enlightened – so that you may know what is the hope of his calling, what is the wealth of his glorious inheritance in the saints, 19 and what is the incomparable greatness of his power toward us who believe, as displayed in the exercise of his immense strength. 20 This power he exercised in Christ when he raised him from the dead and seated him at his right hand in the heavenly realms 21 far above every rule and authority and power and dominion and every name that is named, not only in this age but also in the one to come. 22 And God put all things under Christ’s feet, and he gave him to the church as head over all things. 23 Now the church is his body, the fullness of him who fills all in all (Ephesians 1:17-23).
17 He himself is before all things and all things are held together in him. 18 He is the head of the body, the church, as well as the beginning, the firstborn from among the dead, so that he himself may become first in all things (Colossians 1:17-18).
8 Be careful not to allow anyone to captivate you through an empty, deceitful philosophy that is according to human traditions and the elemental spirits of the world, and not according to Christ. 9 For in him all the fullness of deity lives in bodily form, 10 and you have been filled in him, who is the head over every ruler and authority (Colossians 2:8-10).
In this lesson, we will focus our attention on the authority of Christ and its implications for discipleship.
I believe it is safe to say that God has never called a person to service without first giving the authority to carry out the mission.
Joseph’s divinely-granted abilities were evident earlier in his life (in Potiphar’s house, as well as in the prison). When Joseph was summoned from prison to interpret Pharaoh’s dreams, he did even more than this – Joseph also proposed a plan whereby Egypt could survive the seven years of famine which were coming soon:
28 This is just what I told Pharaoh: God has shown Pharaoh what he is about to do. 29 Seven years of great abundance are coming throughout the whole land of Egypt. 30 But seven years of famine will occur after them, and all the abundance will be forgotten in the land of Egypt. The famine will devastate the land. 31 The previous abundance of the land will not be remembered because of the famine that follows, for the famine will be very severe. 32 The dream was repeated to Pharaoh because the matter has been decreed by God, and God will make it happen soon. 33 “ So now Pharaoh should look for a wise and discerning man and give him authority over all the land of Egypt. 34 Pharaoh should do this – he should appoint officials throughout the land to collect one-fifth of the produce of the land of Egypt during the seven years of abundance. 35 They should gather all the excess food during these good years that are coming. By Pharaoh’s authority they should store up grain so the cities will have food, and they should preserve it. 36 This food should be held in storage for the land in preparation for the seven years of famine that will occur throughout the land of Egypt. In this way the land will survive the famine” (Genesis 41:28-36, emphasis mine).
Joseph had made it clear to Pharaoh that his ability to interpret dreams had come from God.4 Pharaoh was not only interested in knowing the meaning of his dreams, but what these dreams might require him to do. Joseph’s plan was simple and brilliant. It was evident to Pharaoh that God’s hand was upon Joseph, so it was only logical that he would place Joseph in charge of this project.
37 This advice made sense to Pharaoh and all his officials. 38 So Pharaoh asked his officials, “Can we find a man like Joseph, one in whom the Spirit of God is present?” 39 So Pharaoh said to Joseph, “Because God has enabled you to know all this, there is no one as wise and discerning as you are! 40 You will oversee my household, and all my people will submit to your commands. Only I, the king, will be greater than you. 41 “See here,” Pharaoh said to Joseph, “I place you in authority over all the land of Egypt” (Genesis 41:37-41, emphasis mine).
At one time, Moses was a powerful man in Egypt, adopted as he was into the royal family.5 But his self-appointed efforts to rescue his people ended in murder and a hasty escape from the hand of Pharaoh in Egypt. Forty years later, Moses was not so confident, and it took considerable effort for God to convince Moses that he was the man to deliver the Israelites from their bondage.6 Now Moses has his own “great commission,” and thus he had divine authority to deliver the Israelites. When Pharaoh challenged God’s demand to release the Israelites,7 God responded with ten plagues, brought about through the hand of Moses. God made it clear to Pharaoh and to all of Egypt (as well as to the Israelites) that Moses spoke with His authority and that he acted in His power.
When Moses was overwhelmed with the task of leading the Israelites, God had him appoint 70 elders to assist him. To enable them to carry out their task, and to establish their authority, God visibly empowered these judges with His Spirit.8 The authority of Saul9 and David10 to serve as kings over Israel was likewise validated through the visible presence of God’s Spirit, in addition to the prophetic designation of the prophet Samuel.11 The miracles performed by Elijah and Elisha validated their authority as prophets of God. Daniel’s God-given authority was demonstrated to the kings under whom he served. In each of these instances, when God called a person to accomplish a task, He gave them the authority to do it.
Beyond this, God established His own authority in the Old Testament. The fall of Satan12 and later the fall of man in the Garden of Eden13 were rebellions against God’s authority. No wonder the coming Savior, the Messiah, would be Israel’s king.14
Abraham had to learn a lesson regarding God’s authority. Abram left Mesopotamia to dwell in the land of Canaan. When a famine came, Abram fled to Egypt. He knew that Sarai, his wife, was a beautiful woman, and he feared that someone would kill him and take Sarai for a wife. He asked Sarai to lie by saying that she was his sister, a half-truth at best. And so it happened that Pharaoh took Sarai, intending to make her one of his wives. God rescued Sarai, and Abram returned to the land of Canaan.15 But in later years, Abraham did the same thing when he settled in Gerar, and king Abimelech did just as Pharaoh had done, taking Sarai into his harem.16 God appeared to king Abimelech in a dream, informing him that Sarah was Abraham’s wife. When this pagan king rebuked him, Abraham offered this excuse:
11 Abraham replied, “ Because I thought, ‘Surely no one fears God in this place. They will kill me because of my wife.’ 12 What’s more, she is indeed my sister, my father’s daughter, but not my mother’s daughter. She became my wife. 13 When God made me wander from my father’s house, I told her, ‘This is what you can do to show your loyalty to me: Every place we go, say about me, “He is my brother”’” (Genesis 20:11-13, emphasis mine).
Think about what Abraham is saying here. In essence, he seems to be saying something like this: “I had safety and protection when I was living with my father and family, but God made me leave the protection that family offered, and so we were left to our own devices. That is why I asked Sarah to say that she is my sister – to save my life.” Abraham did not believe God was able to save him in Egypt (Genesis 12), or in Gerar (Genesis 20). And from what he says here, there may have been other places where Sarah also lied about her relationship with Abraham. God taught Abraham that His authority was not confined within certain borders, or restricted to one place. Thus, God saved Abraham wherever he and his wife might sojourn.17 God is sovereign over all.
5 Yes, I know the Lord is great,
and our Lord is superior to all gods.
6 He does whatever he pleases
in heaven and on earth,
in the seas and all the ocean depths (Psalm 135:5-6).
The exodus was God’s way of establishing His authority, not only with the Egyptians, but also with the Israelites. It was not until after the exodus that God gave Israel the law. God was Israel’s King,18 and He had every right to reign over Israel, giving them His laws by which they were to live.19
The Book of Daniel portrays King Nebuchadnezzar as a great and powerful king. But when this king became arrogant and proud, God humbled him by taking away his kingdom for a time, causing him to graze in the field like an ox. When Nebuchadnezzar came to his senses, he realized that the God of heaven is truly sovereign. This mighty king therefore declared:
34 “But at the end of the appointed time I, Nebuchadnezzar, looked up toward heaven, and my sanity returned to me. I extolled the Most High, and I praised and glorified the one who lives forever. For his authority is an everlasting authority, and his kingdom extends from one generation to the next. 35 All the inhabitants of the earth are regarded as nothing. He does as he wishes with the army of heaven and with those who inhabit the earth. No one slaps his hand and says to him, ‘What have you done?’” (Daniel 4:34-35)
In the Gospels, Jesus is immediately introduced as One having great authority. In the birth accounts of Matthew and Luke, Jesus is introduced as the promised Messiah, the Son of God, “God with us,”20 the One who would sit on the throne of His father David. The magi came seeking Him, who was “king of the Jews.”21 John’s Gospel introduced Jesus as the Creator,22 and as Jacob’s ladder.23 John the Baptist introduced Jesus as the promised Messiah, the “Lamb of God.”24 When John baptized Jesus, the Holy Spirit descended upon Him and remained on Him, and the Father Himself identified Him as His beloved Son.25 Satan sought to tempt our Lord to use His divine power in ways that would undermine His submission to the Father. In so doing, Satan acknowledged that Jesus possessed power and authority as the Son of God; the demons did likewise.26
Our Lord’s words and actions in the Gospels are examples of His authority. In John’s Gospel, our Lord very quickly demonstrated His authority when He cleansed the temple – and the temple authorities did not miss this fact:
13 Now the Jewish feast of Passover was near, so Jesus went up to Jerusalem. 14 He found in the temple courts those who were selling oxen and sheep and doves, and the money changers sitting at tables. 15 So he made a whip of cords and drove them all out of the temple courts, with the sheep and the oxen. He scattered the coins of the money changers and overturned their tables. 16 To those who sold the doves he said, “Take these things away from here! Do not make my Father’s house a marketplace!” 17 His disciples remembered that it was written, “Zeal for your house will devour me.” 18 So then the Jewish leaders responded, “ What sign can you show us, since you are doing these things?”27 19 Jesus replied, “Destroy this temple and in three days I will raise it up again” (John 2:13-19, emphasis mine).
In John 3, Jesus made another bold claim regarding His authority:
35 The Father loves the Son and has placed all things under his authority. 36 The one who believes in the Son has eternal life. The one who rejects the Son will not see life, but God’s wrath remains on him” (John 3:35-36, emphasis mine).
Jesus claims authority from the Father over all things, and then states that salvation comes only through Him. Jesus has the authority to save sinners and to give them eternal life. In John 5, Jesus also claims the authority to execute judgment.28
In His “Sermon on the Mount,” Jesus claimed authority when He took on the religious elite, who assumed that they were the gatekeepers of heaven.29 The scribes and Pharisees felt that they could exclude whomever they chose from heaven. But in the Sermon on the Mount, Jesus turns the tables on them with these words:
20 “For I tell you, unless your righteousness goes beyond that of the experts in the law and the Pharisees, you will never enter the kingdom of heaven” (Matthew 5:20).
This was but the firing of the first shot in His attack against hypocritical Pharisaism. In this same sermon, several times (in slightly different terms) Jesus said, “You have heard it said, . . . but I say to you. . . .”30 This was surely a claim to authority, and the people did not miss it.31
Given the limitations of this message, I will focus primarily on Matthew’s Gospel to show how he progressively demonstrated our Lord’s authority by what He said and did. Let us begin by observing that our Lord’s authority was evident in His initial calling of His disciples:
18 As he was walking by the Sea of Galilee he saw two brothers, Simon (called Peter) and Andrew his brother, casting a net into the sea (for they were fishermen). 19 He said to them, “Follow me, and I will turn you into fishers of people.” 20 They left their nets immediately and followed him. 21 Going on from there he saw two other brothers, James the son of Zebedee and John his brother, in a boat with Zebedee their father, mending their nets. Then he called them. 22 They immediately left the boat and their father and followed him (Matthew 4:18-22).
Can you imagine a stranger walking up to men who hardly knew him, promising them an even greater “fishing” career, and then seeing them promptly leave their boats, their nets, and their families? Surely they must have sensed our Lord’s authority in this call, even at this early stage of His earthly ministry.
The following account in Mark 1 buttresses the account in Matthew 7:28-29 by explaining how the crowds concluded that Jesus taught with authority.
21 Then they went to Capernaum. When the Sabbath came, Jesus went into the synagogue and began to teach. 22 The people there were amazed by his teaching, because he taught them like one who had authority, not like the experts in the law. 23 Just then there was a man in their synagogue with an unclean spirit, and he cried out, 24 “Leave us alone, Jesus the Nazarene! Have you come to destroy us? I know who you are – the Holy One of God!” 25 But Jesus rebuked him: “Silence! Come out of him!” 26 After throwing him into convulsions, the unclean spirit cried out with a loud voice and came out of him. 27 They were all amazed so that they asked each other, “What is this? A new teaching with authority! He even commands the unclean spirits and they obey him” (Mark 1:21-27, emphasis mine).
Our Lord’s teaching did not occur in the manner to which we are accustomed. Jesus did not teach in an auditorium or a classroom. He did not use PowerPoint or even an overhead projector. Jesus taught out in the open, without microphones or recording devices. And His teaching was not nearly as formal as we have come to expect. It was often interrupted by those who wanted our Lord to heal them or a relative or friend, or to cast out a demon. In His compassion, Jesus often paused to grant these requests. Jesus’ teaching was therefore interspersed with various kinds of miracles.32 If Jesus’ words to the sick, the demonized, and even the dead could produce such results, then surely the words He spoke in His teaching were powerful as well.33
The story of the healing of the centurion’s servant is a wonderful testimony to the authority of our Lord Jesus, and this testimony was from a Gentile, a Roman centurion:34
5 When he entered Capernaum, a centurion came to him asking for help: 6 “Lord, my servant is lying at home paralyzed, in terrible anguish.” 7 Jesus said to him, “I will come and heal him.” 8 But the centurion replied, “Lord, I am not worthy to have you come under my roof. Instead, just say the word and my servant will be healed. 9 For I too am a man under authority, with soldiers under me. I say to this one, ‘Go’ and he goes, and to another ‘Come’ and he comes, and to my slave ‘Do this’ and he does it.” 10 When Jesus heard this he was amazed and said to those who followed him, “I tell you the truth, I have not found such faith in anyone in Israel! 11 I tell you, many will come from the east and west to share the banquet with Abraham, Isaac, and Jacob in the kingdom of heaven, 12 but the sons of the kingdom will be thrown out into the outer darkness, where there will be weeping and gnashing of teeth.” 13 Then Jesus said to the centurion, “Go; just as you believed, it will be done for you.” And the servant was healed at that hour (Matthew 8:5-13, emphasis mine).
This Gentile centurion loved his servant and wanted Jesus to heal him. Jesus was approaching the centurion’s house when He was intercepted. I believe that this Gentile understood how reticent Jews were to enter the home of a Gentile.35 Rather than cause Jesus to defile Himself, the centurion proposed an alternative which would avoid an awkward situation.36 As a centurion, this military officer knew what it meant to have authority. Because he was under Roman authority, he could give orders to soldiers and expect them to be obeyed, even when his subordinates were at a distance.
The centurion recognized that Jesus was also a man under authority, God’s authority. As such, Jesus had great authority as well. And given His authority, He could give orders from a distance, and they would be obeyed. Thus, Jesus need not come under his roof at all. He need only give the command from where He was, and his servant would be healed. Jesus marveled at this man’s faith, and then gave the command, and the servant was healed. Our Lord’s ministry was all about authority, and the centurion seemed to grasp this better than most Jews.
As Matthew’s Gospel progresses, the disciples next discover that our Lord’s authority included control over His creation:
23 As he got into the boat, his disciples followed him. 24 And a great storm developed on the sea so that the waves began to swamp the boat. But he was asleep. 25 So they came and woke him up saying, “Lord, save us! We are about to die!” 26 But he said to them, “Why are you cowardly, you people of little faith?” Then he got up and rebuked the winds and the sea, and it was dead calm. 27 And the men were amazed and said, “ What sort of person is this? Even the winds and the sea obey him!” (Matthew 8:23-27, emphasis mine)
The storm was such that even fishermen who spent much of their lives on this body of water were terrified. They assumed that Jesus was oblivious to their peril, and thus they rebuked Him for His lack of concern. Jesus stilled the storm, rebuking them for their lack of faith. After all, the Lord Jesus was the Creator;37 they had no reason to fear.
The authority of Jesus was far greater than any of His disciples had imagined, even to the extent of forgiving sins:
1 After getting into a boat he crossed to the other side and came to his own town. 2 Just then some people brought to him a paralytic lying on a stretcher. When Jesus saw their faith, he said to the paralytic, “ Have courage, son! Your sins are forgiven.” 3 Then some of the experts in the law said to themselves, “This man is blaspheming!” 4 When Jesus saw their reaction he said, “Why do you respond with evil in your hearts? 5 Which is easier, to say, ‘Your sins are forgiven’ or to say, ‘Stand up and walk’? 6 But so that you may know that the Son of Man has authority on earth to forgive sins” – then he said to the paralytic – “Stand up, take your stretcher, and go home.” 7 And he stood up and went home. 8 When the crowd saw this, they were afraid and honored God who had given such authority to men (Matthew 9:1-8, emphasis mine).
The disciples were now ready to experience the authority of their Master in a different way – Jesus delegated His authority to them, sending them out to share in His work:
1 Jesus called his twelve disciples and gave them authority over unclean spirits so they could cast them out and heal every kind of disease and sickness. . . . 8 “Heal the sick, raise the dead, cleanse lepers, cast out demons. Freely you received, freely give” (Matthew 10:1, 8, emphasis mine).
We could add example after example of our Lord’s limitless authority. Jesus declared that He was Lord of the Sabbath.38 He fed the 5,00039 and for an encore fed 4,000.40 After feeding the 5,000, Jesus walked on the sea, and then commanded Peter to do likewise.41
In spite of all these miracles, there were those who kept asking for more signs. From the very outset of His ministry (in John’s Gospel at least), Jesus made His ability to rise from the dead the final and ultimate proof of His identity and authority:
18 So then the Jewish leaders responded, “ What sign can you show us, since you are doing these things?” 19 Jesus replied, “ Destroy this temple and in three days I will raise it up again” (John 2:18-19, emphasis mine).
Jesus spoke privately of His death and resurrection to His disciples,42 but He also spoke publicly of this, staking His entire ministry and message on His resurrection from the dead:
38 Then some of the experts in the law along with some Pharisees answered him, “ Teacher, we want to see a sign from you.” 39 But he answered them, “An evil and adulterous generation asks for a sign, but no sign will be given to it except the sign of the prophet Jonah. 40 For just as Jonah was in the belly of the huge fish for three days and three nights, so the Son of Man will be in the heart of the earth for three days and three nights” (Matthew 12:38-40, emphasis mine).
Matthew’s Gospel makes it clear that they got the message, as we can see from their words and actions after our Lord’s death:
62 The next day (which is after the day of preparation) the chief priests and the Pharisees assembled before Pilate 63 and said, “Sir, we remember that while that deceiver was still alive he said, ‘After three days I will rise again.’ 64 So give orders to secure the tomb until the third day. Otherwise his disciples may come and steal his body and say to the people, ‘He has been raised from the dead,’ and the last deception will be worse than the first.” 65 Pilate said to them, “Take a guard of soldiers. Go and make it as secure as you can.” 66 So they went with the soldiers of the guard and made the tomb secure by sealing the stone (Matthew 27:62-66).
After His resurrection, Jesus made His authority the basis for the Great Commission:
16 So the eleven disciples went to Galilee to the mountain Jesus had designated. 17 When they saw him, they worshiped him, but some doubted. 18 Then Jesus came up and said to them, “ All authority in heaven and on earth has been given to me. 19 Therefore go and make disciples of all nations, baptizing them in the name of the Father and the Son and the Holy Spirit, 20 teaching them to obey everything I have commanded you. And remember, I am with you always, to the end of the age” (Matthew 28:16-20, emphasis mine).
Because our Lord had such great authority, the Jewish religious leaders opposed Him.43 In the first place, Jesus interpreted the Scriptures in a very different way than they did. This was evident in the Sermon on the Mount. Indeed, the way Jesus interpreted the Scriptures, the Jewish religious leaders were not even going to make it into heaven, unless they repented of their sins and embraced Him as the Messiah.44 John’s Gospel informs us that these religious leaders were greatly threatened by Jesus’ authority and popularity:
47 So the chief priests and the Pharisees called the council together and said, “What are we doing? For this man is performing many miraculous signs. 48 If we allow him to go on in this way, everyone will believe in him, and the Romans will come and take away our sanctuary and our nation” (John 11:47-48).
Pilate was not ignorant of the real reason the religious leaders opposed Jesus and wanted Him put to death:
9 So Pilate asked them, “Do you want me to release the king of the Jews for you?” 10 (For he knew that the chief priests had handed him over because of envy.) 11 But the chief priests stirred up the crowd to have him release Barabbas instead (Mark 15:9-11).
In the Gospels, opposition to Jesus began when Jesus first cleansed the temple.45 From this point on, the opposition began to escalate. Jesus’ miracles – which proved His authority – were challenged on the technical grounds that He allegedly violated the Sabbath.46 His adversaries also tried – unsuccessfully – to prove that a miracle wasn’t actually performed.47 They were finally forced to acknowledge our Lord’s power, but attributed it to Satan rather than to God, which was their unpardonable sin.48 Opposition to Jesus intensifies after our Lord’s triumphal entry, culminating in His arrest, trial, and crucifixion (and resurrection!). Over and over, Jesus was challenged to explain “by what authority . . .” He carried on His ministry. Lest anyone should doubt that our Lord’s authority was a major issue with our Lord’s opponents, let us remember that while a reluctant Pilate was forced to crucify Jesus, he had this inscription placed on our Lord’s cross: “Jesus the Nazarene, the king of the Jews.” As we would expect, the Jews objected, but Pilate would not be bullied into changing these words.49
Jesus told His disciples, “All authority in heaven and on earth has been given to me” (Matthew 28:18), and everything we have seen proves this to be true. Jesus is sovereign. The Father has given all authority to Him. But sovereignty is not always a source of comfort. There is nothing more terrifying than someone who has absolute power, but who is also evil. This was not a rare occurrence in the East. In the West, we have seen democracy strip power from sovereign despots. But there are places in the world where men, good or evil, are free to have their way. Nothing is more frightening than power in the hands of a wicked ruler, as a Hitler or a Saddam Hussein remind us.
In the Gospels, we have attempted to trace two parallel themes. On the one hand, we see our Lord’s claim to authority, and the signs and wonders which demonstrate these claims to be true. On the other hand, we have observed those who were threatened by our Lord’s authority, and who sought, unsuccessfully, to nullify it. But there is a third theme that is evident in the Gospels – that of our Lord’s compassion. Let us give some thought to this for a moment.
The world into which our Lord came had seen its sovereigns, rulers like the Pharaoh’s of Egypt, Assyrian kings like Sennacherib, Babylonian kings like Nebuchadnezzar, and Persian kings like Artaxerxes or Ahasuerus. These were men whose power seemed unrestricted, men who could have you put to death for entering their presence without being summoned. Even David was corrupted by power, so that he used it to take another man’s wife (Bathsheba) and a faithful soldier’s life (Uriah).
In the birth accounts of Matthew and Luke, Jesus is introduced as a King, but a very different kind of king than any sovereign the world had yet known. Jesus was a King,50 but He came to “save His people from their sins.”51 He came to put down the proud and to lift up the humble.52 He came to show mercy to those who fear Him53 and to fulfill His covenant with Abraham.54
Our Lord’s ministry commenced with the proclamation of the good news of the gospel of the kingdom, accompanied by many acts of healing and deliverance.55 In the first chapter of his Gospel, Mark tells of our Lord’s compassion on a leper:
40 Now a leper came to him and fell to his knees, asking for help. “If you are willing, you can make me clean,” he said. 41 Moved with compassion, Jesus stretched out his hand and touched him, saying, “I am willing. Be clean!” 42 The leprosy left him at once, and he was clean (Mark 1:40-42).
It is this kind of compassion that characterized the ministry of our Lord.
11 When the Pharisees saw this they said to his disciples, “Why does your teacher eat with tax collectors and sinners?” 12 When Jesus heard this he said, “Those who are healthy don’t need a physician, but those who are sick do. 13 Go and learn what this saying means: ‘I want mercy and not sacrifice.’ For I did not come to call the righteous, but sinners” (Matthew 9:11-13).
35 Then Jesus went throughout all the towns and villages, teaching in their synagogues, preaching the good news of the kingdom, and healing every kind of disease and sickness. 36 When he saw the crowds, he had compassion on them because they were bewildered and helpless, like sheep without a shepherd. 37 Then he said to his disciples, “The harvest is plentiful, but the workers are few. 38 Therefore ask the Lord of the harvest to send out workers into his harvest” (Matthew 9:35-38).
14 As he got out he saw the large crowd, and he had compassion on them and healed their sick. 15 When evening arrived, his disciples came to him saying, “This is an isolated place and the hour is already late. Send the crowds away so that they can go into the villages and buy food for themselves.” 16 But he replied, “They don’t need to go. You give them something to eat” (Matthew 14:14-16).
32 Then Jesus called the disciples and said, “I have compassion on the crowd, because they have already been here with me three days and they have nothing to eat. I don’t want to send them away hungry since they may faint on the way” (Matthew 15:32).
30 Two blind men were sitting by the road. When they heard that Jesus was passing by, they shouted, “Have mercy on us, Lord, Son of David!” 31 The crowd scolded them to get them to be quiet. But they shouted even more loudly, “Lord, have mercy on us, Son of David!” 32 Jesus stopped, called them, and said, “What do you want me to do for you?” 33 They said to him, “Lord, let our eyes be opened.” 34 Moved with compassion, Jesus touched their eyes. Immediately they received their sight and followed him (Matthew 20:30-34).
One of the beauties of our Lord is that He not only has all authority, but that He uses it to minister to others. You will remember that the disciples of our Lord were very interested in acquiring authority. Two of the disciples used their mother to request that they sit at the right and left hands of Jesus.56 The other disciples were angry, but Jesus taught them that power and authority were to be used in ministry to others, rather than to demand service from others:
25 But Jesus called them and said, “You know that the rulers of the Gentiles lord it over them, and those in high positions use their authority over them. 26 It must not be this way among you! Instead whoever wants to be great among you must be your servant, 27 and whoever wants to be first among you must be your slave – 28 just as the Son of Man did not come to be served but to serve, and to give his life as a ransom for many” (Matthew 20:25-28).
Jesus practiced what He preached. Perhaps the most touching example of our Lord’s servant spirit is found in John 13:
1 Just before the Passover feast, Jesus knew that his time had come to depart from this world to the Father. Having loved his own who were in the world, he now loved them to the very end. 2 The evening meal was in progress, and the devil had already put into the heart of Judas Iscariot, Simon’s son, that he should betray Jesus. 3 Because Jesus knew that the Father had handed all things over to him, and that he had come from God and was going back to God, 4 he got up from the meal, removed his outer clothes, took a towel and tied it around himself. 5 He poured water into the washbasin and began to wash the disciples’ feet and to dry them with the towel he had wrapped around himself. 6 Then he came to Simon Peter. Peter said to him, “Lord, are you going to wash my feet?” 7 Jesus replied, “You do not understand what I am doing now, but you will understand after these things.” 8 Peter said to him, “You will never wash my feet!” Jesus replied, “If I do not wash you, you have no share with me.” 9 Simon Peter said to him, “Lord, wash not only my feet, but also my hands and my head!” 10 Jesus replied, “The one who has bathed needs only to wash his feet, but is completely clean. And you disciples are clean, but not every one of you.” 11 (For Jesus knew the one who was going to betray him. For this reason he said, “Not every one of you is clean.”) 12 So when Jesus had washed their feet and put his outer clothing back on, he took his place at the table again and said to them, “Do you understand what I have done for you? 13 You call me ‘Teacher’ and ‘Lord,’ and do so correctly, for that is what I am. 14 If I then, your Lord and Teacher, have washed your feet, you too ought to wash one another’s feet. 15 For I have given you an example – you should do just as I have done for you” (John 13:1-15).
Others seek authority to be served. Our Lord possessed all authority, and yet He came to serve. In effect, He said to His disciples, “I have chosen to use My authority to save and to serve.” What a beautiful truth! What a beautiful Savior!
In the past, I thought that Jesus came to earth to serve, but that once He returned to His former glory in heaven, things would change. That is not quite the picture that I see in the Gospel of Luke:
“Blessed are those slaves whom their master finds alert when he returns! I tell you the truth, he will dress himself to serve, have them take their place at the table, and will come and wait on them!” (Luke 12:37)
27 For who is greater, the one who is seated at the table, or the one who serves? Is it not the one who is seated at the table? But I am among you as one who serves” (Luke 22:27).
This is a very important point, so let me linger here for a moment. As I understand the Scriptures, service is not just the price we pay so that others will eventually serve us. We are not to be servants merely so that some day we can become masters. Service is not just a means to greatness; service is greatness. That is what we see illustrated by our Lord in His incarnation. That is what we will see when we sit at the table with Him in heaven. That which is true of our Lord should also be true for us:
47 But when Jesus discerned their innermost thoughts, he took a child, had him stand by his side, 48 and said to them, “Whoever welcomes this child in my name welcomes me, and whoever welcomes me welcomes the one who sent me, for the one who is least among you all is the one who is great” (Luke 9:48, emphasis mine).
Once again, Jesus turns the values and the thinking of this world upside-down.
When I think about the “calling of the twelve,” I do not see Jesus “using” His authority to compel these men to follow Him. I think that even from their earliest encounters with Jesus, they sensed His authority. But Jesus did not want a cowering crew of men; He wanted men who were bound to Him by love. And that is what He got.
The same is true of His call to others, including us. He is sovereign – all powerful – but He does not wish for us to follow Him merely because of His power. Our Lord is glorified because men and women have chosen to follow Him because of His meekness and grace:
28 Come to me, all you who are weary and burdened, and I will give you rest. 29 Take my yoke on you and learn from me, because I am gentle and humble in heart, and you will find rest for your souls. 30 For my yoke is easy to bear, and my load is not hard to carry” (Matthew 11:28-30).
In this lesson, we have sought to show that authority is necessary to empower service. In the Old Testament, God gave authority to those He called into His service. In the New Testament, we find that Jesus claimed great authority, and then demonstrated it throughout the course of His earthly ministry. We observed that it was the authority of our Lord that greatly troubled the religious “authorities,” and thus they set out to rid themselves of the threat Jesus posed. Jesus made His resurrection the final proof of His authority, and He did rise from the dead! Thus, He claimed all authority in heaven and on earth as the basis for His disciples carrying out the Great Commission.
We also sought to show that our Lord’s use of authority was vastly different from that of the Gentiles (and His opponents). Our Lord’s authority was employed out of compassion, in service to others. In the end, He submitted to the Father, and to earthly authorities,57 by His death on the Cross of Calvary. And because of this, the Father has exalted Him to the highest place of authority and honor:
9 As a result God exalted him and gave him the name that is above every name, 10 so that at the name of Jesus every knee will bow – in heaven and on earth and under the earth – 11 and every tongue confess that Jesus Christ is Lord to the glory of God the Father (Philippians 2:9-11).
In this series, we have considered some of the reasons why men and women follow Jesus. We might summarize all of these reasons by simply saying that people follow Jesus because of His goodness. Our Lord’s power and authority are the icing on the cake. To serve a God who is good, but not all powerful, would be frustrating and futile. To serve a God who is all powerful, but not good, would be terrifying. To serve a God who is good, and powerful, is pure bliss.
Think of the implications of the fact that our Lord Jesus is both good and all-powerful. It means that His purposes and promises will be fulfilled. It means that good will ultimately prevail. It means that if our mission is the Great Commission, we cannot fail. It means that we have His authority when we are engaged in the mission He has given us. It means that the authority and power He has granted us are to be used in the service of others.
It would be good to observe that while our Lord’s authority was great – far greater than that of Herod, or Pilate, or Caesar – it was not an earthly, political authority. Jesus distinguished between human authority and divine authority.58 Before Pilate, Jesus acknowledged that He was a “king,” but He also made it clear that His kingdom was not an earthly one. Pilate realized that Jesus had no ambitions to overthrow His administration.59
I say this because this week we will have a very important election. It is my conviction that as a citizen of this country, I should vote for those candidates who will stand for righteousness and justice. Having said this, I would caution you not to think that the future of Christianity, or of God’s purposes, hinges upon getting as many Christians elected as possible. Our Lord never ran for office. His authority was of a different kind. He will, of course, rule in justice and righteousness when He returns to this earth. But political power is not the kind of authority our Lord has granted to us. Indeed we, like the apostles and many after them, may find political power used against us, and the gospel of our Lord. In the end, all resistance to the authority of our Lord will fail.
This message (and more importantly, the Scriptures to which we have referred) has much to teach us about the use of authority. If the Son of God did not use His authority to “lord it over” men, then surely we should not use our authority this way either. As Jesus taught, authority is to be used sacrificially, in order to serve others. This should be a lesson to husbands, especially those who desire to dominate their wives, rather than to give themselves sacrificially in service for their wives.60 This should be a lesson to parents,61 to employers and managers,62 and to church leaders.63 Authority has been given as a platform for service, and not as a place of status.
I will conclude by pointing out that personal autonomy and independence is a myth. In our country, the principle of “personal privacy” has become a license for sin. Abortions, immorality, and all kinds of sins have been justified by the assumption that an assumed right of privacy grants one absolute personal freedom. Such thinking is Satan’s lie. Satan deceived Eve, and she concluded that she was “free” to disobey God. In so doing, she thought she was seeking her own best interests. Thinking she was exercising her freedom to pursue life, Eve discovered she had obtained only bondage and death.
You are not free, my friend. You will serve one of two masters.
24 “No one can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and money” (Matthew 6:24).
20 For when you were slaves of sin, you were free with regard to righteousness. 21 So what benefit did you then reap from those things that you are now ashamed of? For the end of those things is death. 22 But now, freed from sin and enslaved to God, you have your benefit leading to sanctification, and the end is eternal life. 23 For the payoff of sin is death, but the gift of God is eternal life in Christ Jesus our Lord (Romans 6:20-23).
The Lord Jesus calls us not only to believe in Him, but also to follow Him. The freedom He offers is the freedom from sin, and guilt, and judgment. Satan is a liar, a deceiver, and a murderer. He, too, seeks those who will follow Him. Our Lord is gracious and compassionate, and full of grace and truth. Our Lord is not only good, He is all powerful. In Him is abundant life. Follow Him.
1 Copyright © 2006 by Community Bible Chapel, 418 E. Main Street, Richardson, TX 75081. This is the edited manuscript of Lesson 6 in the Following Jesus in a Me-First World series prepared by Robert L. Deffinbaugh on November 5, 2006. Anyone is at liberty to use this lesson for educational purposes only, with or without credit. The Chapel believes the material presented herein to be true to the teaching of Scripture, and desires to further, not restrict, its potential use as an aid in the study of God’s Word. The publication of this material is a grace ministry of Community Bible Chapel.
2 Unless otherwise indicated, all Scripture quotations are from the NET Bible. The NEW ENGLISH TRANSLATION, also known as THE NET BIBLE, is a completely new translation of the Bible, not a revision or an update of a previous English version. It was completed by more than twenty biblical scholars who worked directly from the best currently available Hebrew, Aramaic, and Greek texts. The translation project originally started as an attempt to provide an electronic version of a modern translation for electronic distribution over the Internet and on CD (compact disk). Anyone anywhere in the world with an Internet connection will be able to use and print out the NET Bible without cost for personal study. In addition, anyone who wants to share the Bible with others can print unlimited copies and give them away free to others. It is available on the Internet at: www.netbible.org.
3 See, for example, Matthew 16:21; Luke 18:32-33.
4 Genesis 41:16.
5 See Stephen’s words in Acts 7:22.
6 See, for example, Exodus 4:1-9.
7 Exodus 5:1-2.
8 Numbers 11:10-30.
9 1 Samuel 10:10-12.
10 1 Samuel 16:13.
11 1 Samuel 10:1ff.; 16:1013.
12 See Isaiah 14:12-14; Ezekiel 28:11-19.
13 See Genesis 3.
14 See Genesis 3:15; 49:10; 2 Samuel 7:12-13; Luke 1:31-33.
15 These events are described in Genesis 12.
16 See Genesis 20.
17 I would remind the reader of the events surrounding the quotation of Ahab in 1 Kings 20, cited in my introduction. When God gave Ahab and Israel victory over Ben Hadad and the Syrian army, Ben Hadad’s servants explained their defeat by claiming that Israel’s gods were “gods of the mountains” (1 Kings 20:23). They reasoned that if they restaged their battle, but this time fought in the valleys (where the Syrian gods were thought to prevail), they would win. It was precisely because of this diminished view of God that He gave the Israelites a second victory over the Syrians, this time in the valleys. The point of all this is that the God of the Bible, the God of Israel, is sovereign over all. There are no limitations to His power and authority.
18 See 1 Samuel 8:7.
19 See Exodus 15:1-18; Exodus 20:1-17 (note especially verses 1-2).
20 Matthew 1:23.
21 Matthew 2:2.
22 John 1:1-3.
23 John 1:51.
24 John 1:29-36.
25 Matthew 3:16-17.
26 Matthew 4:1-11; Luke 4:1-12.
27 By their more paraphrased translation of verse 18, both the NASB and the NIV recognize this as a challenge to Jesus’ authority. “The Jews then said to Him, "What sign do You show us as your authority for doing these things?” (John 2:18, NASB 95) (The word “authority” is not in the original text, but the question asked somewhat assumes that this was their meaning.)
28 John 5:27.
29 See Matthew 23:13, 15; John 9:34.
30 See Matthew 5:21-26, 27-30, 31-32, 33-37, 38-42, 43-48.
31 Matthew 7:28-29.
32 See, for example, Matthew 4:23; 9:35; Luke 5:17-26; 6:6-11, 17ff.; 10:11.
33 I am reminded here of the words of the two disciples who spoke with Jesus on the road to Emmaus: “Didn’t our hearts burn within us while he was speaking with us on the road, while he was explaining the scriptures to us?” (Luke 24:32) Even before they knew this man was Jesus, they recognized that He had authority, and that His words rang true. So it was, I believe, with many of those who heard Jesus teach.
34 This is more clearly evident in the parallel account found in Luke 7:1-10.
35 See John 4:3-9; Acts 10.
36 The centurion did not understand that Jesus did not have such scruples about defilement.
37 John 1:1-3.
38 Matthew 12:1-8.
39 Matthew 14:13-21.
40 Matthew 15:32-39.
41 Matthew 14:22-33.
42 For example, see Matthew 16:21.
43 See Matthew 7:28-29.
44 See Matthew 5:20; chapter 23.
45 See John 2:13-22.
46 See, for example, Matthew 12:1-14; John 5:1-18.
47 See John 9:1-34, especially verses 8-9, 19.
48 See Mark 3:22-30.
49 John 19:19-22.
50 Matthew 2:2.
51 Matthew 1:21.
52 Luke 1:51-53.
53 Luke 1:50, 54; see also verses 67-79.
54 Luke 1:55.
55 See Matthew 4:22-24; Mark 1:31-34.
56 Matthew 20:20-21.
57 See Philippians 2:8; Acts 2:22-24.
58 Matthew 22:21.
59 See John 18:33-37.
60 See Ephesians 5:22-33.
61 See Ephesians 6:4.
62 See Colossians 4:1.
63 See 1 Peter 5:1-4.
This is an audio sermon delivered on Novemer 12, 2006. The transcript will be posted when it is available.
This is an audio sermon delivered on November 19, 2006. The transcript will be posted when it is available.
This is an audio sermon delivered on November 26, 2006. The transcript will be posted when it is available.
The title of this series is “Following Jesus in a Me-First World.” The Lord has ways of reminding me how quickly and easily the “me-first” mindset can take over in my life. This past week, we received a Christmas gift of cash from a relative. I had my eye on a new CPU for my computer. Within minutes of the time the check arrived in the mail, I was ordering the computer processor as my present. Once I received a tracking number for my order, I began to watch the parcel as it made its way from California to Texas. This past week was one of those rare times in Texas when it was both cold and somewhat wet, which translated into the threat of sleet and ice. I was worried that my package would not arrive before the cold and icy weather. When the UPS truck pulled up outside our house, I hastily went out to take possession of my processor, before he even reached the house. Within just a few minutes, I had not only opened the package, but also my computer case. I was deeply involved in this “transplant” operation (from the old CPU to the new) when my wife Jeannette came into my office and asked if I knew that the meat I was cooking was burning.
I had forgotten all about the meat I was browning for soup. I had cut it into small pieces, seasoned it, and then placed it in our cast iron Dutch oven – on high heat. Once I heard that truck arrive at our door, I completely forgot about anything else. Everyone suffered through the burned soup, a flavor that I will not attempt to describe or duplicate. I was so preoccupied with my own interests that I forgot about anything else, and others paid the price for it. Humility would not have burned the meat; self-absorption did.
The solution for a me-first life is humility, and the Book of Philippians probably has more to say about humility than any other New Testament Epistle.2 In the last few lessons, I have been attempting to show how the New Testament Epistles serve as God’s discipleship manual. In our last message, we looked at the Book of 1 Corinthians. There, we saw a church divided into various factions, each of which centered about a particular leader. From all appearances, these leaders were very skillful and persuasive. The result was that a good number of the Corinthian saints were living undisciplined “me-first” lives, lives that shocked even the Corinthian pagans.3 Under the guise of possessing superior “knowledge,” some of these folks were exercising their rights at the expense of their “weaker” brethren.4 In stark contrast, we come to the Book of Philippians, where our Lord Jesus, the Apostle Paul, and two of his colleagues serve as examples of humility. Let us give our attention to this great Epistle and to its implications for those who would follow Jesus in a me-first world.
My purposes in this lesson are simple and straightforward. First, I want to arrive at a satisfactory definition of humility, especially as we find it in Philippians. Second, I want to identify what humility looks like, especially as it is described in Philippians. And finally, I want to consider what humility would look like today, in our church, because we too live in a me-first world.
Let’s begin by identifying what humility is not. Humility is not discounted reality. Put differently, it is not true humility to deny or to discount the value of those gifts which God has given you. Let me illustrate with something secular. Suppose you are an excellent golfer – a 10 on a scale of 1 to 10. It is not true humility to claim that you are really only a “7” when it comes to golf. Likewise, if you have the gift of mercy or the gift of teaching, then you are not being truly humble to deny that you are wonderfully gifted by God.
Spiritual gifts are God-given abilities or graces. They are sovereignly given, not primarily for the edification (building up) of the one who is gifted, but for the building up of the body of Christ.5 To discount the abilities we have been given is to discredit God and to diminish His work in our lives. To discount our God-given abilities is also to minimize the potential value of our service to others. If we underestimate the grace God has bestowed upon us in the form of spiritual gifts, then we will underestimate the magnitude of the work God has equipped us to do. We will look for ministries that correspond to our gifts, and since we have belittled our gifts, we will likewise belittle our capacity to serve others. True humility corresponds to reality; it acknowledges and gives praise to God for all that He has given to us in order that we may be able to serve others.
For by the grace given to me I say to every one of you not to think more highly of yourself than you ought to think, but to think with sober discernment, as God has distributed to each of you a measure of faith (Romans 12:3).
Just as each one has received a gift, use it to serve one another as good stewards of the varied grace of God (1 Peter 4:10).
Humility is seeing to it that the things God has entrusted to us are used to build others up, rather than selfishly squandering them on ourselves alone. This leads us to our definition of humility. The best definition of humility in the Bible probably comes from the Book of Philippians:
3 Instead of being motivated by selfish ambition or vanity, each of you should, in humility, be moved to treat one another as more important than yourself. 4 Each of you should be concerned not only about your own interests, but about the interests of others as well (Philippians 2:3-4).
Several aspects of humility need to be noted here, based upon this text. First, humility is the opposite of selfishness and of pride. Selfishness seeks one’s own interests, often at the expense of others. It is a me-first way of life. Pride (or vanity) has an overrated estimation of one’s self in relation to others. The end result is that we view others as inferior to us and are therefore used as instruments of self-gratification. We see the evil of selfishness and pride in the Bible. For example, God gave Israel specific instructions regarding the kings who would someday rule over them:
17 Furthermore, he must not marry many wives lest his affections turn aside, and he must not accumulate much silver and gold. 18 When he sits on his royal throne he must make a copy of this law on a scroll given to him by the Levitical priests. 19 It must be with him constantly and he must read it as long as he lives, so that he may learn to revere the Lord his God and observe all the words of this law and these statutes and carry them out. 20 Then he will not exalt himself above his fellow citizens or turn from the commandments to the right or left, and he and his descendants will enjoy many years ruling over his kingdom in Israel (Deuteronomy 17:17-20).
I am particularly interested in the fact that God required Israel’s king to write out a copy of the law for himself and to consult it often, so that he might be careful to obey it. In this way, God says, the king will not exalt himself above his fellow citizens. Among other things, the law would humble the king by reminding him that he, like every one of his subjects, does not and cannot meet God’s standards. He is a sinner, just like every other Israelite. He too must be saved by grace, through faith, and this knowledge was humbling.
Second Samuel 11 tells us what can happen when a king like David becomes proud and selfish. At this point in time, David was not out leading his army in battle, which was his responsibility. Instead, he left the battle to Joab and his army.6 David slept in late – very late – and when he arose, he fixed his eyes on another man’s wife. Knowing full well that she was married to one of his faithful soldiers, David summoned her, slept with her, and then eventually had her husband killed. This is what happens when a king becomes conceited and selfish. David became proud and arrogant, and he used his power to please himself rather than to protect and serve his people.
The same thing happened to Nebuchadnezzar, as we read in Daniel 4. He had obviously begun to use his power to oppress the poor rather than to protect them. Thus Daniel warns the king concerning God’s imminent judgment. But he also appeals to the king to repent and to do what is right for kings:
“Therefore, O king, may my advice be pleasing to you. Break away from your sins by doing what is right, and from your iniquities by showing mercy to the poor. Perhaps your prosperity will be prolonged” (Daniel 4:27).
Rather than oppressing the poor, Nebuchadnezzar should have been protecting the poor. It was his arrogance that led to his humiliation, which ultimately resulted in humility.
The humbling of Nebuchadnezzar was but a foretaste of the way in which God will humble the proud and arrogant when the Lord returns to judge the earth:
Proud men will be brought low, arrogant men will be humiliated;
the Lord alone will be exalted in that day (Isaiah 2:11).
13 The Lord takes his position to judge;
he stands up to pass sentence on his people.
14 The Lord comes to pronounce judgment
on the leaders of his people and their officials.
He says, “It is you who have ruined the vineyard!
You have stashed in your houses what you have stolen from the poor.
15 Why do you crush my people and grind the faces of the poor?”
The sovereign Lord who commands armies has spoken (Isaiah 3:13-15).7
The Lord God had already warned that the same thing could happen to the Israelites when they entered into the blessings of God in Canaan, blessings they did not deserve, nor earn:
11 Be sure you do not forget the Lord your God by not keeping his commandments, ordinances, and statutes that I am giving you today. 12 When you eat your fill, when you build and occupy good houses, 13 when your cattle and flocks increase, when you have plenty of silver and gold, and when you have abundance of everything, 14 be sure you do not feel self-important and forget the Lord your God who brought you from the land of Egypt, the place of slavery” (Deuteronomy 8:11-14).
Pride and self-seeking had overcome the church in Corinth. People took pride in things for which they should not have taken credit.8 They took pride in knowledge (even when it was wrong).9 Amazing though it is, they took pride in tolerating sin in the church, sin such as even the Corinthian pagans found shocking.10 No wonder Paul found it necessary to include a chapter on love, a chapter which included these words:
1 If I speak in the tongues of men and of angels, but I do not have love, I am a noisy gong or a clanging cymbal. 2 And if I have prophecy, and know all mysteries and all knowledge, and if I have all faith so that I can remove mountains, but do not have love, I am nothing. 3 If I give away everything I own, and if I give over my body in order to boast, but do not have love, I receive no benefit. 4 Love is patient, love is kind, it is not envious. Love does not brag, it is not puffed up. 5 It is not rude, it is not self-serving, it is not easily angered or resentful. 6 It is not glad about injustice, but rejoices in the truth. 7 It bears all things, believes all things, hopes all things, endures all things (1 Corinthians 13:1-7).
Second, Paul writes that humility should motivate us to treat others as more important than ourselves. Contrary to the rendering of the NIV, I do not believe that our Lord requires us to regard all others as “better” than ourselves, but rather to regard the interests of others as more important than our self-serving desires. Adolf Hitler is not “better” than most of us. Neither is the murderer or the rapist. Nevertheless, these people still need the forgiveness of their sins through faith in the Lord Jesus. Considering the interests of convicted felons as more important than our own can thus be seen when someone gives up their weekend to participate in prison ministry.
It seems to me that humility is most readily evident when we deal graciously with those who are our “weaker” brother or sister, in some sense.
1 But we who are strong ought to bear with the failings of the weak, and not just please ourselves. 2 Let each of us please his neighbor for his good to build him up (Romans 15:1-2).
The needs of others, especially those who are weaker and more vulnerable, should take priority over our own. I think the same principle is involved when John the Baptist says,
“The person who has two tunics must share with the person who has none, and the person who has food must do likewise” (Luke 3:11).
The story of the Good Samaritan11 illustrates this principle. The priest and the Levite saw the man who had been robbed and left for dead, but they chose to pass him by. In short, they saw their own personal interests as more important than the well-being of this critically injured man. This was not so with the Samaritan. He made the needs of this man his priority. The Samaritan was humble; the priest and the Levite were arrogant and self-serving.
Third, Paul’s words in Philippians 2:3-4 instruct us that seeking the best interests of others is not opposed to our own interests. I’ve always struggled with Paul’s choice of words in Philippians 2:4:
Each of you should be concerned not only about your own interests, but about the interests of others as well (Philippians 2:4).
I’ve always tended to think that Paul should have written, “Each of you should be concerned about the interests of others, rather than your own.” If he had said this, he would have said that I must sacrifice my best interests for those of another. But that isn’t what Paul said, and that isn’t the way it works out. And this leads me to my definition of humility.
Humility is that selfless frame of mind that seeks the best interest of others as our priority, assured that this will ultimately serve our best interest as well.
We see this principle at work in Philippians 2:5-11. In verses 5-8, Paul shows how our Lord surrendered what appeared to be His best interest by leaving heaven and all of its “perks” to come to earth, and eventually, die a horrible death on the cross (and then rise from the dead) in order to save sinners. But then in verses 9-11, we see the outcome of this sacrificial act for our Lord:
9 As a result God exalted him and gave him the name that is above every name, 10 so that at the name of Jesus every knee will bow – in heaven and on earth and under the earth – 11 and every tongue confess that Jesus Christ is Lord to the glory of God the Father (Philippians 2:9-11).
Our Lord Jesus sacrificed greatly in order to glorify His Father and to save unworthy sinners. But the end result of this was that Jesus Himself was given even greater glory. His sacrificial ministry not only benefited others; it also benefited Him. Thus, we can humbly set out to serve others as our priority, knowing that in the long run, this will serve our interests best as well.
As we can see in Philippians 2, the relationship between humility and servanthood is exemplified by the life and death of our Lord Jesus. It was also the lifestyle of the Apostle Paul:
18 When they arrived, he said to them, “You yourselves know how I lived the whole time I was with you, from the first day I set foot in the province of Asia, 19 serving the Lord with all humility and with tears, and with the trials that happened to me because of the plots of the Jews. . . 33 I have desired no one’s silver or gold or clothing. 34 You yourselves know that these hands of mine provided for my needs and the needs of those who were with me. 35 By all these things, I have shown you that by working in this way we must help the weak, and remember the words of the Lord Jesus that he himself said, ‘It is more blessed to give than to receive’” (Acts 20:18-19, 33-35).
Peter draws upon this same principle when he addresses both the elders and the younger men of the church:
1 So as your fellow elder and a witness of Christ’s sufferings and as one who shares in the glory that will be revealed, I urge the elders among you: 2 Give a shepherd’s care to God’s flock among you, exercising oversight not merely as a duty but willingly under God’s direction, not for shameful profit but eagerly. 3 And do not lord it over those entrusted to you, but be examples to the flock. 4 Then when the Chief Shepherd appears, you will receive the crown of glory that never fades away. 5 In the same way, you who are younger, be subject to the elders. And all of you, clothe yourselves with humility toward one another, because God opposes the proud but gives grace to the humble. 6 And God will exalt you in due time, if you humble yourselves under his mighty hand 7 by casting all your cares on him because he cares for you (1 Peter 5:1-7, emphasis mine).
Peter calls for humility on the part of church leaders. They are not to be heavy-handed, but rather they are to lead gently and with grace. They are to rely more on their example than on the force they can employ. And for so doing, Peter promises them a “crown of glory” when our Lord Jesus (the Chief Shepherd) returns. The younger men are likewise urged to be humble, knowing that they will be exalted in due time. In both cases, humility ultimately serves our own interests best, as well as the interests of others.
Let me attempt to illustrate this with an incident that happened to me a few years ago. I was at the airport waiting for my flight home. I had my boarding pass (with my seat assignment) in my hand. I could not help but overhear a woman who was speaking loudly, insisting that she would not accept her seat assignment. I saw that the airline personnel were perplexed and troubled because there did not seem to be any other acceptable seats available. I didn’t really care where I sat; I just wanted to get home. And so I walked up to the ticket agent and offered to let the woman sit in my seat. The problem was solved, with no great sacrifice on my part. But when I got on the plane, the flight attendant approached me and asked me to follow her. She led me to the first class section of the plane and told me this was my new seating arrangement. I sacrificed very little in seeking to help a passenger, but I gained more than I gave up. That is the way the principle works, although sometimes the benefits may not come so soon.
Humility that leads to serving others (servanthood) is a principle that runs through the entire Bible, and not just the New Testament. Abraham (Abram at this point in the story) humbly gave Lot first choice as to where he would settle, and Lot took what appeared to be the best land (where Sodom and Gomorrah were located). But in the end, God promised to give it all to Abram,12 and Lot ended up fleeing for his life.13
The Abrahamic Covenant was not just God’s promise to bless Abram; it was His promise to Abram so that he could be a blessing to others:
“And I will bless those who bless you,
And the one who curses you I will curse.
And in you all the families of the earth will be blessed” (Genesis 12:3, NASB 95).
This is something Jonah seems to have overlooked. It is something that Jews in general overlooked. They began to see God’s blessings as their private possession, for their personal (or corporate, as a race) benefit. But they were given the light to share with the nations, not to keep it to themselves. And thus Jewish unbelief and disobedience became the basis for the proclamation of the gospel to the Gentiles.14
The concept of humility and servanthood is not some incidental teaching in the Old Testament; it is the core teaching of the Old Testament:
34 Now when the Pharisees heard that he had silenced the Sadducees, they assembled together. 35 And one of them, an expert in religious law, asked him a question to test him: 36 “Teacher, which commandment in the law is the greatest?” 37 Jesus said to him, “‘Love the Lord your God with all your heart, with all your soul, and with all your mind.’ 38 This is the first and greatest commandment. 39 The second is like it: ‘Love your neighbor as yourself.’ 40 All the law and the prophets depend on these two commandments” (Matthew 22:34-40).15
For I am sure of this very thing, that the one who began a good work in you will perfect it until the day of Christ Jesus (Philippians 1:6).
Philippians is one of the epistles penned by Paul while in prison. He was in Rome,16 awaiting the outcome of his trial before Caesar.17 It was possible that he would never see these saints again. And yet Paul could rejoice and give thanks for the saints at Philippi, assured that the One who began the good work of salvation in them would complete it. These were God’s possession, not Paul’s. Paul had preached the gospel to them, but it was God who began the good work in them, and it was God who would complete it. These saints were going to be fine without Paul, if need be. That, my friend, is humility. How we would love to think that the spiritual well-being of others rests solely upon us, but it does not. And this is humility.
12 I want you to know, brothers and sisters, that my situation has actually turned out to advance the gospel: 13 The whole imperial guard and everyone else knows that I am in prison for the sake of Christ, 14 and most of the brothers and sisters, having confidence in the Lord because of my imprisonment, now more than ever dare to speak the word fearlessly. 15 Some, to be sure, are preaching Christ from envy and rivalry, but others from goodwill. 16 The latter do so from love because they know that I am placed here for the defense of the gospel. 17 The former proclaim Christ from selfish ambition, not sincerely, because they think they can cause trouble for me in my imprisonment. 18 What is the result? Only that in every way, whether in pretense or in truth, Christ is being proclaimed, and in this I rejoice. Yes, and I will continue to rejoice (Philippians 1:12-18).
Paul was on trial before Caesar because he was falsely accused of bringing Gentiles into a portion of the temple where only Jews were allowed.18 Not one of his trials was conducted justly. There were seemingly needless delays. And now, at last, Paul was in Rome, awaiting a verdict from Caesar. Had Paul viewed his circumstances only through the eyes of self-interest and (wounded) pride, he would have had much to complain about. Instead, he rejoiced; he rejoiced because he faced this situation with humility. He could rejoice because he viewed his sacrifices in terms of the good they had achieved for others, and specifically for the saints.
Paul’s imprisonment was about the gospel, and nearly everyone realized it. In other words, as the news of his imprisonment spread (even if by gossip), others heard about Jesus. And because Paul faced his circumstances with courage and joy, the saints were encouraged to be bold in their witness for Christ as well.
Yes, the gospel was being proclaimed, thanks to Paul’s unjust treatment. Some preached the gospel out of sincerity and with goodwill toward Paul. But not all of those who preached the gospel did so for the purest of reasons. Some who were jealous of Paul sought this occasion to capitalize on his circumstances. They hoped that their success in his absence would trouble Paul. They could gain a greater following since Paul was no longer in the competition (Yes, some gospel believing, gospel preaching, preachers are actually this carnal.). What would Paul’s response to this be? Because Paul subordinated his personal interests to the interests of others, he could rejoice. The end result – regardless of the motivation of those who preached the gospel – was that Christ was proclaimed, and that souls were being saved.19 If Paul’s imprisonment prompted some to work harder at preaching (even if for the wrong reasons), then Paul could rejoice over the advance of the gospel. Only humility could produce such rejoicing in these circumstances.
In our self-assertive world, even Christians get caught up in the spirit of competition. Can we rejoice in the promotion of a fellow employee, even when we would have enjoyed that promotion ourselves? Can we celebrate the rapid growth of the (Bible teaching) church down the street, or the rapid rise to fame of a fellow preacher? We can if the good of others and the glory of God is our goal.
Thus far, Paul’s words concern the success of others, but what about our own suffering? What if God wanted to use a serious illness in our own life to provide the opportunity for our faith to be evident to a doctor or nurse or cleaning lady at a local hospital? What if God wanted to use my inability to care for myself (and thus “becoming a burden” to others) in order for His grace to be demonstrated through those who cared for me? What if God wanted to use some serious form of suffering in my life so that He could comfort me in my suffering, and so that I could then share my comfort with others?20 In order to rejoice in my sufferings, I would have to put the interests of others above my own, I would have to be willing to subordinate my interests to the interests of others. I would have to be humble. But in so doing, I would be blessed as well, especially if the salvation and growth of others was my highest goal. This certainly was Paul’s goal. Their progress in the faith was his great joy:
So then, my brothers and sisters, dear friends whom I long to see, my joy and crown, stand in the Lord in this way, my dear friends! (Philippians 4:1)
For who is our hope or joy or crown to boast of before our Lord Jesus at his coming? Is it not of course you? (1 Thessalonians 2:19)
19 For I know that this will turn out for my deliverance through your prayers and the help of the Spirit of Jesus Christ. 20 My confident hope is that I will in no way be ashamed but that with complete boldness, even now as always, Christ will be exalted in my body, whether I live or die. 21 For to me, living is Christ and dying is gain. 22 Now if I am to go on living in the body, this will mean productive work for me, yet I don’t know which I prefer: 23 I feel torn between the two, because I have a desire to depart and be with Christ, which is better by far, 24 but it is more vital for your sake that I remain in the body. 25 And since I am sure of this, I know that I will remain and continue with all of you for the sake of your progress and joy in the faith, 26 so that what you can be proud of may increase because of me in Christ Jesus, when I come back to you (Philippians 1:19-26).
In these verses, Paul is sharing how he has come to terms with the possibilities before him – possibilities of life, or of death. Humanly speaking, the pronouncement of Caesar’s verdict will mean death or life for Paul. How does He respond to this? He does not deal with these things in a self-serving way, but rather with humility. The truth is that dying is really gaining, since his execution would mean that from the moment of his death, he could be in the presence of God. Paul says that is “better by far.” But Paul has put the interests of others ahead of his own, and thus he feels that continued life will provide the opportunity for him to extend his service to these saints. And so Paul joyfully accepts the fact that he will likely live, not because of what this will do for him, but for what he can do for others. This too is humility.
How many of us think of life and death in these terms? How many of us are really more eager to “depart” and “be with Christ” than we are to remain here? How many of us joyfully accept extended life because it gives us more time to serve others? Humility will do that to you.
12 So then, my dear friends, just as you have always obeyed, not only in my presence but even more in my absence, continue working out your salvation with awe and reverence, 13 for the one bringing forth in you both the desire and the effort – for the sake of his good pleasure – is God. 14 Do everything without grumbling or arguing, 15 so that you may be blameless and pure, children of God without blemish though you live in a crooked and perverse society, in which you shine as lights in the world 16 by holding on to the word of life so that on the day of Christ I will have a reason to boast that I did not run in vain nor labor in vain. 17 But even if I am being poured out like a drink offering on the sacrifice and service of your faith, I am glad and rejoice together with all of you. 18 And in the same way you also should be glad and rejoice together with me (Philippians 2:12-18).
I have chosen not to delve deeper into the riches of Philippians 2:1-11 in this message. But what I would like to point out is that chapter 2 is almost entirely dominated by the subject of humility and its application to daily life. In verses 12-18, we find at least two examples of humility. The first is found in Paul’s command to “continue working out your salvation with awe and reverence” (verse 12). I believe that “working out one’s salvation with awe and reverence” is living in humility. And this humility is the result of knowing that it is God who deserves all the glory for the good He accomplishes in our lives – both our willingness to do it, and the doing itself.21 This expression, “with awe and reverence,” (or one very similar to it) is found in at least three other places in the New Testament:
1 When I came to you, brothers and sisters, I did not come with superior eloquence or wisdom as I proclaimed the testimony of God. 2 For I decided to be concerned about nothing among you except Jesus Christ, and him crucified. 3 And I was with you in weakness and in fear and with much trembling. 4 My conversation and my preaching were not with persuasive words of wisdom, but with a demonstration of the Spirit and of power (1 Corinthians 2:1-4, emphasis mine).
13 Therefore we have been encouraged. And in addition to our own encouragement, we rejoiced even more at the joy of Titus, because all of you have refreshed his spirit. 14 For if I have boasted to him about anything concerning you, I have not been embarrassed by you, but just as everything we said to you was true, so our boasting to Titus about you has proved true as well. 15 And his affection for you is much greater when he remembers the obedience of you all, how you welcomed him with fear and trembling (2 Corinthians 7:13-15, emphasis mine).
5 Slaves, obey your human masters with fear and trembling, in the sincerity of your heart as to Christ, 6 not like those who do their work only when someone is watching – as people-pleasers – but as slaves of Christ doing the will of God from the heart (Ephesians 6:5-6, emphasis mine).
“Fear and trembling” are the opposite of pride and self-assertion. I think it is reasonable to conclude that “fear and trembling” is just another way of referring to humility. Paul did not come to the Corinthians as the other (false) teachers did – with arrogance, self-assurance, and fancy words. Paul knew that the work of God must be accomplished by God. All he could do was to humbly proclaim the truth, and depend upon God for the rest.22 The Corinthian saints received Titus humbly, rather than with an arrogant, haughty, spirit. They were eager and willing to hear and to obey his teaching. That is humility. So too slaves should have a humble spirit in serving their masters.
I believe that humility is the basis for Paul’s instruction in Philippians 2:14: “Do everything without grumbling or arguing. . . .” Why do we grumble? Because we think we’re getting a bad deal, because we believe that we deserve better treatment. We grumble because we have placed our interests above all else, and someone has interfered with our getting what we want and think we deserve. Why do we argue with others? It is because we are right, and they are wrong. Have you ever tried to argue with someone who has your interests at heart, rather than their own interests? It’s hard to find anything to argue about. Humility is the key to unity, as Paul has already stated in Philippians 2:1-4, and here, later in chapter 2, we see how this works out in practice.
But there is another example of humility in Philippians 2:17. There, Paul speaks of the possibility of his death, and how he perceives it. If his service to the saints at Philippi results in his death, Paul can rejoice in this. He likens his “sacrifice” to a drink offering that is poured out upon the greater (meat) offering.23 Should Paul die as the result of his ministry, he sees this as the icing on the cake of the Philippians’ service. To put it in more contemporary terms, Paul sees himself as the steak sauce that is poured out on a fine steak, or as the catsup that is poured out on one’s french fries. He sees their offering as greater than his, and his sacrifice is the lesser one. He can rejoice in having this subordinate role. His joy is enhancing their sacrifice and their service, so that the impact of their ministry may surpass his. What a most amazing perspective for an apostle! Only humility can produce this attitude toward personal sacrifice (martyrdom).
Are we willing to see our service in such terms? Rather than wanting our ministry to be regarded as worthy of recognition and praise, as worthy of the highest regard, are we willing to have a subordinate ministry, one that is not as visible, not as praised? Are we willing to take on those tasks which are not visible to others? Are we willing to make our ministry the promotion of others and their ministry? That is what Paul did, and that is what humility should do to our service. Praise God for those who rejoice in the privilege of playing second fiddle in the orchestra of God’s service.
19 Now I hope in the Lord Jesus to send Timothy to you soon, so that I too may be encouraged by hearing news about you. 20 For there is no one here like him who will readily demonstrate his deep concern for you. 21 Others are busy with their own concerns, not those of Jesus Christ. 22 But you know his qualifications, that like a son working with his father, he served with me in advancing the gospel. 23 So I hope to send him as soon as I know more about my situation, 24 though I am confident in the Lord that I too will be coming to see you soon. 25 But for now I have considered it necessary to send Epaphroditus to you. For he is my brother, coworker and fellow soldier, and your messenger and minister to me in my need. 26 Indeed, he greatly missed all of you and was distressed because you heard that he had been ill. 27 In fact he became so ill that he nearly died. But God showed mercy to him – and not to him only, but also to me – so that I would not have grief on top of grief. 28 Therefore I am all the more eager to send him, so that when you see him again you can rejoice and I can be free from anxiety. 29 So welcome him in the Lord with great joy, and honor people like him, 30 since it was because of the work of Christ that he almost died. He risked his life so that he could make up for your inability to serve me (Philippians 2:19-30).
There are three examples of humility in verses 19-30, which I will only briefly summarize. The first example is that of Timothy. Timothy will soon be sent to Philippi, perhaps with this very letter in his hand. He will report how things have gone with Paul’s trial. Timothy was the only one Paul could entrust with this mission because he was deeply concerned for the Philippian saints, while others were too caught up in their own concerns. Timothy was an excellent example of the kind of humility Paul desired in the Philippian saints.
The second example of humility in this chapter is Epaphroditus. He had been sent by the Philippians to minister to Paul during his incarceration. He had nearly lost his life because of his ministry to Paul. And now Paul was sending him home – to a hero’s welcome. Epaphroditus was also concerned about the Philippians, especially because they had heard of his illness and were greatly concerned about his well-being. He risked his life to serve Paul and that was putting the interests of others above his own.
The third example of humility is not quite as obvious, but I think it is there once you think about it. The third example of humility is Paul. Here were the two men who were most valuable to Paul – Timothy and Epaphroditus. How tempting it was to keep them there with him, to serve him. And yet Paul loved the Philippians so much that he sent them his most treasured companions. Once again, Paul put the interests of others ahead of his own – by sending Timothy and Epaphroditus to Philippi.
The Apostle Paul demonstrates humility in Philippians 3 in several ways. I believe that the gospel is the great humbler. Paul was undoubtedly a typical Pharisee, like those our Lord rebuked in Matthew 23. Paul, like his fellow Pharisees, took great pride in his religious performance. But when he was confronted by the living Lord Jesus on the road to Damascus, he came to see that his finest religious efforts actually opposed God. As a result, Paul came to regard all of his religious accomplishments as “dung.”
The gospel never appeals to man’s pride; instead, it humbles men. All men, without distinction, are declared to be sinners, deserving of God’s eternal wrath.24 It offers salvation to men based upon the work of Jesus Christ on the cross of Calvary, rather than on the basis of our works.25 The gospel declares that God chose us long before we chose Him.26 It assures us of eternal salvation, not based upon our performance, but on the basis of His faithfulness.27 The gospel leaves us no room for pride, but instead gives us every reason for humble hearts that give God all the glory:
30 He is the reason you have a relationship with Christ Jesus, who became for us wisdom from God, and righteousness and sanctification and redemption, 31 so that, as it is written, “Let the one who boasts, boast in the Lord” (1 Corinthians 1:30-31).
Paul was humbled by the saving work of Jesus Christ, as declared in the gospel:
7 But these assets [Paul’s religious deeds] I have come to regard as liabilities because of Christ. 8 More than that, I now regard all things as liabilities compared to the far greater value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things – indeed, I regard them as dung! – that I may gain Christ, 9 and be found in him, not because I have my own righteousness derived from the law, but because I have the righteousness that comes by way of Christ’s faithfulness – a righteousness from God that is in fact based on Christ’s faithfulness. 10 My aim is to know him, to experience the power of his resurrection, to share in his sufferings, and to be like him in his death, 11 and so, somehow, to attain to the resurrection from the dead (Philippians 3:7-11).
Paul makes it clear in his other epistles that sanctification is achieved on the same basis as salvation:
Therefore, just as you received Christ Jesus as Lord, continue to live your lives in him (Colossians 2:6).
In his Epistle to the Romans, Paul declares the necessity of a transformed life in chapter 6, and the impossibility of living such a life in the power of the flesh in chapter 7. And thus he cries out,
Wretched man that I am! Who will rescue me from this body of death? (Romans 7:24)
Just as man is unable to fulfill God’s law in order to attain salvation, so he is unable – in the power of the flesh – to meet God’s standards for sanctification. The good news is that the gospel (the death, burial, and resurrection of our Lord) solved our problem regarding sanctification:
1 There is therefore now no condemnation for those who are in Christ Jesus. 2 For the law of the life-giving Spirit in Christ Jesus has set you free from the law of sin and death. 3 For God achieved what the law could not do because it was weakened through the flesh. By sending his own Son in the likeness of sinful flesh and concerning sin, he condemned sin in the flesh, 4 so that the righteous requirement of the law may be fulfilled in us, who do not walk according to the flesh but according to the Spirit. . . . 11 Moreover if the Spirit of the one who raised Jesus from the dead lives in you, the one who raised Christ from the dead will also make your mortal bodies alive through his Spirit who lives in you (Romans 8:1-4, 11).
Thus, in Philippians 3, we see Paul’s humility not only in regard to his salvation, but also in relation to his sanctification:
12 Not that I have already attained this – that is, I have not already been perfected – but I strive to lay hold of that for which Christ Jesus also laid hold of me. 13 Brothers and sisters, I do not consider myself to have attained this. Instead I am single-minded: Forgetting the things that are behind and reaching out for the things that are ahead, 14 with this goal in mind, I strive toward the prize of the upward call of God in Christ Jesus (Philippians 3:12-14).
Paul’s Pharisaism (as an unbeliever) had led him to conclude that he had arrived, spiritually speaking. But when he experienced God’s salvation by grace through faith, he realized how far he yet had to go. Perfectionism is arrogant, and Paul will have none of that. Salvation humbles us, and keeps us humble as we depend upon God to conform us to His image.28
I see yet another example of humility in Philippians 3:
15 Therefore let those of us who are “perfect” embrace this point of view. If you think otherwise, God will reveal to you the error of your ways. 16 Nevertheless, let us live up to the standard that we have already attained (Philippians 3:15-16, emphasis mine).
There were times when Paul had to confront error directly and with great zeal.29 In those situations, the nature of the problem required it. But here Paul speaks of a situation where someone does not see things as they should. Instead of using external force, Paul urges the Philippians to let God change this person from within. It is a humbling thing to realize that we cannot change men’s hearts. Only God can do that. And this is what Paul encourages the Philippians to do – let God change the person’s heart. No wonder the ministry of the apostles gave priority to “prayer and the ministry of the Word.”30
Surely Paul’s example (of humility, among other things) in this chapter of Philippians is to be followed:
Be imitators of me, brothers and sisters, and watch carefully those who are living this way, just as you have us as an example (Philippians 3:17).
We, like Paul, should be humbled by the gospel, which does not seek to employ the flesh, but rather to put it to death.31 The gospel should not only make us humble; it should keep us humble. If our Lord gave His life for us, then how can we escape giving our lives in service to others? And if Paul knew that only God changes hearts, then we should surely be humbled regarding our ability to change people spiritually.
This should not discourage us in the work He has given us to do. Rather, it should encourage us. For although we see that we are weak and powerless, we know that He is infinitely powerful. Indeed, His power is perfected in our weakness.32 There are those whom we love who are lost and without hope of eternal salvation, and we cannot change them. But the good news is that God can. He delights to answer our prayers, and He likewise delights in saving lost sinners. We are therefore encouraged to pray for the salvation of those who are lost and also encouraged to proclaim the gospel, knowing that God can and does employ weak vessels to accomplish His purposes.
I believe that Philippians 4 begins with an expression of Paul’s humility:
So then, my brothers and sisters, dear friends whom I long to see, my joy and crown, stand in the Lord in this way, my dear friends! (Philippians 4:1)
Is Paul not saying that the Philippians are his priority, that their growth and progress in the gospel is his goal, his joy? I believe that he is, and this is what humility is all about – giving yourself in service to advance others in Christ as their highest good, and yours.
I’m going to pass by verses 2 through 9. It is not because these verses are of less importance. I think the final chapter is of great importance. It is not just the lack of time either, though I wish that was the only reason I’m passing by these verses. The real reason is that I believe verses 2-9 must be understood in the light of Paul’s teaching on humility in the entire book, but I’m just not quite sure how it all fits together at this moment. At present, I am convinced of two things about verses 2-9. The first is that these verses are all cut from the same cloth. That is to say, these verses together deal with unity and harmony, as introduced by Paul’s reference to the struggle between these two women. The second is that humility is the key to understanding this section. Perhaps you will put all this together before I do. (I realize that Bible teachers don’t like to confess their ignorance, but we need to be careful that we don’t give false impressions about our limitations. That is probably a matter of humility as well.)
What I do wish to do is to consider Paul’s humility in verses 10-20.
10 I have great joy in the Lord because now at last you have again expressed your concern for me. (Now I know you were concerned before but had no opportunity to do anything.) 11 I am not saying this because I am in need, for I have learned to be content in any circumstance. 12 I have experienced times of need and times of abundance. In any and every circumstance I have learned the secret of contentment, whether I go satisfied or hungry, have plenty or nothing. 13 I am able to do all things through the one who strengthens me. 14 Nevertheless, you did well to share with me in my trouble. 15 And as you Philippians know, at the beginning of my gospel ministry, when I left Macedonia, no church shared with me in this matter of giving and receiving except you alone. 16 For even in Thessalonica on more than one occasion you sent something for my need. 17 I do not say this because I am seeking a gift. Rather, I seek the credit that abounds to your account. 18 For I have received everything, and I have plenty. I have all I need because I received from Epaphroditus what you sent – a fragrant offering, an acceptable sacrifice, very pleasing to God. 19 And my God will supply your every need according to his glorious riches in Christ Jesus. 20 May glory be given to God our Father forever and ever. Amen (Philippians 4:10-20).
These verses may very well sound strange to our ears. A great deal of the mail we receive these days consists of ministry reports (at best) and requests for funds (with few exceptions). Most contain self-addressed envelopes for contributions. I’m not faulting this entirely, but I simply wish to point out how different the conclusion of Paul’s letter is to most of the letters you and I often receive. This letter was prompted, at least in part, by the contribution the Philippians had sent to Paul. He is clear in making it known that these saints were the only ones who supported his ministry.33 Since Paul normally worked to support himself,34 there was no need to regularly send funds to him. But now Paul was in prison, and this kept him from supporting himself by tent making. This was the opportunity (to give) that the Philippians had been waiting for. And so they sent a contribution, along with Epaphroditus, who was also a gift to Paul.35
The Philippians were delighted to send this gift, and Paul was delighted to receive it, but not for the reasons we might expect. Paul did something we seldom see today. He told the Philippian saints that he could have gotten by without their gift. He had learned to be content, whether that be with little or with plenty. Paul is no prosperity preacher. He trusted in God to strengthen him to be content with whatever means He provided.
Many Christian workers would have been delighted to receive a generous gift from their fellow Christians. And having received it, some would have been quick to write a letter of appreciation, accompanied by a self-addressed envelope for the next gift. Paul’s words were surely not crafted by a fund-raiser. They were honest words of appreciation and gratitude, but without any appeal for a follow-up contribution. Paul was not grateful because he could now eat better or afford a softer bed. Paul was joyful about the Philippians’ gift because of what it said about their walk with the Lord, and because of the blessings they would receive from the Lord due to their generosity.
This is true humility – rejoicing in a gift you have received, not because of what it will do for you, but on account of what you know it will do for the givers. This is an important point. Some people are reluctant to receive gifts from others because they are too proud, or because they do not wish to be a burden to others. But Paul’s words inform us that those who give sacrificially – as the Philippian saints have done – will be blessed by God for doing so. Thus, if we hinder others from sacrificial service, we may be keeping them from blessings they could receive (at least so far as their ministry to us is concerned).
So we see Paul’s humility in the way he responds to the kindness and loving care he has received from fellow believers. Paul is humble, not only in the way he responds to suffering (chapter 1), but also in the way he handles “success” or prosperity (chapter 4).
As I close, let me attempt to show the application of this lesson on humility, as taught in the Book of Philippians. First, humility is one of the most prominent and most attractive qualities of our Lord. I think it is why sinners were drawn to Him, in contrast to their arrogant religious leaders. Notice the humility in our Lord’s call in Matthew 11:
28 Come to me, all you who are weary and burdened, and I will give you rest. 29 Take my yoke on you and learn from me, because I am gentle and humble in heart, and you will find rest for your souls. 30 For my yoke is easy to bear, and my load is not hard to carry” (Matthew 11:28-30).
The gospel is not addressed to the proud and arrogant, but to the meek and humble. We see that here in Matthew 11, and also in the Beatitudes of Matthew 5. Paul was humbled by his encounter with the risen Lord on the road to Damascus. The gospel does not make men proud; it humbles men, because salvation is the gracious work of God on behalf of undeserving sinners. It is a finished work, achieved by God alone, and one to which we can add nothing.
It is interesting to see how our Lord needed to humble Peter before he could become a useful leader.
31 “Simon, Simon, pay attention! Satan has demanded to have you all, to sift you like wheat, 32 but I have prayed for you, Simon, that your faith may not fail. When you have turned back, strengthen your brothers.” 33 But Peter said to him, “Lord, I am ready to go with you both to prison and to death!” 34 Jesus replied, “I tell you, Peter, the rooster will not crow today until you have denied three times that you know me” (Luke 22:31-34).
It was this same Peter, now humbled, who wrote these words to church leaders in his first epistle:
1 So as your fellow elder and a witness of Christ’s sufferings and as one who shares in the glory that will be revealed, I urge the elders among you: 2 Give a shepherd’s care to God’s flock among you, exercising oversight not merely as a duty but willingly under God’s direction, not for shameful profit but eagerly. 3 And do not lord it over those entrusted to you, but be examples to the flock. 4 Then when the Chief Shepherd appears, you will receive the crown of glory that never fades away (1 Peter 5:1-4).
I do not believe that one can be a fruitful disciple of Jesus and have an arrogant spirit. The way to be humble is not to try to make ourselves humble; the way to be humble is to go back to the gospel and see that our salvation is all of God, in spite of us, and without any contribution of good works from us.
5 He saved us not by works of righteousness that we have done but on the basis of his mercy, through the washing of the new birth and the renewing of the Holy Spirit, 6 whom he poured out on us in full measure through Jesus Christ our Savior. 7 And so, since we have been justified by his grace, we become heirs with the confident expectation of eternal life” (Titus 3:5-7).
Humility is the realization that our sanctification, like our salvation, is God’s work in us (Philippians 2:12-13; Romans 8:1-17). Humility is the recognition that anything good in us has come from God:
For who concedes you any superiority? What do you have that you did not receive? And if you received it, why do you boast as though you did not? (1 Corinthians 4:7)
Humility is the basis for servanthood, and servanthood is the basis for edification, for building others up. So what does humility look like in our church? It would be evident in a person who came to church, looking for those in need, and seeking to minister to those needs. It would not demand that others meet my needs, that the music be to my liking, that the sermon speak to my felt needs. Humility would be evident in those people who were not seeking a “significant ministry,” a visible, public ministry that brought praise and appreciation. It would be content to minister in quiet ways and to people who may not appear to have great “potential.” It would cause one not to be too quick to jump to his feet at the Lord’s Table, but to be sure that others (who were not as courageous or aggressive) have had the opportunity to speak. It would not seek to change the subject to a particular hot button, but would strive, so far as possible, to affirm and enhance what had been said. It would seek to reach out to newcomers, or to those who might otherwise be overlooked, rather than to huddle with those we know best. It would be quick to grant forgiveness and not to harbor bitterness and anger. It would not be grumbling, as though everything is about me.
I pray that God may work in each of our hearts, to make us humble people, people who give the glory to God, and who seek the good of others.
1 Copyright © 2006 by Community Bible Chapel, 418 E. Main Street, Richardson, TX 75081. This is the edited manuscript of Lesson 10 in the Following Jesus in a Me-First World series prepared by Robert L. Deffinbaugh on December 3, 2006. Anyone is at liberty to use this lesson for educational purposes only, with or without credit. The Chapel believes the material presented herein to be true to the teaching of Scripture, and desires to further, not restrict, its potential use as an aid in the study of God’s Word. The publication of this material is a grace ministry of Community Bible Chapel.
2 In the Old Testament, the Book of Proverbs addresses both pride and humility. For example, see Proverbs 29:23.
3 1 Corinthians 5:1.
4 1 Corinthians 8.
5 1 Corinthians 12:4-7, 11, 18.
6 2 Samuel 11:1.
7 It is interesting to see how prominent pride and arrogance are in Isaiah.
8 See 1 Corinthians 4:6.
9 1 Corinthians 8:1-3.
10 1 Corinthians 5:1.
11 Luke 10:25-37.
12 Genesis 13.
13 Genesis 19.
14 Romans 11:25-32.
15 See also Romans 13:8-10.
16 Philippians 4:22.
17 Philippians 1:19-26.
18 See Acts 21:17-36.
19 It should come as no surprise that people can be saved through the preaching of a person whose motives are impure. Just look at all the Ninevites who repented when Jonah preached.
20 See 2 Corinthians 1:3-7.
21 Philippians 2:13.
22 See 2 Corinthians 2:15-17; 3:5-6; 4:2.
23 See Numbers 28:7.
24 See Romans 3:9-28; 6:23.
25 See Ephesians 2:1-10; Titus 3:3-6.
26 See John 15:16; Acts 13:48; Romans 9:6-18; Ephesians 1:4-6.
27 See John 10:27-29; 1 Corinthians 1:4-9; Philippians 1:6.
28 Romans 8:29.
29 See, for example, 1 Corinthians 5; 2 Corinthians 11; Galatians 1:6-10; 2:11-21.
30 See Acts 6:4.
31 See Romans 8:12-13.
32 2 Corinthians 12:9-10.
33 Philippians 4:15.
34 See Acts 18:1-3; 20:33-35; 1 Corinthians 9:1-22; 1 Thessalonians 2:9.
35 Philippians 2:25.
This is an audio sermon delivered on December 10, 2006. The transcript will be posted when it is available.
I recently took one of my daughter’s cars to the dealer for its 80,000 mile tune-up. When one buys a new car, the manufacturer provides a maintenance schedule indicating what maintenance is required at various intervals. Certain things need replaced, while others simply need lubrication or inspection. The same is true for our lives, although we do not inspect our lives on the basis of mileage, but rather in terms of time.
This last Sunday of 2006 is a good time for us to reflect on the past year as we prepare to commence a new year – 2007. Have we lost sight of our priorities? Are there areas of failure which we need to recognize and remedy? Do we need to review our goals? I can think of no better passage of Scripture to consider on the eve of a new year than our text in Philippians 3. We are in the midst of a study of discipleship. In our previous lesson, we looked at the Lord Jesus as the perfect disciple. In this lesson, we will consider Paul’s words as those of a model disciple. We will also find that Paul’s words provide us with an excellent benchmark by which any disciple may evaluate the past year and establish goals for the year to come. An older friend shared with a group of us that when he evaluated the past year and prepared for the new, he used this text from Philippians 3 as his goal:
“My aim is to know him, . . .” (Philippians 3:10a)2
7 But these assets I have come to regard as liabilities because of Christ. 8 More than that, I now regard all things as liabilities compared to the far greater value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things – indeed, I regard them as dung! – that I may gain Christ, 9 and be found in him, not because I have my own righteousness derived from the law, but because I have the righteousness that comes by way of Christ’s faithfulness – a righteousness from God that is in fact based on Christ’s faithfulness. 10 My aim is to know him, to experience the power of his resurrection, to share in his sufferings, and to be like him in his death, 11 and so, somehow, to attain to the resurrection from the dead (Philippians 3:7-11, emphasis mine).
One way to measure the success of a business is to evaluate it each year in terms of a profit and loss statement. I must confess I’ve quickly overstepped the boundaries of my knowledge of accounting, but I do know that an end-of-the-year accounting reveals the losses and gains a company has made, measured in dollars and cents. Even as a church, we provide an end-of-the-year report indicating whether we have more or less money in hand than this time last year. I find it fascinating in these verses in Philippians to see how Paul evaluates the past, and the present and the future, in terms of profit and loss. But let us first make some observations about the context.
Philippians 3 begins and ends with words of warning:
1 Finally, my brothers and sisters, rejoice in the Lord! To write this again is no trouble to me, and it is a safeguard for you. 2 Beware of the dogs, beware of the evil workers, beware of those who mutilate the flesh! (Philippians 3:1-2)
17 Be imitators of me, brothers and sisters, and watch carefully those who are living this way, just as you have us as an example. 18 For many live, about whom I have often told you, and now, with tears, I tell you that they are the enemies of the cross of Christ. 19 Their end is destruction, their god is the belly, they exult in their shame, and they think about earthly things (Philippians 3:17-19).
Paul’s values and goals as a disciple of Jesus Christ are in stark contrast to those of his unbelieving Jewish adversaries. Indeed, Paul’s values and goals as a Christian are in stark contrast to his previous values and goals as a devout, but unbelieving, Jewish Pharisee. In our worship service this morning, men were encouraged to share their testimony about how they came to faith in Jesus Christ. Some came to faith at an early age. Others came to faith later in life after living as pagans, much as some of the Corinthian saints had lived.3 Paul’s testimony was very different. He had lived as a devout Jew. He was deeply religious and believed he was serving God when he persecuted Christians. In terms of human effort, Paul was at the head of his class, religiously speaking. But in terms of the gospel, Paul was opposing God and was desperately lost. His law-keeping contributed nothing to his eternal well-being and served only to condemn him.4
When our Lord Jesus confronted Paul on the road to Damascus, Paul’s life was turned upside down. He came to regard all of his religious works as a liability, as a loss. While Paul may have excelled beyond other Jews in his performance, his religious zeal gained him nothing in terms of the righteousness that God requires. Paul’s encounter with the risen Christ caused him to completely reverse his values, as he came to regard his works as an offense to God. And the Jesus whom he had been persecuting (by persecuting the church) was the One whom he came to regard as the most precious thing of all.
In our worship time today, my friend Lenny Correll challenged us to consider Paul’s words in 1 Timothy 1. I had never read these verses in 1 Timothy in the light of Paul’s words in our text in Philippians 3. In 1 Timothy, Paul has instructed Timothy to remain on in Ephesus to correct some false teaching.5 It becomes evident in verses 7-11 that this false teaching is being disseminated by Jewish false teachers. They want to be teachers of the law, but they are ignorant of what the law was meant to accomplish.
Does this not describe Paul before God turned him around and brought him to faith? Was Paul not a student of the renowned Gamaliel?6 Was he not the bright and shining star on Judaism’s horizon? From what I read in Acts (not to mention Philippians 3:4-6), it appears that Paul was the most promising young Jewish leader in Jerusalem, at least among the Pharisees. Wouldn’t you love to have heard Paul preach just once before he was saved, and then compare that message with one of his sermons as a Christian?
In 1 Timothy 1, Paul goes on to say that the law was not given for a righteous man, but for ungodly sinners.7 Such was he. When Paul then continues to mention his own conversion, he is very clear that his salvation was the result of God’s mercy and grace, rather than his own good works.8 God saved Paul, not because he was so good, but because he was so bad:
But here is why I was treated with mercy: so that in me as the worst, Christ Jesus could demonstrate his utmost patience, as an example for those who are going to believe in him for eternal life (1 Timothy 1:16).
No one could ever again say, “I’m not good enough for God to save,” because Paul was as bad as one can get. If God could save a sinner like Paul – a man who persecuted the church, arresting Christians and dragging them off to jail or execution – then surely He can save anyone. Paul’s conversion, whether seen in 1 Timothy, in Acts, or in Philippians 3, was a humbling experience, an experience that completely reversed his values.
As we come back to Philippians 3:7-11, verse 7 is written in the past tense,9 describing how Paul changed his mind about the value of all of his spiritual assets achieved in Judaism. These “assets” Paul came to regard as “liabilities” because of Christ. Christ’s righteousness revealed Paul’s works of unbelief for exactly what they were – an offense to God.
Verse 7 depicts Paul’s change of mind regarding his works at the time of his conversion. The “assets” to which Paul refers are his zealous works as an unbelieving Pharisee. Verse 8 goes beyond this by speaking of the present and not just the past. Now it is not just Paul’s former works (“assets”) that he has come to regard as liabilities, but rather “all things” other than Christ. Paul began to see things clearly at the moment of his conversion, but as that process continued, he came to regard anything other than Christ as a liability.
This past week, one of my daughters happened to drive by a house that had caught fire. The entire upstairs was in flames, and the woman who lived there was standing on her front lawn in tears. One can understand why. Paul too has lost all things because of Christ, but he is not in tears. He has come to see how little value earthly things have in comparison to knowing Christ. Fellowship with our Lord has become Paul’s “pearl of great price,”10 and he gladly gives up everything to gain11 Him.
What would be included in the “all things” that Paul counted as liabilities? To begin with, there are material possessions – wealth, luxuries, human comforts. There are other things like status, the esteem of others, position, prestige, significance, security. These too are not necessarily bad, but we should not pursue them as the greater good. If we do enjoy some of these things, we should not cling to them too strongly.
Paul literally lost all because of his faith in Christ and his obedience to his call. Does this mean that every Christian should divest themselves of all things? I think not. While we are to follow Paul’s example, we need not experience life in exactly the same way that he did. We need not go to the same cities, or minister in precisely the same ways that Paul did. We do not all need to become tentmakers. We do, however, need to embrace the same values. We need to view knowing Christ as the greatest good, and all other things as having no value, comparatively speaking.
Paul’s goal in life is to “know Christ,” but just what does this mean? How does one come to know Christ in this life? Initially, one comes to know Christ through saving faith, which Paul describes in verse 9. By faith, one is found in Christ, possessing His righteousness which was gained by means of His faithfulness. A number of the translations differ from that of the NET Bible in verse 9:
And may be found in Him, not having a righteousness of my own derived from the Law, but that which is through faith in Christ, the righteousness which comes from God on the basis of faith (Philippians 3:9, NASB 95).
And be found in him, not because I have my own righteousness derived from the law, but because I have the righteousness that comes by way of Christ's faithfulness – a righteousness from God that is in fact based on Christ's faithfulness (Philippians 3:9, NET Bible).
And be found in him, not having a righteousness of my own that comes from the law, but that which comes through faith in Christ, the righteousness from God that depends on faith (Philippians 3:9, ESV).
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 3:9, NIV).
And be found in Him, not having my own righteousness, which is from the law, but that which is through faith in Christ, the righteousness which is from God by faith (Philippians 3:9, NKJV).
The question is whether the “faith” referred to here is our “faith” in Christ or Christ’s “faithfulness” in securing our salvation through His substitutionary death at Calvary. Grammatically, one could render the Greek text either way, but I am inclined to favor the decision of the translators of the NET Bible. In the end, both aspects are true. Salvation comes about as a result of Christ’s faithfulness and through the sinner’s faith12 in the saving work of Jesus.
Now, what does “knowing Christ” look like? Just how does one come to know Christ in the way Paul means for us to understand? He tells us in verses 10 and 11:
10 My aim is to know him, to experience the power of his resurrection, to share in his sufferings, and to be like him in his death, 11 and so, somehow, to attain to the resurrection from the dead (Philippians 3:10-11).
We “know Christ” as we “experience the power of His resurrection.” And how do we experience the “power of His resurrection”? I do not believe Paul is speaking here of our own resurrection from the dead because that is what he refers to in verse 11. I believe Paul is speaking of daily experiencing resurrection power in our lives. He speaks much more fully of this in Romans 6-8. In Romans 6, Paul spells out the necessity of living a righteous life. When we were baptized into Christ (saved), we were identified with Christ in His death, burial, and resurrection. This is symbolized by believer’s (water) baptism. I was in Christ when he died, freeing me from my sin. I was in Christ when He was raised from the dead to live a new life. Therefore the Christian is obligated to live consistently with our position in Christ. How can we who have died to sin keep on living in sin, as we once did? How can we who have been raised to newness of life continue to live the same old life of sin that characterized us as unbelievers?
If Romans 6 explains the necessity for living a different kind of life as a Christian, Romans 7 explains the impossibility of doing so. As new creatures in Christ, we love the law of God and agree with it. We want to do what it commands, and we desire to avoid what it condemns or forbids. The problem is that sin overpowers our flesh. In our own strength, we are unable to overcome the power of sin. We end up doing what we hate and not doing what we desire. The chapter comes to a close with an expression of desperation and despair:
Wretched man that I am! Who will rescue me from this body of death? (Romans 7:24)
Who can rescue me from a body that is powerless to do right and subject to sin’s power? The answer to this question is found in chapter 8. Like salvation, sanctification (the process of growth toward spiritual maturity and godly living) is impossible in our own strength. Like salvation, the solution to the problem of the believer’s powerless flesh is to be found in the cross of Christ:
1 There is therefore now no condemnation for those who are in Christ Jesus. 2 For the law of the life-giving Spirit in Christ Jesus has set you free from the law of sin and death. 3 For God achieved what the law could not do because it was weakened through the flesh. By sending his own Son in the likeness of sinful flesh and concerning sin, he condemned sin in the flesh, 4 so that the righteous requirement of the law may be fulfilled in us, who do not walk according to the flesh but according to the Spirit (Romans 8:1-4).
Paul will get even more specific than this as Romans 8 unfolds. The question Paul left us with at the end of chapter 7 was this: “Who can deliver me from this body that is dead so far as being able to live in a way that pleases God, this body that is so easily overpowered by sin?” The answer is that the power to live a godly life does not come from our flesh but from God’s Spirit:
9 You, however, are not in the flesh but in the Spirit, if indeed the Spirit of God lives in you. Now if anyone does not have the Spirit of Christ, this person does not belong to him. 10 But if Christ is in you, your body is dead because of sin, but the Spirit is your life because of righteousness. 11 Moreover if the Spirit of the one who raised Jesus from the dead lives in you, the one who raised Christ from the dead will also make your mortal bodies alive through his Spirit who lives in you (Romans 8:9-11, emphasis mine).
This is what Paul means when he speaks of “experiencing the power of His resurrection” (Philippians 3:10).
Furthermore, Paul desires to know Christ more fully by “sharing13 in His sufferings.” Paul speaks of this at the end of Colossians 1:
Now I rejoice in my sufferings for you, and I fill up in my physical body – for the sake of his body, the church – what is lacking in the sufferings of Christ (Colossians 1:24).
Here is a text the “good life gospeleers” (the health and wealth prosperity preachers) never seem to get around to. It is easy to see that Paul experienced a great deal of suffering as an apostle of Jesus Christ. In 2 Corinthians 11, Paul contrasts himself with the false teachers who have come to Corinth. They made great claims, but they somehow seemed to avoid suffering for the sake of the gospel:
22 Are they Hebrews? So am I. Are they Israelites? So am I. Are they descendants of Abraham? So am I. 23 Are they servants of Christ? (I am talking like I am out of my mind!) I am even more so: with much greater labors, with far more imprisonments, with more severe beatings, facing death many times. 24 Five times I received from the Jews forty lashes less one. 25 Three times I was beaten with a rod. Once I received a stoning. Three times I suffered shipwreck. A night and a day I spent adrift in the open sea. 26 I have been on journeys many times, in dangers from rivers, in dangers from robbers, in dangers from my own countrymen, in dangers from Gentiles, in dangers in the city, in dangers in the wilderness, in dangers at sea, in dangers from false brothers, 27 in hard work and toil, through many sleepless nights, in hunger and thirst, many times without food, in cold and without enough clothing. 28 Apart from other things, there is the daily pressure on me of my anxious concern for all the churches. 29 Who is weak, and I am not weak? Who is led into sin, and I do not burn with indignation? (2 Corinthians 11:22-29)
In Philippians 3:10 and Colossians 1:24, we see that Paul actually rejoiced in his sufferings as an apostle because in this way he could experience a deeper level of intimacy with Christ. As Christ suffered in the flesh, so would His disciples:
18 “If the world hates you, be aware that it hated me first. 19 If you belonged to the world, the world would love you as its own. However, because you do not belong to the world, but I chose you out of the world, for this reason the world hates you. 20 Remember what I told you, ‘A slave is not greater than his master.’ If they persecuted me, they will also persecute you. If they obeyed my word, they will obey yours too. 21 But they will do all these things to you on account of my name, because they do not know the one who sent me” (John 15:18-21).
The disciple of Jesus can rejoice that he is privileged to suffer for His sake:
So they left the council rejoicing because they had been considered worthy to suffer dishonor for the sake of the name (Acts 5:41).
12 Dear friends, do not be astonished that a trial by fire is occurring among you, as though something strange were happening to you. 13 But rejoice in the degree that you have shared in the sufferings of Christ, so that when his glory is revealed you may also rejoice and be glad. 14 If you are insulted for the name of Christ, you are blessed, because the Spirit of glory, who is the Spirit of God, rests on you (1 Peter 4:12-14).
Suffering for Christ’s sake identifies us with Him and with His suffering for us. Let us not forget the words of the risen Lord to Saul (Paul) when He confronted him on the road to Damascus: “Saul, Saul, why are you persecuting me?” (Acts 9:4) To suffer for Christ is to suffer with Christ, and thus to enter into deeper intimacy with Him.
Paul next speaks of “being like Him in His death” (Philippians 3:10). How does this come about? The first way would be to die in the same way that Jesus did (just as Paul purposed to suffer as Christ did). We see this in Philippians 1:
19 For I know that this will turn out for my deliverance through your prayers and the help of the Spirit of Jesus Christ. 20 My confident hope is that I will in no way be ashamed but that with complete boldness, even now as always, Christ will be exalted in my body, whether I live or die (Philippians 1:19-20).
Here, Paul’s purpose and desire is that if he is to die, he would die in a way that exalts Christ. In other words, the reason for his death would be righteous (the gospel), and also the manner of his death would be godly. Both Peter and Paul spoke of our Lord’s death as an example for us to follow:
21 For to this you were called, since Christ also suffered for you, leaving an example for you to follow in his steps. 22 He committed no sin nor was deceit found in his mouth. 23 When he was maligned, he did not answer back; when he suffered, he threatened no retaliation, but committed himself to God who judges justly. 24 He himself bore our sins in his body on the tree, that we may cease from sinning and live for righteousness. By his wounds you were healed. 25 For you were going astray like sheep but now you have turned back to the shepherd and guardian of your souls (1 Peter 2:21-25).
5 You should have the same attitude toward one another that Christ Jesus had, 6 who though he existed in the form of God did not regard equality with God as something to be grasped, 7 but emptied himself by taking on the form of a slave, by looking like other men, and by sharing in human nature. 8 He humbled himself, by becoming obedient to the point of death – even death on a cross! (Philippians 2:5-8)
Our Lord died in obedience to the will of the Father.14 Having said that we should purpose to die as our Lord did, I’m not certain that the only way to “be like Him in His death” is to die. For example, in Ephesians 5, Paul uses the death of our Lord as an example to Christian husbands to show them how they should live in a sacrificial way for the benefit of their wives:
25 Husbands, love your wives just as Christ loved the church and gave himself for her 26 to sanctify her by cleansing her with the washing of the water by the word, 27 so that he may present the church to himself as glorious – not having a stain or wrinkle, or any such blemish, but holy and blameless (Ephesians 5:25-27).
Thus, we are to manifest the same attitudes (toward God and others) and to behave in a similar way to our Lord when He died. That is why Peter can use the silent suffering of our Lord as an example to slaves and to wives (1 Peter 2:18-3:6), just as Paul can use it as an example to husbands (Ephesians 5:25-27).
Finally, Paul’s aim is to “somehow attain to the resurrection of the dead” (Philippians 3:11). The word “somehow” should not be read as an expression of doubt or uncertainty as to the fact of his bodily resurrection or to the means of it. Paul has great certainty of these things:
13 Now we do not want you to be uninformed, brothers and sisters, about those who are asleep, so that you will not grieve like the rest who have no hope. 14 For if we believe that Jesus died and rose again, so also we believe that God will bring with him those who have fallen asleep as Christians. 15 For we tell you this by the word of the Lord, that we who are alive, who are left until the coming of the Lord, will surely not go ahead of those who have fallen asleep. 16 For the Lord himself will come down from heaven with a shout of command, with the voice of the archangel, and with the trumpet of God, and the dead in Christ will rise first. 17 Then we who are alive, who are left, will be suddenly caught up together with them in the clouds to meet the Lord in the air. And so we will always be with the Lord. 18 Therefore encourage one another with these words (1 Thessalonians 4:13-18).
Because of this, in fact, I suffer as I do. But I am not ashamed, because I know the one in whom my faith is set and I am convinced that he is able to protect what has been entrusted to me until that day (2 Timothy 1:12).
7 I have competed well; I have finished the race; I have kept the faith! 8 Finally the crown of righteousness is reserved for me. The Lord, the righteous Judge, will award it to me in that day – and not to me only, but also to all who have set their affection on his appearing (2 Timothy 4:7-8).
Paul knows where he will go when he dies. Paul knows how he will get there. What Paul does not know is how or when he will die. That is what is uncertain to him. Let me see if I can illustrate this by using the analogy of an airline pass. Because of a problem my wife and I had in a flight to Houston, Texas, Southwest Airlines gave us coupons for two round trip tickets. Jeannette and I planned to use these to travel to the Pacific Northwest, but we did not know exactly when we would go. Going to Seattle was certain, but when we would get there was, at that moment in time, unknown. Paul knew that when he died his body would be raised from the dead. But how and when he was to die was not known – it was just, in Paul’s words, “somehow.”
This is Paul’s “profit and loss” statement which expresses his eternal value system. It tells us what Paul considered precious (knowing Christ) and what he considered a liability (his good works as an unbeliever). It tells us what he gladly would put aside to gain Christ. And thus Paul’s goal was to know Christ in His sufferings, death, and resurrection. His desire was to live like Jesus.
As I think through the New Testament Gospels, I realize that our Lord’s disciples (particularly the twelve) experienced something similar to Paul. They were immediately impressed with Jesus, as we can see in John 1. They came to the point where they were so captivated by the Lord Jesus that they left everything to follow Him (Luke 5:1-11). And yet they still did not fully grasp His greatness, His supreme value. But the more they grew in their understanding of His worth, the more committed to Him they became. So it should be for us.
As we come to the end of one year and the beginning of another, it may be beneficial for us to consider whether the Lord Jesus has become more precious to us. I believe (with others) that heaven is the place where we will ponder the worth of our Lord for all eternity and continually grow in our wonder and amazement at His worth. This growing appreciation of our Lord should be taking place in time (now), as well as in eternity. Each day, He should become more precious to us. And if our appreciation for His supremacy continues to grow, so should our desire and commitment to know Him more intimately and to serve Him more faithfully. The more we come to know Christ, the greater our zeal should be to press on toward even greater knowledge of Him. This is the topic of Paul’s next paragraph.
12 Not that I have already attained this – that is, I have not already been perfected – but I strive to lay hold of that for which Christ Jesus also laid hold of me. 13 Brothers and sisters, I do not consider myself to have attained this. Instead I am single-minded: Forgetting the things that are behind and reaching out for the things that are ahead, 14 with this goal in mind, I strive toward the prize of the upward call of God in Christ Jesus. 15 Therefore let those of us who are “perfect” embrace this point of view. If you think otherwise, God will reveal to you the error of your ways. 16 Nevertheless, let us live up to the standard that we have already attained (Philippians 3:12-16).
Paul was certainly not a perfectionist. As dramatic as his conversion had been, and as much as he had already achieved (in the power of the Spirit), Paul was not content with where he was. While conversion happens at some point in time,15 discipleship is a lifetime process. In our text, Paul draws our attention to God’s purpose for saving him, a purpose that was generally revealed to him at the time of his conversion, and more specifically as time went on:
15 So I said, ‘Who are you, Lord?’ And the Lord replied, ‘I am Jesus whom you are persecuting. 16 But get up and stand on your feet, for I have appeared to you for this reason, to designate you in advance as a servant and witness to the things you have seen and to the things in which I will appear to you. 17 I will rescue you from your own people and from the Gentiles, to whom I am sending you 18 to open their eyes so that they turn from darkness to light and from the power of Satan to God, so that they may receive forgiveness of sins and a share among those who are sanctified by faith in me’” (Acts 26:15-18).
The following night the Lord stood near Paul and said, “Have courage, for just as you have testified about me in Jerusalem, so you must also testify in Rome” (Acts 23:11).
23 “For last night an angel of the God to whom I belong and whom I serve came to me 24 and said, ‘Do not be afraid, Paul! You must stand before Caesar, and God has graciously granted you the safety of all who are sailing with you.’ (Acts 27:23-24).”
We can hardly dispute the fact that God chose to save Paul for a particular task, but many may think that Paul was the exception, and that we are saved only to keep us from hell and to assure us of heaven. This would be an unbiblical conclusion. Each and every Christian has been saved for a purpose, saved to fulfill a specific purpose. We see this indicated in general terms in Romans 8 and Ephesians 4:
28 And we know that all things work together for good for those who love God, who are called according to his purpose, 29 because those whom he foreknew he also predestined to be conformed to the image of his Son, that his Son would be the firstborn among many brothers and sisters. 30 And those he predestined, he also called; and those he called, he also justified; and those he justified, he also glorified (Romans 8:28-30).
I, therefore, the prisoner for the Lord, urge you to live worthily of the calling with which you have been called (Ephesians 4:1).
When we come to the New Testament teaching on spiritual gifts, we find that every Christian has been given at least one spiritual gift, with an accompanying ministry and capacity for effectiveness:
4 Now there are different gifts, but the same Spirit. 5 And there are different ministries, but the same Lord. 6 And there are different results, but the same God who produces all of them in everyone. 7 To each person the manifestation of the Spirit is given for the benefit of all (1 Corinthians 12:4-7).
If a believer, as part of the body, fails to fulfill his or her stewardship, the whole body suffers.16 When the body is functioning as it should, every member of the body is fulfilling its part to the edification of the entire body:
11 It was he who gave some as apostles, some as prophets, some as evangelists, and some as pastors and teachers, 12 to equip the saints for the work of ministry, that is, to build up the body of Christ, 13 until we all attain to the unity of the faith and of the knowledge of the Son of God – a mature person, attaining to the measure of Christ’s full stature. 14 So we are no longer to be children, tossed back and forth by waves and carried about by every wind of teaching by the trickery of people who craftily carry out their deceitful schemes. 15 But practicing the truth in love, we will in all things grow up into Christ, who is the head. 16 From him the whole body grows, fitted and held together through every supporting ligament. As each one does its part, the body grows in love (Ephesians 4:11-16).
Thus, every Christian, like Paul, should strive to discern his or her place in the body of Christ – the purpose for which they were saved – and then to pursue that calling. If it is your desire and commitment to pursue that for which you have been called, then you must know how God has gifted you, and you must have a sense of what God has called you to do. Do you know what your spiritual gifts are? You are a steward of these gifts,17 and God will hold you accountable for your stewardship. If not, I would make this a goal and a priority as we come to a new year. Having discerned what God has called you to do, I would strongly urge you to consider how you will achieve that for which God has called and equipped you.
In Paul’s words, we should “strive to lay hold of that for which Christ Jesus laid hold of us.” I have drawn attention to the word “strive” because this is the same Greek word used for persecution.18 To persecute was to pursue with great zeal. And so God displayed His grace and power by converting Paul and transforming him from one who pursued (to persecute) Christians to one who pursued Christ, and his calling in Him.
Paul had one compelling goal, one clear mission: to strive toward the prize of the upward call of God in Christ Jesus.19 Paul’s goal of knowing Christ is very closely tied to his goal of striving toward the upward call of our Lord:
1 (See what sort of love the Father has given to us: that we should be called God’s children – and indeed we are! For this reason the world does not know us: because it did not know him. 2 Dear friends, we are God’s children now, and what we will be has not yet been revealed. We know that whenever it is revealed we will be like him, because we will see him just as he is. 3 And everyone who has this hope focused on him purifies himself, just as Jesus is pure) (1 John 3:1-3).
Paul made it his goal to strive to know Christ in this life, but he also knew that we will not know Him fully until He appears to take us to be with Him in glory. It is then that we shall know Him fully, because we will then see Him as He is. Paul describes the “upward call” more fully in 1 Thessalonians 4:
13 Now we do not want you to be uninformed, brothers and sisters, about those who are asleep, so that you will not grieve like the rest who have no hope. 14 For if we believe that Jesus died and rose again, so also we believe that God will bring with him those who have fallen asleep as Christians. 15 For we tell you this by the word of the Lord, that we who are alive, who are left until the coming of the Lord, will surely not go ahead of those who have fallen asleep. 16 For the Lord himself will come down from heaven with a shout of command, with the voice of the archangel, and with the trumpet of God, and the dead in Christ will rise first. 17 Then we who are alive, who are left, will be suddenly caught up together with them in the clouds to meet the Lord in the air. And so we will always be with the Lord (1 Thessalonians 4:13-17).
Christ was everything to Paul. Paul’s conversion introduced him to the Jesus whom he had been persecuting. It turned his life around and his values upside down. Paul’s goal was to know Christ more intimately in his day-to-day walk. His long-term goal was to experience the “upward call” and to spend all eternity with Christ, and thus to know and enjoy Him fully.
How does one strive toward this upward call? I would say that it is doing everything possible to prepare for that day and, indeed, doing everything to hasten that day:
11 Since all these things are to melt away in this manner, what sort of people must we be, conducting our lives in holiness and godliness, 12 while waiting for and hastening the coming of the day of God? Because of this day, the heavens will be burned up and dissolve, and the celestial bodies will melt away in a blaze! (2 Peter 3:11-12)
Think about it as though you were a young man engaged to a wonderful young woman. She has gone abroad for schooling but is soon to return for the wedding. You would, of course, have the house clean and neat, ready for her arrival. You might merely wait for her to arrive at your home. But that is not what you would do. You would probably check to see if an earlier flight was available. And you would certainly be at the airport to meet her. You would do everything possible to be ready for her and to speed her return. That is the way the Christian should be regarding our Lord’s second coming.
Paul did something else in his striving toward the upward call – he forgot the things that were behind, and reached out for what lay ahead. Have you ever watched a child who has his hands full of toys, but wants something else? It is not easy for that child to come to the point of willingness to part with some things in order to gain something else. They have to decide what is most important. Striving for a future goal requires us to leave some things behind:
11 When I was a child, I talked like a child, I thought like a child, I reasoned like a child. But when I became an adult, I set aside childish ways. 12 For now we see in a mirror indirectly, but then we will see face to face. Now I know in part, but then I will know fully, just as I have been fully known (1 Corinthians 13:11-12).
In Philippians 3:12-14, Paul is saying that in order to strive toward (or grasp) the upward call, he must first forget (let go of) the past. At first, my inclination was to think of certain parts of the past that would prove to be a hindrance to progress in the faith. We would all like to forget our failures and to leave them in the past. We should also leave the failures of others in the past, particularly those which negatively impacted us. We should also leave our successes in the past. In the context of Philippians 3, this may be the most important part of our past to leave behind because we may be tempted to rest on our laurels, rather than to press on toward the upward call. But having said this, there is a way in which we should leave all the past behind us, so that we will not be distracted from what lies ahead:
61 Yet another said, “I will follow you, Lord, but first let me say goodbye to my family.” 62 Jesus said to him, “No one who puts his hand to the plow and looks back is fit for the kingdom of God” (Luke 9:61-62).
This is not to say that we are to entirely forget the past, for we are frequently told to remember the lessons of the past.20 But it does seem that those who dwell on the past often glorify the “good old days,” such that they are unwilling to press on toward that which God has laid up for them in the future. This is like the Israelites’ glorification of the past as an excuse not to press on toward Canaan:
1 When they journeyed from Elim, the entire company of Israelites came to the Desert of Sin, which is between Elim and Sinai, on the fifteenth day of the second month after their exodus from the land of Egypt. 2 The entire company of Israelites murmured against Moses and Aaron in the desert. 3 The Israelites said to them, “If only we had died by the hand of the Lord in the land of Egypt, when we sat by the pots of meat, when we ate bread to the full, for you have brought us out into this desert to kill this whole assembly with hunger!” (Exodus 16:1-3)
1 Then all the community raised a loud cry, and the people wept that night. 2 And all the Israelites murmured against Moses and Aaron, and the whole congregation said to them, “If only we had died in the land of Egypt, or if only we had perished in this wilderness! 3 Why has the Lord brought us into this land only to be killed by the sword, that our wives and our children should become plunder? Wouldn’t it be better for us to return to Egypt?” 4 So they said to one another, “Let’s appoint a leader and return to Egypt” (Numbers 14:1-4).
Like Paul, the disciple of Jesus must be forward looking and upward looking. For those who are young, this is much easier to do. As we grow older, the past tends to look better than the future, unless we see the future in heavenly terms, as opposed to earthly terms. Paul will take this matter up in the next paragraph. But before we go there, we must first consider verses 15 and 16.
In verse 15, Paul instructs those who are “perfect” to “embrace this point of view.” What point of view is this, and what does it mean to be “perfect”? Those who are “perfect” are those who are mature.21 Those who are “mature” should be the first to recognize how much more they need to grow in their faith. Those who are “mature” are those who desire, like Paul, to know Christ more intimately, and who are striving toward the “upward call.” By inference, we must conclude that it is the immature who think too highly of themselves with regard to their spiritual maturity. For those who think they have arrived, Paul has every confidence that God will reveal this to them. Those who are spiritually arrogant (who are so bold as to think they have arrived) are not inclined to listen to others, but this does not prevent God from humbling them. He can arrange the circumstances needed to expose our sin and our immaturity, and He will do it. Paul has no doubts about that.
On the surface, verse 16 might appear to contradict verses 12-15. Verse 16 says, in effect, stand firm, stand fast; verses 12-15 urge the believer to forget the past and strive to move forward. How can both be true at the same time? Let us make a couple of important observations. First, notice the change from “I” in verses 4-14 to “us” (plural) and “you” (plural) in verses 15 and 16. Second, notice the distinction Paul makes between “us” and “you” in verses 15 and 16. Paul seems to be saying this: “I have told you how I am pressing on, rather than looking back. You should do the same. And this certainly means that you should not backslide.” I think Paul may also be saying, “While you should forget your past performance as a disciple, you must never allow yourselves to ‘move beyond’ the doctrines of the faith that you learned from us. Thus, we should stand firm in the doctrines of the faith, but we should press on in our daily walk.” Put differently, Paul is saying: “Don’t look back (but press on), and don’t fall back (but stand fast in the truth).”
17 Be imitators of me, brothers and sisters, and watch carefully those who are living this way, just as you have us as an example. 18 For many live, about whom I have often told you, and now, with tears, I tell you that they are the enemies of the cross of Christ. 19 Their end is destruction, their god is the belly, they exult in their shame, and they think about earthly things. 20 But our citizenship is in heaven – and we also await a savior from there, the Lord Jesus Christ, 21 who will transform these humble bodies of ours into the likeness of his glorious body by means of that power by which he is able to subject all things to himself. 1 So then, my brothers and sisters, dear friends whom I long to see, my joy and crown, stand in the Lord in this way, my dear friends! (Philippians 3:7—4:1)
Disciples are those who follow Jesus, but there are also those in the church who are more mature in faith and practice whom we should follow to the degree that they follow Christ.
7 For you know yourselves how you must imitate us, because we did not behave without discipline among you, 8 and we did not eat anyone’s food without paying. Instead, in toil and drudgery we worked night and day in order not to burden any of you. 9 It was not because we do not have that right, but to give ourselves as an example for you to imitate (2 Thessalonians 3:7-9).
Let no one look down on you because you are young, but set an example for the believers in your speech, conduct, love, faithfulness, and purity (1 Timothy 4:12).
6 Encourage younger men likewise to be self-controlled, 7 showing yourself to be an example of good works in every way. In your teaching show integrity, dignity, 8 and a sound message that cannot be criticized, so that any opponent will be at a loss, because he has nothing evil to say about us (Titus 2:6-8).
1 So as your fellow elder and a witness of Christ’s sufferings and as one who shares in the glory that will be revealed, I urge the elders among you: 2 Give a shepherd’s care to God’s flock among you, exercising oversight not merely as a duty but willingly under God’s direction, not for shameful profit but eagerly. 3 And do not lord it over those entrusted to you, but be examples to the flock (1 Peter 5:1-3).
Now we see that Paul’s words were meant to serve as an example for every disciple. In verse 17, Paul is not merely urging his readers to follow him; he is instructing his readers to identify those who live like him and to follow their example. There are many who seek to attract our Lord’s disciples, but who should not be followed:
28 Watch out for yourselves and for all the flock of which the Holy Spirit has made you overseers, to shepherd the church of God that he obtained with the blood of his own Son. 29 I know that after I am gone fierce wolves will come in among you, not sparing the flock. 30 Even from among your own group men will arise, teaching perversions of the truth to draw the disciples away after them. 31 Therefore be alert, remembering that night and day for three years I did not stop warning each one of you with tears (Acts 20:28-31).
Paul has just told us the kind of people we should follow and seek to imitate. Now, in verses 18 and 19, he will describe those about whom he is warning us. There goals and pursuits are the exact opposite of Paul and all true disciples. They are those about whom he has warned the Philippians earlier. Certainly this must include his words at the beginning of this chapter:
1 Finally, my brothers and sisters, rejoice in the Lord! To write this again is no trouble to me, and it is a safeguard for you. 2 Beware of the dogs, beware of the evil workers, beware of those who mutilate the flesh! 3 For we are the circumcision, the ones who worship by the Spirit of God, exult in Christ Jesus, and do not rely on human credentials (Philippians 3:1-3).
Paul tells us that they are “enemies of the cross of Christ,” whose “end is destruction” (Philippians 3:18-19). This fits perfectly with the early verses of Philippians 3. The enemies of the cross are those who trust in good works, rather than in the work of Jesus Christ on the cross of calvary. Naturally, they are hell-bent, or as Paul puts it, “their end is destruction.” And not only do they rely on the flesh (self effort) for salvation, they are dominated by the appetites of the flesh. Their goal is to “eat, drink, and be merry”:
32 If from a human point of view I fought with wild beasts at Ephesus, what did it benefit me? If the dead are not raised, let us eat and drink, for tomorrow we die. 33 Do not be deceived: “Bad company corrupts good morals” (1 Corinthians 15:32-33).
As we can see, these are people who are earthbound, present-oriented, and who live as though there is no eternity. How different it is for the true disciple. The true disciple knows that he (or she) is but a stranger and pilgrim in this life (1 Peter 2:11), whose citizenship is in heaven. They, like Paul, wait for the coming of our Lord Jesus.22
9 So then whether we are alive or away, we make it our ambition to please him. 10 For we must all appear before the judgment seat of Christ, so that each one may be paid back according to what he has done while in the body, whether good or evil (2 Corinthians 5:9-10).
Here in Philippians, Paul is not thinking of standing before the judgment seat as much as he is thinking of the resurrection of the dead. Remember that death was something very real to Paul,23 as was resurrection from the dead.24 Paul was truly a man who “took up his cross,” and he exhorted others to be like him. He lived not for the present, but for the future. He forsook temporary earthly pleasures to pursue eternal pleasures. Not so with the false disciples.
I believe that Philippians is actually the conclusion of chapter 3, and that Philippians 4:2 should really be the beginning of chapter 4. Paul concludes chapter 3 by indicating how it is that one can “stand in the Lord.” It is by imitating Paul and those like him. It is by grasping the supremacy of Christ over all. He is not merely the means of our salvation (though He is surely that); He is the ultimate good in this life, and in the next. He is the One who should be our “pearl of great price,” the One for whom we would gladly give up all to know Him. He is the One for whom we are waiting, and whose coming we desire to hasten. We should not dwell on the past, but should fix our eyes on Jesus, who is not only the author (pioneer) of our faith, but also the goal toward which we strive.
As we look back on this past year, what was most important to us? What is it that we sacrificed to attain? What is it to which we looked forward? As we commence a new year, let us seek to see our Lord as Supreme, the One who makes everything else pale in insignificance. Let us forget the past and press on in this coming year to know Him and to await the “upward call.”
Let us not deceive ourselves by thinking that we were saved only to keep us from hell and to get us to heaven. Let us seek to know the purpose for which we were saved and the role He has for us to play in His church. Let us cease to be self-centered and to focus on others. Let us strive to say, like Paul, that our fellow saints are our joy and crown. Let us seek, as individuals, and as a church, to have an outward focus this coming year, and not just an inward one. Let us strive to discern our mission in life and to achieve it, so that we may someday say, with Paul:
7 I have competed well; I have finished the race; I have kept the faith! 8 Finally the crown of righteousness is reserved for me. The Lord, the righteous Judge, will award it to me in that day – and not to me only, but also to all who have set their affection on his appearing (2 Timothy 4:7-8).
1 Copyright © 2006 by Community Bible Chapel, 418 E. Main Street, Richardson, TX 75081. This is the edited manuscript of Lesson 12 in the Following Jesus in a Me-First World series prepared by Robert L. Deffinbaugh on December 31, 2006. Anyone is at liberty to use this lesson for educational purposes only, with or without credit. The Chapel believes the material presented herein to be true to the teaching of Scripture, and desires to further, not restrict, its potential use as an aid in the study of God’s Word. The publication of this material is a grace ministry of Community Bible Chapel.
2 Unless otherwise indicated, all Scripture quotations are from the NET Bible. The NEW ENGLISH TRANSLATION, also known as THE NET BIBLE, is a completely new translation of the Bible, not a revision or an update of a previous English version. It was completed by more than twenty biblical scholars who worked directly from the best currently available Hebrew, Aramaic, and Greek texts. The translation project originally started as an attempt to provide an electronic version of a modern translation for electronic distribution over the Internet and on CD (compact disk). Anyone anywhere in the world with an Internet connection will be able to use and print out the NET Bible without cost for personal study. In addition, anyone who wants to share the Bible with others can print unlimited copies and give them away free to others. It is available on the Internet at: www.netbible.org.
3 See 1 Corinthians 6:9-11.
4 See Romans 3:9-20.
5 See 1 Timothy 1:3-5.
6 See Acts 22:3; also 5:34.
7 See 1 Timothy 1:9-10.
8 1 Timothy 1:13-14.
9 The NET Bible renders the verb in verse 7, “I have come to regard,” which is certainly a legitimate way of handling the Greek. And in verse 8, it is clear in the NET Bible that Paul is now speaking of the present: “. . . I now regard. . . .” Nevertheless, I am inclined to prefer the NASB’s “I have counted as loss” or the ESV’s “I counted as loss” in verse 7, which makes it even clearer that Paul is speaking of the change of mind that took place at his conversion.
10 Matthew 13:45-46.
11 Gaining Christ is not to be seen as the fruit of one’s efforts. Rather, “gain” is being contrasted with “loss.” To trust in Jesus Christ as Savior is to gain, while striving to please God in one’s own righteousness is loss.
12 However, the sinner’s faith is a gift from God (Ephesians 2:8); it is not something we work up from within.
13 Other translations use the term “fellowship” here: “the fellowship of His sufferings” (NASB). The Christian experiences a unique kind of fellowship with Jesus when we share in His sufferings.
14 See also Luke 22:42.
15 The precise moment in time may not be known to some, but there is a point at which we are transformed from death to life, from darkness to light, from being lost to being saved.
16 See 1 Corinthians 12:14-31; 1 Peter 4:10.
17 See 1 Peter 4:10.
18 See John 15:20; Acts 7:52; 9:4-5; 22:4, 7, 8; 26:11, 14, 15.
19 Verses 13-14.
20 See, for example, Deuteronomy 8:2-9; Ephesians 2:11-12; Hebrews 10:32; 2 Peter 1:10-15; 3:1-2.
21 See 1 Corinthians 2:6; 14:20; Ephesians 4:13; Colossians 1:28.
22 See Philippians 1:6, 10; 2:16; 3:14.
23 See Philippians 1:21-24.
24 See Philippians 3:10-11, 14.
As I was preparing for this message, I was reminded of Jesus’ response to a question on divorce:
1 Now when Jesus finished these sayings, he left Galilee and went to the region of Judea beyond the Jordan River. 2 Large crowds followed him, and he healed them there. 3 Then some Pharisees came to him in order to test him. They asked, “Is it lawful to divorce a wife for any cause?” 4 He answered, “Have you not read that from the beginning the Creator made them male and female, 5 and said, ‘For this reason a man will leave his father and mother and will be united with his wife, and the two will become one flesh’? 6 So they are no longer two, but one flesh. Therefore what God has joined together, let no one separate” (Matthew 19:1-6).
Attitudes toward divorce and remarriage tended toward accommodation in our Lord’s day. This was a prickly problem for anyone, and the Pharisees hoped that His answer would prove to be embarrassing, if not disastrous, to our Lord’s popularity among the people. Jesus responded by going back to the beginning. How was marriage meant to be in the beginning? In effect, our Lord’s answer was, “My teaching on divorce and remarriage is the teaching of the Old Testament, just as we see it revealed in the first marriage of Adam and Eve.”
In the next few lessons, I want to explore the disciple’s relationship to the world. To do so, I will seek to follow the example of our Lord by going back to the beginning. It has always been God’s purpose to save men and women from every nation, and to do this through the witness of His people through word and deed. While we tend to think of people like Rahab and Ruth as exceptions to the rule, I will contend that they should have been the rule and not the exception. In this lesson, I will set out to show that God’s purpose for Israel was not only to draw them from fruitless works to faith in Messiah, but also to draw Gentiles to faith in Him as well. Thus, I have titled this lesson “Israel’s Great Commission.”
The first command in the Old Testament is “Let there be light” (Genesis 1:3). In the first chapter of John’s Gospel, the Lord Jesus is introduced as a light shining in the darkness (John 1:4). In Matthew’s Gospel, the public, earthly ministry of Jesus is introduced by a citation from Isaiah, which described the coming of Messiah as the coming of a great light:
12 Now when Jesus heard that John had been imprisoned, he went into Galilee. 13 While in Galilee, he moved from Nazareth to make his home in Capernaum by the sea, in the region of Zebulun and Naphtali, 14 so that what was spoken by Isaiah the prophet would be fulfilled:
15 “Land of Zebulun and land of Naphtali, the way by the sea, beyond the Jordan, Galilee of the Gentiles – 16 the people who sit in darkness have seen a great light, and on those who sit in the region and shadow of death a light has dawned.”
17 From that time Jesus began to preach this message: “Repent, for the kingdom of heaven is near” (Matthew 4:12-17). 2
In the next chapter of Matthew, when Jesus speaks to His disciples about their relationship to the world, He uses light as an analogy:
14 “You are the light of the world. A city located on a hill cannot be hidden. 15 People do not light a lamp and put it under a basket but on a lampstand, and it gives light to all in the house. 16 In the same way, let your light shine before people, so that they can see your good deeds and give honor to your Father in heaven” (Matthew 5:13-16).
It is my conviction that these words of our Lord which instructed His disciples to be “light” in the world are closely tied to His closing words in this same gospel:
18 Then Jesus came up and said to them, “All authority in heaven and on earth has been given to me. 19 Therefore go and make disciples of all nations, baptizing them in the name of the Father and the Son and the Holy Spirit, 20 teaching them to obey everything I have commanded you. And remember, I am with you always, to the end of the age” (Matthew 28:18-20).
This connection between the Great Commission and the command to be a “light” to the world can be seen in the Epistles:
3 But even if our gospel is veiled, it is veiled only to those who are perishing, 4 among whom the god of this age has blinded the minds of those who do not believe so they would not see the light of the glorious gospel of Christ, who is the image of God. 5 For we do not proclaim ourselves, but Jesus Christ as Lord, and ourselves as your slaves for Jesus’ sake (2 Corinthians 4:3-5).
7 Therefore do not be partakers with them, 8 for you were at one time darkness, but now you are light in the Lord. Walk as children of the light – 9 for the fruit of the light consists in all goodness, righteousness, and truth – 10 trying to learn what is pleasing to the Lord. 11 Do not participate in the unfruitful deeds of darkness, but rather expose them. 12 For the things they do in secret are shameful even to mention. 13 But all things being exposed by the light are made evident. 14 For everything made evident is light, and for this reason it says: “Awake, O sleeper! Rise from the dead, and Christ will shine on you!” (Ephesians 5:7-14)
How are we to understand our duty to live as lights in the world? I would suggest we must begin in the Old Testament, for it is here that Israel’s “Great Commission” includes living as a “light to the Gentiles.” In a few instances – very few, unfortunately – we see examples of how this was meant to work. But more often, Israel failed to be a light to the Gentiles; indeed, Israel sometimes refused (as in the case of Jonah) to be a light to the Gentiles. It was because of this that the Messiah came to fulfill what Israel failed to achieve. And so the Old Testament prophets spoke of the coming Messiah as a “light to the Gentiles.” That is how Jesus is presented in the Gospels. Thus, for New Testament Christians to understand what it means to be “light” to a lost world, we must first turn back to the Old Testament to see how Israel was supposed to be a “light” to the Gentiles. Then we must look to the Messiah to see how He was the “Light.” Then we will better understand what our Lord has called us to be, as we see in His teaching and in the New Testament Epistles.
The disciple’s relationship to the world will be the subject of our next three lessons. In this lesson, we will look at Israel’s “Great Commission” as set forth in the Old Testament. Here, we will consider what being a “light to the Gentiles” meant for the Israelites, and we will identify and explore some examples of how this was meant to work. In our next lesson, we will examine Israel’s failure to be the “light” God called them to be to the nations. And we will see how it was necessary for the Lord Jesus (the Messiah) to come to earth and fulfill that calling. We will then consider what being a “light to the Gentiles” looks like in the teaching of the New Testament. It is hoped that as a result we will have a better grasp of how we are to relate to the world in which we are called to live as disciples of our Lord.
1 Now the Lord said to Abram,
“Go forth from your country,
And from your relatives
And from your father’s house,
To the land which I will show you;
2 And I will make you a great nation,
And I will bless you,
And make your name great;
And so you shall be a blessing;
3 And I will bless those who bless you,
And the one who curses you I will curse.
And
in you all the families of the earth will be blessed” (Genesis 12:1-3, NASB 95, emphasis mine).
God chose to bless Abraham and his descendants above every other nation,3 but it was not because they were so prominent, powerful, or pious.4 It was certainly not because they would be so faithful after they were chosen.5 God chose to bless Abraham’s seed so that they might be a testimony to His grace and also be a channel of blessing to “all the families of the earth” (Genesis 12:3). All of God’s blessings were a gift of His grace; none of them were earned. And none of these blessings belonged exclusively to Israel. They were gracious gifts that were to be shared with others. This was a matter of stewardship rather than a matter of ownership.6 For example, God made it clear that the land of Canaan did not belong to Israel but to God:
“The land must not be sold without reclaim because the land belongs to me, for you are foreigners and residents with me” (Leviticus 25:23).
God removed the Canaanites from the land because of their sin, and He would do the same to the Israelites if they defiled the land by committing the same sins.7
God’s blessings were poured out on Abraham and his descendants so that His chosen people could be the instrument through which God blessed the world. How was this blessing to come about? In what ways was the nation Israel to be a blessing to the Gentiles? Let’s take a few moments to explore ways the Israelites were to relate to other nations to be a blessing to them. But before we do, we must set aside a very serious misconception.
The distinction between the Gentiles and the Canaanites is important. When the Israelites were about to possess the land of Canaan, God commanded His people to annihilate the Canaanites:
14 You will be blessed beyond all peoples; there will be no barrenness among you or your livestock. 15 The Lord will protect you from all sickness, and you will not experience any of the terrible diseases that you knew in Egypt; instead he will inflict them on all those who hate you. 16 You must destroy all the people whom the Lord your God is about to deliver over to you; you must not pity them or worship their gods, for that will be a snare to you (Deuteronomy 7:14-16, emphasis mine).
Later in the Book of Deuteronomy, God differentiated between the treatment of Gentiles in general and of the Canaanites in particular. God distinguished Gentiles from Canaanites in His instructions regarding Israel’s confrontation of those peoples and cities in possessing the land of Canaan. The Canaanites lived in nearby cities; the Gentiles lived at a distance:
10 When you approach a city to wage war against it, offer it terms of peace. 11 If it accepts your terms and submits to you, all the people found in it will become your slaves. 12 If it does not accept terms of peace but makes war with you, then you are to lay siege to it. 13 The Lord your God will deliver it over to you and you must kill every single male by the sword. 14 However, the women, little children, cattle, and anything else in the city – all its plunder – you may take for yourselves as spoil. You may take from your enemies the plunder that the Lord your God has given you. 15 This is how you are to deal with all those cities located far from you, those that do not belong to these nearby nations. 16 As for the cities of these peoples that the Lord your God is going to give you as an inheritance, you must not allow a single living thing to survive. 17 Instead you must utterly annihilate them – the Hittites, Amorites, Canaanites, Perizzites, Hivites, and Jebusites – just as the Lord your God has commanded you, 18 so that they cannot teach you all the abhorrent ways they worship their gods, causing you to sin against the Lord your God (Deuteronomy 20:10-18, emphasis mine).
God did not order the annihilation of the Canaanites just because they were nearby, but mainly because they were so corrupt. The Canaanites were a people so thoroughly contaminated with sin that they had to be exterminated. They were like a member of the human body riddled with cancer; the only way to deal with it is to cut it out. Such was the case with the Canaanites. Their idolatry and sin had plunged them to the depths of depravity. They were a virtual Sodom and Gomorrah. Even the children and the animals had been contaminated. Thus, they must be completely destroyed.8
The problem was that the Jews became arrogant and self-righteous, despising all Gentiles as though they were Canaanites. They were eager to see all Gentiles perish, just as Jonah wanted the Ninevites destroyed. They opposed the extension of God’s grace to unworthy Gentiles. This same attitude persisted in New Testament times:
“We are Jews by birth and not Gentile sinners. . .” (Galatians 2:15)
This is not just the attitude of unbelieving Jews. This was deeply embedded in the hearts of the apostles, as we can see from Peter’s resistance to go to a Gentile’s home in Acts 10 and from the reaction of his fellow-apostles when he did go and preached the gospel to them.9
As I read the Old Testament (not to mention the New Testament Gospels and Acts), it appears the Jews made little distinction between the highly corrupt Canaanites and pagan (but less corrupt) Gentiles. The Jews seemed inclined to despise all Gentiles and to think of themselves alone as deserving God’s blessings. In this regard, the Jews had the same self-righteous arrogance as the Pharisee in Jesus’ parable in Luke 18:
9 Jesus also told this parable to some who were confident that they were righteous and looked down on everyone else. 10 “Two men went up to the temple to pray, one a Pharisee and the other a tax collector. 11 The Pharisee stood and prayed about himself like this: ‘ God, I thank you that I am not like other people: extortionists, unrighteous people, adulterers – or even like this tax collector. 12 I fast twice a week; I give a tenth of everything I get.’ 13 The tax collector, however, stood far off and would not even look up to heaven, but beat his breast and said, ‘God, be merciful to me, sinner that I am!’ 14 I tell you that this man went down to his home justified rather than the Pharisee. For everyone who exalts himself will be humbled, but he who humbles himself will be exalted” (Luke 18:9-14, emphasis mine).
Perhaps the most bitter pill any Jew must swallow (to be saved) is to acknowledge he is an unworthy sinner, no more righteous and no more deserving of salvation than the Gentile heathen. Indeed, Paul’s words in Romans 2 declare unbelieving Jews even more deserving of God’s wrath because of their greater knowledge through the Old Testament Scriptures.
How different Paul’s attitude is after his dramatic conversion on the road to Damascus. No longer is there the pride and arrogance confessed in Philippians 3:1-6. Now, Paul humbly views his conversion as that of an unworthy sinner, saved by grace alone:
12 I am grateful to the one who has strengthened me, Christ Jesus our Lord, because he considered me faithful in putting me into ministry, 13 even though I was formerly a blasphemer and a persecutor, and an arrogant man. But I was treated with mercy because I acted ignorantly in unbelief, 14 and our Lord’s grace was abundant, bringing faith and love in Christ Jesus. 15 This saying is trustworthy and deserves full acceptance: “Christ Jesus came into the world to save sinners” – and I am the worst of them! 16 But here is why I was treated with mercy: so that in me as the worst, Christ Jesus could demonstrate his utmost patience, as an example for those who are going to believe in him for eternal life (1 Timothy 1:12-16).
Paul did not see himself as chosen for salvation because he was such a devout Jew, but because he was the example of one who was the “chief of sinners,” completely unworthy of salvation. God saved him to show that even the likes of one like him could be saved. Thus, no one should feel beyond the reach of God’s grace. Paul is a trophy, not of self-righteous works, but of divine grace.
We must therefore be careful to distinguish between the Canaanites, who were to be completely annihilated, and Gentiles in general, to whom Israel was to be a blessing. Having said this, we can now move ahead to explore just how God arranged for Abraham and his descendants to be a blessing to the whole world.
In the law of Moses, God made provision for foreigners who embraced Israel’s faith to worship with the Israelites. So even before the Israelites left Egypt, God gave instructions for how a foreigner could participate in the observance of the Passover:
48 “When a foreigner lives with you and wants to observe the Passover to the Lord, all his males must be circumcised, and then he may approach and observe it, and he will be like one who is born in the land – but no uncircumcised person may eat of it. 49 The same law will apply to the person who is native-born and to the foreigner who lives among you” (Exodus 12:48-49, emphasis mine).10
A foreigner who wanted to participate in the celebration of Passover had to be circumcised, indicating that he had entered into a covenant relation with Israel’s God.
It is important to distinguish God’s “inclusiveness” here from the “inclusiveness” of some churches today. Some seek to draw unbelievers to church by inviting them to participate in their worship and ministry. I fear this gives the unbeliever a sense of participation which may give a false assurance of salvation. God provided a way for Gentiles to enter into Israel’s worship, but this participation required Gentiles to fully embrace by faith the God of Abraham, Isaac, and Jacob as the one true God, the Creator of all things, God alone. One could not participate in Israel’s worship without first having embraced Israel’s faith in God.
It is not surprising that God also permitted foreigners to participate in the celebration of other Jewish holidays, such as the Feast of Booths:
9 Then Moses wrote down this law and gave it to the Levitical priests, who carry the ark of the Lord’s covenant, and to all Israel’s elders. 10 He commanded them: “At the end of seven years, at the appointed time of the cancellation of debts, at the Feast of Temporary Shelters, 11 when all Israel comes to appear before the Lord your God in the place he chooses, you must read this law before them within their hearing. 12 Gather the people – men, women, and children, as well as the resident foreigners in your villages – so they may hear and thus learn about and fear the Lord your God and carefully obey all the words of this law. 13 Then their children, who have not known this law, will also hear about and learn to fear the Lord your God for as long as you live in the land you are crossing the Jordan to possess” (Deuteronomy 31:9-13, emphasis mine).
In this case, foreigners were invited to gather together with the Israelites so they could hear the reading of the law, and thus learn to fear the Lord.
In the giving of the law, God instructed the Israelites concerning their sacrifices. He made it very clear that the sin offering would not only atone (temporarily) for the unintentional sins of the Israelites, but also for the unintentional sins of the foreigners who embraced Him as their God:
22 “‘If you sin unintentionally and do not observe all these commandments that the Lord has spoken to Moses – 23 all that the Lord has commanded you by the authority of Moses, from the day that the Lord commanded Moses and continuing through your future generations – 24 then if anything is done unintentionally without the knowledge of the community, the whole community must prepare one young bull for a burnt offering – for a pleasing aroma to the Lord – along with its grain offering and its customary drink offering, and one male goat for a purification offering. 25 And the priest is to make atonement for the whole community of the Israelites, and they will be forgiven, because it was unintentional and they have brought their offering, an offering made by fire to the Lord, and their purification offering before the Lord, for their unintentional offense. 26 And the whole community of the Israelites and the resident foreigner who lives among them will be forgiven, since all the people were involved in the unintentional offense’” (Numbers 15:22-26, emphasis mine).
Contact with the people of God resulted in the faith of some Gentiles.11 For example, it would seem that some of the Egyptians believed and entered into God’s blessings with the Israelites. At the time of the exodus, we know some Egyptians feared the word of Moses and saved their cattle, while others did not.12 Some seemed to attach themselves to the Israelites, accompanying them to the Promised Land.13
And so it was that when the Israelites first entered the land of Canaan, we find them (along with the foreigners among them) worshipping God in two groups: half on Mount Gerizim and the other half on Mount Ebal, just as Moses instructed in Deuteronomy 27:1-8:
30 Then Joshua built an altar for the Lord God of Israel on Mount Ebal, 31 just as Moses the Lord’s servant had commanded the Israelites. As described in the law scroll of Moses, it was made with uncut stones untouched by an iron tool. They offered burnt sacrifices on it and sacrificed tokens of peace. 32 There, in the presence of the Israelites, Joshua inscribed on the stones a duplicate of the law written by Moses. 33 All the people, rulers, leaders, and judges were standing on either side of the ark, in front of the Levitical priests who carried the ark of the covenant of the Lord. Both resident foreigners and native Israelites were there. Half the people stood in front of Mount Gerizim and the other half in front of Mount Ebal, as Moses the Lord’s servant had previously instructed to them to do for the formal blessing ceremony. 34 Then Joshua read aloud all the words of the law, including the blessings and the curses, just as they are written in the law scroll. 35 Joshua read aloud every commandment Moses had given before the whole assembly of Israel, including the women, children, and resident foreigners who lived among them (Joshua 8:30-35, emphasis mine).
It is very significant that the temple was built to facilitate the prayers and worship of both Israelites and Gentiles. I find it most interesting to observe the way Solomon dedicated the temple. It was, of course, to be a place that facilitated the prayers and worship of the Israelites. But in addition, it was to be a place of prayer for the Gentiles where they could worship the God of Israel:
41 “ Foreigners, who do not belong to your people Israel, will come from a distant land because of your reputation. 42 When they hear about your great reputation and your ability to accomplish mighty deeds, they will come and direct their prayers toward this temple. 43 Then listen from your heavenly dwelling place and answer all the prayers of the foreigners. Then all the nations of the earth will acknowledge your reputation, obey you like your people Israel do, and recognize that this temple I built belongs to you” (1 Kings 8:41-43, emphasis mine).
The Old Testament prophets spoke of the coming of Messiah as a source of blessing for the world, and not just for Jews alone:
3 No foreigner who becomes a follower of the Lord should say, ‘The Lord will certainly exclude me from his people.’ The eunuch should not say, ‘Look, I am like a dried-up tree.’” 4 For this is what the Lord says: “For the eunuchs who observe my Sabbaths and choose what pleases me and are faithful to my covenant, 5 I will set up within my temple and my walls a monument that will be better than sons and daughters. I will set up a permanent monument for them that will remain. 6 As for foreigners who become followers of the Lord and serve him, who love the name of the Lord and want to be his servants – all who observe the Sabbath and do not defile it, and who are faithful to my covenant – 7 I will bring them to my holy mountain; I will make them happy in the temple where people pray to me. Their burnt offerings and sacrifices will be accepted on my altar, for my temple will be known as a temple where all nations may pray” (Isaiah 56:3-7, emphasis mine).
No wonder our Lord was so disturbed by the way the temple was being misused in His time – misused in such a way as to exclude Gentiles:
12 Then Jesus entered the temple area and drove out all those who were selling and buying in the temple courts, and turned over the tables of the money changers and the chairs of those selling doves. 13 And he said to them, “It is written, ‘My house will be called a house of prayer,’ but you are turning it into a den of robbers!” (Matthew 21:12-13)
Isaiah and the other prophets had much to say about the salvation of Gentiles through the coming of Messiah:
1 “Arise! Shine! For your light arrives!
The splendor of the Lord shines on you!
2 For, look, darkness covers the earth
and deep darkness covers the nations,
but the Lord shines on you;
his splendor appears over you.
3 Nations come to your light,
kings to your bright light (Isaiah 60:1-3).
18 “I hate their deeds and thoughts!
So I am coming to gather all the nations and ethnic groups;
they will come and witness my splendor. 19 I will perform a mighty act among them and then send some of those who remain to the nations – to Tarshish, Pul, Lud (known for its archers), Tubal, Javan, and to the distant coastlands that have not heard about me or seen my splendor. They will tell the nations of my splendor. 20 They will bring back all your countrymen from all the nations as an offering to the Lord. They will bring them on horses, in chariots, in wagons, on mules, and on camels to my holy hill Jerusalem,” says the Lord, “just as the Israelites bring offerings to the Lord’s temple in ritually pure containers. 21
And I will choose some of them as priests and Levites,” says the Lord. 22 “For just as the new heavens and the new earth I am about to make will remain standing before me,” says the Lord, “so your descendants and your name will remain. 23 From one month to the next and from one Sabbath to the next,
all people will come to worship me,” says the Lord (Isaiah 66:18-23, emphasis mine).
21 “This is how you will divide this land for yourselves among the tribes of Israel. 22 You must allot it as an inheritance among yourselves and for the foreigners who reside among you, who have fathered sons among you. You must treat them as native-born among the people of Israel; they will be allotted an inheritance with you among the tribes of Israel. 23 In whatever tribe the foreigner resides, there you will give him his inheritance,” declares the sovereign Lord” (Ezekiel 47:21-23, emphasis mine).
From the Abrahamic Covenant (Genesis 12:1-3) onward, the nation Israel was to be a source of blessing to the Gentiles. Israel was called to be a “light to the Gentiles.” I will not attempt to defend this statement in this lesson. In the next lesson, however, I will show that because Israel failed to accomplish this mission, our Lord came in the flesh to fulfill that mission. My purpose here is to determine just what it meant to be a “light to the Gentiles.” The clearest definition I have found is in Isaiah 58.
6 No, this is the kind of fast I want.
I want you to remove the sinful chains,
to tear away the ropes of the burdensome yoke,
to set free the oppressed,
and to break every burdensome yoke.
7 I want you to share your food with the hungry
and to provide shelter for homeless, oppressed people.
When you see someone naked, clothe him!
Don’t turn your back on your own flesh and blood!
8
Then your light will shine like the sunrise;
your restoration will quickly arrive;
your godly behavior will go before you,
and the Lord’s splendor will be your rear guard.
9 Then you will call out, and the Lord will respond;
you will cry out, and he will reply, ‘Here I am.’
You must remove the burdensome yoke from among you
and stop pointing fingers and speaking sinfully.
10 You must actively help the hungry
and feed the oppressed.
Then your light will dispel the darkness,
and your darkness will be transformed into noonday.
11 The Lord will continually lead you;
he will feed you even in parched regions.
He will give you renewed strength,
and you will be like a well-watered garden,
like a spring that continually produces water.
12 Your perpetual ruins will be rebuilt;
you will reestablish the ancient foundations.
You will be called, ‘The one who repairs broken walls,
the one who makes the streets inhabitable again’” (Isaiah 58:6-12, emphasis mine).14
Israel’s “fasting” was like her other ritualistic observances – an offense to God. This was because the heart of true religion was missing. From the first chapter of Isaiah, we learn that while Israel continued to perform their religious rituals, they also practiced violence and failed to defend the orphans or care for the widows.15 True fasting was not intended to be a temporary period of self-denial (to be quickly replaced by unbridled self-indulgence); true fasting was to be a true manifestation of love for God and love for one’s neighbor. True fasting was to seek the liberation of those in bondage. I believe such “bondage” would include oppression by men as well as bondage to sin.
True fasting was not just denying oneself food for a time; it was going without bread so that it could be given to someone in desperate need of it. It was to deny oneself the purchase of another outfit to cram into a crowded closet so that it could be given to someone whose closet was empty.16 The Sabbath too was a kind of fast. On the Sabbath, one was to set aside the pursuit of personal pleasure to have time to delight in the Lord.17 Caring for the poor and the oppressed is not just an Old Testament obligation:
Pure and undefiled religion before God the Father is this: to care for orphans and widows in their misfortune and to keep oneself unstained by the world (James 1:27).
One way to distinguish evangelism in the Old Testament from evangelism in the New Testament is this: Old Testament evangelism says, “Come”; New Testament evangelism says, “Go.”
3 Nations
come to your light,
kings to your bright light (Isaiah 60:3, emphasis mine).
18 Then Jesus came up and said to them, “All authority in heaven and on earth has been given to me. 19 Therefore go and make disciples of all nations, baptizing them in the name of the Father and the Son and the Holy Spirit, 20 teaching them to obey everything I have commanded you. And remember, I am with you always, to the end of the age” (Matthew 28:18-20, emphasis mine).
Granted, this is a gross oversimplification. In the New Testament, Jesus invites sinners to come to Him for salvation.18 And in the Old Testament, Jonah is commanded to go and preach to the Gentiles. But usually in the Old Testament, Gentiles had to join themselves to Israelites (as Rahab and Ruth did), had to come to a prophet in Israel (as Naaman the leper did), or had to come to Jerusalem and the temple (as Solomon assumed they would in 1 Kings 8:41-43). Since we are focusing on the Old Testament in this lesson, the question is this: “How would Gentiles be drawn to the land of Israel, in order to be blessed?” I believe we will find that the Old Testament law facilitated Gentile evangelism by making Israel a haven for foreigners.
First of all, the Old Testament law included foreigners among those to whom the Israelites were to show charity.
“‘When you gather in the harvest of your land, you must not completely harvest the corner of your field, and you must not gather up the gleanings of your harvest. You must leave them for the poor and the foreigner. I am the Lord your God’” (Leviticus 23:22, emphasis mine).
In Leviticus 19, the Israelites were instructed to love their fellow-Israelites:
“You must not take vengeance or bear a grudge against the children of your people, but you must love your neighbor as yourself. I am the Lord” (Leviticus 19:18, emphasis mine).
A little later, in Leviticus 19, we find that the Israelites were commanded to love their “foreign” neighbors as themselves:
33 When a foreigner resides with you in your land, you must not oppress him. 34 The foreigner who resides with you must be to you like a native citizen among you; so you must love him as yourself, because you were foreigners in the land of Egypt. I am the Lord your God (Leviticus 19:33-34, emphasis mine).
I must confess that I had never considered the parable of the Good Samaritan in Luke 10 in the light of both of these texts. The lawyer seeks to put Jesus to the test by asking what he must do to inherit eternal life. Jesus responded by asking this lawyer what the law required, to which he replied, “Love the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind, and love your neighbor as yourself” (Luke 10:27). The lawyer is ill at ease with this and seeks a way out by asking Jesus to define the term “neighbor.” I’m sure this fellow would have preferred the definition of Leviticus 19:18. But Jesus assumed that, and He pressed further, to the definition of Leviticus 19:33-34. His neighbor was one in need, and that may well be a foreigner (as the robbery victim seems to have been to the Samaritan). But there is an added twist to the parable – the one who acts in accordance with the law is not a Jew at all, but a Samaritan. Those who passed by the victim were Jews, and it would appear that they passed by a fellow-Jew who was in great need. They did not act in a neighborly way even to one of their own. And so we see that the Old Testament law not only allowed Israelites to minister to needy Gentiles; it required that they do so.
But wait, there’s more! The foreigner is one of the most vulnerable members of any society, much like the widow and the orphan. The widow does not have a husband to defend and protect her, let alone to provide for her. The same could be said for the orphan, who has no parents, and for the foreigner, who most often has no legal standing or rights. I have traveled abroad enough to have sensed my vulnerability in distant lands, far from American soil (and American rights). But according to Old Testament law, this should not have been the case for a foreigner who lived in Israel. The law assured foreigners the same legal standing as the Israelite:
There will be one regulation for you, whether a foreigner or a native citizen, for I am the Lord your God’” (Leviticus 24:22).19
16 I furthermore admonished your judges at that time that they should pay attention to issues among your fellow citizens and judge fairly, whether between one citizen and another or a citizen and a resident foreigner. 17 They must not discriminate in judgment, but hear the lowly and the great alike. Nor should they be intimidated by human beings, for judgment belongs to God. If the matter being adjudicated is too difficult for them, they should bring it before me for a hearing (Deuteronomy 1:16-17, emphasis mine).
The primary way Gentiles came to faith was by “coming,” in some sense, to Israel. The Old Testament law was intended to draw Gentiles to faith, not to drive them away as unworthy heathens. Think how the law, if obeyed, would have drawn Gentiles to Israel, and perhaps to faith. If the people of God lived in obedience to God’s law, God would have prospered them:
1 “If you indeed obey the Lord your God and are careful to observe all his commandments I am giving you today, the Lord your God will elevate you above all the nations of the earth. 2 All these blessings will come to you in abundance if you obey the Lord your God: 3 You will be blessed in the city and blessed in the field. 4 Your children will be blessed, as well as the produce of your soil, the offspring of your livestock, the calves of your herds, and the lambs of your flocks. 5 Your basket and your mixing bowl will be blessed. 6 You will be blessed when you come in and blessed when you go out. 7 The Lord will cause your enemies who attack you to be struck down before you; they will attack you from one direction but flee from you in seven different directions. 8 The Lord will decree blessing for you with respect to your barns and in everything you do – yes, he will bless you in the land he is giving you. 9 The Lord will designate you as his holy people just as he promised you, if you keep his commandments and obey him. 10 Then all the peoples of the earth will see that you belong to the Lord, and they will respect you. 11 The Lord will greatly multiply your children, the offspring of your livestock, and the produce of your soil in the land which he promised your ancestors he would give you. 12 The Lord will open for you his good treasure house, the heavens, to give you rain for the land in its season and to bless all you do; you will lend to many nations but you will not borrow from any. 13 The Lord will make you the head and not the tail, and you will always end up at the top and not at the bottom, if you obey his commandments which I am urging you today to be careful to do. 14 But you must not turn away from all the commandments I am giving you today, to either the right or left, nor pursue other gods and worship them” (Deuteronomy 28:1-14, emphasis mine).
If Israel lived in obedience to God’s law, He promised to bless them greatly. An obedient people would mean a prosperous land. In the law, God commanded the Israelites to set aside some of their abundance to minister to the needs of the poor, including the Gentiles (foreigners) who were poor. But would Gentiles be safe and secure in the land of Israel, or would they be oppressed and victimized, as immigrants are all over the world? The law required the Israelites to treat foreigners with respect and as people with the same (civil) rights.
Over the years, I have known of several people with various kinds of handicaps. Some have carefully investigated which states have the most to offer those with disabilities. Since some states are considerably more generous to the disabled than others, it is no wonder the handicapped gravitate in their direction. Who wouldn’t? Israel should have been the place of prosperity, generosity, and safety to which Gentiles gravitated. And so they did.
There are a number of examples of those who “came” to Israel and found salvation. There was Rahab, the harlot, who believed that God was with the Israelites. She joined herself with Israel rather than with her own people and was saved (physically and spiritually).20 Ruth too came to faith in the God of Israel, and thus attached herself to Naomi and her people.21 And then there was Naaman, the leper, who was also the commander of the Syrian army. He came seeking to purchase a cure for his leprosy, and he left as a believer in the God of Israel.22 (It is interesting to note that, because Naaman could not remain in Israel but must return to Syria, he took some Israelite soil with him.)23
There were a number of Gentiles who attached themselves to David. To my knowledge, we are not told the reasons Uriah the Hittite came to Israel, married an Israelite woman, and became one of David’s most competent and trusted warriors.24 There were other Gentiles who attached themselves to David as well.25 One of my favorites is Ittai the Gittite:
19 Then the king said to Ittai the Gittite, “Why should you come with us? Go back and stay with the new king, for you are a foreigner and an exile from your own country. 20 It seems like you arrived just yesterday. Today should I make you wander around by going with us? I go where I must go. But as for you, go back and take your men with you. May genuine loyal love protect you!” 21 But Ittai replied to the king, “As surely as the Lord lives and as my lord the king lives, wherever my lord the king is, whether dead or alive, there I will be as well!” 22 So David said to Ittai, “Come along then.” So Ittai the Gittite went along, accompanied by all his men and all the dependents who were with him (2 Samuel 15:19-22, emphasis mine).
In Ruth-like fashion, Ittai the Gittite remains with David and will not desert him. Later on, David will make Ittai the Gittite the commander of one-third of his forces who go out against Absalom.26
A somewhat different example of a Gentile coming to Israel is that of the queen of Sheba, as recorded in 1 Kings 10. She was not poor and oppressed; rather, she was a woman of great means. What she had heard about Solomon’s wisdom and wealth drew her to Israel (and specifically to Jerusalem):
When the queen of Sheba heard about the fame of Solomon and his relation to the name of the LORD, she came to test him with hard questions (1 Kings 10:1, NIV).
Solomon was an exceedingly wise man, whose wisdom came from the Lord.27 When the queen of Sheba presented her difficult questions to Solomon, his wisdom in responding surpassed even the reports that drew her to Jerusalem in the first place, and she acknowledged this as the work of God in his life:
6 She said to the king, “The report I heard in my own country about your wise sayings and insight was true! 7 I did not believe these things until I came and saw them with my own eyes. Indeed, I didn’t hear even half the story! Your wisdom and wealth surpass what was reported to me. 8 Your attendants, who stand before you at all times and hear your wise sayings, are truly happy! 9 May the Lord your God be praised because he favored you by placing you on the throne of Israel! Because of the Lord’s eternal love for Israel, he made you king so you could make just and right decisions.” 10 She gave the king 120 talents of gold, a very large quantity of spices, and precious gems. The quantity of spices the queen of Sheba gave King Solomon has never been matched (1 Kings 10:6-10).
The point in this lesson is this: God set Abraham and his offspring (Israel) apart for blessing so that they could be a source of blessing to the nations. God did not set Israel apart merely to save the Jews and send the rest to hell. He set Israel apart to be blessed and in turn to become a channel of blessing to the nations. Thus, the salvation of Gentiles like Rahab, Ruth, Naaman, and a number of other Gentiles was not meant to be viewed as the exception. Drawing Gentiles to Israel and to faith was supposed to be the rule rather than the exception.
God did not call Israel into existence to be a “reservoir”of all God’s blessings, to store up for themselves and then share sparingly with others at their discretion. Israel was to be a “river” whereby God’s blessings would pass through His chosen people to others. No wonder Jesus condemns the man who purposed to build bigger barns in which to hoard God’s blessings; we are to become distribution channels by which the gospel will be conveyed to those who are perishing.
16 He then told them a parable: “The land of a certain rich man produced an abundant crop, 17 so he thought to himself, ‘What should I do, for I have nowhere to store my crops?’ 18 Then he said, ‘I will do this: I will tear down my barns and build bigger ones, and there I will store all my grain and my goods. 19 And I will say to myself, “You have plenty of goods stored up for many years; relax, eat, drink, celebrate!”’ 20 But God said to him, ‘You fool! This very night your life will be demanded back from you, but who will get what you have prepared for yourself?’ 21 So it is with the one who stores up riches for himself, but is not rich toward God” (Luke 12:16-21).28
Like Israel of old, we are not the owners of God’s blessings; we are stewards of God’s blessings. We are neither to hoard God’s blessings to us,29 nor bury them,30 nor seek to sell them for a profit.31 We are to give them away freely.32 To do otherwise is to misappropriate that which God has entrusted to us. In addition, we dare not deceive ourselves to suppose that we are blessed because we are better or more deserving than others. God’s blessings are the manifestation of His grace, not of our goodness.
The Christian life is something like a relay race in that you have to pass it (the baton) on in order to win. Can you imagine a runner sprinting ahead of his competitors only to refuse to pass the baton to the next member of his team? The only way to win the race is to pass on the blessings which God has entrusted to us.
The blessings of God are not for the elite, but for those who are in great need and know it. When Jesus was criticized for associating with sinners rather than catering to the elite, His response was simple and direct:
11 When the Pharisees saw this they said to his disciples, “Why does your teacher eat with tax collectors and sinners?” 12 When Jesus heard this he said, “Those who are healthy don’t need a physician, but those who are sick do. 13 Go and learn what this saying means: ‘I want mercy and not sacrifice.’ For I did not come to call the righteous, but sinners” (Matthew 9:11-13).
While the queen of Sheba was drawn to Israel to observe the wisdom of Solomon for herself, most who came to Israel came because they were in desperate need, and they knew it. God’s law made special provision for the weakest, neediest, most vulnerable segment of society: widows, orphans, and foreigners. For the moment, I would like to focus on foreigners because the issue of aliens (legal and illegal) has become a matter of heated debate in our country.
Millions and millions of dollars are raised in America and elsewhere to send foreign missionaries to places far away so they can proclaim the gospel. I am not opposed to this. But I would point out that many foreigners are immigrating to America, so that we need not go abroad to reach them. And if they are led to faith in Christ, they can lead many of their fellow-countrymen to faith as well. One example is foreign students. I am personally acquainted with several who came to the U.S. as students and met Jesus Christ as Savior through the witness of faithful Christians who reached out to them during their stay. These students are separated from their homes, their families, and their culture. They are often curious to learn about Americans, their culture, and their religious beliefs. What an open door this is! Several families in our church have volunteered to work with ISI (International Students Incorporated), and there are opportunities for many more to build relationships with foreign students.
Texas, like California, Arizona, and New Mexico, is one of those states bordering Mexico. Especially after the destruction of the twin towers in New York City on 9/11, feelings run strong about the problem of illegal immigrants. I have no simple political or legal solutions for this problem, though I am confident that the vast majority of these visitors are peace-loving people who merely wish to provide a livelihood for themselves and their families. What I do know is that there are many aliens in our country, and among their needs is their greatest need – their need for a savior. I believe foreigners in our country are a field “ripe for harvest,”33 and that the Old Testament law can be instructive as to how we should respond to them and to their needs.
Being a light to our neighbors involves sharing the good news of Jesus Christ. The need for a savior is man’s greatest need. But in addition to meeting this need, we must also address the physical needs of those who are hungry or poorly clothed. Our care for their physical needs may open the door for meeting their greatest need. Jesus not only preached the gospel; He fed the hungry and He healed the sick. We should do no less.
1 Copyright © 2007 by Community Bible Chapel, 418 E. Main Street, Richardson, TX 75081. This is the edited manuscript of Lesson 13 in the Following Jesus in a Me-First World series prepared by Robert L. Deffinbaugh on January 21, 2007. Anyone is at liberty to use this lesson for educational purposes only, with or without credit. The Chapel believes the material presented herein to be true to the teaching of Scripture, and desires to further, not restrict, its potential use as an aid in the study of God’s Word. The publication of this material is a grace ministry of Community Bible Chapel.
2 Unless otherwise indicated, all Scripture quotations are from the NET Bible. The NEW ENGLISH TRANSLATION, also known as THE NET BIBLE, is a completely new translation of the Bible, not a revision or an update of a previous English version. It was completed by more than twenty biblical scholars who worked directly from the best currently available Hebrew, Aramaic, and Greek texts. The translation project originally started as an attempt to provide an electronic version of a modern translation for electronic distribution over the Internet and on CD (compact disk). Anyone anywhere in the world with an Internet connection will be able to use and print out the NET Bible without cost for personal study. In addition, anyone who wants to share the Bible with others can print unlimited copies and give them away free to others. It is available on the Internet at: www.netbible.org.
3 See Deuteronomy 7:14. Also note that in Romans 9:6-29, Paul emphasizes the fact that God did not choose to bless all of Abraham’s descendants, but only some – those who are the children of promise.
4 See Deuteronomy 7:6-8; 9:4-6; 26:1-10; Joshua 24:14-15; Amos 5:25-26; 2 Kings 17:40.
5 See Deuteronomy 9:7-29.
6 See this same principle applied in 1 Corinthians 4:6ff.
7 See Genesis 15:12-17; Leviticus 18:24-28; Deuteronomy 9:4-6.
8 This command to annihilate the Canaanites must be kept in perspective. Judgment is God’s unusual work (Isaiah 28:21). God’s delight is to seek and to save lost sinners (Exodus 34:6-7; 1 Timothy 2:1-4; 2 Peter 3:9). While Jonah eagerly watched to see all of the Ninevites perish, God had compassion on the children and on the animals (Jonah 4:11).
9 See Acts 11:1-3 and note their apparent surprise that God was now “suddenly and unexpectedly” saving Gentile sinners (11:18).
10 See also Numbers 9:14.
11 Rahab, Ruth, and Naaman are some of the most obvious.
12 See Exodus 9:20-21.
13 See Exodus 12:38; Numbers 11:4.
14 I have dealt with Isaiah 58 in much greater detail in this message on bible.org: http://www.bible.org/node/3451
15 See Isaiah 1:10-17.
16 See Isaiah 58:7, 10.
17 See Isaiah 59:13-14.
18 See Matthew 11:28.
19 In the context, this refers to offenses against God or society such as cursing, blasphemy, murder, and personal injury.
20 See Joshua 2; Hebrews 11:31; James 2:25.
21 See Ruth 2:15-18.
22 2 Kings 5:1-19; see also Luke 4:27.
23 2 Kings 5:17.
24 2 Samuel 12:9, 10, 15; 2 Samuel 23:39.
25 Zelek the Ammonite, for example; see 2 Samuel 23:37.
26 2 Samuel 18:2.
27 1 Kings 3:5-13; 4:29-34.
28 I believe “being rich toward God” is, in this context, being rich toward those in need.
29 Luke 12:15-21.
30 Luke 25:18, 24-28.
31 Acts 8:14-24.
32 Matthew 10:8.
33 See John 4:35.
Some Christian young people wear a bracelet with the letters “WWJD,” which stand for the words, “What would Jesus do?” It is not a bad question to ask, but it may not be quite the right question. Perhaps we merely need to ask, “What did Jesus do?” The fact is that when it comes to discerning our relationship with the world, our Lord has already provided us with instruction, illuminated by His example.
In Lesson 13, we focused on the Old Testament, where we found that Israel was set apart by God to be the recipient of His blessings, as well as to be the receptacle for divine blessings for the Gentiles. We see this first set forth in the Abrahamic Covenant:
1 Now the Lord said to Abram,
“Go forth from your country,
And from your relatives
And from your father’s house,
To the land which I will show you;
2 And I will make you a great nation,
And I will bless you,
And make your name great;
And so you shall be a blessing;
3 And I will bless those who bless you,
And the one who curses you I will curse.
And in you all the families of the earth will be blessed” (Genesis 12:1-3, NASB 95, emphasis mine).2
We also learned that the Old Testament law actually served to facilitate the evangelization of the Gentiles. The law served to promote Gentile evangelism in the following ways:
1. God promised that when the Israelites obeyed His law, He would materially bless them with an abundance of children, cattle, and crops.3
2. God required the Israelites to show charity toward the needy, including foreigners in need.4
3. Foreigners were given legal standing in Israel and were not to be discriminated against in the administration of justice.5
4. Foreigners who embraced Israel’s faith could participate with Israelites in worship.6
Last week, we looked at a few instances in which foreigners (Gentiles) were drawn to faith in Israel’s God. There were women like Rahab (who saved the lives of the Israelite spies who came to her at Jericho) and Ruth (who attached herself to Naomi). Likewise, there were men like Naaman, the leper, who came to Israel for healing, and Nebuchadnezzar, whom Daniel served when he was taken as a captive to Babylon. But there were all too few instances in which Israelites actively encouraged Gentiles to embrace their faith in the God of Israel.
When I read the account of Rahab’s “conversion” to faith in the God of Israel, I see that this is due almost entirely to Rahab’s initiative.7 Then, when I turn to the Book of Ruth, I am distressed to see that Naomi encouraged her two daughters-in-law to return to their homes, to their pagan families, and to their heathen god:
8 Naomi said to her two daughters-in-law, “Listen to me! Each of you should return to your mother’s home! May the Lord show you the same kind of devotion that you have shown to your deceased husbands and to me! 9 May the Lord enable each of you to find security in the home of a new husband!” Then she kissed them goodbye and they wept loudly. 10 But they said to her, “No! We will return with you to your people.” 11 But Naomi replied, “Go back home, my daughters! There is no reason for you to return to Judah with me! I am no longer capable of giving birth to sons who might become your husbands! 12 Go back home, my daughters! For I am too old to get married again. Even if I thought that there was hope that I could get married tonight and conceive sons, 13 surely you would not want to wait until they were old enough to marry! Surely you would not remain unmarried all that time! No, my daughters, you must not return with me. For my intense suffering is too much for you to bear. For the Lord is afflicting me!” 14 Again they wept loudly. Then Orpah kissed her mother-in-law goodbye, but Ruth clung tightly to her. 15 So Naomi said, “ Look, your sister-in-law is returning to her people and to her god. Follow your sister-in-law back home!” (Ruth 1:8-15, emphasis mine)
One can hardly call Naomi’s words “evangelistic.” She tells her two daughters-in-law that God has been harsh with her (hardly seeker friendly!), and then encourages Ruth to go home to her god like her sister-in-law. It seems that marriage and child-bearing is Naomi’s ultimate goal, not trusting in God.
It only gets worse when we come to the Book of Jonah. God instructs Jonah to go to Nineveh, where he must warn the Ninevites of coming judgment. Jonah knows the heart of God all too well. He is nearly certain that his preaching will produce repentance and thus forgiveness, rather than rejection resulting in divine judgment.
10 When God saw their actions – they turned from their evil way of living! – God relented concerning the judgment he had threatened them with and he did not destroy them. 1 This displeased Jonah terribly and he became very angry. 2 He prayed to the Lord and said, “ Oh, Lord, this is just what I thought would happen when I was in my own country. This is what I tried to prevent by attempting to escape to Tarshish! – because I knew that you are gracious and compassionate, slow to anger and abounding in mercy, and one who relents concerning threatened judgment” (Jonah 3:10—4:2, emphasis mine).
The Israelites may not have been as emphatic or as demonstrative as Jonah was in his disobedience to God, but they did lack God’s compassion. They did not care for the vulnerable members of their community:
21 How tragic that the once-faithful city has become a prostitute! She was once a center of justice, fairness resided in her, but now only murderers. 22 Your silver has become scum, your beer is diluted with water. 23 Your officials are rebels, they associate with thieves. All of them love bribery, and look for payoffs. They do not take up the cause of the orphan, or defend the rights of the widow (Isaiah 1:21-23).
They still went through their rituals, but they did not truly love God, nor did they do things that were an expression of His heart. They continued to practice their rituals and ceremonies, but God did not seem to hear their prayers nor respond to them. So God poured out His heart in Isaiah 58, explaining why their “fasting” was futile, and then instructing them about the nature of genuine fasting and its benefits:
6 No, this is the kind of fast I want.
I want you to remove the sinful chains,
to tear away the ropes of the burdensome yoke,
to set free the oppressed,
and to break every burdensome yoke.
7 I want you to share your food with the hungry
and to provide shelter for homeless, oppressed people.
When you see someone naked, clothe him!
Don’t turn your back on your own flesh and blood!
8 Then your light will shine like the sunrise;
your restoration will quickly arrive;
your godly behavior will go before you,
and the Lord’s splendor will be your rear guard.
9 Then you will call out, and the Lord will respond;
you will cry out, and he will reply, ‘Here I am.’
You must remove the burdensome yoke from among you
and stop pointing fingers and speaking sinfully.
10 You must actively help the hungry
and feed the oppressed.
Then your light will dispel the darkness,
and your darkness will be transformed into noonday.
11 The Lord will continually lead you;
he will feed you even in parched regions.
He will give you renewed strength,
and you will be like a well-watered garden,
like a spring that continually produces water.
12 Your perpetual ruins will be rebuilt;
you will reestablish the ancient foundations.
You will be called, ‘The one who repairs broken walls,
the one who makes the streets inhabitable again’” (Isaiah 58:6-12, emphasis mine).
Isaiah 58-628 is one of the most fascinating and beautiful portions of God’s Word. In Isaiah 58, God tells His people that He despises their religious rituals. The outward form of religion is there, but not the function God desires. Though His people fast and pray, God does not answer because their fasting is self-serving. The “fasting” God desires is the denial of one’s personal appetites and desires in order to pursue a higher goal – either sacrificial ministry to those in need (Isaiah 58:6-12) or the worship of their most worthy God (Isaiah 58:13-14). Doing this is being a light (Isaiah 58:8, 10), and it is also the key to experiencing God’s blessings (Isaiah 58:8-9, 11-12).
In Isaiah 59, God makes it clear that the problem of unanswered prayer is not to be explained in terms of some divine deficiency, but rather in terms of the sinfulness of His people:
1 Look, the Lord’s hand is not too weak to deliver you;
his ear is not too deaf to hear you.
2 But your sinful acts have alienated you from your God;
your sins have caused him to reject you and not listen to your prayers (Isaiah 59:1-2).
Verses 3-15 go on to describe Israel’s sins in detail. Not only do God’s people fail to be a “light to the Gentiles,” they are themselves walking in darkness:
9 For this reason deliverance is far from us
and salvation does not reach us.
We wait for light, but see only darkness;
we wait for a bright light, but live in deep darkness.
10 We grope along the wall like the blind,
we grope like those who cannot see;
we stumble at noontime as if it were evening.
Though others are strong, we are like dead men (Isaiah 59:9-10).
Israel’s sin is such that they are helpless and hopeless without God. What a picture of all mankind. Apart from Christ, we are hopelessly lost. No amount of effort on our part can save us. And thus it is only God who can save:
16 He sees there is no advocate;
he is shocked that no one intervenes.
So he takes matters into his own hands;
his desire for justice drives him on.
17 He wears his desire for justice like body armor,
and his desire to deliver is like a helmet on his head.
He puts on the garments of vengeance and wears zeal like a robe.
18 He repays them for what they have done,
dispensing angry judgment to his adversaries and punishing his enemies.
He repays the coastlands.
19 In the west, people respect the Lord’s reputation;
in the east they recognize his splendor.
For he comes like a rushing stream
driven on by wind sent from the Lord.
20 “A protector comes to Zion,
to those in Jacob who repent of their rebellious deeds,” says the Lord.
21 “As for me, this is my promise to them,” says the Lord. “My spirit, who is upon you, and my words, which I have placed in your mouth, will not depart from your mouth or from the mouths of your children and descendants from this time forward,” says the Lord (Isaiah 59:16-21).
What a beautiful picture of our salvation, a salvation God Himself accomplishes for helpless sinners. All who repent and believe in Him will receive this salvation, and the promised Holy Spirit as well. What an incredible picture of the coming Messiah and the salvation He will bring about.
In the next (60th) chapter of Isaiah, we find that Israel’s “light,” the Messiah, has come.9 He has come to enlighten not only Israel, but also the nations:
1 “Arise! Shine! For your light arrives!
The splendor of the Lord shines on you!
2 For, look, darkness covers the earth
and deep darkness covers the nations,
but the Lord shines on you;
his splendor appears over you.
3
Nations come to your light,
kings to your bright light (Isaiah 60:1-3, emphasis mine).
Can we not see this prophecy fulfilled in the coming of our Lord Jesus? Is it any wonder that in Matthew 2, we read of the wise men from the East being guided to our Lord’s birthplace by an amazing light in the heavens? Did Isaiah not prophesy that nations would come to the light of Messiah? Did he not say that kings would come to that light? And later in this same chapter of Isaiah, we are given even more details concerning Messiah’s arrival:
5 Then you will look and smile,
you will be excited and your heart will swell with pride.
For the riches of distant lands will belong to you
and
the wealth of nations will come to you.
6 Camel caravans will cover your roads,
young camels from Midian and Ephah.
All the merchants of Sheba will come,
bringing gold and incense [frankincense] and singing praises to the Lord (Isaiah 60:5-6, emphasis mine).
What the NET Bible renders “incense” in Isaiah 60:6, the NASB and the ESV render “frankincense.” And so the wise men from the East follow the light to the One who is the Great Light, and they come bearing gold and frankincense.10
But this is by no means the end of it. When the angels appeared to the shepherds (in Luke’s gospel), the glory of the Lord shone brightly around them.11 More light, I take it. In the first chapter of John’s gospel, Jesus is called the “true light.”12 When the elderly Simeon was privileged to see the Messiah, he recognized Him as the source of blessing to Jews and Gentiles alike:
25 Now there was a man in Jerusalem named Simeon who was righteous and devout, looking for the restoration of Israel, and the Holy Spirit was upon him. 26 It had been revealed to him by the Holy Spirit that he would not die before he had seen the Lord’s Christ. 27 So Simeon, directed by the Spirit, came into the temple courts, and when the parents brought in the child Jesus to do for him what was customary according to the law, 28 Simeon took him in his arms and blessed God, saying, 29 “Now, according to your word, Sovereign Lord, permit your servant to depart in peace. 30 For my eyes have seen your salvation 31 that you have prepared in the presence of all peoples: 32 a light, for revelation to the Gentiles, and for glory to your people Israel” (Luke 2:25-32, emphasis mine).
When Matthew described the commencement of our Lord’s public ministry, he cited a text from Isaiah,13 describing Jesus as a light that has dawned upon men who are in darkness:
13 While in Galilee, he moved from Nazareth to make his home in Capernaum by the sea, in the region of Zebulun and Naphtali,
14 so that what was spoken by Isaiah the prophet would be fulfilled:
15 “Land of Zebulun and land of Naphtali,
the way by the sea, beyond the Jordan, Galilee of the Gentiles –
16 the people who sit in darkness have seen a great light,
and on those who sit in the region and shadow of death a light has dawned.”
17 From that time Jesus began to preach this message: “Repent, for the kingdom of heaven is near” (Matthew 4:13-17).
We should not be surprised then when we read Luke’s account of our Lord’s appearance at the synagogue in Nazareth:
16 Now Jesus came to Nazareth, where he had been brought up, and went into the synagogue on the Sabbath day, as was his custom. He stood up to read, 17 and the scroll of the prophet Isaiah was given to him. He unrolled the scroll and found the place where it was written,
18 “The Spirit of the Lord is upon me,
because he has anointed me to proclaim good news to the poor.
He has sent me to proclaim release to the captives
and the regaining of sight to the blind,
to set free those who are oppressed,
19 to proclaim the year of the Lord’s favor.”
20 Then he rolled up the scroll, gave it back to the attendant, and sat down. The eyes of everyone in the synagogue were fixed on him. 21 Then he began to tell them, “Today this scripture has been fulfilled even as you heard it being read” (Luke 4:16-21).
Is our Lord’s coming not the fulfillment of the “fast” of Isaiah 58:6-12? When Jesus cited Isaiah 61:1-2 and then told those gathered that this prophecy was fulfilled that very day, Jesus was claiming to be the fulfillment of Isaiah’s prophecies, not to neglect all the other Old Testament prophecies, concerning the coming of Messiah. The Jews of Nazareth saw it that way. They joyfully savored the words of Jesus about the Promised Messiah, but were puzzled because they thought they knew His humble origin:
All were speaking well of him, and were amazed at the gracious words coming out of his mouth. They said, “Isn’t this Joseph’s son?” (Luke 4:22)
But Jesus wanted it to be very clear to His Jewish audience that since He was the Promised Messiah, He was not just the Savior of the Jews; He was the Savior of all men. Jesus pointed out a very uncomfortable fact about His earthly mission. It was not to save Jews alone that He had come, but also to save Gentiles. He had come as a light to the Gentiles:
23 Jesus said to them, “No doubt you will quote to me the proverb, ‘Physician, heal yourself!’ and say, ‘What we have heard that you did in Capernaum, do here in your hometown too.’” 24 And he added, “I tell you the truth, no prophet is acceptable in his hometown. 25 But in truth I tell you, there were many widows in Israel in Elijah’s days, when the sky was shut up three and a half years, and there was a great famine over all the land. 26 Yet Elijah was sent to none of them, but only to a woman who was a widow at Zarephath in Sidon. 27 And there were many lepers in Israel in the time of the prophet Elisha, yet none of them was cleansed except Naaman the Syrian” (Luke 4:23-27).
Here was a truth His audience was not willing to accept.
28 When they heard this, all the people in the synagogue were filled with rage. 29 They got up, forced him out of the town, and brought him to the brow of the hill on which their town was built, so that they could throw him down the cliff. 30 But he passed through the crowd and went on his way (Luke 4:28-30).
Israel still resisted and refused to carry out their Great Commission, their calling to be a light to the Gentiles. And they would not hear of (or from) a Messiah who made this a part of His mission.14 But if Jesus was to fulfill the prophecy of Isaiah, then He must be a “light to the Gentiles,” and not just to the Jews. He must be a blessing to all nations by providing salvation for men of every race and tribe:
8 For I tell you that Christ has become a servant of the circumcised on behalf of God’s truth to confirm the promises made to the fathers, 9 and thus the Gentiles glorify God for his mercy. As it is written,
“Because of this I will confess you among the Gentiles,
and I will sing praises to your name.”
10 And again it says:
“Rejoice, O Gentiles, with his people.”
11 And again,
“Praise the Lord all you Gentiles,
and let all the peoples praise him.”
12 And again Isaiah says,
“The root of Jesse will come,
and the one who rises to rule over the Gentiles,
in him will the Gentiles hope” (Romans 15:8-12).
9 They were singing a new song:
“You are worthy to take the scroll and to open its seals because you were killed, and at the cost of your own blood you have purchased for God persons from every tribe, language, people, and nation. 10 You have appointed them as a kingdom and priests to serve our God, and they will reign on the earth” (Revelation 5:9-10).
The words of Isaiah 61:1-2 were prophecy, but in Jesus, they became the preface to His earthly life, ministry, and teaching. As we have already seen, Israel’s Great Commission was first articulated in Genesis 12:
1 Now the Lord said to Abram,
“Go forth from your country,
And from your relatives
And from your father’s house,
To the land which I will show you;
2 And I will make you a great nation,
And I will bless you,
And make your name great;
And so you shall be a blessing;
3 And I will bless those who bless you,
And the one who curses you I will curse.
And in you all the families of the earth will be blessed” (Genesis 12:1-3, NASB 95).
One would naturally assume that all the families of the earth would be blessed by all of Abram’s descendants, but this was not the case. As Paul would later put it, “not all those who are descended from Israel are truly Israel” (Romans 9:6). As time progresses and biblical revelation becomes more detailed,15 we find that the messianic line continually narrows. The Messiah was first prophesied to come from the seed of the woman (Eve – Genesis 3:15), and then of Noah’s descendants. Then the messianic line narrowed to Abraham, then to Isaac (not Ishmael), followed by Jacob (not Esau), then Judah, and David, and finally Jesus. It was Paul who made it clear that God’s covenant blessings would come through one seed – Jesus – and not through the nation Israel collectively:
15 Brothers and sisters, I offer an example from everyday life: When a covenant has been ratified, even though it is only a human contract, no one can set it aside or add anything to it. 16 Now the promises were spoken to Abraham and to his descendant. Scripture does not say, “and to the descendants,” referring to many, but “and to your descendant,” referring to one, who is Christ (Galatians 3:15-16).
So in the Old Testament, God refers to Israel as His servant, but man’s sinfulness becomes more and more apparent, and thus the hope for Messiah grows (and as divine revelation progresses). The “servant” (Israel) becomes the Servant (Messiah):
8 “You, my servant Israel, Jacob whom I have chosen, offspring of Abraham my friend, 9 you whom I am bringing back from the earth’s extremities, and have summoned from the remote regions – I told you, “You are my servant.” I have chosen you and not rejected you. 10 Don’t be afraid, for I am with you! Don’t be frightened, for I am your God! I strengthen you – yes, I help you – yes, I uphold you with my saving right hand!” (Isaiah 41:8-10)
1 “Now, listen, Jacob my servant, Israel whom I have chosen!” 2 This is what the Lord, the one who made you, says – the one who formed you in the womb and helps you: “Don’t be afraid, my servant Jacob, Jeshurun, whom I have chosen! 3 For I will pour water on the parched ground and cause streams to flow on the dry land. I will pour my spirit on your offspring and my blessing on your children” (Isaiah 44:1-3).
1 “Here is my servant [Servant] whom I support, my chosen one in whom I take pleasure. I have placed my spirit on him; he will make just decrees for the nations. 2 He will not cry out or shout; he will not publicize himself in the streets. 3 A crushed reed he will not break, a dim wick he will not extinguish; he will faithfully make just decrees. 4 He will not grow dim or be crushed before establishing justice on the earth; the coastlands will wait in anticipation for his decrees” (Isaiah 42:1-4).
13 “Look, my servant [Servant] will succeed! He will be elevated, lifted high, and greatly exalted” (Isaiah 52:13).
11 Having suffered, he will reflect on his work, he will be satisfied when he understands what he has done. “My servant will acquit many, for he carried their sins. 12 So I will assign him a portion with the multitudes, he will divide the spoils of victory with the powerful, because he willingly submitted to death and was numbered with the rebels, when he lifted up the sin of many and intervened on behalf of the rebels” (Isaiah 53:11-12).
Jesus introduced Himself as the fulfillment of Isaiah’s messianic prophecies. Let us consider how our Lord fulfilled these prophecies by being a “light to the Gentiles.” For lack of time, we will focus our attention on Jesus and the Gentiles in the Gospel of Matthew. We have already seen how the Gentile wise men from the East came to worship Jesus as the “King of the Jews.”16 And we have seen how Matthew introduced our Lord’s public ministry as that of a light shining in the darkness.17 In our Lord’s teaching at the Sermon on the Mount in Matthew 5, I am particularly interested in these words:
10 “Blessed are those who are persecuted for righteousness, for the kingdom of heaven belongs to them. 11 “Blessed are you when people insult you and persecute you and say all kinds of evil things about you falsely on account of me. 12 Rejoice and be glad because your reward is great in heaven, for they persecuted the prophets before you in the same way. 13 “You are the salt of the earth. But if salt loses its flavor, how can it be made salty again? It is no longer good for anything except to be thrown out and trampled on by people. 14 You are the light of the world. A city located on a hill cannot be hidden. 15 People do not light a lamp and put it under a basket but on a lampstand, and it gives light to all in the house. 16 In the same way, let your light shine before people, so that they can see your good deeds and give honor to your Father in heaven” (Matthew 5:10-16, emphasis mine).
Our Lord is speaking to His disciples here,18 encouraging those whom the scribes and Pharisees would disdain – the poor in spirit, those who mourn, the gentle and merciful. Theirs will be the kingdom of heaven. For most Christians, life now is vastly different from the Kingdom of God (eternal life) then. Those who want heaven on earth now are susceptible to all kinds of error and extremes. This is especially evident in the health and wealth prosperity gospel, which claims God wants us to be rich, happy, and healthy today, and that the only thing keeping us from these things is our lack of faith.
Our Lord’s teaching on being “salt and light” is found in the context of future blessings and present persecution. If one is to stand out as a Christian, he or she is likely to be opposed. Thus, our Lord teaches the blessedness of being persecuted for His name’s sake.19 Salt has value only when it is distinct from that to which it is added. When salt is “salty,” it takes but a little to stand out and to benefit the flavor. The same is true of light. Light is most needed in the darkness. Light has no value when it is concealed (under a basket). Thus, Christians must be willing to stand out as Christians, to be distinct from the society and culture in which they live. In so doing, the gospel will shine forth. And in the process, persecution may result. But those who are persecuted for being salt and light are declared by Messiah to be blessed.
Notice in particular that in this text being a “light” is not described in terms of our speech, but rather in terms of our good deeds:
“In the same way, let your light shine before people, so that they can see your good deeds and give honor to your Father in heaven” (Matthew 5:16).
From Isaiah 58, we know that these deeds are not mere religious rituals, but genuine acts of mercy. Thus in Matthew 6, our Lord condemns mere external acts of ceremonial religion, performed for the praise of men rather than to the glory of God.
Our Lord is not advocating good works alone, without words that point men to God. Good works give credibility to our words. We see this consistently in the life and ministry of our Lord. Our Lord’s works gave His teaching added authority and set it apart from that of the scribes.20 Let us continue in Matthew to see how our Lord’s words were buttressed by His works.
5 When he entered Capernaum, a centurion came to him asking for help: 6 “Lord, my servant is lying at home paralyzed, in terrible anguish.” 7 Jesus said to him, “I will come and heal him.” 8 But the centurion replied, “Lord, I am not worthy to have you come under my roof. Instead, just say the word and my servant will be healed. 9 For I too am a man under authority, with soldiers under me. I say to this one, ‘Go’ and he goes, and to another ‘Come’ and he comes, and to my slave ‘Do this’ and he does it.” 10 When Jesus heard this he was amazed and said to those who followed him, “I tell you the truth, I have not found such faith in anyone in Israel! 11 “I tell you, many will come from the east and west to share the banquet with Abraham, Isaac, and Jacob in the kingdom of heaven, 12 but the sons of the kingdom will be thrown out into the outer darkness, where there will be weeping and gnashing of teeth.” 13 Then Jesus said to the centurion, “Go; just as you believed, it will be done for you.” And the servant was healed at that hour (Matthew 8:11-13).
The centurion was a Gentile, though I suspect his servant was Jewish. He asks Jesus to heal his servant. Our Lord was ready and willing to go to this Gentile’s house to heal the servant. The centurion seems to have understood that entering the house of a Gentile was defilement for a Jew.21 This centurion had great faith – greater than what our Lord found in Israel. He knew that a man of great authority can accomplish his purposes at a distance. As a commander, this centurion could send orders to soldiers who were a great distance away, and he could expect them to obey. Surely Jesus need not come to his home to heal his servant, but He had only to speak a word. Jesus marveled at his faith and declared that with such faith, he and other Gentiles would enter into the blessings of Abraham, Isaac, and Jacob (i.e. the kingdom of God). Many Jews who lacked faith in Jesus would be expelled from the kingdom. Thus, God’s blessings were for men and women of faith, men and women who trusted in Jesus as the Promised Messiah. Jews and Gentiles who have trusted in Jesus will enter the kingdom; those who reject Jesus (Jew or Gentile) will be excluded. Jesus came as a “light to the Gentiles” as well as to the Jews.
Our Lord’s instructions to His disciples might appear to contradict this, but when one looks more closely, it can be seen, even here, that Jesus anticipated the evangelization of the Gentiles:
5 Jesus sent out these twelve, instructing them as follows: “ Do not go to Gentile regions and do not enter any Samaritan town. 6 Go instead to the lost sheep of the house of Israel. 7 As you go, preach this message: ‘The kingdom of heaven is near!’ . . . 16 “I am sending you out like sheep surrounded by wolves, so be wise as serpents and innocent as doves. 17 Beware of people, because they will hand you over to councils and flog you in their synagogues. 18 And you will be brought before governors and kings because of me, as a witness to them and the Gentiles” (Matthew 10:5-7,16-18, emphasis mine).
It is true that on this “first missionary journey” the disciples were forbidden by Jesus to go to the Gentiles, or even to the Samaritans. But this was because Jesus must first be presented to the Jews as the Promised Messiah. They must first reject Him, and then the gospel would be spread abroad. Yet even in His first “commission,” our Lord makes it clear that His disciples will eventually bear witness to governors, kings, and the Gentiles. We will see how this prophecy begins to be fulfilled in the Book of Acts.
Once again in Matthew 12, we find that Jesus fulfilled the Old Testament prophecy of Isaiah22 concerning the coming Messiah:
15 Now when Jesus learned of this, he went away from there. Great crowds followed him, and he healed them all. 16 But he sternly warned them not to make him known. 17 This fulfilled what was spoken by Isaiah the prophet: 18 “Here is my servant whom I have chosen, the one I love, in whom I take great delight. I will put my Spirit on him, and he will proclaim justice to the nations. 19 He will not quarrel or cry out, nor will anyone hear his voice in the streets. 20 He will not break a bruised reed or extinguish a smoldering wick, until he brings justice to victory. 21 And in his name the Gentiles will hope” (Matthew 12:15-21, underscoring mine).
It is almost incredible that in Matthew 15, we find an account of our Lord’s gracious dealings with a woman identified as a Canaanite:
21 After going out from there, Jesus went to the region of Tyre and Sidon. 22 A Canaanite woman from that area came and cried out, “Have mercy on me, Lord, Son of David! My daughter is horribly demon-possessed!” 23 But he did not answer her a word. Then his disciples came and begged him, “Send her away, because she keeps on crying out after us.” 24 So he answered, “ I was sent only to the lost sheep of the house of Israel.” 25 But she came and bowed down before him and said, “Lord, help me!” 26 “It is not right to take the children’s bread and throw it to the dogs,” he said. 27 “Yes, Lord,” she replied, “but even the dogs eat the crumbs that fall from their masters’ table.” 28 Then Jesus answered her, “Woman, your faith is great! Let what you want be done for you.” And her daughter was healed from that hour (Matthew 15:21-28).
If time would permit, I could demonstrate that this Canaanite woman had greater spiritual insight regarding “bread” than the Pharisees,23 or even the disciples.24 Of all the “Gentiles” whom we would expect Jesus to send away (as the disciples were asking), surely this Canaanite woman would be among them. And yet she seems to understand that our Lord is testing her faith more than turning her away. What He does for this woman, He will do for many others, through His disciples.
The account of the feeding of the 4,000 is recorded in Matthew 15:29-39. I have often marveled at the dullness of the disciples. But a more careful look at the context seems to indicate that there was something unique about this miraculous meal, something that distinguished it from the feeding of the 5,000 – it was provided for a crowd of Gentiles. Jesus has entered Gentile territory, thus the encounter with the Canaanite woman in Matthew 15:21-28. No wonder the disciples seem so clueless. They cannot imagine Jesus doing for Gentiles what He had so recently done for a crowd of Jews. The point is that Jesus had compassion on both Jews and Gentiles. And the amazing thing is that Matthew appears to be written to a Jewish audience.
Thus the so-called “Great Commission” should not come as any great surprise to Matthew’s readers:
18 Then Jesus came up and said to them, “All authority in heaven and on earth has been given to me. 19 Therefore go and make disciples of all nations, baptizing them in the name of the Father and the Son and the Holy Spirit, 20 teaching them to obey everything I have commanded you. And remember, I am with you always, to the end of the age” (Matthew 28:18-20).
It is perhaps less surprising to find that Luke’s Gospel has virtually the same instruction:
45 Then he opened their minds so they could understand the scriptures, 46 and said to them, “Thus it stands written that the Christ would suffer and would rise from the dead on the third day, 47 and repentance for the forgiveness of sins would be proclaimed in his name to all nations, beginning from Jerusalem. 48 You are witnesses of these things. 49 And look, I am sending you what my Father promised. But stay in the city until you have been clothed with power from on high” (Luke 24:45-49, emphasis mine).
5 For John baptized with water, but you will be baptized with the Holy Spirit not many days from now.” 6 So when they had gathered together, they began to ask him, “Lord, is this the time when you are restoring the kingdom to Israel?” 7 He told them, “You are not permitted to know the times or periods that the Father has set by his own authority. 8 But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the farthest parts of the earth” (Acts 1:6-8, emphasis mine).
I wish to make two points. First, Jesus fulfilled where Israel failed. Jesus fulfilled that which Israel failed to do. Israel was called to be a light to the Gentiles, and they failed miserably. Why should we be surprised? Israel failed to keep the Old Testament law, and being a light to the Gentiles was part of what the law required.
There are few examples of Gentiles coming to faith in the Old Testament. Even in those instances, it was not due to some Israelite’s meticulous obedience to God’s law or their concern for another’s eternal destiny. One could say that Rahab, Ruth, and the Ninevites (for example) were saved in spite of, rather than because of, Israel’s faithfulness and passion to see Gentiles come to faith.
Because of Israel’s disobedience, they would never fulfill their calling to be a light to the Gentiles. And so the Old Testament prophets began to speak of the coming of Messiah, who would fulfill where Israel failed. He would not only bring salvation to God’s wayward people (Israel); He would bring salvation to the Gentiles. The Book of Isaiah thus contains many prophecies concerning the coming Messiah, and when our Lord Jesus comes to earth in the Gospels, we see that He perfectly fulfilled these prophecies.
What was true of the Israelites is true for every Gentile as well. Where we fail (and we all do fail), Christ fulfills. We Gentiles, like the Jews, are incapable of living up to the standard God requires. We are all sinners, Jew and Gentile alike, but thanks be to God He provided a way of salvation through the person of Jesus Christ.
9 What then? Are we better off? Certainly not, for we have already charged that Jews and Greeks alike are all under sin, 10 just as it is written: “There is no one righteous, not even one, 11 there is no one who understands, there is no one who seeks God. 12 All have turned away, together they have become worthless; there is no one who shows kindness, not even one.” 13 “Their throats are open graves, they deceive with their tongues, the poison of asps is under their lips.” 14 “Their mouths are full of cursing and bitterness.” 15 “Their feet are swift to shed blood, 16 ruin and misery are in their paths, 17 and the way of peace they have not known.” 18 “There is no fear of God before their eyes.” 19 Now we know that whatever the law says, it says to those who are under the law, so that every mouth may be silenced and the whole world may be held accountable to God. 20 For no one is declared righteous before him by the works of the law, for through the law comes the knowledge of sin. 21 But now apart from the law the righteousness of God (which is attested by the law and the prophets) has been disclosed – 22 namely, the righteousness of God through the faithfulness of Jesus Christ for all who believe. For there is no distinction, 23 for all have sinned and fall short of the glory of God. 24 But they are justified freely by his grace through the redemption that is in Christ Jesus. 25 God publicly displayed him at his death as the mercy seat accessible through faith. This was to demonstrate his righteousness, because God in his forbearance had passed over the sins previously committed. 26 This was also to demonstrate his righteousness in the present time, so that he would be just and the justifier of the one who lives because of Jesus’ faithfulness (Romans 3:9-26).
Paul says the same thing more concisely in the Book of Ephesians:
1 And although you were dead in your transgressions and sins, 2 in which you formerly lived according to this world’s present path, according to the ruler of the kingdom of the air, the ruler of the spirit that is now energizing the sons of disobedience, 3 among whom all of us also formerly lived out our lives in the cravings of our flesh, indulging the desires of the flesh and the mind, and were by nature children of wrath even as the rest… 4 But God, being rich in mercy, because of his great love with which he loved us, 5 even though we were dead in transgressions, made us alive together with Christ – by grace you are saved! – 6 and he raised us up with him and seated us with him in the heavenly realms in Christ Jesus, 7 to demonstrate in the coming ages the surpassing wealth of his grace in kindness toward us in Christ Jesus. 8 For by grace you are saved through faith, and this is not from yourselves, it is the gift of God; 9 it is not from works, so that no one can boast. 10 For we are his workmanship, having been created in Christ Jesus for good works that God prepared beforehand so we may do them (Ephesians 2:1-10, emphasis mine).
How beautiful those two words – but God – are! We are all sinners, justly deserving the condemnation of God’s eternal wrath (hell). But God sent Jesus to do what we could not do. Jesus came to the earth and lived a perfect life. Beyond being sinless, Jesus cared deeply for helpless, hopeless sinners. His earthly ministry was one of compassion. Whether in word or deed, Jesus showed compassion to those in dire need. He healed the sick, raised the dead, and cast out demons. And through His sacrificial, substitutionary death on the cross, He bore the judgment we deserve. Through faith in Him unworthy sinners are justified, forgiven, and granted eternal life. If you have never trusted in Him, I urge you to do so now.
Second, we see that our Lord’s earthly ministry as the Promised Messiah was not merely one of words, but also one of good works. The deeds of the scribes and Pharisees didn’t match their words, and thus our Lord repeatedly accused them of being hypocrites. Jesus not only spoke the words of truth; He lived them. The Old Testament required the Israelites to show mercy and compassion to the foreigner as well as to their needy brothers. Being a “light to the Gentiles”required not only speaking the good news about God’s grace, but also demonstrating His grace and compassion to those in need.
I used to think that our Lord’s miracles were performed primarily as signs, as proof of His identity and power as the Messiah. And, of course, His miracles did accredit Jesus:
25 Jesus replied, “I told you and you do not believe. The deeds I do in my Father’s name testify about me. 26 But you refuse to believe because you are not my sheep.” . . . 32 Jesus said to them, “I have shown you many good deeds from the Father. For which one of them are you going to stone me?” . . . 37 If I do not perform the deeds of my Father, do not believe me. 38 But if I do them, even if you do not believe me, believe the deeds, so that you may come to know and understand that I am in the Father and the Father is in me” (John 10:25-26, 32, 37-38).
The people who heard Jesus teach observed the miracles He performed, and thus they distinguished Jesus from their own powerless religious teachers:
28 When Jesus finished saying these things, the crowds were amazed by his teaching, 29 because he taught them like one who had authority, not like their experts in the law (Matthew 7:28-29).
They were all amazed and began to say to one another, “What’s happening here? For with authority and power he commands the unclean spirits, and they come out!” (Luke 4:36)
But if our Lord’s miracles were only proof of His identity and power, then how do we explain the fact that Jesus often performed His miracles privately, or instructed those healed not to tell others?
Then Jesus said to him, “See that you do not speak to anyone, but go, show yourself to a priest, and bring the offering that Moses commanded, as a testimony to them” (Matthew 8:4; see also 9:30; 12:16; Mark 7:36; Luke 8:56).
How often we see our Lord Jesus responding to the needs of men out of compassion:
As he got out he saw the large crowd, and he had compassion on them and healed their sick (Matthew 14:14).
Then Jesus called the disciples and said, “I have compassion on the crowd, because they have already been here with me three days and they have nothing to eat. I don’t want to send them away hungry since they may faint on the way” (Matthew 15:32).
30 Two blind men were sitting by the road. When they heard that Jesus was passing by, they shouted, “Have mercy on us, Lord, Son of David!” 31 The crowd scolded them to get them to be quiet. But they shouted even more loudly, “Lord, have mercy on us, Son of David!” 32 Jesus stopped, called them, and said, “What do you want me to do for you?” 33 They said to him, “Lord, let our eyes be opened.” 34 Moved with compassion, Jesus touched their eyes. Immediately they received their sight and followed him (Matthew 20:30-34).
I have sometimes sought to justify my lack of compassion in a way that sounds pious but really isn’t. Naturally, it is most pious when one can cite Scripture:
For I am not ashamed of the gospel, for it is God’s power for salvation to everyone who believes, to the Jew first and also to the Greek (Romans 1:16).
In the same way, the promise that I make does not return to me, having accomplished nothing. No, it is realized as I desire and is fulfilled as I intend” (Isaiah 55:11).
For the word of God is living and active and sharper than any double-edged sword, piercing even to the point of dividing soul from spirit, and joints from marrow; it is able to judge the desires and thoughts of the heart (Hebrews 4:14).
The Word of God is the gospel, and it is the power of God unto salvation. God’s Word does accomplish what He purposes. His Word is living and active. But that is no excuse for me to merely “speak” the truth; I must also “live” the truth. My words (even though I may cite Scripture) must be accompanied by works that show the love and compassion of Christ.
How easy it is to read Ephesians 4:15 in this way:
14 As a result, we are no longer to be children, tossed here and there by waves and carried about by every wind of doctrine, by the trickery of men, by craftiness in deceitful scheming; 15 but speaking the truth in love, we are to grow up in all aspects into Him who is the head, even Christ (Ephesians 4:14-15, NASB 95, emphasis mine).
The NET Bible, along with the ESV, renders these verses more accurately, reflecting that the word “truth” is a verb and not a noun. Truth is not merely to be spoken; it is to be lived out with love:
14 So we are no longer to be children, tossed back and forth by waves and carried about by every wind of teaching by the trickery of people who craftily carry out their deceitful schemes. 15 But practicing the truth in love, we will in all things grow up into Christ, who is the head (Ephesians 4:14-15, emphasis mine).
If like Jesus, we are to be a “light to the world,” then we must do so in deed as well as in word. And that is precisely what Jesus taught:
14 You are the light of the world. A city located on a hill cannot be hidden. 15 People do not light a lamp and put it under a basket but on a lampstand, and it gives light to all in the house. 16 In the same way, let your light shine before people, so that they can see your good deeds and give honor to your Father in heaven” (Matthew 5:14-16, emphasis mine).
May God grant that men and women see the “light” in the person of Jesus Christ, and then live out that light for the blessing of others. This is what Israel was to do, but failed. Now that Jesus has come as the “light of the world,” we can be blessed by Him and thus become a blessing to others. May the light of Jesus shine through all who have come to trust in Him, by our words and our deeds.
1 Copyright © 2006 by Community Bible Chapel, 418 E. Main Street, Richardson, TX 75081. This is the edited manuscript of Lesson 14 in the Following Jesus in a Me-First World series prepared by Robert L. Deffinbaugh on January 28, 2007. Anyone is at liberty to use this lesson for educational purposes only, with or without credit. The Chapel believes the material presented herein to be true to the teaching of Scripture, and desires to further, not restrict, its potential use as an aid in the study of God’s Word. The publication of this material is a grace ministry of Community Bible Chapel.
2 Unless otherwise indicated, all Scripture quotations are from the NET Bible. The NEW ENGLISH TRANSLATION, also known as THE NET BIBLE, is a completely new translation of the Bible, not a revision or an update of a previous English version. It was completed by more than twenty biblical scholars who worked directly from the best currently available Hebrew, Aramaic, and Greek texts. The translation project originally started as an attempt to provide an electronic version of a modern translation for electronic distribution over the Internet and on CD (compact disk). Anyone anywhere in the world with an Internet connection will be able to use and print out the NET Bible without cost for personal study. In addition, anyone who wants to share the Bible with others can print unlimited copies and give them away free to others. It is available on the Internet at: www.netbible.org.
3 Deuteronomy 28:1-14.
4 See Leviticus 23:22.
5 See Leviticus 19:33-34; 24:22; Deuteronomy 1:16-17.
6 See Exodus 12:48-49; Numbers 9:14; 15:22-26; Deuteronomy 31:9-13; Joshua 8:30-35; 1 Kings 8:41-43.
7 See Joshua 2 and 3.
8 It is hard to know where to start or where to stop in Isaiah, for it is all so wonderful. But at the moment, I will focus on chapters 58-62.
9 That is, He has come “prophetically.” These chapters in Isaiah portray man’s sin, man’s helplessness, and God’s gracious gift of salvation through the coming of the Messiah. The coming of Messiah is yet future in Isaiah.
10 And myrrh – see Matthew 2:11.
11 See Luke 2:9.
12 John 1:4-5, 8-9.
13 Isaiah 9:1-2 (8:23 and 9:1 in the Hebrew text and the NET Bible).
14 See also Acts 22, especially verses 21 and 22.
15 I am speaking here of “progressive revelation.” In the first five Books of the Law, God provides an outline, but as we continue to read later on in the Bible, more and more details are revealed. Thus, God reveals His truth progressively. As we see from Ephesians 3:1-13, God did not reveal the mystery of the church until after the resurrection and ascension of our Lord.
16 See Matthew 2:1-12.
17 See Matthew 4:12-17.
18 See Matthew 5:1-2.
19 Matthew 5:10-12.
20 Matthew 7:28-29.
21 See Acts 10 for what it took to overcome Peter’s reluctance to enter the home of a Gentile centurion.
22 Matthew here is citing Isaiah 42:1-3.
23 See Matthew 15:1-2, and note that the word “bread” is in the original text.
24 See Matthew 16:5-12.
This is the third of three lessons devoted to the consideration of the disciple’s relationship to the world. In lesson 13, we looked at Israel’s relationship to the world. We found that God set apart Abraham and his “seed” for blessings, so that he and his seed could thereby be a blessing to the nations. This was first revealed in Genesis 12:
1 Now the Lord said to Abram,
“Go forth from your country,
And from your relatives
And from your father’s house,
To the land which I will show you;
2 And I will make you a great nation,
And I will bless you,
And make your name great;
And so you shall be a blessing;
3 And I will bless those who bless you,
And the one who curses you I will curse.
And in you all the families of the earth will be blessed” (Genesis 12:1-3, NASB 95, emphasis mine).2
The Old Testament law promoted this in a couple of ways. On the one hand, the people of God could only be blessed as they obeyed God’s commandments. These commandments, if obeyed, would facilitate God’s people remaining separate from the sinful practices of the nations. Furthermore, the law also had provisions that, if obeyed, would attract Gentiles to God’s place (Palestine) and God’s people. The law of Moses required that the Israelites generously provide for the needs of the poor, which included foreigners. The law also provided the same legal rights and protections, making Israel a safe haven for immigrants. Most importantly, the law contained provisions for those Gentiles who embraced Israel’s faith to join in worshipping Him through the various religious holidays, sacrifices, and rituals.
The Old Testament contains a few examples of men and women who joined themselves with the Israelites in their faith and worship, but these are comparatively few and far between. And most of these “conversions” seemed to occur in spite of God’s chosen people, rather than because of them. Consequently, the Old Testament prophets began to speak about the coming Messiah, who would fulfill that which Israel failed to do. The Messiah would come to minister to the needs of the poor and the oppressed, including foreigners. The Messiah would come to draw Gentiles to faith in the God of Israel. The Messiah would not only come to Israel to bless the chosen people; He would come as a light to the Gentiles. As He was about to return to the Father in heaven, Jesus gave His disciples the “Great Commission,” which commanded them to make disciples of all nations. These things we saw in Lesson 14.
In this lesson, our goal is to discover the role of the New Testament believer – the disciple of Jesus – to the world. I would like to begin by calling your attention to two very fascinating texts, both of which are found in Peter’s First Epistle.
4 So as you come to him, a living stone rejected by men but chosen and priceless in God’s sight, 5 you yourselves, as living stones, are built up as a spiritual house to be a holy priesthood and to offer spiritual sacrifices that are acceptable to God through Jesus Christ. 6 For it says in scripture, “Look, I lay in Zion a stone, a chosen and priceless cornerstone, and whoever believes in him will never be put to shame.” 7 So you who believe see his value, but for those who do not believe, the stone that the builders rejected has become the cornerstone, 8 and a stumbling-stone and a rock to trip over. They stumble because they disobey the word, as they were destined to do. 9 But you are a chosen race, a royal priesthood, a holy nation, a people of his own, so that you may proclaim the virtues of the one who called you out of darkness into his marvelous light. 10 You once were not a people, but now you are God’s people. You were shown no mercy, but now you have received mercy (1 Peter 2:4-10; emphasis in verse 9 is mine).
While the exact makeup of Peter’s audience may not be certain, it would appear that since this Epistle was written to believers, both Jewish and Gentile saints would be included. Verse 1 of chapter 1 might be understood as addressing dispersed Jews. First Peter 4:3, on the other hand, seems to be clearly addressing Gentiles. My point here is that Peter has cited (or alluded to) a number of Old Testament texts, originally addressed to the Jews, but now they are applied to Gentiles (as well as Jews).
Now take note of this text in 1 Peter 3:
8 Finally, all of you be harmonious, sympathetic, affectionate, compassionate, and humble. 9 Do not return evil for evil or insult for insult, but instead bless others because you were called to inherit a blessing. 10 For the one who wants to love life and see good days must keep his tongue from evil and his lips from uttering deceit. 11 And he must turn away from evil and do good; he must seek peace and pursue it. 12 For the eyes of the Lord are upon the righteous and his ears are open to their prayer. But the Lord’s face is against those who do evil. 13 For who is going to harm you if you are devoted to what is good? 14 But in fact, if you happen to suffer for doing what is right, you are blessed. But do not be terrified of them or be shaken. 15 But set Christ apart as Lord in your hearts and always be ready to give an answer to anyone who asks about the hope you possess. 16 Yet do it with courtesy and respect, keeping a good conscience, so that those who slander your good conduct in Christ may be put to shame when they accuse you (1 Peter 3:8-16; emphasis in verse 9 is mine).
In particular, I want you to look at verse 9, which I have emphasized above. Peter is instructing the saints to conduct themselves in a way that is affectionate, compassionate, and humble. In other words, Christians should not be trouble-makers, but rather they should be peacemakers. They should not be a “pain in the neck” to others, but they should be a blessing. Is verse 9 not a paraphrase of Genesis 12:2-3? And so the church has now been chosen by God to be blessed, so that it (we) can be a blessing to the world.
My point is this: Peter is telling us that because Israel failed to fulfill its mission, that mission has been taken over by the Lord Jesus Christ and His body, the church.3 We now have the privilege of being both the recipients of God’s blessings and the channel through whom God will bless the world. This includes temporal and physical blessings, but the most important blessing is the free gift of salvation through the death, burial, and resurrection of our Lord.
That transition from God working primarily through the descendants of Abraham to His working in and through the church doesn’t seem too traumatic to Christians today. It was something that happened “long ago and far away.” But I must tell you that it was a very difficult and painful process, with some missteps along the way. Our New Testament does not gloss over these struggles and failures. So, based upon the Scriptures, I’d like to briefly retrace the painful process through which our Lord led His disciples to make the transition from Jewish, home-bound Christians to World Christians.4
Christianity’s roots are Jewish. It all began with the call of Abraham in Genesis 12.5 From there on, it was pretty much Judaism all the way to Jesus. That’s no surprise to us Gentiles. What was the surprise for the Jews was the church, but that was a mystery back then,6 and besides I’m getting ahead of my story. The Old Testament is about the birth of the nation Israel at the exodus, and the giving of the law through Moses. Those involved were mostly Jews, with a few foreigners who attached themselves to the nation Israel (some of whom did so by faith in the God of Israel, but not all7). The Old Testament prophets were Jews, and the Old Testament Scriptures were Jewish (the human authors were Jewish). Paul sums up the privileges of the Jews in Romans 9:
1 I am telling the truth in Christ (I am not lying!), for my conscience assures me in the Holy Spirit – 2 I have great sorrow and unceasing anguish in my heart. 3 For I could wish that I myself were accursed – cut off from Christ – for the sake of my people, my fellow countrymen, 4 who are Israelites. To them belong the adoption as sons, the glory, the covenants, the giving of the law, the temple worship, and the promises (Romans 9:1-4, emphasis mine).
Jesus was born of a Jewish mother and was a descendant of David, thus fulfilling prophecy. He was introduced to the nation by John the Baptist, also a Jew. Jesus presented Himself to the nation Israel, and when He sent out His disciples, He instructed them not to go to the Gentiles, but to proclaim the coming of Messiah to the Jews.8
Of course, Jesus and the Gospel writers made it clear that He had come to bring salvation to the Gentiles, as well as to the Jews.9 But the fact is that the disciples failed to comprehend what our Lord was saying. John the Baptist had some doubts because Jesus did not seem to be fulfilling all his expectations.10 Peter made his “great confession” that Jesus was the Messiah, but when Jesus then began to speak to His disciples about His suffering and death in Jerusalem, Peter would not hear of it. He sought to correct our Lord, so as to prevent any suffering on His part.11 Our Lord’s references to the church12 were hardly noticed, because they were still a mystery.13 I would suppose that our Lord’s ministry to Gentiles was considered an exception to the rule, and that any comments about Gentiles entering into the Kingdom of Heaven were viewed in terms of Gentiles becoming Jewish proselytes, which was current practice in their times. The disciples’ attitude toward Gentiles is probably better reflected in the incident where two of the disciples volunteered to call down fire from heaven upon an uncooperative Samaritan town.14
One can hardly imagine the dismay of the disciples as Jesus was being arrested, tried, and crucified. No doubt Peter drew his sword against impossible opposition, expecting Jesus to commence His kingdom rule by overthrowing His enemies at that moment, thereby saving His life and the lives of His disciples.15 How the hopes of the disciples were dashed when Jesus’ body was buried, and all hope seemed lost.
17 Then he said to them, “What are these matters you are discussing so intently as you walk along?” And they stood still, looking sad. 18 Then one of them, named Cleopas, answered him, “Are you the only visitor to Jerusalem who doesn’t know the things that have happened there in these days?” 19 He said to them, “What things?” “The things concerning Jesus the Nazarene,” they replied, “a man who, with his powerful deeds and words, proved to be a prophet before God and all the people; 20 and how our chief priests and rulers handed him over to be condemned to death, and crucified him. 21 But we had hoped that he was the one who was going to redeem Israel. Not only this, but it is now the third day since these things happened” (Luke 24:17-21).
We can hardly imagine the joy of the disciples when they saw Jesus and were convinced that He had truly risen from the dead, just as He had told them.
The disciples’ hopes of a Jewish kingdom were strengthened by the events which followed the Saviors’ ascension to heaven. They, of course, continued to press Jesus regarding when the restoring of the kingdom would take place:
6 So when they had gathered together, they began to ask him, “Lord, is this the time when you are restoring the kingdom to Israel?” 7 He told them, “You are not permitted to know the times or periods that the Father has set by his own authority. 8 But you will receive power when the Holy Spirit has come upon you, and you will be my witnesses in Jerusalem, and in all Judea and Samaria, and to the farthest parts of the earth” (Acts 1:6-8, emphasis mine).
Note the word “restoring,” because it is very informative. If I said I was going to “restore” a classic 1965 Mustang, it would mean something very different than if I had said I was going to purchase a new Porsche. The disciples were still thinking in very Jewish terms. The kingdom would, of course, be restored to Israel,16 but something entirely new was about to come, something they never imagined – the church.
Just before His return to the Father, Jesus gave His disciples the “Great Commission,”17 but they were in absolutely no hurry to carry it out. After all, it looked as though the Kingdom of God was at hand. Many Jews were coming to faith. On the Day of Pentecost,18 3,000 souls were saved. A total of 5,000 men were said to have become believers in Jesus in Acts 4:4 (which may imply that there were thousands more, when the women and children were added to this number). In Acts 5:14, we are told that multitudes were continuing to come to faith, and in Acts 6:7, we read that the number of disciples increased greatly in Jerusalem.
One might have easily concluded that the nation Israel was on the verge of a great revival, a revival that might inaugurate the return of the Messiah and the Kingdom of God. In addition, the newly believing Christians were gathering for worship at the temple. It certainly appeared as though Christianity was going to be Jewish.
But the winds of change were beginning to blow. It was not some visionary missionary movement on the part of the apostles or the Jerusalem church which commenced the evangelization of the Gentiles. In the Book of Acts, there are at least five major elements in the expansion of the church beyond the Jews, Jerusalem, and the nation Israel.
The first of these elements was the miracle at Pentecost. There were many Hellenistic Jews, as well as Gentile proselytes, present in Jerusalem at Pentecost, and many of these came to faith:
6 When this sound occurred, a crowd gathered and was in confusion, because each one heard them speaking in his own language. 7 Completely baffled, they said, “Aren’t all these who are speaking Galileans? 8 And how is it that each one of us hears them in our own native language? 9 Parthians, Medes, Elamites, and residents of Mesopotamia, Judea and Cappadocia, Pontus and the province of Asia, 10 Phrygia and Pamphylia, Egypt and the parts of Libya near Cyrene, and visitors from Rome, 11 both Jews and proselytes, Cretans and Arabs – we hear them speaking in our own languages about the great deeds God has done!” (Acts 2:6-11, emphasis mine)
These were visitors to Jerusalem who would return to their own countries. They could proclaim Jesus in the native tongue of the nations to which they returned.
The second element was the death of Stephen. When we read of the appointment of Stephen (along with six other godly men) as one of the leaders who would oversee the care of the widows in Jerusalem, we would never have expected him to become a great evangelist and the cause of a great missionary movement. His death at the hands of radical Hellenistic Jews commenced a shock wave of persecution against the church in Jerusalem, which forced the believers (except the apostles) to scatter abroad. The impact of this was the spreading of the gospel and the birth of a great missions-minded church in Antioch:
1 And Saul agreed completely with killing him. Now on that day a great persecution began against the church in Jerusalem, and all except the apostles were forced to scatter throughout the regions of Judea and Samaria. 2 Some devout men buried Stephen and made loud lamentation over him (Acts 8:1-2, emphasis mine).
19 Now those who had been scattered because of the persecution that took place over Stephen went as far as Phoenicia, Cyprus, and Antioch, speaking the message to no one but Jews. 20 But there were some men from Cyprus and Cyrene among them who came to Antioch and began to speak to the Greeks too, proclaiming the good news of the Lord Jesus. 21 The hand of the Lord was with them, and a great number who believed turned to the Lord. 22 A report about them came to the attention of the church in Jerusalem, and they sent Barnabas to Antioch. 23 When he came and saw the grace of God, he rejoiced and encouraged them all to remain true to the Lord with devoted hearts (Acts 11:19-23, emphasis mine).
The third element in the advance of the gospel to the Gentiles was the conversion of Saul,19 who became the Apostle Paul.20 Paul was a man who God had uniquely equipped to become the “bridge” between the original native-born Hebrew apostles and the Gentiles. Paul was a Hellenistic Jew, who was born in Tarsus of Cilicia, but who was trained in Jerusalem under Gamaliel.21 He was thus able to speak with great authority to the Jews and Gentile proselytes in the synagogues, but was also able to speak to Gentile unbelievers.22
The fourth element in the advance of the gospel to the Gentiles was the conversion of Cornelius and his household, as depicted in Acts 10 and 11. Jesus had already laid the foundation for this event in Mark 7 (but no one understood it at the time):
17 Now when Jesus had left the crowd and entered the house, his disciples asked him about the parable. 18 He said to them, “Are you so foolish? Don’t you understand that whatever goes into a person from outside cannot defile him? 19 For it does not enter his heart but his stomach, and then goes out into the sewer.” ( This means all foods are clean.) 20 He said, “What comes out of a person defiles him. 21 For from within, out of the human heart, come evil ideas, sexual immorality, theft, murder, 22 adultery, greed, evil, deceit, debauchery, envy, slander, pride, and folly. 23 All these evils come from within and defile a person” (Mark 7:17-23, emphasis mine).
The Old Testament food laws were designed to facilitate separation between the Jews and unbelieving Gentiles. But this had been distorted so that all contact was discouraged. This separation, if continued, would greatly hinder the proclamation of the gospel to the Gentiles. And thus, God repealed the Old Testament food laws. It took a rather dramatic sequence of revelations to get the message across to Peter, but it finally was sufficient to convince him that he should go to the home of Cornelius. When he arrived, Cornelius shared his revelation, and Peter proceeded to preach the gospel. Before Peter could (if he would have done so) give the invitation to believe, the Gentiles who had gathered did believe the good news of salvation in Jesus and the Spirit of God descended upon them, just as He had done to the Jewish believers and Proselytes at Pentecost.23 Peter had little choice but to baptize them.
But when word reached the Jewish church leaders in Jerusalem, they were greatly distressed and summoned Peter to give a defense for his gross misconduct as a Jew:
1 Now the apostles and the brothers who were throughout Judea heard that the Gentiles too had accepted the word of God. 2 So when Peter went up to Jerusalem, the circumcised believers took issue with him, 3 saying, “You went to uncircumcised men and shared a meal with them” (Acts 11:1-3).
As Peter retold the events that led to the conversion of these Gentiles, Peter’s Jewish brethren could hardly persist in their opposition. They acknowledged that God was now in the business of saving Gentiles, as though it was something entirely new and unexpected – which, I guess it was; but it was certainly not without biblical basis:
When they heard this, they ceased their objections and praised God, saying, “So then, God has granted the repentance that leads to life even to the Gentiles” (Acts 11:18).
I cannot help but smile at the verses Luke wrote next:
19 Now those who had been scattered because of the persecution that took place over Stephen went as far as Phoenicia, Cyprus, and Antioch, speaking the message to no one but Jews. 20 But there were some men from Cyprus and Cyrene among them who came to Antioch and began to speak to the Greeks too, proclaiming the good news of the Lord Jesus. 21 The hand of the Lord was with them, and a great number who believed turned to the Lord (Acts 11:19-21).
I don’t think the sequence here is exactly chronological. I think verses 19-21ff. chronologically follow Acts 8:1-3. But I believe that Luke chooses this sequence to show us how slow the Jewish believers (including the apostles) were to see the magnitude of the change that had occurred, so that God was commencing the “times of the Gentiles.” Paul will spell these matters out much more fully in Romans 9-11 and Ephesians 2-3. Let’s look, for example, at how Paul explains the mystery of the church in Ephesians:
1 For this reason I, Paul, the prisoner of Christ Jesus for the sake of you Gentiles – 2 if indeed you have heard of the stewardship of God’s grace that was given to me for you, 3 that by revelation the divine secret was made known to me, as I wrote before briefly. 4 When reading this, you will be able to understand my insight into this secret of Christ. 5 Now this secret was not disclosed to people in former generations as it has now been revealed to his holy apostles and prophets by the Spirit, 6 namely, that through the gospel the Gentiles are fellow heirs, fellow members of the body, and fellow partakers of the promise in Christ Jesus. 7 I became a servant of this gospel according to the gift of God’s grace that was given to me by the exercise of his power. 8 To me – less than the least of all the saints – this grace was given, to proclaim to the Gentiles the unfathomable riches of Christ 9 and to enlighten everyone about God’s secret plan – a secret that has been hidden for ages in God who has created all things. 10 The purpose of this enlightenment is that through the church the multifaceted wisdom of God should now be disclosed to the rulers and the authorities in the heavenly realms. 11 This was according to the eternal purpose that he accomplished in Christ Jesus our Lord, 12 in whom we have boldness and confident access to God because of Christ’s faithfulness (Ephesians 3:1-12).
It is little wonder that Paul encountered such violent opposition from the Jews wherever he went:
20 And when the blood of your witness Stephen was shed, I myself was standing nearby, approving, and guarding the cloaks of those who were killing him.’ 21 Then he said to me, ‘Go, because I will send you far away to the Gentiles.’” 22 The crowd was listening to him until he said this. Then they raised their voices and shouted, “Away with this man from the earth! For he should not be allowed to live!” (Acts 22:20-22, emphasis mine)
The fifth element in the advance of the gospel beyond the borders of Israel to the whole world was the decision of the Jerusalem Council regarding Gentile Christians. With great difficulty, the Jewish apostles had come to grips with the reality of the church,24 and the fact that God intended to save Jews and Gentiles alike, “in one body25.” After the first missionary journey of Paul and Barnabas, those Jews who professed faith in Jesus had to come to terms with the great numbers of Gentiles who had come to faith in Jesus as well. The solution posed by some was to persist in the effort to make Jewish Proselytes of them. In this way, they would be required to be circumcised and to keep the Jewish Old Testament laws. Now doing so was not wrong for a Jew, if they recognized that law keeping cannot save, and that the Jewish religious ceremonies and holidays are really a foreshadowing of the coming of Messiah.26 But some made more of the Old Testament law than this. Salvation for Gentiles, they insisted, was a matter of trusting in Jesus and keeping the Old Testament law. Paul and Barnabas strongly opposed this false teaching, and this precipitated the Jerusalem Council.
1 Now some men came down from Judea and began to teach the brothers, “Unless you are circumcised according to the custom of Moses, you cannot be saved.” 2 When Paul and Barnabas had a major argument and debate with them, the church appointed Paul and Barnabas and some others from among them to go up to meet with the apostles and elders in Jerusalem about this point of disagreement (Acts 15:1-2).
The outcome of this council was a clear pronouncement that Gentiles need not become Jews in order to be saved. Peter put it this way, referring back to his experience in Acts 10 and 11:
7 After there had been much debate, Peter stood up and said to them, “Brothers, you know that some time ago God chose me to preach to the Gentiles so they would hear the message of the gospel and believe. 8 And God, who knows the heart, has testified to them by giving them the Holy Spirit just as he did to us, 9 and he made no distinction between them and us, cleansing their hearts by faith. 10 So now why are you putting God to the test by placing on the neck of the disciples a yoke that neither our ancestors nor we have been able to bear? 11 On the contrary, we believe that we are saved through the grace of the Lord Jesus, in the same way as they are” (Acts 15:7-11).
And so the Gentiles were not required to become Jews, and indeed, Paul would teach that they must not undergo circumcision, because of what it implied.27
My point in all this review is to call your attention to the great difficulty the Jewish apostles and believers had in grasping the way in which the gospel was to be declared to the nations. It was a dramatic shift, one the Judaizers were not willing to make. It helps us to understand the struggles of men like Peter, and even Barnabas.28 It helps us to understand the amount of emphasis that the New Testament epistles places on unity and the relationship between Jews and Gentiles in the church.
This has not been merely an academic exercise. I believe that a very dramatic change has taken place in recent years, one that significantly impacts evangelism and discipleship, and the way the church relates to the world. When my wife Jeannette and I first came to Dallas in the late 1960’s, there was a revival going on across our nation. It was a time when one could rather easily engage unbelievers in a conversation about Jesus. Many came to church, seeking to know the truth, and a number left having trusted Jesus as they sat in their seats (or in some other manner). The church I was attending was flooded with so many newcomers that we had to add more and more preaching services.
One danger with this kind of gospel success is that it was all too easy to conclude as a church that God was blessing us because of our methods. People were coming to faith so quickly and easily that it appeared that all that was necessary was to open the doors of the church and let the unbelievers come in and hear the gospel.
This phenomenon is something like my fishing trip with some friends to a remote location in the mountains of Idaho. We arrived after a long drive into the mountains, followed by a day of travel on horseback. The ice had just melted from the lake where we pitched camp, and we were the first ones to drop a fishing line into the water from the shore. We caught some very nice fish, but it was not really due to our choice of lures or our skill in using them. The fish would have seized almost anything we put in the water. This was not the time to pretend to be a skilled fisherman by writing a book on how to fish in Idaho (unless it was to advise people to be the first ones there after a long winter).
To follow my fishing analogy, it is now late in the season (evangelistically speaking), and the fish are much less interested in what we have to offer. We now have to become more attuned to the fish, to where they are, and to what they are feeding on. The fish are no longer attracted to just anything that is put in the water. Non-believers are not nearly as inclined to darken the doors of our churches in search of the truth. They think they already have the truth, and they are not so sure that we do. Worse yet, they may conclude that they have found “their truth,” more than content to let us believe in the “truth” we think is right for us.29 While we have gotten used to inviting outsiders to “come” to church, we are going to have to take seriously our Lord’s command to “go” to the lost, where they are, aware of their beliefs and values. We must not change the gospel, but we should strive to present it in a way that addresses people where they are, yet in a thoughtful and gracious way.
A person has joy in giving an appropriate answer,
and a word at the right time – how good it is! (Proverbs 15:23)
Like apples of gold in settings of silver,
so is a word skillfully spoken (Proverbs 25:11).
Let your speech always be gracious, seasoned with salt, so that you may know how you should answer everyone (Colossians 4:6).
God did not instruct His church to wait for unbelievers to come to church to hear the gospel; He commanded us to evangelize by going to the lost.
18 Then Jesus came up and said to them, “All authority in heaven and on earth has been given to me. 19 Therefore go30 and make disciples of all nations, baptizing them in the name of the Father and the Son and the Holy Spirit, 20 teaching them to obey everything I have commanded you. And remember, I am with you always, to the end of the age” (Matthew 28:18-20, emphasis mine).
The day of the megachurch, which attracts thousands to come to church, may be drawing to a close. Going to church –especially an evangelical church – is not the “in” thing to do. This is hardly new. In apostolic times, unbelievers were reluctant to identify with the church, even though they held it in high regard:
12 Now many miraculous signs and wonders came about among the people through the hands of the apostles. By common consent they were all meeting together in Solomon’s Portico. 13 None of the rest dared to join them, but the people held them in high honor. 14 More and more believers in the Lord were added to their number, crowds of both men and women (Acts 5:12-14, emphasis mine).
I would emphatically repeat that the message of the gospel does not change. Salvation comes only by acknowledging your sin, and by trusting in the death, burial, and resurrection of Jesus on our behalf, for the forgiveness of our sins and the gift of eternal life. But the way we present the gospel does change. We can see this dramatically demonstrated in Acts 17. In Thessalonica and Berea, Paul went to the synagogue, where he used the Old Testament Scriptures to prove that the Messiah must suffer and die for the sins of men, and then rise from the dead. He then showed how Jesus fulfilled these Old Testament messianic prophecies. The Jews already believed that Messiah was coming, and they waited anxiously for Him. One can see how quickly some Jews could come to faith, and even be appointed as leaders in the church. For such folks, it was a matter of revealing some new information and explaining a great deal of truth that had already been embraced as truth.
But when Paul preached to pagan Gentiles, it was a very different matter, as we can see in the last half of Acts 17. These people already had gods aplenty. In fact, they worshipped so many gods that they even had an idol for an unknown god, just in case they had overlooked one. In this case, as elsewhere when addressing a pagan audience,31 Paul had to begin at the very beginning. He could not assume that these pagan Gentiles knew anything about the one true God of the Bible. And thus, the way Paul presented the gospel was very different from his method of preaching Christ in the synagogues.
Our world has changed. More than that, my neighborhood has changed a great deal since we first moved here over 30 years ago. There is a significant Asian presence here, as evidenced by the restaurants and markets nearby. There has also been a sizeable increase in the Hispanic population, as seen by the students to whom we minister. One of the largest mosques in the country is located just a little more than a block from our house. While my next door neighbor could well be of foreign descent, even those who are classic “Texans” may embrace Postmodern views. This means that our evangelistic efforts will most often be cross-cultural, just as we would preach Christ if we were foreign missionaries.
What I have been attempting to show is the magnitude of the change that was required of the Jewish apostles when it came to evangelizing Gentiles. I have likened this change of mind to that which contemporary Christians need in order to effectively evangelize unbelievers today. Let me conclude by suggesting several areas of application.
First, we must acknowledge that things have changed and that we now need to evangelize in a cross-cultural way. It is possible that this change is not as dramatic in some parts of this country (or the world) as it is more generally, but change continues to occur. We should not expect to deal with our unsaved friends and neighbors in the same old way. We must strive to understand the mindset of those we are seeking to reach with the gospel and adjust our methods (not our message) accordingly.
Second, we must recognize that God’s purposes are bigger than us; God’s purposes are global. In other words, God’s purpose in saving Gentiles today (as was His purpose in saving Jews) is that we might take the good news to the world. The Jews were wrong to assume that God wanted to bless them exclusively. The Jewish Christians of the early church were wrong to resist the evangelization of the Gentiles. The Judaizers were wrong to require Gentile Christians to submit to the Law of Moses, virtually making them Jews. We dare not become arrogant about the blessings God has showered upon us, as though we deserved them while others do not.32 God has blessed Christians, just as He blessed Abraham and his descendants – so that we may be a blessing to the world. And we bless the world most by sharing the good news of the gospel of Jesus Christ.
Third, in order to reach the world we must go to it, rather than expect it to come to us. We know that “going” is a part of the Great Commission in the New Testament. We can see numerous examples of this “going” in the Book of Acts. We dare not expect or demand that unbelievers come to us or our church in order to hear the good news of salvation in Jesus. We must go into the world. We must infiltrate our world and influence it for Christ. But our identification with this world must have its limits and safeguards.
Fourth, although we are to go into the world, we must also remain separate from the world. We must be “in the world,” but not “of the world.”
10 “Blessed are those who are persecuted for righteousness, for the kingdom of heaven belongs to them. 11 “Blessed are you when people insult you and persecute you and say all kinds of evil things about you falsely on account of me. 12 Rejoice and be glad because your reward is great in heaven, for they persecuted the prophets before you in the same way. 13 “You are the salt of the earth. But if salt loses its flavor, how can it be made salty again? It is no longer good for anything except to be thrown out and trampled on by people. 14 You are the light of the world. A city located on a hill cannot be hidden. 15 People do not light a lamp and put it under a basket but on a lampstand, and it gives light to all in the house. 16 In the same way, let your light shine before people, so that they can see your good deeds and give honor to your Father in heaven” (Matthew 5:10-16).
Christians should stand out in the world because they are not of this world:
But our citizenship is in heaven – and we also await a savior from there, the Lord Jesus Christ (Philippians 3:20).
11 Dear friends, I urge you as foreigners and exiles to keep away from fleshly desires that do battle against the soul, 12 and maintain good conduct among the non-Christians, so that though they now malign you as wrongdoers, they may see your good deeds and glorify God when he appears (1 Peter 2:11-12).
It is our distinctives that cause us to stand out in this world, and thus to serve as “salt.” As our Lord taught, when salt looses its saltiness, it looses its value. We must be distinct from the world in which we live and to which we seek to bear witness. Likewise, we are to be lights in a dark world. We are not to conceal the light, but let it shine so that all may see it and give glory to God.
This same truth is set forth in the Book of Hebrews:
4 Marriage must be honored among all and the marriage bed kept undefiled, for God will judge sexually immoral people and adulterers. 5 Your conduct must be free from the love of money and you must be content with what you have, for he has said, “I will never leave you and I will never abandon you” (Hebrews 13:4-5).
Christians are to reach out to strangers (Hebrews 13:1-2). Presumably, these strangers are brothers in Christ33 who have gone forth with the gospel. They are also to visit those in prison (Hebrews 13:3). My assumption once again is that those we are to identify with (“as though we were in prison with them and felt their torment,” verse 3) are fellow-believers, who are in prison for proclaiming Christ. But because we live in a fallen world, we must be on guard not to practice the sins which characterize the world. In particular, the author (I admit it; I think it was Paul) warns us about two great evils: the love of money and misdirected love (sexual immorality).
Only a few verses from this passage in Hebrews, we read this exhortation:
10 We have an altar that those who serve in the tabernacle have no right to eat from. 11 For the bodies of those animals whose blood the high priest brings into the sanctuary as an offering for sin are burned outside the camp. 12 Therefore, to sanctify the people by his own blood, Jesus also suffered outside the camp. 13 We must go out to him, then, outside the camp, bearing the abuse he experienced (Hebrews 13:10-13).
“Going out” seems to mean several things. It means leaving the safety and security of “the camp.” Is it not reasonable to infer from this that Christians must set aside the “fortress mentality,” and the temptation to isolate ourselves within the walls of the church and the Christian community? It would also appear to mean that for Jewish saints, this meant separating themselves from legalistic Judaism, that false system whereby men sought to attain righteousness by law-keeping, rather than by faith in Jesus alone. To identify with Jesus exclusively meant that a Jew had to face the wrath and opposition of Jewish legalists.
You may remember that the Book of Hebrews was written to Jewish Christians who were facing persecution. And because of this, some were contemplating going back into Judaism to avoid the stigma and suffering associated with trusting in Jesus alone for salvation. For the original readers, going “outside the camp” seems to mean distancing oneself from legalistic Judaism (salvation by works), and identifying with the crucified Christ.
“Going out” often means persecution. It assumes that one will face opposition and persecution from those who reject Jesus, with whom we have chosen to identify. Notice that theme in Matthew 5:10-12, the verses which immediately precede (and, indeed, introduce) verses 13-16, where Jesus talks of the disciple as being “salt” and “light” in the world. The writer to the Hebrews (13:10-13) also makes this clear.
Fifth, if we are to effectively communicate the gospel of Jesus Christ to a lost world, we must distinguish between the heart of the gospel and cultural preferences and biases. Peter had to come to terms with the fact that God had set aside the Jewish food laws. The disciples and the early (Jerusalem) church had to acknowledge that God was indeed seeking to save Gentiles, as Gentiles. We dare not allow our culture to distort the gospel, as some sought to do by requiring Gentile believers to be circumcised.
I recently attended a church that has two services. The first service is a “traditional service.” Being there was like turning the clock back 40 years. Frankly, I enjoyed it (along with a lot of other gray-haired folks). The second service was a “contemporary service.” Let’s just say that the gray-haired folks were few, but the younger folks were many. The place “rocked” with the worship band and contemporary praise music. I would have to tell you that there were a good number of recently saved converts in the contemporary service. This is where they feel comfortable. If we were to insist that Christians must sing only hymns, accompanied by piano and organ (something I enjoy), we would not be seeing a congregation composed of new believers. It is not wrong to have preferences. We all do. But let us acknowledge them as preferences (and sometimes prejudices), rather than hard and fast principles. Let us, as Paul instructs, be willing to set aside our preferences for the sake of the gospel:
19 For since I am free from all I can make myself a slave to all, in order to gain even more people. 20 To the Jews I became like a Jew to gain the Jews. To those under the law I became like one under the law (though I myself am not under the law) to gain those under the law. 21 To those free from the law I became like one free from the law (though I am not free from God’s law but under the law of Christ) to gain those free from the law. 22 To the weak I became weak in order to gain the weak. I have become all things to all people, so that by all means I may save some. 23 I do all these things because of the gospel, so that I can be a participant in it (1 Corinthians 9:19-23).
Sixth, we need to understand the various cultures and world views that are now represented in the workplace and in our communities.34
5 Conduct yourselves with wisdom toward outsiders, making the most of the opportunities. 6 Let your speech always be gracious, seasoned with salt, so that you may know how you should answer everyone (Colossians 4:5-6).
We need to know people’s culture in order to avoid unnecessary offense (1 Corinthians 9:19-23). We also need to know people’s culture and religious beliefs in order to address them skillfully. We see this in Paul’s preaching to the Jews at Thessalonica, and then to the Gentiles in Athens.35 He spoke the same truth to both groups, but he presented the truth in very different ways, ways to which his audience could relate. In America, Christians are now cross-cultural missionaries, and thus we must know about the culture of those we seek to win to Christ.
Seventh, we need to seek to help new Christians be witnesses as “insiders.” I am borrowing the term “insider” from Jim Petersen, and probably others as well. It refers to those who have strong links to the unbelieving community out of which they have come to faith. One who has been born again and delivered from drug abuse still has friends and relationships within that community. We are often tempted to urge this new convert to avoid any future contact with his old associates. Some associations no doubt need to end, but we need to be careful not to draw new believers within the fortress walls of the church, never again to have contact with those who need to hear the gospel from one who was just like them. When the demoniac pled with Jesus to go with Him, Jesus told him to return to those with whom he was an “insider”:
18 As he was getting into the boat the man who had been demon-possessed asked if he could go with him. 19 But Jesus did not permit him to do so. Instead, he said to him, “Go to your home and to your people and tell them what the Lord has done for you, that he had mercy on you.” 20 So he went away and began to proclaim in the Decapolis what Jesus had done for him, and all were amazed (Mark 5:18-20).
Eighth, we need to strive for diversity in our church. The governing principle in many of the megachurches has been to adapt themselves to a certain segment of society (seldom the poor and the outcasts) because “birds of a feather flock together.” Humanly speaking, this is good marketing. But this is not the way the church is to look or to operate. The unity of the Spirit is most dramatically apparent in the midst of diversity. And this diversity also is fruitful. A more diverse church will reach out to a more diverse group of unbelievers. When people of diverse backgrounds and cultures are saved, they will fit into a diverse body of believers. I am delighted to see the diversity that is evident in our church, and I would hope that even greater diversity will develop as we proclaim the gospel in a culturally diverse community.
Ninth, we need to be patient. In these days, evangelism takes time. Evangelism is more like making a stew than buying a “Big Mac” at McDonald’s. Instant or quick conversions are rare, and when we learn the whole story, we learn that conversion is often a long story. I am thinking of those who have spent many years on the mission field with few results, perhaps no conversions at all. And now, after years of apparently fruitless ministry, we find that more and more are coming to faith. We must patiently proclaim the faith, knowing that evangelism is a process.
35 Don’t you say, ‘There are four more months and then comes the harvest?’ I tell you, look up and see that the fields are already white for harvest! 36 The one who reaps receives pay and gathers fruit for eternal life, so that the one who sows and the one who reaps can rejoice together. 37 For in this instance the saying is true, ‘One sows and another reaps.’ 38 I sent you to reap what you did not work for; others have labored and you have entered into their labor” (John 4:35-38).
5 What is Apollos, really? Or what is Paul? Servants through whom you came to believe, and each of us in the ministry the Lord gave us. 6 I planted, Apollos watered, but God caused it to grow. 7 So neither the one who plants counts for anything, nor the one who waters, but God who causes the growth. 8 The one who plants and the one who waters work as one, but each will receive his reward according to his work. 9 We are coworkers belonging to God. You are God’s field, God’s building (1 Corinthians 3:5-9).
The harvest that may be coming will be a reaping of many years of sowing on the part of those who have gone before us. I have a friend who is involved in missions in Japan. He tells me that the average time of exposure to the gospel for one who is converted to Christ in Japan is seven years. That’s a long time. We need to be patient and to be faithful to proclaim the gospel with perseverance.
Tenth (and finally), we need to keep in mind the warning of our Lord that if we fail to be a“light” to a lost world – as individuals and as a church – He will remove our lampstand:
1 “To the angel of the church in Ephesus, write the following: “This is the solemn pronouncement of the one who has a firm grasp on the seven stars in his right hand – the one who walks among the seven golden lampstands: 2 ‘I know your works as well as your labor and steadfast endurance, and that you cannot tolerate evil. You have even put to the test those who refer to themselves as apostles (but are not), and have discovered that they are false. 3 I am also aware that you have persisted steadfastly, endured much for the sake of my name, and have not grown weary. 4 But I have this against you: You have departed from your first love! 5 Therefore, remember from what high state you have fallen and repent! Do the deeds you did at the first; if not, I will come to you and remove your lampstand from its place – that is, if you do not repent (Revelation 2:1-5).
The church at Ephesus did many things well, but they had lost their first love. They ceased doing those acts of love which characterized these saints in the beginning. Among those “deeds,” I would expect was seeking to save the lost. This church seems to have developed a fortress mindset. When we fail to carry out our light-bearing mission, our lampstand may be removed. Which of these seven churches in Asia persists today with a vibrant witness? Let it not be said of us as well.
1 Copyright © 2007 by Community Bible Chapel, 418 E. Main Street, Richardson, TX 75081. This is the edited manuscript of Lesson 15 in the Following Jesus in a Me-First World series prepared by Robert L. Deffinbaugh on February 11, 2007. Anyone is at liberty to use this lesson for educational purposes only, with or without credit. The Chapel believes the material presented herein to be true to the teaching of Scripture, and desires to further, not restrict, its potential use as an aid in the study of God’s Word. The publication of this material is a grace ministry of Community Bible Chapel.
2 Unless otherwise indicated, all Scripture quotations are from the NET Bible. The NEW ENGLISH TRANSLATION, also known as THE NET BIBLE, is a completely new translation of the Bible, not a revision or an update of a previous English version. It was completed by more than twenty biblical scholars who worked directly from the best currently available Hebrew, Aramaic, and Greek texts. The translation project originally started as an attempt to provide an electronic version of a modern translation for electronic distribution over the Internet and on CD (compact disk). Anyone anywhere in the world with an Internet connection will be able to use and print out the NET Bible without cost for personal study. In addition, anyone who wants to share the Bible with others can print unlimited copies and give them away free to others. It is available on the Internet at: www.netbible.org.
3 I realize that some godly Christians believe that Israel has been permanently replaced by the church. I am not among them. Based upon Romans 11 and other texts, I believe that Israel’s rejection of Jesus as the Messiah has resulted in the “times of the Gentiles,” a time when Gentiles receive the blessings promised to Abraham’s seed. But with this privilege comes the responsibility to be a “light to the Gentiles.” The “times of the Gentiles” will end, and when they do, God will turn His people back to Himself, albeit by some very hard times.
4 I am indebted to Jim Petersen, whose book, Church Without Walls (Navpress, 1992), challenged me to consider just how dramatic this transition was for the apostles and earth church. This is an excellent book, which I highly recommend.
5 Technically, we know that Abraham’s descendants were not all Jews, but Judaism proudly claimed Abraham as their forefather, the father of the Jewish faith.
6 See Ephesians 3:1ff.
7 See Exodus 12:38; Numbers 11:4.
8 Matthew 10:5-6.
9 See, for example, Matthew 8:4-13; Luke 2:32; 4:16-30.
10 See Matthew 11:2-6.
11 See Matthew 16.
12 Matthew 16:18; 18:17.
13 See Ephesians 3.
14 See Luke 9:51-54.
15 John 18:10-11.
16 Romans 11:25-32.
17 Matthew 28:18-20; Acts 1:6-8.
18 Acts 2:41.
19 Acts 9:1-31; 22:3-21; 26:1-23
20 See Acts 13:1-12; 1 Corinthians 15:1-11; 1 Timothy 1:12-16.
21 Acts 22:3.
22 See, for example, Acts 17:1-15, where Paul spoke to those in the synagogues of Thessalonica and Berea, and Acts 17:16-34, where he spoke to the Gentile philosophers in Athens.
23 See Acts 11:15.
24 This realization was not without its lapses – see Galatians 2:11-21.
25 Ephesians 2:16.
26 See Colossians 2:17.
27 This is forcefully argued in the Book of Galatians.
28 See Acts 10-11; Galatians 2:11-14.
29 Let me suggest several resources which I have found useful in understanding Postmodernism and its impact on evangelism and discipleship. (1) A message given at a recent Piper conference by Tim Keller entitled, “The Supremacy of Christ and the Gospel in a Postmodern World:” http://www.desiringgod.org/ResourceLibrary/ EventMessages/ByDate/1832_The_Supremacy_of_Christ_and_the_Gospel_in_a_Postmodern_World/ . (2) Jim Petersen, Church Without Walls (Colorado Springs, Colorado: NAVPRESS, 1992). (3) Robert Lewis, The Church of Irresistible Influence (Grand Rapids, Michigan: Zondervan, 2001).
30 Much is sometimes made of the fact that this word “go” is actually a participle in the original text, while the command to “make disciples” is a verb in the imperative. Be that as it may, I believe it is clear that “go” still has imperatival force. The goal is “making disciples,” but the process requires going.
31 See Acts 14:8-18.
32 See Romans 11:19-24.
33 Note that verse 1 begins, “Brotherly love must continue.” Showing hospitality to strangers thus appears to be a manifestation of brotherly love.
34 Hampton Keathley is currently teaching a “world views” class, which is available at bible.org: http://www.bible.org/viewseries/265.
35 See Acts 17.