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The Easter Conspiracy (Matthew 28:11-15)

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You’ve Got Questions: Tearing Out Our Eyes and Cutting Off Our Hands? (Matt. 5:29-30)

In Jesus’ Sermon on the Mount, we read, “If your right eye causes you to sin, tear it out and throw it away. For it is better that you lose one of your members than that your whole body be thrown into hell. And if your right hand causes you to sin, cut it off and throw it away. For it is better that you lose one of your members than that your whole body go into hell” (Matt. 5:29-30). Very powerful language there. Jesus tells His followers that if their right eye or hand causes them to sin against God, they should remove it and forcibly cast if from them. Why? Because according to Jesus, it’s better to lose their eye (or hand) than to lose their own soul in hell. In the context, Jesus is talking about lust and the urgency of taking action against it, because the cost of doing nothing about it is far more expensive than taking whatever measures necessary to eradicate it from our lives.

So then, we know from the context that Jesus isn’t demanding literal amputation—we know Jesus better than that, and we know the Bible better than that. But His logic makes perfect sense—it’s better to lose a little than a lot. It would be far better for His followers to lose their eye or hand than to lose their own soul in hell.

Should we resort to chainsaws to eradicate lust from our lives? Understand first, that for Jesus’ audience, the right side was seen as more valuable—how many of you are right handed? Likely the majority of you. Most people are right handed, and because of this, they do everything with their right hand. You write with your right hand, hold drinks, spoons and forks to eat, toothbrushes to clean your teeth, use your cellphone, and many other things. If you’re right handed, that’s your dominant hand—it’s more useful and valuable to you than your left.

Jesus is saying that if even what is very valuable to you causes you to sin, then it should be cast away and removed from you. The reason why is because of the high cost of doing nothing about it. It will cost you far more to do nothing, than it will to do something about removing the sources of temptation and lust from your life. Pornography might be valuable to you, but you should cast it away forcibly. Sexual relations before marriage might be valuable to you, but you should cast it away from you. Whatever it is that is causing you to sin, even if it is valuable to you, should be cast away from you!

But even further, if Jesus’ audience actually followed His figurative language literally, if they did gouge out their eye and cut off their hand, would this completely take care of the problem? No it wouldn’t—where does Jesus say that adultery takes place? In the heart (Matt. 5:28).

Jesus is saying that, yes lust happens in the heart, but outside sources can and will contribute to it. And if there are sources in our lives that are causing us to lust, we need to take radical measures against them. Jesus’ point here is that it is urgent that action is taken against lust, because it could lead to God’s judgment. If nothing is ever done to conquer lust in your life, then you don’t view it as very serious. If you don’t view sin as serious, then it is very casual to you. If you see it as casual, then you will likely do nothing about it.

Perhaps a short story from church history will illustrate this point. Origen, who was one of the early church fathers, took this command literally and emasculated himself, but immediately found out that he still faced temptations. Ironically, he later wrote, “[The believer] amputates the passions of the soul without touching the body.”¹


1. Cited in Davies, W. D. and Allison, Dale. C. Matthew: A Shorter Commentary (New York, NY: T & T Clark, 2004), 79.

 

Anomaly: Lust, the Lethal Infection (Matt. 5:27-30)

Introduction—Bitten on the Railway

A railway brakeman spent four months in the hospital of Sedalia, Missouri. This was because he was bitten by a tarantula on the tip of his middle finger on his right hand. At the time he felt a sharp twinge of pain, but paid no more attention to it until the finger began to swell. Soon the whole hand and arm were swollen to three times their natural size. Bit by bit the doctors amputated the affected finger, but the wound refused to heal. Finally the entire hand had to go. It was only after 29 amputations that the surgeons were able to stop the spread of the poison. Even then they considered it nearly miraculous that he recovered at all, because the poison had gone through his system.¹

Imagine how you would react in this situation. Likely, you recognize the deadliness of a tarantula’s bite, and if you were in this situation, you’d get help immediately. This is because when you recognize the deadliness of something, you will go to great lengths to avoid it. Think about the urgency of treating a cold versus cancer. Or about the urgency of treating a scab versus an open wound. In our passage of Scripture, Jesus describes something very deadly. Something that is far more deadly than a tarantula bite. Jesus talks about lust in this passage, and teaches us that radical measures should be taken against it because of how deadly it really is.

The Text: Matt. 5:27-30, ESV

27 “You have heard that it was said, ‘You shall not commit adultery.’ 28 But I say to you that everyone who looks at a woman with lustful intent has already committed adultery with her in his heart. 29 If your right eye causes you to sin, tear it out and throw it away. For it is better that you lose one of your members than that your whole body be thrown into hell. 30 And if your right hand causes you to sin, cut it off and throw it away. For it is better that you lose one of your members than that your whole body go into hell.”

I. The Deed and the Desire (vv. 27-28)

First, the person who lusts for someone already commits adultery in their hearts. Notice first in the text that this is what Jesus says. He shows that the person who lusts has already committed adultery in the heart: “You have heard that it was said, “You shall not commit adultery.” But I say to you that everyone who looks at a woman with lustful intent has already committed adultery with her in his heart” (vv. 27-28).

A. The Deed

Jesus quotes the seventh commandment as we all know (Exod. 20:14). This was a prohibiting sexual relations outside of marriage, primarily by a married person. If someone married had sexual relations with anyone besides their spouse, it was known as the act of adultery. The punishment for adultery, like many other sins, was death—both for the “adulterer and the adulteress” (Deut. 22:22; Lev. 20:10).²

Because of the fatal consequences of adultery, the Proverbs are replete with commands against adultery:

“He who commits adultery lacks sense; he who does it destroys himself” (Prov. 6:32).

“Keep your way far from her [the adulteress], and do not go near the door of her house” (Prov. 5:8).

Perhaps the most vivid description is in Proverbs 6:27-29:

“Can a man carry fire next to his chest and his clothes not be burned? Or can one walk on hot coals and his feet not be scorched? So is he who goes in to his neighbor’s wife; none who touches her will go unpunished.”

Jesus’ audience, the Jews, would have understood adultery to be a serious sin, deserving of serious punishment, and carrying terrible consequences. They would have been especially familiar with the famous story of shame and regret that we all know, as told by the author of 2 Samuel—the story of David and Bathsheba. This grievous sin committed by Israel’s greatest king, this shameful act done by the man after God’s own heart, who penned the larger portion of the most beautiful book in the Bible, the Psalms.

We read in 2 Samuel 11 that David “saw from the roof a woman bathing” (v. 2), and then “he lay with her” (v. 4). From this, she became pregnant (v. 5), and David had Uriah (a commander in his army) deceitfully murdered (v. 17). Jesus says in the first verse of the passage, “You have heard it said, “You shall not commit adultery” (v. 27). He is saying, “You know this commandment.” They knew about David’s fall. They knew about the commandments. Especially the Pharisees and scribes—boy did they know the commandments. Do you recall when they were willing to kill the woman caught in the act of adultery (John 8:1-11)? They knew the commandments, but apparently they didn’t actually know the commandments, or they would have easily understood Jesus’ next statement.

B. The Desire

Jesus says that even the person who lusts after another person has already committed adultery with them in their hearts: “But I say to you that everyone who looks at a woman with lustful intent has already committed adultery with her in his heart” (v. 28). Jesus speaks with authority, as the one who has come to fulfill the Law (v. 17), and says “But I say to you.” He is not saying anything different, He is not contradicting God’s commandments, but He is putting His word above the traditions of men and revealing the true intent of the commandment (which the people obviously misunderstood).

So what does Jesus say about lust? “But I say to you that everyone who looks at a woman with lustful intent has already committed adultery with her in his heart.” Jesus says that looking at a woman with lustful intent is adultery in the heart. Why is that? Because, according to Jesus, sin happens in the heart before it happens physically. Before physical adultery is committed, internal adultery has already happened.

Now, just because Jesus says that looking at a woman with lust is adultery, it doesn’t let women off the hook. It doesn’t let anyone off the hook. Jesus doesn’t have mere men in mind here, neither does He specifically women—the point is that adultery happens in the heart by lust. That could be applicable to anyone. It could be lust for the opposite sex, or it could be lust for the same sex (Rom. 1:26-27).

Jesus isn’t saying that a desire for the opposite sex is wrong. God hardwired us to desire the opposite sex. The Song of Solomon illustrates this better than any book of the whole Bible. Listen to the way Solomon admires his bride:

“Behold, you are beautiful, my love, behold, you are beautiful! Your eyes are doves behind your veil. Your hair is like a flock of goats leaping down the slopes of Gilead” (4:1).

And his bride desired him as well:

“His mouth is most sweet, and his is altogether desirable. This is my beloved and this is my friend, O daughters of Jerusalem” (5:16).

So there’s nothing wrong with desiring the opposite sex—the problem is burning with uncontrollable sexual lust in the heart. That’s where the problem is. The problem is in the heart. Adultery takes place in the heart before it does in the bedroom or the backseat.

It’s because the heart is who we really are. God says that the heart is what He really looks at (1 Sam. 16:7). What goes on in the heart is what’s really going on. It’s who we are: “As in water face reflects face, so the heart of man reflects the man” (Prov. 27:19). It can’t be trusted: “The heart is deceitful above all things, and desperately sick; who can understand it?” (Jeremiah 17:9). So the person who lusts after another has already committed adultery in his heart. That’s the principle Jesus is communicating.

You’ve got a problem with pornography? It’s happening in your heart. You’ve got a problem with lusting after girls? It’s happening in your heart. You’ve got a problem with lusting after men? It’s happening in your heart.

You know, there’s a silent killer very active today. He’s a repeated offender. He kills 400,000 people each year.³ And when you find out who he is, it’s too late. Can you guess his name? His name is heart disease. There can be many symptoms—shortness of breath, chest pain and tightness, constant leg cramps, and other symptoms. It results from clogging and plague build up in your arteries—your vital veins. And it becomes deadly when that clogging reaches your heart. Why? Because your heart is what keeps you alive! It pumps blood so that your body can function correctly. It’s fatal when clogging happens in the heart. Heart attacks that cause death most often happen because it’s in the heart—it’s deadly because it’s in the heart.

That’s what Jesus was saying here. Lust is deadly because it’s in the heart. That’s the first thing we need to recognize. Dealing with the sin of adultery and sexual immorality begins by identifying its source. But is there anything that can be done about it? That’s what Jesus talks about next.

II. The Deliverance (vv. 29-30)

Second, it is urgent that action is taken against lust, because the cost is very high. Notice that not only does Jesus define adultery by saying that it is lust, but listen to what He says concerning dealing with lust:

“If your right eye causes you to sin, tear it out and throw it away. For it is better that you lose one of your members than that your whole body be thrown into hell. 30 And if your right hand causes you to sin, cut it off and throw it away. For it is better that you lose one of your members than that your whole body go into hell” (vv. 29-30).

Very powerful language there. Jesus tells His followers that if their right eye causes them to sin against God, they should remove it and forcibly cast if from them. Why? According to Jesus, it’s better to lose their eye than to lose their soul. He says the same thing about the right hand.

Of course, we know from the context that Jesus isn’t demanding literal amputation—we know Jesus better than that, and we know the Bible better than that. But His logic makes perfect sense—it’s better to lose a little than a lot. It would be far better for His followers to lose their eye or hand than to lose their own soul in hell.

So what is Jesus talking about? Should we resort to chainsaws to eradicate lust from our lives? Understand first, that for Jesus’ audience, the right side was seen as more valuable—how many of you are right handed? Likely the majority of you. Most people are right handed, and because of this, they do everything with their right hand. You write with your right hand, hold drinks, spoons and forks to eat, toothbrushes to clean your teeth, use your cellphone, and many other things. If you’re right handed, that’s your dominant hand—it’s more useful and valuable to you than your left.

Jesus is saying that if even what is very valuable to you causes you to sin, then it should be cast away and removed from you. The reason why is because of the high cost of doing nothing about it. It will cost you far more to do nothing, than it will to do something about removing the sources of temptation and lust from your life. Pornography might be valuable to you, but you should cast it away forcibly. Sexual relations before marriage might be valuable to you, but you should cast it away from you. Whatever it is that is causing you to sin, even if it is valuable to you, should be cast away from you!

But even further, if Jesus’ audience actually followed His figurative language literally, if they did gouge out their eye and cut off their hand, would this completely take care of the problem? No it wouldn’t—where does Jesus say that adultery takes place? In the heart.

So is He contradicting Himself? No, for lust happens in the heart, but the eye may contribute to lust happening in the heart, and so can the hand. Jesus is saying that, yes lust happens in the heart, but outside sources can and will contribute to it. And if there are sources in our lives that are causing us to lust, we need to take radical measures against them. Jesus’ point here is that it is urgent that action is taken against lust, because it could lead to God’s judgment. If nothing is ever done to conquer lust in your life, then you don’t view it as very serious. If you don’t view sin as serious, then it is very casual to you. If you see it as casual, then you will likely do nothing about it.

And this is a sobering biblical truth: if you do nothing about sin, if you do not repent, then you can safely bet that you’re not saved. John Owen captures this well: “Be killing sin, or sin will be killing you.”

Concerning the cost of doing nothing about lust that leads to adultery, I read a shocking statistic recently. It read:

“In America adultery is no longer a crime in half the states, and in the others adultery is seldom, if ever, prosecuted. But sexual straying from marriage remains a costly, if not criminal practice. According to a recent estimate, the typical adulterous husband invests almost $26,000 over a four-month period in conducting an extramarital affair. Once his wife discovers his philandering, he can count on another $5,000 in legal bills, plus a $1,800 deposit on a place to live after she ejects him from their home. Apart from its immorality, adultery is a terrible investment. Only 5 percent of men and women who leave their marriages for someone else actually end up marrying that person.”4

Doing nothing about lust is far more costly than getting it out of your lives. Doing nothing will cost us far more than doing something. 

Conclusion: Practical Steps to Fighting Lust

So what can we do about it? Well, Jesus tells us to take whatever measures necessary.5

1) There is freedom through the gospel. For Christians, there is good news. Through the gospel, God has given us a new heart! We don’t have to be enslaved to lust. We can be free because He lives in us. He gives us the power daily to overcome sin, we must simply access it. We have the Holy Spirit living inside of us, and Paul says, “But I say, walk by the Spirit, and you will not gratify the desires of the flesh” (Gal. 5:16). Live by God’s power each day and you won’t have to worry about falling into lust all the time.

2) By God’s power, we must guard against the first tiny thought of evil. We must allow God to make us sensitive to the tiniest speck of evil that floats around us. This happens by soaking up the Word of God—allowing the Bible to dictate our thought life. We’re going to have these thoughts from time to time. It’s impossible to be sinless. But let’s heed Martin Luther’s advice: “It is impossible to keep the devil from shooting evil thoughts and lusts into your heart. But see to it that you do not let such arrows stick there and take root, but tear them out and throw them away.”6

3) We must avoid the occasions of temptations. In other words, in battling lust in the heart, it is pointless to think you can overcome the battle if you thrust yourself into what causes you to lust. F. B. Meyer says, “It is useless to ask God not to lead us into temptation if we thrust ourselves thither.”Stay away from the sources of temptation. Maybe it’s an attractive coworker—don’t be alone with that person. Maybe it’s the internet—don’t invite temptation. Maybe it’s with your boyfriend or girlfriend, don’t ask for tempting situations.

We have seen today that the person who lusts for someone already commits adultery in their hearts, and that it is urgent that action is taken against lust, for it could lead to God’s judgment. If you have been bitten where you commute by the venomous spider of lust—don’t ignore it. Do something about it. Or you will end up losing a lot more than you’d like to lose. Give lust an inch and it will take you a mile. Will you go to whatever lenghts necessary to eradicate lust from your life, however radical it may be? So many people are enslaved by it, don’t let it be you—through the power of God, you can be the Christian who overcomes lust. You don’t have to let it rule you.


1. Tan, Paul Lee. Encyclopedia of 7,700 Illustrations: Signs of the Times. (Rockville, MD: Assurance Pub., 1979), 138.
2. There is little evidence in Israel’s history that this was ever actually carried out. Still, the penalty of death was to show the severity of the crime, and God’s moral standard of holiness.
3. Kahn, Joel K. 4 Silent Signs You May Have Clogged Arteries. (Reader’s Digest: Dec. 2013) and WebMD, Coronary Artery Disease.
4. Cited in Larson and Elshof. 1,001 Illustrations That Connect. (Grand Rapids, MI: Zondervan, 2008), 257. Yount, David. The Cost of Adultery (knoxnews.com. November 29, 2004).
5. This list is adapted from F. B. Meyer’s practical steps to purifying the mind in How Then Can We Purify the Desires of the Mind? on http://www.preceptaustin.org.
6. Davies, W. D. and Allison, Dale. C. Matthew: A Shorter Commentary (New York, NY: T & T Clark, 2004), 79.
7. Ibid.

You’ve Got Questions: What Does Jesus Mean by “You Are the Salt of the Earth” in Matt. 5:13?

In Jesus’ Sermon on the Mount (Matt. 5-7), after concluding the section known as the Beatitudes (5:2-12), He says this: “You are the salt of the earth, but if salt has lost its taste, how shall its saltiness be restored? It is no longer good for anything except to be thrown out and trampled under people’s feet” (Matt. 5:13).

First, to discover what Jesus is saying, it’s important to see that He doesn’t literally mean that the disciples are salt. That would be utter insanity to say that the disciples’ physical form is composed of entirely salt. Because of the context of this passage, we know that Jesus compares the disciples to salt. Jesus compares them (and us) to this earthly element. Still, we might think that this is a strange comparison. To find out what Jesus means here, it’s helpful to define how salt would have been used in Jesus’ day. There were many uses for salt in His time (nearly all of them still in use today). It was used as a preservative to prevent corruption, fertilizer, it was used to add flavor, and it was used to symbolize wisdom (Lev. 2:13; Ezek. 43:24). There were many other uses, as an element in sacrifices, a purifier, a condiment, a preservative—and it was associated with several symbols: it was a sign of purity, of necessity, of loyalty, of peace, of good speech, and even wisdom. It’s not likely that Jesus is limiting His comparison of the disciples any one of those uses for salt. Because of the wide range of uses, it’s really impossible to single out any one, and attempt to do justice to the passage.

But essentially, when it comes to the uses of salt—it affects what it comes in contact with right? It affects meats by preserving them, it affects food by adding flavor, it affects ice by melting it, and so on. That’s what Jesus was saying here. He is talking about making an impact on the world—affecting the world around you. We know this is true from what Jesus says we are the salt of. We, as His disciples are the salt “of the earth.” Jesus wants us to act like salt here, and make an impact. The way we will make a true impact is by being effective for the glory of God (see v. 13b and v. 16). Jesus wants us to make an impact on everybody (for God’s glory) just as salt affects everything that it comes into contact with.¹


1. To learn/read more, see Kingdom People Making a Difference where this entire passage is explained.

 

 

Anomaly: Kingdom People Making a Difference (Matt. 5:13-16)

Introduction: Obedience to God is Rebellion

There is a notable quality among the major characters of the Bible: they were different. 

Abraham defied his culture and its standards by following God wherever He called him to go. He didn’t question God about the things we consider important, but simply followed God out of faith and reliance on Him (Gen. 12:1-9). Joseph remained faithful to God in extremely difficult circumstances, when no one would have blamed him for turning against those who had made his life difficult (Gen. 37-50). Moses, while he made plenty of mistakes, still followed the Lord when the whole nation of Israel wandered away from God (see Exodus-Deuteronomy). Joshua obeyed the Lord even when it didn’t make since; and he conquered through God’s strength. And there are many other characters in the Bible who obeyed the Lord when it seemed unreasonable and when it didn’t seem relevant. Even though they made mistakes, these characters are remembered for their faithfulness to the Lord. Among these in the Old Testament are Job, Samson, Ruth, Hannah, Samuel, David, Solomon, Elijah, Isaiah, Ezekiel, Jeremiah, Hosea, and many others.

In the New Testament, we have a treasury of courageous accounts of obedience to God that defied the culture and standards of the time. Jesus first of all didn’t conform to the legalist religion of the Pharisees, but remained truly obedient to God even to the point of death (Phil. 2:8). Peter preached some of the boldest, fiery sermons recorded in all of Scripture. They flew right in the face of the culture and standards held by the religious rulers, and even those who weren’t religious (Acts 2:14-41; 3:12-26; 4:5-12; 10:28-47; 11:4-18; 15:7-11). Stephen remained faithful to God and even prayed for the forgiveness of those who were killing him, while they were killing him (Acts 7:54-60). Paul was the most influential person to Christianity, apart from Jesus Christ. He was one who counted “everything as loss because of the surpassing worth of knowing Christ Jesus” (Phil. 3:8a). Of course, there are many others that could be mentioned, but I believe without question, that our Bibles are replete with bold figures who remained obedient to God when no one else would, and who preached and proclaimed the truth in changing cultures.

Seeing this trend among the characters of Scripture, should not surprise us that the Scriptures themselves describe believers as outsiders:

“You shall be holy to me, for I the Lord am holy and have separated you from the peoples, that you shall be mine” (Leviticus 20:26).

“For you are a people holy to the LORD your God. The LORD your God has chosen you to be a people for his treasured possession, out of all the peoples who are on the face of the earth” (Deut. 7:6)

“They are not of the world, just as I am not of the world” (Jesus in John 17:16).

“Do not be conformed to this world, but be transformed by the renewing of your mind . . .” (Romans 12:2a)

Sanctified in Christ Jesus . . .” (1 Cor. 1:2b)

“Beloved, I urge you as sojourners and exiles to abstain from the passions of the flesh, which wage war against your soul” (1 Peter 2:11).

We just don’t belong in this world. Think about it: obedience to God is rebellion in our culture—because hardly anyone is obedient to God. Taking obedience to God seriously will define you in different ways—both good and bad. Divergent. Weird. Peculiar. Abnormal. Strange. Outsider. Or better known as anomaly. 

No one defines what it means to be anomaly better than Jesus. In Jesus’ longest recorded sermon, we’re going to look and see what He says about being an outsider. This sermon is known as the Sermon on the Mount, spanning Matthew chapters 5 through 7. You will see it very evident in this sermon, that what He describes are not found in the people of the world. The actions and characteristics in the way that Jesus pictures in the Sermon are absent in those of the world. In fact, after Jesus finished His sermon, Matthew says that “And when Jesus finished these sayings, the crowds were astonished at his teaching, for he was teaching them as one who had authority, and not as their scribes” (Matt. 7:28-29). Jesus never continued the status quo; and the people were surprised and blown away by this fact.

The Sermon on the Mount—it’s all about doing things that nobody else is doing. It’s all about true Christian character. It’s all about making a difference in the world for the glory of God. If you live in the way that Jesus talks about here, it will be clearly noticeable that you don’t fit in. Everyday you are confronted with a decision to make. Do you dare live in the way(s) that Jesus describes here? Will you dare to live recklessly in obedience to God, through the ways Jesus describes? Are you ready to accept that challenge? Are you ready to accept the challenge of being anomaly?

With that being said, what do you think Jesus would say about being an outsider? Surprisingly, Jesus begins talking about being an outsider by saying that we as believers are salt and light.

The Text: Matthew 5:13-16, ESV

“13 “You are the salt of the earth, but if salt has lost its taste, how shall its saltiness be restored? It is no longer good for anything except to be thrown out and trampled under people’s feet. 14 You are the light of the world. A city set on a hill cannot be hidden. 15 Nor do people light a lamp and put it under a basket, but on a stand, and it gives light to all in the house. 16 In the same way, let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven.”

I. Being Salt (v. 13)

A. Jesus Compares the Disciples to Salt (v. 13a)

First of all, notice that Jesus compares the disciples to salt. He says to the disciples, “You are the salt of the earth.” After the discourse on the Beatitudes (5:1-12), Jesus compares the disciples to an earthly element: salt. Immediately, we recognize that this is such a strange comparison. To find out what Jesus means here, it’s helpful to define how salt would have been used in Jesus’ day.

In Jesus’ day, there were many uses for salt (nearly all of them still in use today). It was used as a preservative to prevent corruption, fertilizer, it was used to add flavor, and it was used to symbolize wisdom (Lev. 2:13; Ezek. 43:24). There were other uses still: “It was, among other things, an element in sacrifices, a purifier, a condiment, a preservative—and its several symbolic associations—a sign of purity, of necessity, of loyalty, of peace, of good speech, [and] of wisdom.”¹ It’s not likely that Jesus is limiting His comparison of the disciples to salt to any one of those uses. Because of the wide range of uses, it’s impossible to single out any one.
But essentially, when it comes to the uses of salt—it affects what it comes in contact with right? It affects meats by preserving them, it affects food by adding flavor, it affects ice by melting it, and so on.

That’s what Jesus was saying here. He is talking about making an impact on the world—affecting the world around you. We know this is true from what Jesus says we are the salt of. We, as His disciples are the salt “of the earth.” Jesus wants us to act like salt here, and make an impact. The way we will make a true impact is by being effective, as we will see, for the glory of God. But for now, we will leave it at this: Jesus wants us to make an impact just as salt affects everything that it comes into contact with.

B. The Emphasis: Salt Maintaining its Taste (v. 13b)

Jesus compares His disciples to salt, saying that they are to make an impact on their world. But look what He says next: “But if salt has lost its taste, how shall its saltiness be restored?” (v. 13b). Jesus asks a question and gives a warning in the same sentence, emphasizing the importance of salt keeping its taste; this is what He talks about throughout the rest of v. 13.

How can salt lose its flavor? It can be diluted. Have you ever tried to separate salt from water once it is mixed together? That’s what Jesus is talking about here—He’s saying that it is impossible to restore saltiness or flavor to salt once it has been diluted. Jesus’ point is that we will become useless in our effectiveness in making an impact if we allow ourselves to be diluted by the world. The world needs our impact, and we will be useless to the world and being used by God if we allow ourselves to be diluted by the world. A prevalent theme in Scripture is that is impossible to associate or flirt with sin without harming yourself. Do you recall the proverb that says, “Can a man carry fire next to his chest and his clothes not be burned?” (Prov. 6:27).²

Think about it: if we become diluted by sin, what makes us different from anybody else? If we’re just doing what everyone else is doing how are we influencing others? By God’s grace, we are to resist from being influenced, and instead—influencing others. Influencing but not being influenced.

C. The Consequence of Salt Losing its Taste (v. 13c)

Notice last, in Jesus’ words about salt, that he talks about the consequence of salt losing its taste: “It is no longer good for anything except to be thrown out and trampled under people’s feet” (v. 13c). Salt that lost its salt-like character would have no value. What Jesus is saying is that His disciples dare not allow the world to dilute their effectiveness, or they belong on the garbage heap. Such Christians will indeed be “trampled” because they are ineffective and useless. Luke has an interesting reading of Jesus’ words here:

“Salt is good, but if salt has lost its taste, how shall its saltiness be restored? It is of no use either for the soil or for the manure pile. It is thrown away. He who has ears to hear, let him hear” (Luke 14:34-35).

Jesus says here that if you’ve lost your influence, you’re not even worthy to be among the manure! Christ isn’t saying that if you become diluted by sin that you will lose your salvation, but He is saying that you will lose your effectiveness, and that if you lose your effectiveness, what good are you really accomplishing?

John MacArthur reminds us of this, and he is worth quoting at length:

“With great responsibility there is often great danger. We cannot be an influence for purity in the world if we have compromised our own purity. We cannot sting the world’s conscience if we continually go against our own. We cannot stimulate thirst for righteousness if we have lost our own. We cannot be used of God to retard the corruption of sin in the world if our own lives become corrupted by sin. To lose our saltiness is not to lose our salvation, but it is to lose our effectiveness and to become disqualified for service.”³

Jesus says that we are to make an impact on our world, because if we don’t—we’re pretty useless. Are we making an impact? Or are we allowing ourselves to be diluted by the sins of the world? The world needs our impact, an ancient church treatise says, “What the soul is in a body, this the Christians are in the world.”4

II. Being Light (vv. 14-15)

A. Jesus Compares the Disciples to Light (v. 14a)

Just as Jesus compared His disciples to salt, notice here that he compares them to light: “You are the light of the world” (v. 14a). Light is one of Scripture’s most common symbols. God is light (Ps. 18:12; 104:2; 1 Tim. 6:16; 1 John 1:5), Christ is light (Matt 4:16; John 1:7, 9; 8:12; 9:5; 12:46), and God’s people are light (Eph 5:8; 1 Thess 5:5). Now think, what are some uses for light? While there are various uses for it, its chief function is to make one able to see. Again, like with what Jesus says we are the salt of, what does He say we are the light of? We are the “Light of the world.” This is because we are the window through which God’s light enters the world. He chose us to do this very thing. Paul says concerning our conversion, that God “has shone [His light] in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ” (2 Cor. 4:6, emphasis mine). God didn’t give us the gospel to be a hidden secret, but so that the whole world can see His light and transformation in us.

B. A Clear Example of the Impossibility of Hiding Light (v. 14b)

Notice next, that Jesus gives a memorable, visible example of how impossible it is to hide something that is big: “A city set on a hill cannot be hidden.” You can imagine that can’t you? The picture Jesus is painting is of houses and buildings that stand out on a landscape, shining brilliantly during the night. The point He is making in this discourse on light is this: if you’re truly saved—it’s hard to hide it. If you’re truly loving God and growing in your passion for Him, people are going to notice. You’re going to be like a city set on a hill. Can you really hide a city setting on a hill? Indeed not. Neither can you hide the gospel’s transformation in you, if you truly have that transformation.

C. The Folly of Hiding Light (v. 15)

Finally, Jesus talks about the foolishness of hiding light (after He has established that it is virtually impossible to hide): “Nor do people light a lamp and put it under a basket, but on a stand, and it gives light to all in the house” (v. 15). People have always understood this concept. Candles are put on holders to increase their range. Decades ago, a man would come around your street and light oil lamps in the streets—but he would get on a ladder because the pole was so tall, that way it would have better range. Ceiling fans are also on the ceiling for a purpose. The lamp here that Jesus is talking about was probably a small oil-burning portable with a wick. It would be extremely foolish to light it and then hide it under a bowl; especially since people need the light to see. Jesus’ point is that it is even more foolish for a disciple to hide the light of the gospel. People need the light we possess in us, they need it so that sin can be exposed and salvation can be recieved. Why would we hide it?

You can hide your light by being quiet when you know you should speak. When you know that someone needs to hear the gospel, or when you know God should be defended, but you say nothing, you’re hiding your light. You can hide your light by going along with the crowd. How are you shining God’s light if you’re doing what everyone else is doing? You can also hide your light by simply denying the light. Some other ways you can hide your light is by letting sin dim your light, not explaining your light to others, or ignoring the needs of others. We must not hide our light, because it is what the world needs.

II. The Purpose: The Glory of God (v. 16)

A. The Command (v. 16a)

In a summary statement, Jesus tells His disciples the reason for comparing them to salt and light. He says, “In the same way, let your light shine before others.” Just as men do not hide light under a basket, the disciples were to let God’s light shine brightly before others. Jesus is saying that the light of God must shine through the disciples’ life. They were not to keep this light to themselves.

B. The Purpose (v. 16b)

Finally, Jesus gives the purpose for shining our light, “so that they may see your good works and give glory to your Father who is in heaven” (v. 16b). The purpose for shining their light was to glorify God. We don’t engage in good works so that people we look at us, but so that their attention will be drawn to God. In other words, we shine by becoming invisible. Even everything we do is to be for the glory of God: “So, whether you eat or drink, or whatever you do, do all to the glory of God” (1 Cor. 10:31) We make an impact by our deeds to draw attention to God. That’s what really matters.

Conclusion: A Buddhist’s Evaluation

According to Jesus, being anomaly means making an impact in our world, but making an impact and change for God’s glory; for His fame and honor, not for our own. Let us live so fervently for the glory of God that we disappear from the scenes, and our good works done so that people’s attention will be drawn to God. I am reminded, as I study this passage, of a story of a young Buddhist student. He had made a very careful study of Christianity, and particularly of Christ. He studied the history of Christianity, the Scriptures, and the person of Jesus. He talked to a Christian about his studies and he said this: “Your Christ is wonderful, oh, so wonderful; but you Christians, are not like Him.” Without knowing it, that Buddhist pointed out the greatest need of present-day Christianity—more of Christlikeness in those who bear His name. Let us be salt and light for God’s glory, that’s the kind of kingdom people that God wants to make an impact.


1. W. D. Davies and Dale C. Allison, Matthew: A Shorter Commentary (New York, NY: T & T Clark, 2004), 70.
2. Clearly, this is a comparison by the caring father to his son concerning the sin of adultery (see Prov. 6:29). But by implication, it is a greater biblical principle that applies to all sin in a general sense (Psalm 1:1; 1 Cor. 5:9-11; 2 Cor. 6:14-18; Eph. 5:7-11; 2 Thess. 3:14; James 1:27)
3. John MacArthur, Matthew 1-7/John MacArthur (Chicago, IL: Moody Publishers, 1985), 246.
4. The Letter to Diognetus, Cited in Davies and Allison, 71.

Those Jesus Never Knew (Matt. 7:21-23)

The following message was delivered at Ohio Valley Baptist Church on the 12th day of October 2014: 

John Giles, Convict

Alcatraz Island in the San Francisco Bay was home to the former federal prison of Alcatraz. This prison was in operation from the mid-1930s until the mid-1960s as our nation’s leading federal prison. It housed only the most dangerous criminals like Al Capone, George R. “Machine Gun” Kelly, and many others. Alcatraz was considered an inescapable prison—though 6 inmates attempting escape were never located. Prison records recorded them as drowned in the bay. Others dispute that claim saying they made it to freedom.

The US Army used to send laundry to Alcatraz to be washed. John Giles was an inmate who worked at the loading dock where the laundry was delivered. He was sneaky—piece by piece, he was able to steal over time a complete army uniform. Then on July 31, 1945, he merely dressed in the uniform and walked aboard an army boat, pretending to be an army officer. However, the boat was not headed for San Francisco as Giles expected, as he stepped off the boat on Angel Island, where Fort McDowell was, which was a major processing location for troops during WWII. He was arrested immediately.

He may have fooled the officers on the boat for awhile, but he couldn’t pull of the impersonation forever. He may have worn the uniform of an army officer, but on the inside he was still John Giles—criminal, convict.

One of the most sobering truths in all of Scripture is that not everyone who professes to be a Christian is truly a Christian. That there are some people wearing Christian uniforms on the outside, but are in reality unregenerate, unsaved sinners on the inside. They may fool people for a time, but they will not fool the Lord who knows His own. This theme runs throughout all of Scripture, but in Matthew’s gospel (which we are looking at today), there are some very powerful descriptions:

John the Baptist to the face of the Pharisees and Sadducees:

“His winnowing fork is in his hand, and he will clear his threshing floor and gather his wheat into the barn, but the chaff he will burn with unquenchable fire” (Matt. 3:12).

A winnowing fork was a tool used to separate wheat from chaff, by throwing it into the air so the heavier grain/wheat can fall back on the ground . . . And the chaff which would only be on the surface, would be separated from the wheat and the farmers would gather the wheat into their barns, but burn the chaff because it was useless. One day Jesus Christ is going to clear out His threshing floor. He is going to gather into His arms the saved, the elect of God, but there are going to be those who were only on the surface but appeared to be part of the wheat—and they are the unbelievers and according to 2 Thess. 1:9, . ..“They will suffer the punishment of eternal destruction, away from the presence of the Lord and from the glory of his might.”

Jesus in the parable of the weeds:

“He answered, “The one who sows the good seed is the Son of Man. The field is the world, and the good seed is the sons of the kingdom. The weeds are the sons of the evil one, and the enemy who sowed them is the devil. The harvest is the end of the age, and the reapers are angels. Just as the weeds are gathered and burned with fire, so will it be at the end of the age. The Son of Man will send his angels, and they will gather out of his kingdom all causes of sin and all law-breakers, and throw them into the fiery furnace. In that place there will be weeping and gnashing of teeth” (Matt. 13:37-42).

What do you do with weeds in a garden? You take them out because they don’t belong—they contribute nothing, they are of no value to the rest of the garden, they may grow together, but the fruits and vegetables are the real thing. Back in 13:30, Jesus said that both grow together. There are those who profess faith in Christ, appear to be Christians but because they never had a personal relationship with Jesus Christ and were truly justified by faith—they will not go to heaven, but to hell forever, and they will be surprised to find that out. These are those described by Matthew as those Jesus never knew, and we are going to look at this text together this morning.

The Text: Matthew 7:21-23, ESV

21 “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven. 22 On that day many will say to me, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?’ 23 And then will I declare to them, ‘I never knew you; depart from me, you workers of lawlessness.’

I. They Professed Him (v. 21)

The first thing to notice is Jesus’ introduction to this passage where He talks about the profession of these people: “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven.” Jesus points out a limitation on those who say to Him, “Lord, Lord.” In Jesus’ time, “Lord, Lord” would have been a title of immense respect (like “revered teacher”). There may be those who say “Lord, Lord,” who proclaim His name, who highly respect Him, that will enter the kingdom of heaven—but according to Jesus, “Not everyone who says to [Him], ‘Lord, Lord,’ will enter the kingdom of heaven.” He tells His audience that there is a restriction from heaven, to some who use that title.

But Jesus’ point is not in the use or misuse of His name/title. Indeed, we are to respect His name and boldly proclaim it; the foremost problem is not the use of the title, ‘Lord, Lord,’ but the fact that the people Jesus is describing leave it at just that—it is only a profession of His name. The problem is claiming His name (as they do three times), but not living His way. They simply say in contrast to those who do the will of God (v. 21b). According to Jesus, these who simply profess faith “will not enter into the kingdom of heaven.” This means they are not going to be born again through profession of faith, and they will be denied entrance into God’s heaven because they never truly believed—it was only a profession; it wasn’t transformation. It becomes clear as you study this passage, that these people were never truly saved; These are not Christians who lost their salvation—that’s an impossibility.

The important thing to notice is the contrast Jesus makes between those who “say” and those who “do” here in v. 21. “Not everyone who says to me ‘Lord, Lord’ will enter into the kingdom of heaven, but the one who does the will of my Father who is in heaven.” In contrast to the one who professes faith, Jesus says that the only person that will enter “the kingdom of heaven” is “the one who does the will of my Father who is in heaven.”

If doing the will “of [the] Father” is what was lacking in those who professed faith, and it is required of those who go to heaven, then what does Jesus mean by doing God’s will? I believe Jesus’ meaning here is two-fold, but inseparable:

A. It is God’s Will for You to be Saved.

Jesus is talking about salvation in this passage. Salvation is needed to go to heaven, after we die. And while not everyone will receive salvation because of rejection of God, it is still God’s desire for all to be saved:

“As I live, declares the Lord GOD, I have no pleasure in the death of the wicked, but that the wicked turn from his way and live; turn back, turn back from your evil ways, for why will you die, O house of Israel?” (Ezek. 33:11)

“The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you, not wishing that any should perish, but that all should reach repentance” (2 Peter 3:9).

B. It is God’s Will for You to Do God’s Will.

But inseparable from salvation, if we are truly saved, our changed lives will be the sure result. Following salvation should be the desire to do God’s will and carry out His commands. Paul writes,

“ . . . work out your own salvation with fear and trembling” (Phil. 2:12), but in that same text says “it is God who works in you . . .”

A changed life, and living by God’s will is the outworking that we have truly been saved.

“For this is the will of God, your sanctification” (1 Thess. 4:3)

Sanctification involves growing in the faith, being delivered daily from the presence of sin. It is God’s will for us to continue in the faith (Col. 1:23), and our lives had better show evidence of our repentance and faith, or we never had repentance and faith.

Doing God’s will involves living by His principles, obeying His commandments, serving Him faithfully. Something doesn’t make sense when our actions deny our beliefs.

Thomas Linacre was physician to King Henry VII and Henry VIII of England. Late in his life, Thomas studied to be a priest and was given a copy of the four Gospels to read for the first time. Thomas lived through the darkest of the church’s dark hours under the rule of Pope Alexander 6th, who shamed Christianity with his murder, corruption, incest, and bribery. Reading the Gospels for himself, Thomas was amazed and troubled: “Either these are not the Gospels,” he said, “or we are not Christians.”

Our lives must demonstrate true belief in Christ—or we do not have true belief.

Does your life reflect what you say you believe? Your behavior is a reflection of what you truly believe. If it doesn’t there’s a problem—either you’re not saved, or you’re not being obedient to Christ. If you’re not saved, you can be—by repenting of your sins and turning to Jesus; placing total faith in His finished work on your behalf. If you’re not being obedient to Christ and doing God’s will—God can give you the strength to. You just need to surrender completely to Him. Whatever is stopping you from living out the faith you say you believe—it will be worth it when you get it out of the way so you can fully surrender to God.

II. They Defend Themselves (v. 22)

Not only did they profess Christ, but the second thing to notice here is how they defend themselves: “On that day many will say to me, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?’” (7:22).

A. “The Day of the LORD.”

Jesus says, “On that day.” What day? He is talking about the Day of the Lord, when all will stand before God in final judgment, where He will separate the wheat from the chaff—and will gather into Him His church, and the unsaved will depart into everlasting fire . . . where He will separate the weeds from the good seeds, where He will separate the believers from the non-believers.

The Old Testament referenced it:

“Alas for the day! For the day of the LORD is near, and as destruction from the Almighty it comes” (Joel 1:13).

“They shall be mine, says the LORD of hosts, in the day when I make up my treasured possession, and I will spare them as a man spares his son who serves him. Then once more you shall see the distinction between the righteous and the wicked, between one who serves God and one who does not serve him” (Malachi 3:17-18).

Also, Jesus and the New Testament writers warn of it:

“I tell you, on the day of judgment people will give account for every careless word they speak, for by your words you will be justified, and by your words you will be condemned” (Matt. 12:36-37).

“And just as it is appointed for man to die once, and after that comes judgment” (Heb. 9:27).

“Then I saw a great white throne and him who was seated on it. From his presence earth and sky fled away, and no place was found for them. And I saw the dead, great and small, standing before the throne, and books were opened. Then another book was opened, which is the book of life. And the dead were judged by what was written in the books, according to what they had done. And the sea gave up the dead who were in it, Death and Hades gave up the dead who were in them, and they were judged, each one of them, according to what they had done. Then Death and Hades were thrown into the lake of fire. This is the second death, the lake of fire. And if anyone’s name was not found written in the book of life, he was thrown into the lake of fire” (Rev. 20:11-15).

So Jesus is creating the setting for what He’s talking about here. “On that day” of judgment where He will reign as judge (Acts 17:31), He says, “ . . many will say to me, ‘Lord, Lord, did we not prophesy in your name, and cast out demons in your name, and do many mighty works in your name?”

Jesus doesn’t say that this is a select “few” who will say to this to Him, but “many.” How do they defend themselves? “Lord, Lord, did we not . . .” You can hear the tone of surprise in their voices—“Did you see what we did Lord? Did you forget? Did we not . . .” They are still saying the same thing as while they were on the earth (‘Lord, Lord’)—that means nothing has changed. They have not been born again, they are still sinners in need of a Savior.

The very fact that they defend themselves is an indicator that they are not saved. Because with Jesus, He’s all the defense you need. He took your case to the cross and settled it. On the Day of Judgment, all you’ll be able to say is “By grace I was brought to faith!” So then, this demonstrates that they were depending on something of their own merit, which they say: “did we not prophesy in your name, and cast out demons in your name, and do many might works in your name?” They list off three things to defend themselves. There’s no doubt that they did these things, even Satan and his followers can perform miracles. Even Judas cast out devils in Mark 3:14-15, and he appeared to be a disciple, but it was shown that he was not. They even claim authority behind their deeds: “in your name” is mentioned three times.

But Jesus isn’t denying that they did indeed do these things—the paramount problem was that these sinners are trusting fully in their own merit—they are defending themselves by pointing to their works. And notice the high standard of their works—I can’t remember the last time I prophesied can you? I can’t remember any time I ever cast out a demon, can you? Those things are things that most people don’t even do or try to do in their lifetimes. But I think that’s Jesus’ point here: It doesn’t matter how great your works are, how high they are—they will not even get you near the presence of God. What if you plant a church on a foreign mission field? Nope. What if you lead thousands to Christ? Nope. What if you give up all you have and serve the poor? Nope.

B. Why Works Won’t Work

Why wasn’t their works enough (they did “mighty works”)? Why aren’t works enough?

1. It’s not the way God saves. (Jesus reveals later the chief problem was “I never knew you.”) It’s not the way God saves, so don’t try to get in that way! The only work you need is the work of Jesus Christ on the cross: “Jesus answered them, “This is the work of God, that you believe in him who he has sent” (John 6:29). Jesus also tells His hearers in the Sermon on the Mount, that they must have a righteousness that is greater than outside-righteousness: “For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven” (Matt. 5:20). We need His righteousness, and true heart transformation. If you’re going to be saved—it must be God’s way, the only way.

2. Good works cannot justify. We have sinned against God (Rom. 3:23), this demands holy punishment and wrath (Rom. 1:18; 6:23). Good deeds cannot satisfy the wrath and demands of a holy God. Only a perfect substitute can propitiate God’s wrath, and justify us in God’s sight. This substitute was Christ. His perfect work in becoming sin for us, and giving us His righteousness in exchange is enough (2 Cor. 5:21). Paul writes, “Not that we are sufficient in ourselves to claim anything as coming from us, but our sufficiency is from God” (2 Cor. 3:5). Again, “I do not nullify the grace of God, for if righteousness were through the law, then Christ died for no purpose” (Gal. 2:21). And again, “For by grace you have been saved through faith. And this is not your own doing; it is the gift of God, not a result of works, so that no one may boast” (Eph. 2:8-9).

3. The spiritual state of man. The current threat that is causing fear among peoples of the world is the spread of the fatal virus, Ebola. The latest report on the death toll of Ebola is 4,033.¹  But there is a worse spiritual Ebola that has claimed more lives than any other disease in the world. That disease is sin. The Bible says that we are “dead in sins” (Eph. 2:1). If you remain spiritually dead throughout this life, even if good works are done, but nothing changes about your spiritual deadness—then you will go through the second death and be thrown into the lake of fire. We must be born again (John 3:3; Titus 3:5). God must do a supernatural work in you—replacing your heart with a new one, giving you a desire for Him, and breathing into you spiritual life.

I’ve heard many well-meaning evangelists and preachers use this illustration before: “Salvation happens like this: You are struggling at the top of an ocean, wanting to be rescued, and then God throws you a lifesaver and you grab onto it.” But that is a fatal misrepresentation! You have already sunk to the bottom of the ocean, and drowned to death—and God must reach down, pull you out of the water, perform spiritual CPR on you and breathe new life into you. You were dead in sins. You cannot be saved by works because you’re still in a state of spiritual deadness.

On January 1985, there was a large, unmarked and unclaimed suitcase discovered at the customs office at the Los Angeles International Airport. When U. S. Customs agents opened the suitcase, they found the curled-up body of an unidentified young woman. She had been dead for a few days, and as the investigation continued, it was learned that she was the wife of a young Iranian man living in the US. She was unable to obtain a visa to enter the US and join her husband so she took matters into her own hands and tried to smuggle herself into the country. The officials were surprised that an attempt like this could ever succeed. She tried to get in, but it was not only foolish, but fatal.

And if, by good works, we try to get in to heaven our own way, it will prove not only foolish but fatal—with unquenchable fire waiting at the doorstep of our eternity. As a Christian, rest in the cross, your case is settled. Depend on Christ—that gives you true freedom (Gal. 5:1); because you fail too often to depend on your own “goodness” (which is no goodness at all; Rom. 7:18; 14:23). If you are a non-believer, you need to make things right with God—works will never get you to Him. Depend completely on Christ.

III. Jesus’ Dreadful Declaration (v. 23)

These false believers professed Christ, on the Day of Judgment they defend themselves, and then in response to their confession, Jesus confesses something to them: “And then will I declare to them, ‘I never knew you; depart from me, you workers of lawlessness” (v. 23).

Jesus reveals to them what the fundamental problem was: “I never knew you.” Wait a minute. Doesn’t God know everything? Of course He does. He’s omniscient. The key to understanding what Jesus is saying here comes from the Greek word for “know.” It’s ginosko, and it’s used here to describe an intimate knowledge—a relationship knowledge—similar to the intimacy between a husband and wife. . . And Jesus is saying that’s what their problem was—there was never a personal relationship. They never knew Jesus as their Savior, so He never knew them as His child—God knows who are His: “But God’s firm foundation stands, bearing this seal: “The Lord knows those who are his,” and, “Let everyone who names the name of the Lord depart from iniquity.”” (2 Tim. 2:19).

They were committed to the power Jesus represented and the status they thought they had, but they had never allowed the will of God and a personal relationship with Jesus Christ to control their actions.

Jesus also says to them, “depart from me.” These are the words no one wants to hear from Christ—but by this time, at the day of judgment—it’s too late. This is the final destination of those who are not truly saved—eternal departure from the presence of God. The tragic part about it is not that they are surprised about this judgment, the tragic part is not that they cannot see their Christian friends in heaven, the tragic part is not even that they cannot go to heaven—the tragic part is that they will be separated from God forever.

Jesus tells them their fundamental problem, they never knew Him in a personal relationship. He tells them to get away from Him. Third, He calls them “workers of lawlessness.” They thought they were workers of righteousness by their deeds, but in reality they were workers of lawlessness because their deeds apart from spiritual transformation are of no value, and God takes no delight in them if inner faith is missing. Outward acts of righteousness without inner faith is an abomination to the Lord. In Isaiah this is depicted vividly: “Bring no more vain offerings; incense is an abomination to me . . .” (Isaiah 1:13).

These who simply profess faith are those described by Jesus in Matthew 15:8, “This people honors me with their lips, but their heart is far from me.” They are those who enter through the wide and broad gate that leads to destruction (Matt. 7:13-14); They are those who bear bad fruit (Matt. 7:15-20); They are those who built their house on the sand because they didn’t heed the words of Jesus (Matt. 7:24-27). They are those described by Paul, “They profess to know God, but they deny him by their works. They are detestable, disobedient, unfit for any good work” (Titus 1:16). They are those who need Christ to save them through a personal relationship. Is that you today? Do you know Jesus? There’s a difference between knowing about Him and knowing Him. He wants to have a personal relationship with you, He wants to forgive your sin—just repent and trust the Savior.

Conclusion: Charles Waterman

We’ve seen today that there are those who simply profess faith, but will be surprised to find that their works were not enough for salvation—they will on the Day of Judgment finally be separated from God’s eternal presence. The good news is that God saves those who come to Him in repentance and faith—there is hope! God knows your past, He knows what you’ve done, and He is willing to forgive if you’re willing to come to Him. Is God drawing you to come to Him?

From a home with one brother and one sister, Charles Waterman’s urge was to see the country. This took him to hitchhiking on the railroad to California. He was influenced by the worldly crowd and gave himself to become an alcoholic. Even as such, he worked his way up to become an engineer on the steam locomotive. He married Anna, who had a Christian background and did what she could to keep the testimony before him. Anna was discouraged at the path her husband followed because it was causing him to miss work on some of his hangovers. So she asked a lady in her town in California to meet with her and help her pray for Charles to be saved. His wild life went on for three or more years and one night he became frightened while under the influence and when he finally arrived at home, he told Anna he wanted to be saved. She immediately called her friend who came over to their home and they led him to the Lord. He begged the Lord for forgiveness and to clean up his life, which the Lord did.

The happiness that followed caused Anna to write the song Yes, I Know! with these words:

“Come, ye sinners, lost and hopeless,

Jesus’ blood can make you free;

For He saved the worst among you,

When He saved a wretch like me.

And I know, yes, I know

Jesus’ blood can make the vilest sinner clean.” ²

Do you know Christ today? Are you depending on your own goodness and works? Are you fully trusting in His grace this hour? Come to Christ, and He will not turn you away.


 

1. NBC News, Ebola Death Toll Rises to 4,033
2. Hymntime, Yes, I Know! 

You’ve Got Questions: What Does “Blessed Are Those Who Hunger and Thirst for Righteousness” Mean (Matt. 5:6)?

You’ve Got Questions: What Does “Blessed Are Those Who Hunger and Thirst for Righteousness” Mean (Matt. 5:6)?

In Jesus’ Sermon on the Mount, the beginning section is what is known as the Beatitudes (Matt. 5:1-12) and they are a description of true Christian characteristics. In the fourth Beatitude, Jesus says “Blessed are those who hunger and thirst for righteousness for they shall be satisfied” (Matt. 5:6).

Jesus is talking in a way that we can relate. “Hunger” and “thirst” represent the necessities of physical life. In the physical realm, we hunger because we lack nutrients and food that our bodies know they need to survive. Food contains the vitamins and minerals necessary for our survival and functioning. So our stomach aches with hunger pains to notify us that we need food. It’s a natural desire. We hunger because we desire; we desire because we lack; we lack because we have not that which we need. It works the same way with thirst. But does Jesus say, “Blessed are those who hunger and thirst for food and water”? No, He says “Blessed are those who hunger and thirst for righteousness.” So Jesus’ analogy demonstrates that just as a hunger for food and water are necessary for physical life, so hungering for righteousness is necessary for true spiritual life. Without the righteousness of Christ, you cannot be saved (2 Cor. 5:21). It’s a strong desire, a passionate force inside the soul. It’s not something that just comes and goes—it means a hungering that keeps on until it is satisfied. Unlike Israel’s love for God in Hosea that was just coming and going: “What shall I do with you, O Ephraim? What shall I do with you, O Judah? Your love is like a morning cloud, like the dew that goes early away” (Hosea 6:4). What do morning clouds do? They go away. What happens to dew? It goes away. It doesn’t remain. Our hungering and thirsting for righteousness will not just come and go, and the way to true happiness, the way to being truly “blessed,” is the way of spiritual hunger and thirst.

Jesus says that we are to hunger and thirst “for righteousness,” and righteousness is twofold here. The goal of hungering and thirsting for righteousness is both hungering and thirsting for salvation, and for sanctification.

For Salvation. First of all, without a hunger/desire for salvation, you cannot be saved. The Scriptures say, “No one understands; no one seeks for God” (Rom. 3:11). Without Christ, we are in a state of spiritual depravity and dead-ness (Eph. 2:1-3). And as sinners, we are naturally bent towards sin and evil. We will always choose evil over good; sin over obedience. It’s not that we are as sinful as we could be, but every faculty of our being is corrupted by sin. So when it comes to the choices we make, we are always going to choose evil. It’s not that sinful man doesn’t do some good, but even that good he does is with wrongful intentions. In any moment of decision, your greatest desire (in that moment) will determine the decision you make.

Let’s imagine that you walk in to McDonald’s for lunch. You realize that you haven’t been eating very healthy lately, so when you look at the menu, you have a desire to get a salad. But you also notice how delicious looking that McDouble is. Your desire to eat that McDouble is now greater than your desire to eat salad, so you order a McDouble. Even if you choose not to eat at all, still your strongest desire in that given moment determines the choice you make (your desire to not eat at all is stronger than choosing a McDouble or a salad). Everything that sinful, unregenerate man does in his rebellion against God, is sin. “For whatever does not proceed from faith is sin” (Rom. 14:23). Since we are so depraved, God in His grace must give us a spiritual appetite for Jesus Christ, the bread of life. No one has ever got up one morning out of bed and said, “Today, I think I am going to become a Christian!” Since man is prone to sin, God must give man spiritual hunger for the salvation that comes from the Lord. That hunger will lead to an acting on that hunger: repentance and faith, which is also by the grace of God. If you have a sincere desire to know God, you need to act on that desire; God gave it to you.

For Sanctification. Not only should we hunger for salvation, but also sanctification. Sanctification is the process by which we become more and more like Jesus Christ. It’s the goal of our Christian lives. We should desire to know God more, to love God more, to be more for God. Peter writes, “But grow in the grace and knowledge of our Lord and Savior Jesus Christ. To him be the glory both now and to the day of eternity” (2 Peter 3:18). Similarly, Paul says “Rather, speaking the truth in love, we are to grow up in every way into him who is the head, into Christ” (Eph. 4:15). Do you hunger to be more for Christ?

 

For further reading, please consult: Sermon on the Mount: Those Who Hunger and Thirst