Martin Luther for the Win!

The following is excerpted from Luther's introduction to his commentary on the sermon on the mount. Somehow I fear that most of today's "Protestants," and even the more solid among Evangelicals and Fundamentalists, have lost sight of what the Reformation was all about, the gains that it made, and the Biblical "wrecking ball" that it indiscriminately brandished against all forms of man-made, Gospel-distorting doctrines. Something tells me we could use a few more Luthers in the church today. Notice, especially, that Luther recognizes an orthodox "middle ground" of balanced, Scriptural teaching, with heretical extremes on both sides, incorporating only a part of the Biblical doctrine while destroying the necessary balance. 

Here are the first few paragraphs from Luther:

"I am truly glad that my exposition of the three chapters of St. Matthew, which St. Augustine calls the Lord’s Sermon on the Mount, are about to be published, hoping that by the grace of God it may help to preserve and maintain the true, sure and Christian understanding of this teaching of Christ, because these sayings and texts are so very common and so often used throughout all Christendom. For I do not doubt that I have herein presented to my friends, and all others who care for these things, the true, pure Christian meaning of the same. 

And it is hard to understand how the very devil himself has by his apostles so cunningly twisted and perverted especially the fifth chapter, as to make it teach the very opposite of what it means. And though Christ purposely intended thereby to antagonize all false teaching, and to exhibit the true meaning of God’s commands, as he expressly says: “I am not come to destroy the law;” and takes it up piece by piece to make it perfectly clear; yet the infernal Satan has not found a single text in the Scriptures which he has more shamefully perverted, and made more error and false doctrine out of, than just this one which was by Christ himself ordered and appointed to neutralize false doctrine. This we may call a masterpiece of the devil.

First of all there have fallen upon this chapter the vulgar hogs and asses, jurists and sophists, the right hand of the pope and his Mamelukes. They have sucked this poison out of this beautiful rose, and scattered it everywhere; they have covered up Christ with it and have exalted and maintained the antichrist, namely, that Christ here does not wish everything which he teaches in the fifth chapter to be regarded by his Christians as commanded and to be observed by them; but that much of it was given merely as advice to such as wish to become perfect, and any who wish may observe these parts; despite the fact that Christ there threatens wrathfully: — no one shall enter heaven who sets aside one of the least of these commands, — and he calls them in plain words commands.

Thus they have invented twelve gospel counsels [consilia evangelii], twelve items of good counsel in the gospel, which one may heed if he wants to be something over and above other Christians (higher and more perfect); they have thus made not only Christian salvation, yes even perfection also, dependent aside from faith upon works, but they have made these same works voluntary. That is, as I understand it, to forbid really and truly good works, which is just what these nasty revilers accuse us of doing. For they cannot deny this, and no covering and smoothing over will help them as long as this fifth chapter of Matthew abides. For their books and glosses are at hand, along with their former and present daily impenitent life that they lead in accordance with this their teaching. And the teaching of those twelve “evangelical counsels” is very common among them, viz., not to require wrong doing, not to take vengeance, to offer the other cheek, not to resist evil, to give the cloak along with the coat, to go two miles for one, to give to every one that asks, to lend to him who borrows, to pray for persecutors, to love enemies, to do good to them that hate, etc., as Christ here teaches. All this (they disgustingly say) is not commanded, and the monks at Paris honestly assign their reasons, saying, this Christian teaching would be much too hard if it were loaded with such commands as these, etc.

This is the way the jurists and sophists have hitherto ruled and taught the church, so that Christ with his teaching and interpretation, has had to be their fool and juggler; and they still show no signs of repentance for this, but are eager to defend it, and to put forward again their cursed shabby canons, and to crown again their cunning pope. God grant, however, that I may live and may have to give clasps and jewels for this crown; then he, God willing, shall be called rightly crowned.

Therefore, dear brother, if you please, and have nothing better, let this my preaching serve you, in the first place, against our squires, the jurists and sophists, I mean especially the canonists, whom they themselves indeed call asses, and such they really are, so that you may keep the teaching of Christ for yourself pure in this place of Matthew, instead of their ass’s cunning and devil’s dung.

In the second place also against the new jurists and sophists, namely, the factious spirits and Anabaptists, who in their crazy fashion are making new trouble out of this fifth chapter. And just as the others go too much to the left in holding nothing at all of this teaching of Christ, but have condemned and obliterated it, so do these lean too much to the right, and teach that one should have nothing of his own, should not swear, should not act as ruler or judge, should not protect or defend, should forsake wife and child, and much of such miserable stuff.

So completely does the devil mix things up on both sides, that they know no difference between an earthly and a heavenly kingdom, much less what is to be taught and to be done differently in each kingdom; but we, God be thanked, can boast that we in these sermons have clearly and diligently shown and exhibited it, so that whoever hereafter errs, or will err, we are freed from all responsibility on his account, having faithfully presented our opinion for the benefit of all. Let their blood be upon their own head; our reward for this we await, namely, ingratitude, hatred, and all sorts of hostility, and we say cleo gratias."

Editor's Inquiry: Does anyone know what cleo gratias means? I am admittedly weak in Latin (among other things), and this is a question for which even Google does not appear to have an answer. Please share your Latin interpretation skills with us if you know!

IMPOSSIBLE: The Sermon On The Mount, Part 4

At the end of the last post in this series (going back about three weeks - where does the time go?), I posed the question, "where are faith and regeneration in the Sermon on the Mount?" Here's the answer I'm proposing: they are wrapped up in the concept of God the Father which our Lord has interlaced through the entire sermon.

Jesus' presentation of God as the Father of His disciples implies regeneration and inspires faith.

Before we leap toward the commonly held, universalistic idea that "all people are God's children," let's notice that Jesus is expressly addressing His disciples in this sermon. Matthew 5:1-2 says, "When Jesus saw the crowds, He went up on the mountain; and after He sat down, His disciples came to Him. He opened His mouth and began to teach them ..." The direct audience is the disciples, although the crowds are certainly listening in.

A child is a father's offspring, the extension of his life. The life of the father is in his son. As in Adam all died, so all who are in Christ live again, through the sharing of the Father's life that is in Christ. Jesus, the eternal Son of God, shares with us the privileges of His sonship. This includes the most basic privilege of all, that of having spiritual life in ourselves. It is impossible to have eternal life apart from union with God.

That is the INVOLUNTARY side of sonship. It is the aspect in which God gives us His own life, not because we chose to live but because He chose to make us alive. After all, who chooses to be born?

The VOLUNTARY side of sonship involves dependency, relationship, and imitation. Another way of of saying this is, "sonship leads us voluntarily into a faith relationship." Many earthly fathers have proven themselves untrustworthy, and failed to bring their children into this type of trusting intimacy, but it is nonetheless God's intention for fatherhood. With God, failure is impossible. He always draws His children irresistibly into communion with Himself, simply by showing them how loving and faithful He is. We therefore voluntarily trust Him, through the faith which He gives us by revealing Himself. One of our Lord's most obvious objectives in the Sermon on the Mount is to endear us to the Father He is revealing.

With this in mind, I would like to examine the various statements about God the Father, so that in the words of His Son we might find Him more glorious and trust Him more fully.

A Perfect, Holy & Righteous Father

(Perfect, yet not perfectionistic)

Mt. 6:9 Pray, then, in this way:‘Our Father who is in heaven, Hallowed be Your name.

The Father is holy. He lives in heaven. He hears our prayers.

Mt. 5:48 Therefore you are to be perfect, as your heavenly Father is perfect.

The Father is perfect (Gk. TELEOIS, finished, mature, fully developed, complete). His eternal and immutable perfection engenders our perfecting process, and guarantees that we ultimately become like Him in character (i.e., imitators of Him).

Mt. 6:33 But seek first His kingdom and His righteousness ...

The Father is a Righteous King. Sovereign, just, and worthy to be our primary pursuit.

A Provider

(Rich, yet generous)

Mt. 6:32-33 For the Gentiles eagerly seek all these things; for your heavenly Father knows that you need all these things. But seek first His kingdom and His righteousness, and all these things will be added to you.

The Father knows everything we need. He promises to provide everything we need. He does not abandon His children. In this section, His kingdom and righteousness are presented as our basic necessities, compared as they are with such daily essentials as "food" and "clothing."

Mt. 7:11 If you then, being evil, know how to give good gifts to your children, how much more will your Father who is in heaven give what is good to those who ask Him!

The Father gives His children good things. He does not sell to them, nor does He trade with them. He responds lovingly to their requests with free gifts of grace. What could they ever use to trade or buy with? All that they possess has come from His bounty.

A brief side note here: the concept of total depravity is implied in Jesus' passing description of His own disciples as "evil." He calls them the Father's children, and yet He calls them evil in the exact same verse. In this we find the paradox of a pervasively depraved nature and a radically sanctifying grace present and active in the very same individuals. Those who teach errors such as sinless perfection and innate human goodness would be hard pressed to explain this dual description of the disciples. When we read passages like Romans 7 and Galatians 5, it all becomes more clear, though it is still indissolubly paradoxical - even under the penetrating light of Pauline examination. But back to the subject at hand . . .

Mt. 6:26 Look at the birds of the air, that they do not sow, nor reap nor gather into barns, and yet your heavenly Father feeds them. Are you not worth much more than they?

The Father takes care of all His creatures, especially His own children. A good father values his children and gives all he has to them. If we hunger and thirst for righteousness, He will not fail to feed us.

An Omniscient Father

(Unseen, yet all-seeing)

Mt. 6:4 so that your giving will be in secret; and your Father who sees what is done in secret will reward you.

The Father sees everything, even our most secret deeds.

Mt. 6:6 But you, when you pray, go into your inner room, close your door and pray to your Father who is in secret, and your Father who sees what is done in secret will reward you.

The Father is unseen, and He sees every unseen thing. Just as the Father dwells in secret, and the birth of His children takes place in secret, so a great deal of our relationship with Him must remain hidden. Yet the light that results from such a relationship cannot possibly remain a secret.

Mt. 6:8 ... your Father knows what you need before you ask Him.

The Father knows everything we need. He knows what we are thinking. He is intimately acquainted with our hearts, wills, and bodies. He made us.

Mt. 6:18 so that your fasting will not be noticed by men, but by your Father who is in secret; and your Father who sees what is done in secret will reward you.

The Father notices what we do. He is not ignorant of our deeds, whether good or evil.

Mt. 6:32 For the Gentiles eagerly seek all these things; for your heavenly Father knows that you need all these things ...

The Father knows what we need. Are we getting this yet?

A Kind and Generous Father
(Forgiving of enemies, yet not forgiving of unforgiveness)

Mt. 5:44-45 But I say to you, love your enemies and pray for those who persecute you, so that you may be sons of your Father who is in heaven; for He causes His sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.

The Father's kindness is unlimited, extending even to His enemies.

Mt. 6:14-15 For if you forgive others for their transgressions, your heavenly Father will also forgive you. But if you do not forgive others, then your Father will not forgive your transgressions.

The Father forgives transgressions. He is so committed to forgiveness that He will not allow for exceptions in His children. They must forgive as they have been forgiven, and they will be forgiven as they share His forgiveness.

Mt. 5:9 Blessed are the peacemakers, for they shall be called sons of God.
The Father's likeness is seen in those who resolve conflict and restore relationships. They are doing His work as His representatives, for they imitate His kindness.

A Father Who Rewards His Children
(Giving just rewards, yet doing so on the basis of grace)

Mt. 6:1 Beware of practicing your righteousness before men to be noticed by them; otherwise you have no reward with your Father who is in heaven.

The Father notices and rewards every single righteous deed done by His children, even though the righteousness came to them as a gift in the first place - and in spite of the fact that they have been forgiven for innumerable evils.

Mt. 6:6 But you, when you pray, go into your inner room, close your door and pray to your Father who is in secret, and your Father who sees what is done in secret will reward you.

Believe it! God will reward the work you do for Him.

Mt. 6:18 so that your fasting will not be noticed by men, but by your Father who is in secret; and your Father who sees what is done in secret will reward you.

The rewards are promised, but granted only in the future. Therefore, they can only be received through faith in the Father's Word. Thus, we will only practice secret righteousness if we believe His promise, so our "just" rewards come by grace, through faith. Sublime paradox!

A Glorious Father
(Unseen, yet revealing His glory through our works)

Mt. 5:16 Let your light shine before men in such a way that they may see your good works, and glorify your Father who is in heaven.

A perfect balance is achieved by comparing this verse to Mt. 6:1. We are not to practice our righteousness before men, but we are to shine our light before men. Like the Father, we should seek to enlighten others, and not to justify ourselves. We are not to act in such a way that we ourselves are noticed by men, but rather that they may see our good works. Like the Father, we ourselves should remain hidden and allow our works to be seen. We are not to have the motive of being noticed by men, but rather that men may glorify our Father. God-revealing light shines through the good works which result from a humble dependence upon His righteousness. But the man-centered reward of self-glorification is all we will ever get from gaudy displays of self-righteousness. The actions may appear outwardly similar in some respects, but what a contrast in motivations and results!

The Father is worthy to be glorified. Only the new heart that has been created by regeneration, and become endeared to the Father, can have as its motivation the supreme glory of God. Apart from regeneration and faith, the God-centered Christian life would be . . . impossible.

Likewise, it is only as we come to know God as Father that we can bear to see that we are spiritually destitute. It is only in the embrace of our Father that we can shed tears of shame and grief for our sins. It is only in the glow of the Father's love and generosity that we can bow the knee and willingly comply with what He has commanded. As He graciously fills our spiritual hunger, we begin to imitate Him in His mercy, purity, and peacemaking ways. Thus the light shines, and He is greatly glorified in His adoring and grateful children.

IMPOSSIBLE: The Sermon on the Mount, Part 3

Let's continue our look at how the theme of “the righteousness of God” is woven into the text of the Sermon on the Mount. In the previous post we looked at the beatitudes. There are three other key texts where the theme of God's righteousness is mentioned.

It is in the sermon’s thesis statement:

Matthew 5:20 “For I say to you that unless your righteousness surpasses that of the scribes and Pharisees, you will not enter the kingdom of heaven.”

The thesis is simple: to enter God's Kingdom, one must have the highest possible kind of righteousness. God’s righteousness is a surpassing righteousness. It abounds beyond the very best of human virtue. The Lord goes on to give examples of how the outward, Pharisaic ethic falls short of the real standard:

It condemns murder, but inwardly burns with the anger that leads to murder.
God’s righteousness condemns anger (the root of murder), and murder (the fruit of anger).
It brings sacrifices to God, but leaves relationships in a damaged condition.
God’s righteousness values relationships above religious rituals.
It seeks legal victories, but ignores the possibility of reconciliation
God’s righteousness seeks reconciliation and brings peace.
It carefully avoids adultery, but cannot avoid the adulterous desires of the heart.
God’s righteousness deals with sin at the heart level.
It justifies divorce as a legal option, and ignores the consequences brought on others.
God’s righteousness considers how our actions affect others..
It multiplies religious promises, but doesn’t bring integrity to everyday speech.
God’s righteousness produces words of truth that are backed up with action.
It commands a love that extends to friends only.
God’s righteousness employs boundless love to make friends out of enemies.

Note that every single example deals directly with relationships in everyday life. We may be able to put on a facade of moralistic spirituality when we are isolated, but in close proximity to other human beings we quickly find we have sinful hearts.

God’s righteousness can be seen again in the sermon’s hinge point of Matthew 5:48-6:1

“Therefore you are to be perfect, as your heavenly Father is perfect. Beware of practicing your righteousness before men to be noticed by them; otherwise you have no reward with your Father who is in heaven.”

Here Jesus identifies the problem with Pharisaic righteousness: impressive as it may be in the eyes and opinions of men, it falls short of the glory of God. The righteous standard is GOD HIMSELF, not the Pharisees (Mt. 5:20), not the tax collectors (Mt. 5:46), not the Gentiles (Mt. 5:47, 6:7-8, 6:32), not the hypocrites (Mt. 6:2, 5, 16), not the masses (Mt. 7:13-14), not the false prophets (Mt. 7:15-20). Two things are clear from this: first, righteousness is something to be practiced; second, it is to be practiced for God's sake and not for the approval of other people.

The theme gets a final mention at the sermon’s summary call to action found in Matthew 6:33

“But seek first His kingdom and His righteousness . . .”

Our Lord has been speaking about righteousness throughout the message, but here He defines the source of the righteousness He has been describing. It is from God; it is HIS righteousness. And how do we get it? By making it our first and primary pursuit, above our daily necessities, trusting God to provide the righteousness we need.

In essence, the sermon's opening thesis says, "Abandon your own righteousness - it's not good enough." The hinge point says, "Stop putting on a show - God is not impressed." The call to action says, "Seek the righteousness only God can give you - it's what you need most of all."

True righteousness is something we hunger and thirst for (Mt. 5:6). We don't come to God already possessing it. Instead we come with a need for it, and God fills us (Mt. 5:6). True righteousness is in Christ (Mt. 5:10-11), it is something that exceeds outward moral perfection (Mt. 5:20), it is something that imitates God and is practiced for His sake (Mt. 5:48-6:1), it is something that we must seek after and obtain from God (Mt. 6:33). This all sounds rather similar to the themes found in Romans, the Corinthian letters, Galatians, Philippians, Hebrews, etc. - really, it's laced through the entire New Testament, and even the Old (though less prominently). Do you see it? Far from a mere ethical teaching, the Sermon on the Mount is ultimately a denunciation of self-righteousness and an admonition to seek the higher, better, true righteousness of God – not merely as an active approach to life, but as that which we EAT, and DRINK, and as that which gives us life and FILLS US! The righteous ethic is a heart-level application of God’s Law. It’s an ethic that is tailor made to bash the living daylights out of the self-confident belief in our own ability to do good apart from the One Who IS our only righteousness. The phrase, “HIS righteousness,” summarizes both the ethic and the message of the Sermon on the Mount – and of the Gospel itself. It implies that there is a higher righteousness, that it isn't from us, and that we can get it only from Him Who is its origin and source.

Perhaps someone will ask, "where is faith in all of this? Where is regeneration? You've made a case for imputed righteousness, but what about the other pieces of the Gospel you preach? Are they in this sermon, too? And aren't there other important themes to talk about???" Stay tuned, the next post in this series will address some of these issues. Parts of the Sermon on the Mount which are virtually ignored by many of its most vocal "followers" are directly tied to the Gospel of God's sovereign grace, a Gospel which they have ironically rejected. What a joy to discover the true glory of God in this foundational text - a text which has been abused and misinterpreted to teach man-centered ideas of universalism, liberalism, political socialism and liberation theology! All of these are a result of overlooking (or ignoring) the obvious, as fallen men continue to suppress the truth in UNrighteousness . . . but may our Father reveal Himelf to our hearts as we study on.

IMPOSSIBLE: The Sermon on the Mount, Part 2

THEME AND PURPOSE: A PARADOX

What was Jesus’ motive in preaching the Sermon on the Mount? What was He aiming for? Was He giving us a set of rules to live by? Or was He trying to prove that we are sinners who can’t follow God’s rules? Or, was He trying to show us what our behavior can be when He changes our hearts?

What if He is doing all three - giving us a set of rules that will prove we are sinners, and will subsequently lead us to life-changing faith and spiritual conversion?

I would submit that the theme of the Sermon on the Mount is the righteousness of God. It is a righteousness that is from God, to God, and through God. It is above man's righteousness, and actually presupposes that our best righteousness is false and invalid. Read through Matthew 5-7 and you will see it plain as day.

THE BEATITUDES

This theme can be seen throughout the sermon, beginning with the beatitudes, which are at once a description of God’s own righteous character and the path by which we enter into that character.

For us, the beatitudes open with a bankruptcy called “poverty of spirit.” We come to God with nothing but our sins. We come empty of virtue, full of filth. We come depraved, and in desperate need of a goodness we do not possess. Here, in the very first verse, we’ve already departed miles away from the Gandhian ideal of a noble humanity full of divine potential.

Add mourning over sin and a meekness that willingly complies with God’s instructions, and you have a perfect formula for total spiritual surrender. We ACKNOWLEDGE our sin (spiritual poverty), BREAK UNDER THE WEIGHT of our sin (mourning), and WILLINGLY DO ANYTHING GOD SAYS to overcome our sin (meekness).

Central to the beatitudes is the “hunger and thirst for righteousness.” The first three beatitudes are a description of this spiritual hunger and thirst, while the fifth through seventh beatitudes are a description of what it means to be filled with God’s righteousness. To hunger and thirst is to be poor, broken-hearted and meek. To be filled with God’s righteousness is to be merciful, pure-hearted and peaceable (what a shock this definition must have been to the Pharisees!).

Blessed are the poor in spirit …
Blessed are those who mourn …
Blessed are the meek …
Blessed are those who hunger and thirst for righteousness
For they shall be filled
Blessed are the merciful …
Blessed are the pure in heart …
Blessed are the peacemakers …

The eighth beatitude describes the result: persecution from a world which rejects God’s righteousness. Note the parallel structure of verses 10 and 11, in which Jesus equates Himself with righteousness:

Matt. 5:10
Blessed are those who have been persecuted for the sake of righteousness
Matt. 5:11
Blessed are you when people insult you and persecute you and falsely say all kinds of evil against you because of Me

“For the sake of righteousness” = “because of Me”. Do you see what Jesus Christ is saying here? HE HIMSELF IS OUR RIGHTEOUSNESS. He is the only righteousness that can save us from sin, change our hearts and make us merciful, pure, and peaceable. Can I get an “amen” from Gandhi? How about those Emergent folks who adhere to the Sermon on the Mount? Somehow this sermon's mere introduction has led us right back to the Gospel preached by Paul and the other apostles. Should we be surprised by this?

In the next post, we’ll examine some other places where the Lord weaves in this theme of God’s righteousness . . .

IMPOSSIBLE: The Sermon on the Mount, Part 1

Gandhi once said, “The message of Jesus as I understand it, is contained in the Sermon on the Mount unadulterated and taken as a whole... If then I had to face only the Sermon on the Mount and my own interpretation of it, I should not hesitate to say, 'Oh, yes, I am a Christian.'”

This seems to me the quintessential statement of man-made religion. It is raw self-righteousness. You see, as I face the Sermon on the Mount I find myself reaching the exact opposite conclusion. I say, “If this is what it means to be a Christian, I’m in big trouble.”

Liberal Christians from Tolstoy to MacLaren to Obama have persistently affirmed their allegiance to the Sermon on the Mount. For them, the sermon’s morality is inspirational, its ideals grand, its effects potentially utopian. For me, it’s the other way. The morality is impossible, the ideals unattainable, the effects demolishing to everything I am - apart from Christ and grace and the Gospel. We’re not supposed to read the words of Jesus and say, “Oh, that’s nice.” His words are intended to devastate us. Anything short of that is evidence of a hardened heart.

In the view of Gandhi and many of today’s Christians, Jesus gives the world an ethical teaching that will help mankind to become better. But this is nothing more than an expanded re-packaging of the same old legalism that Jesus is preaching against. It is an error that confuses the ethic of the Gospel with the message of the Gospel. Christ’s teaching contains both ethic and message. The ethic He prescribes shocks us and prepares us to receive the message; and the message, once received, works in us to produce the ethic. In other words, the sermon contains both Law and Gospel in perfect balance.

Please join me as I examine the Sermon on the Mount in this series of posts. Let’s study it “unadulterated and taken as a whole” as Gandhi recommends– and see what we find . . .