November 27, 2011

Lesson: Matthew 6:24–34

Key Verse: Matthew 6:33–34

aa

Introduction

What is life like in the Kingdom of God? What is life like in the Kingdom of God here on earth? God’s Word, among other things, teaches us what it is like to live in God’s kingdom, right here in this world that He created. What is the first thing that you think of you when you hear about the Kingdom of God? Is it about the relationship you have with your Father in heaven? Are your thoughts directed to the Son of God as the King of kings, and yourselves as His very own subjects?

The Kingdom of God tells us that there is a King, and that He is sovereign. In other words, there is nothing on earth or in heaven that can thwart the purpose and will of God. The divine providence of God the Father, Son, and Holy Spirit remain unbroken and unaltered. We are a people who receive daily mercy from our Lord, but we are never at the mercy of the evil one or his followers.

The Kingdom of God tells us that we belong to the family of God. We are His adopted children, and He will never let us go. To this Kingdom our Lord is drawing those He is saving. Christ is our Good Shepherd, Savior, and King, whom we follow into victory. In this Kingdom relationship, we worship and serve our Lord. And we receive from Him our daily bread. In this relationship, we live and move each and every day.

aaa

Two Masters—Matthew 6:24

Our Lord teaches us, “No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon.” As subjects of the King, as children of our heavenly Father, we can only serve Him who has delivered us from darkness into His marvelous light. When a Christian desires to serve Christ and habitually clings to the world’s wickedness, he or she is trying to serve God and mammon.

What does it mean to hate one and love the other? The word that our Lord uses for love is Agapao. This word indicates the direction of the will. God so loved, directed His love toward us, that He sent His Son to be our Savior. We cannot direct our will, for the purpose of finding happiness, etc., toward two masters. This will only bring about a hatred for one, while trying to love the other. We cannot subject ourselves to Christ as His servant and seek to serve another. True satisfaction and blessing come when we seek first to serve Christ and His righteousness.

Discussion: What will happen when we try to have the better of two masters?

aa

Even Solomon—Matthew 6:25–29

Trying to serve two masters brings trouble and anxiety for our daily needs. Therefore, our Lord says, “Take no thought for your life …Is not the life more than meat, and the body than raiment?” Are all of our efforts put forth for food and clothing? Do the malls of our city thrive on the anxiety, greed, and covetousness of men?

Our Lord directs our thoughts to the birds of the air and the lilies of the field. The implications of these words are that the Creator, our heavenly Father, feeds and cares for the birds of the air and the flowers of the field. The evolutionists of TV land have done us a great service. They have provided us with some beautiful pictures of God’s creation. They may give credit for the beauty and work of the flowers, the many-colored fish of the sea, and the myriads of insects, etc., to their ability to see the work of evolution. The heart of many may deny their Creator, but His creation cannot but give the glory to God when they see His handiwork.

Christ asks this question in the middle of this creation picture, “Which of you by taking thought can add one cubit unto his stature?” We cannot add to our height or to our mental and spiritual stature. In this, we are like the birds of the air and fish of the sea. Even the grandeur of Solomon, which includes his wisdom, was not as beautiful as the lilies of the field. This is a very humbling picture of man. Can we look at the beauty of God’s fields and still believe that the world can clothe us better than God?

Discussion: Where does God direct our thoughts that we might humbly depend upon Him?

aa

Father Knows—Matthew 6:30–34

What is, therefore, our worth before God? Does God care for us more than the grass of the field? Surely the grass has a splendor of its own. However, it will be lost to the heat of the sun or the grinding of the mower.

Our Lord Jesus tells us not to take thought of what we will eat or drink. He also tells us not to take thought for the things of tomorrow. Are we not to be concerned about our daily needs? Or, is our Lord saying that we are not to make these things our number one priority? Is it not true that our “heavenly Father knoweth that ye have need of all these things”? Since our Father cares for us, even more than He cares for the birds of the air, then we ought know that we need not be anxious about getting things like food and clothing. Our Father does know our needs.

Therefore, we are to seek “first the kingdom of God, and his righteousness.” Service in the kingdom of God is our utmost desire. To do what is right is the longing of our hearts. Do first, each day, what is most profitable to God’s kingdom here on earth. Do justice and help those in need. Share the gospel and look for God’s hand in the lives of His people. Do good in Christ and the promise of the King is that He will add the blessings of our daily bread.

“The gospel church is his flock. Christ is the great and good shepherd. We, as Christians, are led by the hand into the green pastures; by him we are protected and well provided for. To his honour and service, we are entirely devoted as a peculiar people, and therefore to him must be glory in the churches” (Matthew Henry).

Discussion: What is our priority as members of the kingdom of God on earth?

aa

Lessons are based on the International Sunday School Lessons for Christian Teaching, copyright © 2011 by the Committee on the Uniform Series.

November 13, 2011

Lesson: Matthew 5:38–48

Key Verse: Matthew 5:44

aaa

Introduction

Today’s lesson covers some of the thoughts of Matthew, chapter five, from the previous lesson. May the Spirit continue to teach us as we grow in His Word; the emphasis being on the love which our Lord has manifested to us and in us. This love is not of the world; theirs is self-centered and puffed up. The love that the world teaches is the erotic love of the sit-coms and soap operas. At best, it may offer the Philadelphia love of friendship. Both these kinds of love are dependent upon the situation of the moment. The love that can be both powerful and lasting is the love of which our Lord is speaking when He says, “But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and may persecute you” (Matt. 5:44). This Greek word for love is ‘Agapao,’ signifying an act or direction of the will, whereby one finds joy in all that he faces. In comparison, friendship-love or ‘phileo,’ reveals contentment, being friendly because of common interests. Agapao (love) is used of God’s love toward man and man’s love toward God. Phileo (friendship love) is never used of man’s love toward God, and it is never used of man’s ‘love’ toward his enemies. We are to love (Agapao) our enemies. This is an act of the will of the Christian toward those who would hate us or persecute us.

aaa

Resist not Evil—Matthew 5:38–42

Our Lord continues His message on the mountain, saying, “Ye have heard that it hath been said, An eye for an eye, and a tooth for a tooth: But I say unto you, That ye resist not evil: but whosoever shall smite thee on thy right cheek, turn to him the other also.” He gives the example of being sued for your coat, and of giving to that person your cloak also; that if you’re compelled to go one mile, go the second mile as well. Our Lord expresses the spirit of love by saying, “Give to him that asketh thee, and from him that would borrow of thee turn not away.”

These words of our Lord are not a repudiation of the commands of the Old Testament Scripture: “And if any mischief follow thou shalt give life for life, eye for eye, tooth for tooth, hand for hand, foot for foot, burning for burning, wound for wound, stripe for stripe” (Ex. 21:23–25). Justice must be maintained. Righteousness must prevail if a nation is to be blessed. The righteous King still reigns.

Our Lord is telling His disciples that they are not to be disobedient to the authority that rules. They are not to take vengeance upon rightful authority, even if they abuse that right. Unless, of course, if it is a blatant attack upon the law and rights of the King of kings and Lord of lords. The authority—parents, bosses, governor, president—is under direct responsibility of King Jesus: “under God”! There is a limit that the citizen has in taking the law into his own hands. Scripture teaches us that vengeance belongs to the Lord. “Recompense to no man evil for evil, provide things honest in the sight of all men. If it be possible, as much as lieth in you, live peaceably with all men. Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord” (Rom. 12:17–19).

Therefore if the authority (Roman soldier, for instance) compels the disciple to go a mile with him, honor him by going two. If the government tells us to stay fifteen feet from an abortion clinic, let us stay 20 feet away. Bombing clinics is not our prerogative. We must give glory to the King by our actions. Let us continue to impress the Gospel upon wickedness. If the Christian nurse is pressured to take part in an abortion, let her stand firm in the Gospel and refuse. If she loses her job, let the congregation of our King support her financially and spiritually. Let us pray also that the appointed authority will obey the King and revise their thinking on abortion, euthanasia, same-sex marriage, etc.

Discussion: What is our responsibility toward the authority above us?

aaa

Children of the Father—Matthew 5:43–48

What is the motivation, both to obey the authorities who are under the Lordship of Jesus and to obey Christ’s command?—“Love your enemies, bless them that curse you, do good to them that hate you, pray for them which despitefully use you, and persecute you.” The motivation is this, “That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust.”

There are at least three thoughts here that help us obey this seemingly hard command of the Lord. One is that of love. This is that Agapao-love of which we spoke in the introduction. This is the love that fulfills the Law of God. We are to love God with all our heart, mind, and strength, and our neighbor as ourselves. This is the will of man set free in Christ to obey the Law of God. This love wills the best for everyone, even the enemy. This love does not yoke us with the enemy, such as, compromising truth with the lies of the humanist. However, this love demands that we feed him when he is hungry, and sees to it that our enemies are also treated justly and righteously.

The second thought focuses on the truth that we are children of our Father in heaven. We are members of the body of Christ, children of our Father’s righteous household, bearing His name, etc. We are to act in accord with our new nature, which is made after the image of Christ. To act in an unrighteous, unjust, or unloving manner, in any situation, speaks wrongly of our King and Savior.

The third thought is of our Father in heaven. How does our Father act? He directs the sun to rise on the evil persons as well as on the good persons. He sends rain on the just and unjust. The righteous in Christ and the wicked, who oppose their Creator, are blessed with much goodness from the hand of God. He blesses the field of the wicked farmer as well as the good farmer.

Our lord reminds us that it is easy to love someone you like; the wicked do the same. Our love is to rise above the love which comes easily between friends. Our love is to be that of the Father who has so loved us that He sent His Son to save us from our sins. He loved us while we were yet His enemies. His Son shed His blood that we would be delivered from darkness to His everlasting light. Therefore, let our love be so perfected. “Be ye therefore perfect, even as your Father which is in heaven is perfect.”

Discussion: How are we to act as children of our Father in Heaven?

aa

Lessons are based on the International Sunday School Lessons for Christian Teaching, copyright © 2011 by the Committee on the Uniform Series.

November 20, 2011

Lesson: Matthew 6:5–15

Key Verse: Matthew 6:6

aa

Introduction

When you pray, do you truly know that you are in the presence of your Father in heaven? Do you know that your Father is present with you, and that He has called you to come to Him as His very own children? Knowing that God’s covenant is sure, that He has kept His promise that He would be our God and we would be His people, we can positively answer the call of the Psalmist: “Let us come before His presence with thanksgiving …For He is our God, and we are the people of His pasture, and the sheep of His hand” (Psa. 95:2, 7).

Prayer is more than uttering a few words with the hope that our Father in heaven will hear us. Prayer is communication with God our Father, in the name of our Advocate, Christ Jesus, His Son. Prayer also includes the Holy Spirit, who directs our prayers according to His Word. Thus we can say, “Prayer is only true when it is within the compass of God’s Word; it is blasphemy, or at best vain babbling, when the petition is unrelated to the Book. …The Spirit by the Word must direct, in the manner, as well as in the matter of prayer” (John Bunyan, Prayer).

Prayer is a two-way communication between God and His children. We speak to Him as taught by His Word; and He speaks to us through His Word. The word that He will give us as an answer to our prayers will come as we study or meditate upon His Word, as we worship, as we partake of the Lord’s Supper, and other communications of His marvelous grace and tender mercies. Thomas Thornwell (Collected Writings) writes of this language of prayer and the communication of God: “We speak to Him in the language of prayer, penitence, faith, thanksgiving and praise; He speaks to us by those sensible communications of His grace which makes us feel at once that He is, and that He is a rewarder of them that diligently seek Him. This free circulation of the affections and interchange of offices of love is the very essence of spiritual religion.”

Discussion: How would you define prayer?

Our lesson concerns the prayer that Christ Jesus gave to His disciples, which we call The Lord’s Prayer. We begin with the atmosphere of prayer, that relationship between us and our heavenly Father as we pray. We will then concentrate on the Lord’s Prayer itself, using the Westminster Shorter Catechism as our guide to understanding the various petitions. Read through the Lord’s Prayer before looking at its parts. For further study, go through the Lord’s Prayer, discussing that petitions, praise, etc., that would honor that petition that Christ has taught us to pray.

aa

Pray in Secret—Matthew 6:5-8

Our Lord Jesus admonishes us not to pray as hypocrites: “for they love to pray standing in the synagogues and in the corners of the streets, that they may be seen of men.” Their prayers do not reveal their true motivation or heart. Its outward appearance lies about their inward disposition. Their only prize is their false pride: “Verily I say to you, They have their reward.” Accordingly, we must know the true meaning and essence of prayer, which rests upon our relationship with our heavenly Father.

Christ continued teaching His disciples, who came to Him at the mountain, as prayer to our Father is in secret: “When thou prayest, enter into thy closet, and when thou shut the door, pray to the Father who is in secret; and the Father who seeth in secret shall reward thee openly.” There are times when we will be by ourselves as we lift up our petitions to the Lord. However, there must always be that spirit of prayer, to pray to our Father in secret, whether it is in the home or church fellowship. Our eyes of faith, and our heart of love, should always be directed toward our Father, in Christ. All other concerns and noises are to be placed in the background so that, as we pray, our full attention is on our Father in heaven. We must “pray from the heart to no other than the one true God, who has revealed himself in his Word, asking for everything he has commanded us to ask for” (The Heidelberg Catechism # 117).

How we ask is as important as what we ask for in our prayers. When we pray, we are not to use “vain repetitions, as the heathen do; for they think that they shall be heard for their much speaking.” How many times have we prayed that we might be heard by those around us, rather than concentrating on Him who listens and answers prayer? We are not to be like those who speak words, count beads, twirl wheels, etc.; for we speak to our Creator, our Redeemer, Our Father, who knows what need before we ask. As a good shepherd knows the needs of his sheep, so our Father in heaven knows the needs of His children. He not only anticipates our needs, but knows exactly what it is that we need for life, daily and eternally.

Discussion: How are we to come to our Father in prayer?

aa

Pray in this Manner—Matthew 6:9–15

Our Lord’s disciples hungered to learn how to pray. As they heard their Master pray, their thoughts went to John, and one of the disciples asked Him, “Lord, teach us to pray, as John also taught his disciples” (Luke 11:1). Prayer is to be taught. We are to be, by the grace of our Lord, teachable. Prayer does not come naturally, or by osmosis, or any other means, but by the teaching of the Holy Spirit through His Word. He teaches us the things of Christ. We are always learners, disciples who sit at the feet of our Savior. We must ask, “Lord, teach us to pray.” Christ answers His disciples, saying, “After this manner therefore pray ye.”

Our prayers must begin, “Our Father who art in heaven”; whereby we are taught “to draw near to God with all holy reverence, as children to a father, able and willing to help us” (Shorter Catechism, # 100). Isaiah’s eyes were opened to see God as the Father of his people. Isaiah was taught to pray, as we are taught, “But now, O Lord, You are our Father; We are the clay, and You our potter; And all we are the work of Your hand” (Isa. 64:8).

1. Hallowed Be Thy Name. In this petition, we pray “that God would enable us and others to glorify him in all that whereby he maketh himself known; and that he would dispose all things to his own glory” (S.C. # 101). Our Father heals our broken heart and binds our wounds with His understanding and abundant strength (Psa. 147:3–5). We honor His name by expressing our gratitude for His providential care. We praise God because He is the rock of our salvation. We sanctify the name of our Father in our prayers in order that He may receive the glory and the honor.
2. Thy Kingdom Come. We are to pray “That Satan’s kingdom will be destroyed; and that the kingdom of grace may be advanced, ourselves and others brought into it, and kept in it; and the kingdom of glory may be hastened” (S.C. # 102). Christ Jesus declared, “The kingdom of God is at hand” (Mark 1:15). A piercing light has come into this world of darkness (1 Peter 2:9). “This light was the kingdom of grace that would be set within the heart of every believer, manifested through the visible body, the church, permeating every tongue and nation, a kingdom of ‘righteousness and peace and joy in the Holy Spirit’ (Rom. 14:17)” (LaMay, Hears My Voice).
3. Thy Will be Done. We pray, “That God, by his grace, would make us able and willing to know, obey, and submit to his will in all things, as the angels do in heaven” (S.C. # 103). As we pray for the will of our Father to be done on earth, we hear Him say, “For I, the Lord your God, will hold your right hand, saying to you, ‘Fear not, I will help you’” (Isa. 41:13). As the Holy Spirit makes intercession for us, He does so “according to the will of God” (Rom. 8:26–27).  Therefore we know “that all things work together for good to those who love God, to them who are the called according to His purpose” (Rom. 8:28).
4. Our Daily Bread. We pray, “That of God’s free gift, we may receive a competent portion of the good things of this life, and enjoy his blessings with them” (S.C. # 104). Here, in all its practical terms, we live out our faith, hope, and love.  Compassion mingles with despair, victory with hopelessness, strength with weakness. We seek that daily food with which we nourish both our bodies and our souls. (Proverbs 30:7–9.)
5. Forgive Us. We pray, “That God, for Christ’s sake, would freely pardon all our sins; which we are the rather encouraged to ask, because by his grace we are enabled from the heart to forgive others” (S.C. # 105). We pray, “Forgive us our debts,” asking God to make real in our lives His redemptive plan of salvation, the restoring of fellowship between Him and His creation (which includes the wonderful fellowship we have in Him with one another). In this petition, we are acknowledging the debt we owe to our Father in heaven. This forgiveness in Christ, from our Father in heaven, needs to be seen in our forgiving one another.
6. Deliver Us. In this petition we ask, “That God would either keep us from being tempted to sin, or support and deliver us when we are tempted” (S.C. 106). “In truth we can only fight and win in the might of God. He girds us with truth, gives us a breastplate of righteousness, prepares our feet with the gospel of peace, hands us a shield of faith, covers us with His helmet of salvation, and provides us with the sword of the Spirit, the Word of God. Being so clothed with the armor of God we must have a watchful and alert spirit” (He Hears My Voice)

Discussion: How should the Lord’s Prayer govern our prayers?

aa

Lessons are based on the International Sunday School Lessons for Christian Teaching, copyright © 2011 by the Committee on the Uniform Series.

November 6, 2011

Lesson: Matthew 5:17-48

Key Verses: Matthew 5:17, 23–24

aaa

Introduction

The doctrine or teaching of Christ is most agreeable to the moral law of God. Christ testifies that He, the Savior and Lord, came to fulfill that law: “Think not that I am come to destroy the law, or the prophets: I am not come to destroy, but to fulfill” (Matt. 5:17). There is full agreement between the Gospel of Jesus Christ and the Law given to Moses and the Prophets. Calvin wrote, “if a new kind of doctrine had been introduced, which would destroy the authority of the Law and the Prophets, religion would have sustained a dreadful injury.” By declaring a Gospel absent of the moral law of God, men preach a Gospel devoid of substance and hope, of grace and love: “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbor as thyself. On these two commandments hang all the law and the prophets.”

The Gospel of Jesus Christ reveals that our salvation is in Christ alone; that forgiveness of sins and eternal life can be found in Him alone. Our life is in Christ, from a right moral character or nature comes a moral way of life, expressed in truth, righteousness, and justice. The Holy Spirit is our witness, saying, “This is the covenant that I will make with them after those days, says the Lord; I will put My laws into their hearts, and in their minds I will write them”; then he adds, “Their sins and their lawless deeds I will remember no more” (Heb.10:15–17). Those who know the forgiveness of sins through the precious shedding of the blood of Christ, delight in His law, meditating upon it day and night (Ps.1:2). The Christian sings loud, “O how I love thy law! It is my meditation all the day” (Ps. 119:97).

aa

The Law and Christ—Matthew 5:17–20

Jesus Christ answers his accusers, who claim that He is preaching a faith other than that of Moses and Abraham, saying, “Think not that I am come to destroy the law, or the prophets; I am not come to destroy, but to fulfill.” To ‘fulfill’ (Pleroo) means to complete or perfect, as used in Luke 9:31, which speaks of the witness of Moses and Elijah, who “appeared in glory, and told of his departing, which he should accomplish (fulfill) at Jerusalem.” This testimony given at the ‘transfiguration of Jesus,’ teaches that Christ would accomplish what He came to do, namely, the efficacy of His death on the cross of Calvary. All that the prophets and the law, speak of the coming Messiah, will be fulfilled by Christ. Thus, the law and the prophets are not destroyed, but are perfected, in Christ.

Christ adds to this understanding of the law the truth that the law will be part and parcel of the life of the Christian, now, and throughout eternity. He teaches, “For verily I say unto you, Till heaven and earth pass, one jot nor one tittle shall in no wise pass from the law, till all be fulfilled.” The word ‘fulfill’ (Ginomai) speaks of an accomplishment, or what is to be or what is to become. This word is understood in God’s creation, for “The first man Adam was made (to become, fulfilled), a living soul” (1 Cor. 15:45). Our Lord will accomplish with and within His people that which will last eternally. We, as His people, are becoming living (redeemed) souls in Christ. The law (Nomos) is the divine law, which includes the moral law given to Moses, as well as ceremonial and judicial laws. All are fulfilled in His people in Christ. It opposes the law of works for salvation, saying, “For the law (Nomos) of the Spirit of life in Christ Jesus hath made me free from the law of sin and death” (Rom. 8:2).

We are to grow in the law of God in Christ. Christ is fulfilling within us His law. We are, therefore, to respond to the same call that Moses spoke: “Hear, O Israel; The Lord our God is one Lord; and thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might. And these words (which include the Ten Commandments) which I command you this day, shall be in thine heart; and thou shalt teach them diligently unto thy children” (Deut. 6:4–9).

We are not to take the commandments and law of the Lord lightly. For Christ warns those who would turn from the law to a watered-down Gospel, saying, “Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven; but whosoever shall do them, the same shall be called great in the kingdom of heaven.” In other words, whoever displays what Christ is fulfilling in their lives will be called great. Thus our “righteousness shall exceed” those who rest only upon the works of the law, by witnessing to the grace of God in Christ, who is fulfilling all righteousness in and through us. So we enter into His kingdom. For He alone is the Way, the Truth, and the Life. The moral law is fulfilled in the life of His Church, by having it written upon the very soul of each and every true member.

Discussion: What does it mean for Christ to fulfill the law of God?

aa

Sin and the Law—Matthew 5:21–48

The Lord gives us illustrations of how He fulfills the law within us, as He confronted the scribes and Pharisees who were resting upon their own hypocritical understanding of righteousness. Calvin writes of “their corrupted doctrine,” and “hypocritical parade of false righteousness.” He continues, saying that the “principal charge brought by Christ against their doctrine may be easily learned from what follows in the discourse, where he removes from the law their false and wicked interpretations, and restores it to its purity. In short, the objection which, as we have already said, was unjustly brought against him by the Scribes, is powerfully thrown back on themselves.”

The illustrations begin with the understanding of judgment against those who kill. It is not just the outward act of killing (murder) that men must fear judgment, but the inward motivation of the heart. For “whoever is angry with his brother without a cause shall be in danger of judgment.” Therefore, in fear of judgment because of our evil thoughts against a brother, we are driven to repentance, that we might find forgiveness and, also, reconciliation with that brother. When we have thus not only been forgiven, but have forgiven and been reconciled in true reconciling love for one another, then we can come with our gifts to God.

This self-examination to determine the condition of our heart, and not just our outward practice of righteousness, is further explained in the act of adultery. It is not just the act of adultery that must be repented of, but the condition which brought about the act in the first place. For, Christ teaches, “That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart.” The gravity of this condition of the heart is seen in the warning, “if thy right eye offend thee, pluck it out, and cast it from thee.” For, to let that sin fester in the heart will bring horror to soul in its unrighteous practice.

The same is spoken of divorce. To put away a wife, especially by those in Christian leadership, because of incompatibility, etc., “saving for the cause of fornication,” causes her to commit the adultery, and also the one who may later marry her. Ministers who act thus have shown their disrespect for the Gospel call. It is in our hearts that relationships between one another are best revealed. Whether it is in the taking of oaths, or in personal revenge, or our relationship to our enemies, let our hearts be examined that they are right before God to act in His righteousness, and not our own. Let our words be true as we say “Yea, yea, Nay, nay”; and let us not try to hide our true thoughts with false vows. Let us go an extra mile with someone to show that we do not things because we are compelled, but because we are of Christ and His righteousness. Let us show love and compassion to any who come hungry or thirsty, praying for those who persecute us. For it is not the situation that drives us to act, but Christ in us. For “if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin.” (1 John 1:7).

Discussion: How is the love of Christ fulfilled in our daily relationships?

aaa

Lessons are based on the International Sunday School Lessons for Christian Teaching, copyright © 2011 by the Committee on the Uniform Series.

October 30, 2011

Lesson: Matthew 5:1–12

Key Verse: Matthew 5:6

aa

Introduction

Christ Jesus, teaching His disciples as they sat on the side of a mountain, began, “Blessed are the poor in spirit.” Christ chose the word ‘blessed’ to show us the true character of Christian happiness. However, it more than just being happy, as one who has received a beneficial gift. Christ is saying that all of His chosen disciples, all true Christians, have obtained a divine character. The Christian is one in whom Christ dwells. Circumstance may make a Christian happy, but the indwelling Spirit of Christ is what gives the Child of God a true sense of satisfaction, of well being. “The soul bathes itself and is laid, as it were, a-steeping in the water of life. The river of paradise overflowed and empties its silver streams into the souls of the blessed” (Thomas Watson). In Christ we know the meaning of David’s words, “How excellent is thy lovingkindness, O God! therefore the children of men put their trust under the shadow of thy wings. They shall be abundantly satisfied with the fatness of thy house; and thou shalt make them drink of the river of thy pleasures. For with thee is the fountain of life; in thy light shall we see light” (Psalm 36:7–9).

aa

The Life of Righteousness—Matthew 5:3–12

Our response to the ‘Beatitudes’ should be that of David, “As for me, I will behold thy face in righteousness; I shall be satisfied, when I awake, with thy likeness” (Psa. 17:15). For in these teachings of Christ we see the righteous character of the Christian, “For God, who commanded the light to shine out of darkness, hath shined 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).

Thus the righteous character of the Christian is revealed as the Lord teaches us: “Blessed are the poor in spirit; for theirs is the kingdom of heaven.” The Christian must be poor in spirit in order to receive the benefits of the grace of God. The character of the Christian is one of poverty, because the Christian depends wholly upon the lovingkindness of Christ their Savior. However, “Theirs is the kingdom of heaven!” The Christian is one who loses his life for Christ, then gains it more abundantly. ‘Heaven’ is the presence of God. ‘Kingdom’ is the triumphant rule of God over all.

“Blessed are they that mourn; for they shall be comforted.” When we first come to the Father, we come with the conviction that we are sinners. Mourning for our sins leads us to the Cross of Calvary and the joy of redemption and forgiveness. Mourning prepares the heart for worship, for prayer, and for fellowship with our Father in heaven. It humbles us before our Creator who alone is our Savior. Within this new nature is the blessedness of comfort. Mourning for our sins is turned into joy. Comfort comes from the indwelling Spirit of Christ, who has been given to us by the Father and by the Son.

“Blessed are the meek: for they shall inherit the earth.” Meekness is the fruit of the Spirit (Gal. 5:22–25). Meekness is the strength of having a Christ like nature. Notice how each characteristic of the Christian nature follows quite naturally: If you know that you are poor in spirit and fully in need of God, and if you know that you are a sinner in need of grace, and mourn over your sin to repentance, then you will know what it means to be meek, to accept yourself without pride. The earth belongs to those who belong to Christ.

“Blessed are they which do hunger and thirst after righteousness; for they shall be filled.” This quality or trait of a Christian reminds us of our greatest desire. The Christian has been given a cavity which cries out to be filled. The child of the King has kingdom desires. He does not desire the things of this world but the things of the kingdom of God. In fact, this new nature which is given to us has an insatiable desire. We will always seek after righteousness. This hunger drives us to His Word in study and praise. Those who are of Christ, hunger and thirst after that standard: the righteousness which God has commanded of His children. There is the filling of the Holy Spirit, of peace and joy. There is the filling of the word of God, of His law, of His love, of our love for one another, of grace in time of need.

“Blessed are the merciful; for they shall obtain mercy.” How inwardly happy are the merciful. That unconditional love which the Father gives us in the Son overflows in our mercy and kindness toward others. Our compassion for one another reveals the compassion that God has for us. For our Lord has shown us “what is good, and (what the Lord requires of us) …to do justly, and to love mercy,” and to walk with our God (Micah 6:8). The Spirit has given us a new nature that is able to be merciful.

“Blessed are the pure in heart; for they shall see God.” The Christian has been set apart in the image of God, in righteousness, truth, and justice. Thus, each child of God is pure in heart. By faith we see God. By His hand we are kept in His love. God’s forgiveness in Christ purifies our souls. Our daily prayer is that of David, “Make me hear joy and gladness …Create in me a clean heart, O God; and renew a right spirit within me …Restore unto me the joy of thy salvation; and uphold me with thy free Spirit” (Psa. 51).

“Blessed are the peacemakers; for they shall be called the children of God.” The ‘peacemaker’ is one who brings that peace which Christ alone can give, which He accomplished on the cross through His blood. We experience this redemptive gift through faith and repentance knowing the Father’s forgiveness for our trespasses and sins. This word is only found in this verse. Having received the peace of God through Christ, we seek to be peacemakers through His Gospel. How happy we are to proclaim such a gift.

“Blessed are they which are persecuted for righteousness’ sake; for theirs is the kingdom of heaven.” Our blessedness or happiness is of our nature, redeemed by Christ. We are owned by God, adopted into His household. No persecution or tribulation can separate us from the Love of God. God’s provision for our perseverance is greater than the world’s torment. To be persecuted for the righteousness of Christ is the greatest witness to our blessedness in Him. Our reward is in His kingdom of which we are loyal subjects.

Discussion: What characteristics can be found in the Christian’s new nature?

aa

The Light That Glorifies God—Matthew 5:13–16

From the inward nature of the Christ flows a light which cannot be hidden under a basket. We are the salt which never loses its taste. Christ had called upon His disciples to be, and to act, according to their new redeemed nature. Having been so blessed they are to present themselves as the salt and light to the world in which they live. If their salt has lost their flavor, “It is thenceforth good for nothing.” The oil of the lamp is that Christ like nature (Col. 3:10) given in the gift of salvation. The wick is that life which is lit with the light of the Spirit of Christ. Shall we hide it so that we even stumble in this world? Should we not show strength in time of crisis?

How do we know that we are being the salt and light in the world? What are we to do? Christ teaches us, “Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.” To ‘glorify’ is to acknowledge, esteem, to recognize and honor the Father. Therefore to glorify the Father in our good works is to, by word and deed, show the Father as He is revealed, taught, in His Holy Scriptures; doing “all in the name (person) of the Lord Jesus, giving thanks to God and the Father by him” (Col. 3:17; 12–15).

Discussion: Why and how are we to be the salt and light of the world?

aa

Lessons are based on the International Sunday School Lessons for Christian Teaching, copyright © 2011 by the Committee on the Uniform Series.

April 24, 2011

Lesson: Matthew 28:1–10

Key Verse: Matthew 28:9

aaa

Introduction

The resurrection of Christ Jesus speaks both about His victory over sin and its death penalty on our behalf. We have been given a new birth by the Spirit. We also look for our own resurrection in Christ. Paul, not wanting the church at Thessalonica to be ignorant concerning those who have died in the Lord, that we “sorrow not,” states our hope in Christ’s resurrection, writing, “For if we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with him. …For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God; and the dead in Christ shall rise first; then we who are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air; and so shall we ever be with the Lord” (1 Thess. 4:13–17).

When we received Christ as our Savior, we witnessed the glory of being resurrected from the darkness of sin and its consequences. Now we look forward to the resurrection of our bodies that we might live with our Savior for all of eternity. “Christ is risen; therefore, the bodies of the saints must rise. Christ did not rise from the dead as a private person, but as the public head of the church; and the head being raised, the rest of the body shall not always lie in the grave. Christ’s rising is a pledge of our resurrection. ‘Knowing that he which raised up the Lord Jesus, shall raise up us also by Jesus’ 2 Cor iv 14. Christ is called the first-fruits of them that sleep 1 Cor xv 20. As the first-fruits are a sure evidence that the harvest is coming, so the resurrection of Christ is a sure evidence of the rising of our bodies from the grave” (Thomas Watson).

aaaa

The Angel from Heaven—Matthew 28:1–7

“As it began to dawn toward the first day of the week,” Mary Magdalene and the other Mary came to the sepulchre: “And behold, there was a great earthquake; for the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it.” Heaven testifies to the resurrection of Christ by sending a divine Messenger. The body of Jesus was put to rest on the sixth day of the week and it was raised new on the first day of the next week. The Son of God had commended Himself to the Father after making atonement for the sins of His people. On that third day, Christ claimed His body, a new and resurrected body.

The glory of God is revealed in the divine Messenger. “His countenance was like lightning, and his raiment white as snow.” The earth itself shook as it gave up the body. The guards also shook for fear, “and became as dead men.” The wicked shake at the sign of the glory of the Lord: Thus “the heathen rage, and the people imagine a vain thing” (Psa. 2:1). When the Gospel is clearly preached and the presence of the Lord is shown, the wicked shake and cry “keep your religion in the pew.” Why such a fear? The Lord declares that He has set His King “upon the holy hill of Zion.” The banner of the Church of our Savior declares Him to be the King of kings. Our victory resides in the resurrected Lord. For the Savior testifies, “I will declare the decree; the Lord hath said unto me, Thou art my Son; this day have I begotten thee. Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession” (Psa. 2:6–8). Christ, having accomplished His redemptive work on the Cross of Calvary, spoke out to the Father, “into Thy hands I commit my spirit.” He now sits at the right hand of God the Father. His resurrection reveals that the words of the Psalmist are true.

The angel of the Lord spoke to the women, “Fear not ye; for I know that ye seek Jesus, who was crucified.” The presence of the Lord is always comforting in the midst of our trials and tribulations. The angel points to the open tomb, saying, “Come, see the place where the Lord lay.” The women, having seen the tomb empty, were told to go quickly “and tell his disciples that he is risen from the dead; and, behold, he goeth before you into Galilee; there shall ye see him.”

The apostle John began his first epistle with these words, “That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the word of life; …That which we have seen and heard declare we unto you, that ye also may have fellowship with us; and truly our fellowship is with the Father, and with his Son Jesus Christ.” We witness to the death and resurrection of our Savior through eyes of faith and the teaching of God’s Scriptures. Our witness must be of that which we have seen and heard by the Spirit through His Scriptures. Our joy is that in Christ, we not only testify to His saving grace, but also that because He is our Redeemer, we have fellowship with our heavenly Father. We rejoice also that this fellowship is with one another. To this fellowship we share the Gospel of Christ to others.

Discussion: What witness do we have today that Christ is our risen Lord?

aaa

The Risen Lord—Matthew 28:8–10

The women departed quickly from the tomb “with fear and great joy.” The women had hearts filled with the combination of fear and joy. Mark records that the women fled quickly from the tomb “for they trembled and were amazed” (16:8). They had witnessed the glory of heaven as they saw the angel and heard that Christ was alive. They were beyond themselves, unable to fathom all that they had seen and heard, their hearts filled with awe and joy. Truly their Lord was their resurrection and life.

As they went to see the disciples, “Jesus met them, saying, All hail.” A quiet word of greeting brought the women to bow down before Him: holding Him by the feet, they worshiped Him. Jesus took the fear from their hearts and gave them the message that when His disciples would go to Galilee, there they would see Him. “Christ is nearer to his people than they imagine. They needed not descend into the deep, to fetch Christ thence; he was not there, he was risen; nor go up to heaven, for he was not yet ascended: but Christ was nigh them, and still in the word is nigh us” (Henry).

Because Christ is present with us today, we can look upon Him by faith. We acknowledge His presence through the written Word of God. The Holy Spirit witnesses to our spirit that, in Christ, we cry out in prayer, “Abba, Father!” Our faith is not a religious experience, but an actual means of fellowship with God. This presence of Christ in the life of every true believer is expressed rightly in these words of Thomas Watson, who wrote that “Faith is a Christ-prizing grace, it puts a high valuation upon Christ. ‘To you that believe he is precious’ I Pet ii 7. Paul best knew Christ. ‘Have I not seen Jesus Christ our Lord?’ I Cor ix i. He saw Christ with his bodily eyes in a vision, when he was caught up into the third heaven; and with the eye of his faith in the Holy Supper; therefore he best knew Christ. And see how he styles all things in comparison of him. ‘I count all things but dung, that I may win Christ’ Phil iii 8.. Do we set a high estimate upon Christ? Could we be willing to part with the wedge of gold for the pearl of price?”

Faith not only acknowledges the presence of the risen Lord, but expresses the truth that, with eyes of faith, we see Christ. We obey Christ and His Word because He is truly with us. By faith we are made more and more like Christ, and so declare His presence as we grow in His righteousness, truth, and justice. “As a Chameleon is changed into the colour of that which it looks upon , so faith, looking on Christ, changes the Christian into the similitude of Christ” (Watson). If our worship and praise do not glorify Christ, do not reveal who He is and what He has accomplished in His death and resurrection, then there is not real worship and praise. If our prayers and Bible studies do not reveal the presence of Christ, then we have not rightly prayed and studied. The resurrected Lord has called us to witness, telling us to go and teach the nations, “Teaching them to observe all things whatsoever I have commanded you; and lo, I am with you always, even unto the end of the world. Amen” (Matt. 28:20). We teach because the Teacher is present. He is not only risen, He is with us!

Discussion: How does the resurrection of Christ strengthen our faith?

aaa

Lessons are based on the International Sunday School Lessons for Christian Teaching, copyright © 2011 by the Committee on the Uniform Series.

April 18, 2010

Lesson: Matthew 5:17–20; 21–48

Key Verse: Matthew 22:37

Introduction

Not only is the doctrine or teaching of Christ agreeable to the moral law of God, Christ testifies that he came to fulfill that law. There is full agreement between the Gospel of Jesus Christ and the Law given to Moses and the prophets. Calvin wrote that “if a new kind of doctrine had been introduced, which would destroy the authority of the Law and the Prophets, religion would have sustained a dreadful injury.” By declaring a Gospel absent of the moral law of God, men preach a Gospel devoid of substance and hope. For the Gospel of our Lord and Savior is the good news of a new birth whereby we are seen as created in the image of God.

The Gospel of Jesus Christ not only speaks of our salvation in him, the forgiveness of sins and eternal life, but what that life is in him. From a right moral character or nature comes a moral way of life, expressed in truth, righteousness, and justice. The Holy Spirit is our witness, saying, “This is the covenant that I will make with them after those days, says the Lord; I will put my laws into their hearts, and in their minds I will write them;” then he adds, “Their sins and their lawless deeds I will remember no more” (Heb.10:15–17). Those who know the forgiveness of sins through the precious shedding of the Blood of Christ, delights in his law, meditating upon it day and night (Ps.1:2). The Christian sings loud, “O how love I thy law! It is my meditation all the day” (Ps. 119:97).

The Law and Christ—Matthew 5:17–20

Jesus Christ answers his accusers, who claim that he is preaching a faith other than that of Moses and Abraham, saying, “Think not that I am come to destroy the law, or the prophets; I am not come to destroy, but to fulfill.” To ‘fulfill’ means to complete or perfect, as used in Luke 9:31, which speaks of the witness of Moses and Elijah, who “appeared in glory, and told of his departing, which he should accomplish (fulfill) at Jerusalem.” This testimony, given at the ‘transfiguration of Jesus,’ says that Christ would accomplish what he came to do, namely, his death on the cross of Calvary. All that the prophets and the law spoke of the coming Messiah, was fulfilled in Christ Jesus. Thus, the law and the prophets are not destroyed but perfected in Christ.

Christ adds to this understanding of the law the truth that the law will be part and parcel of the life of the Christian, now and throughout eternity. He teaches, “For verily I say unto you, Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law, till all be fulfilled.” The word ‘fulfill’ in this instance speaks of an accomplishment or what is to be or what is to become. This word is understood in God’s Creation, for “The first man Adam was made (to become, fulfilled), a living soul” (1 Cor. 15:45). Our Lord will accomplish within his people that which will last eternally. We are becoming living (redeemed) souls in Christ. The law is the divine law, which includes the moral law given to Moses, as well as ceremonial and judicial laws. All are fulfilled in the people of God through Christ. It opposes the law of works for salvation, saying, “For the law of the Spirit of life in Christ Jesus hath made me free from the law of sin and death” (Rom. 8:2).

We are to grow in the law of God in Christ. Christ is fulfilling within us his law. We are, therefore, to respond to the same call that Moses spoke, “Hear, O Israel; The Lord our God is one Lord; and thou shalt love the Lord thy God with all thine heart, and with all thy soul, and with all thy might. And these words (which include the Ten Commandments) which I command you thee this day, shall be in thine heart; and thou shalt teach them diligently unto thy children” (Deut. 6:4–9).

We are not to take the commandments and law of the Lord lightly. For Christ warns those who would turn from the law to a watered-down Gospel, saying, “Whosoever therefore shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven; but whosoever shall do them, the same shall be called great in the kingdom of heaven.” In other words, whoever displays what Christ is fulfilling in their lives will be called great. Thus, our “righteousness shall exceed” those who rest only upon the works of the law, by witnessing to the grace of God in Christ, who is fulfilling all righteousness in and through us. So we enter into his kingdom. For Christ alone is the Way, the Truth, and the Life. The moral law is fulfilled in the life of His Church, by having it written upon the very soul of each and every true member.

Discussion: How is the Law made real in the life of the believer?

Sin and the Law—Matthew 5:21–48

The Lord gives us illustrations of how he fulfills the law within us, as he confronts the scribes and Pharisees who rest upon their own hypocritical understanding of righteousness. Calvin writes of “their corrupted doctrine,” and “hypocritical parade of false righteousness.” He continues, saying that the “principal charge brought by Christ against their doctrine may be easily learned from what follows in the discourse, where he removes from the law their false and wicked interpretations, and restores it to its purity. In short, the objection which, as we have already said, was unjustly brought against him by the Scribes, is powerfully thrown back on themselves.”

The illustrations begin with the understanding of judgment against those who kill. It is not just the outward act of killing (murder) that men must fear judgment, but the inward motivation of the heart. For “whoever is angry with his brother without a cause shall be in danger of judgment.” Therefore, in fear of judgment because of our evil thoughts against a brother, we are driven to repentance, that we might find forgiveness and, also, reconciliation with that brother. When we have received forgiveness, we then experience reconciliation, having a true love for one another. Then we can come with our gifts to God.

This self-examination, to determine what is the condition of our heart, not just what is our outward practice of righteousness, is further explained in the act of adultery. It is not just the act of adultery that must be repented of, but the condition which brought about the act in the first place. For Christ teaches, “That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart.” The gravity of this condition of the heart is seen in the warning, “if thy right eye offend thee, pluck it out, and cast it from thee.” For, to let that sin fester in the heart will bring horror to the soul in its unrighteous practice.

The same is spoken of divorce. To put away a wife, especially by those in Christian leadership, because of incompatibility, etc., “saving for the cause of fornication,” causes her to commit the adultery, and also the one who may then later marry her. Ministers who act thus, have shown their disrespect for the Gospel call. It is in our hearts that a relationship between one another is best revealed. Whether it is in the taking of oaths, or in personal revenge, or our relationship to our enemies, let our hearts be examined that they are right before God, to act in his righteousness, and not our own. Let our words be true as we say “Yea, yea, Nay, nay;” and not try to hide our true thoughts with false vows. Let us go an extra mile with someone to show that we do not things because we are compelled, but because we are of Christ and his righteousness. Let us show love and compassion to any who come hungry or thirsty, praying for those who persecute us. For it is not the situation that drives us to act, but Christ in us. For “if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin” (1 John 1:7; also, Philippians 2:15–16).

Discussion: How do we rightly practice obedience to the Law of God?

Lessons are based on the International Sunday School Lessons for Christian Teaching, copyright © 2010 by the Committee on the Uniform Series.

February 28, 2010

Lesson: Matthew 26:6–13

Key Verse: Matthew 26:13

Introduction

There is nothing negative about the Good Message of Christ Jesus. This Good News is the proclamation of the glory of God in Christ Jesus. When Paul was sent to Rome, he declared: “I am ready to preach the gospel to you that are at Rome also” (Rom. 1:15). In other words, Paul had been prepared by the Spirit and his Word to preach the Gospel; and he had been set apart to preach this Gospel to Rome: “Paul, a servant of Jesus Christ, called to be an apostle, separated unto the gospel of God” (Rom. 1:1). Have you taken this day’s opportunity to grow in the grace of God through his Holy Scriptures? For you must be first disciples (learners) of Christ Jesus before you are ready to disciple others in the Gospel. Where are you today, what is your address? For this is the place where you have, at this moment, been set apart to proclaim the Gospel of Christ Jesus.

There is nothing lacking in the person who has been appointed to preach the Gospel of God’s salvation in Christ Jesus. Paul understood the glory of the preaching the Gospel, saying, “I am not ashamed the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek” (Rom. 1:16). The Good News is to be preached, not by the vocal wonders of man, but by the miraculous work of God, the divine Magistrate. Matthew Henry wrote of this Gospel as being alive: “It is through the power of God; without that power the gospel is but a dead letter; the revelation of the gospel is the revelation of the arm of the Lord (Isa. 53:1), as power went along with the word of Christ to heal diseases.” Thus Christ speaks of the anointment he received as a memorial in the preaching of the Gospel: “Verily I say unto you, Wherever this gospel shall be preached in the whole world, there shall also this, that this women hath dome, be told for a memorial of her” (Matt. 26:13).

The Precious Ointment—Matthew 26:6–9

“Jesus was in Bethany, in the house of Simon the leper.” A simple historical fact filled with the power of grace and love. Though the past gripped Simon, reminding him that he was once a leper, it would most likely be a robe of grace as it reminded him of the healing he received from the Lord; for he received Jesus into his house a guest. John’s Gospel tells this story, emphasizing the presence of Lazarus and Martha. Some believe that these are two different occasions. However, the pouring of the ointment, the question of the traitor Judas Iscariot, and the reply of Jesus, lead one to believe that this is one story. There is no doubt that in the town of Bethany Simon the leper would have fellowship with the family of Lazarus, as they all had the experience of knowing the grace and power of Christ Jesus. Therefore, you would have, in the house of Simon, the presence of Mary and Martha, Lazarus, and the disciples (possibly the 12) of Jesus.

Mary was always ready to give honor to Jesus, bringing with her “a pound of ointment of spikenard, very costly, and anointed the feet of Jesus, and wiped his feet with her hair” (John 12:3). The “spikenard” speaks of the genuineness of the oil; while the “alabaster box” speaks of the container, which held the “precious ointment.” Matthew records that Mary poured the ointment “on his head, as he sat at meat.” There should be no doubt that as the oil was being poured, some would drip on the feet: Unquestionably we know that anointments were not poured on the feet; but as it was then poured in greater abundance than usual, John, by way of amplification, informs us that Christ’s very feet were moistened with the oil. Mark too relates that she broke the alabaster-box, and poured the whole of the ointment on his head; and it agrees very well with this to say that it flowed down to his feet” (J. Calvin).

Mary loved Jesus and always found time to honor him as the Christ. Matthew Henry sees this anointing “As an act of faith in our Lord Jesus, the Christ, the Messiah, the anointed. To signify that she believed in him as God’s anointed, whom he had set king, she anointed him, and made him her king. They shall appoint themselves one head, Hos. 1:11. This is kissing the Son.” Our activities in the home, in the neighborhood, in the fellowship of believers, ought to be motivated with our love for Christ, and that he would be honored and worshipped as the King and Head of his Church. Nations are also to honor Christ as the Prince of kings: “Serve the Lord with fear, and rejoice with trembling. Kiss the Son, lest he be angry, and ye perish from the way, when his wrath is kindled but a little. Blessed are they that put their trust in him” (Psa. 2:11–12).

Matthew records that the disciples, when they saw Mary pouring the ointment, “had indignation, saying, to what purpose is this waste?” How did they come to this righteous anger? John gives us the answer, that Judas, who was to betray Jesus, led the disciples to murmur, “Why was not the ointment sold for three hundred pence, and given to the poor?” (John 12:5). Calvin give us this understanding: The reason is, that none of the others would ever have dared to murmur if the wicked slander of Judas had not served for a torch to kindle them. But when he began, under a plausible pretext, to condemn the expense as superfluous, all of them easily caught the contagion. And this example shows what danger arises from malignant and envenomed tongues; for even those who are naturally reasonable, and candid, and modest, if they do not exercise prudence and caution, are easily deceived by unfavorable speeches, and led to adopt false judgments. But if light and foolish credulity induced the disciples of Christ to take part with Judas, what shall become of us, if we are too easy in admitting murmurers, who are in the habit of carping wickedly at the best actions?”

Discussion: What did Mary see in Jesus that Judas did not?

A Good Work—Matthew 26:10–13

Jesus understood their murmurings and said to his disciples, “Why trouble ye the woman; for she hath wrought a good work upon me. For ye have the poor always with you: but me ye have not always.” Christ deals tenderly with Mary, understanding that her desire to honor him was from the heart: “she hath wrought a good work.” Matthew Henry’s comments help us understand how we need to see others as they desire to serve Christ: “Charity teaches us to put the best construction upon every thing that it will bear, especially upon the words and actions of those that are zealously affected in doing a good thing, though we may think them not altogether so discreet in it as they might be. It is true, there may be over-doing in well-doing; but thence we must learn to be cautious ourselves, lest we run into extremes, but not to be censorious of others; because that which we may impute to the want of prudence, God may accept as an instance of abundant love. We must not say, Those do too much in religion, that do more than we do, but rather aim to do as much as they.”

The statement, “For ye have the poor always with you: but me ye have not always;” reveals a principle how we are to do the work of ‘charity.’ There are those things which are always with us: those who need our financial help, our comforting help, the sharing of the comfort of the Word of God, of missions, and of prayer. However, there are those times which come but once or twice, that, because of our love for Christ, need our immediate response; for all things which God places before us may be done to his honor and glory, and for the good of others. “Sometimes special works of piety and devotion should take place of common works of charity. The poor must not rob Christ; we must do good to all, but especially to the household of faith” (Henry).

Christ places upon Mary’s anointment a most glorious quality—that which reveals the wonderful Gospel of Christ in his death; for is not the work of Mary in this anointing with oil in his providential care to his glory? Christ therefore testifies: “For in that she hath poured this ointment on my body, she did it for my burial. Verily I say unto you, Wheresoever this gospel shall be preached in the whole world, there shall also this, that this woman hath done, be told for a memorial of her.” The glory of Christ in his death and resurrection is always proclaimed in the Gospel of our Savior: “For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life. And not only so, but we also joy in God through our Lord Jesus Christ, by whom we have now received the atonement (the divine act of God’s saving grace)” (Rom. 5:10–11). The glory of God’s salvation was revealed in Mary’s act of anointing Christ Jesus with precious oil; “the anointing of Christ was not at that time superfluous, for he was soon to be buried, and he was anointed as if he were to be laid in the tomb. The disciples were not yet aware of this, and Mary unquestionably was suddenly moved to do, under the direction of the Spirit of God, what she had not previously intended. But Christ applies to the hope of his resurrection what they so greatly disapproved” (J. Calvin).

Discussion: How do our good works reveal the Gospel of our Lord and Savior?

Lessons are based on the International Sunday School Lessons for Christian Teaching, copyright © 2010 by the Committee on the Uniform Series.

February 21, 2010

Lesson: Matthew 17:1–13

Key Verse: Matthew 17:2

Introduction

We often times, and rightly so, think of Jesus Christ as our personal Savior. For Jesus took upon himself our sin and guilt, in order that the ransom price would satisfy the justice of God through his gracious mercy for our soul’s salvation. Yet Christ is not to be thought of as if he belongs to us personally, in exclusion of others. For our Lord is the Head of the church; our Father has adopted a people whom he has called his children, the Holy Spirit teaching and admonishing us as a body of Christ. We are members one with another in the body of our Savior. There is a covenant relationship involved in the saving of our souls. We must not forget that we are a people who have been taught to pray, “Our Father.”

We must also remember that the uniqueness of being one with the Father is seen in Christ as the Son of God, the second person in the Godhead. The three persons of the Godhead are sufficient in and of themselves as Father, Son, and Holy Spirit, each one being “infinite, eternal, and unchangeable, in his being, wisdom, power, holiness, justice, goodness, and truth” (Shorter Catechism #4). We, on the other hand, are totally dependent upon God for life. God is our Creator and Savior, providing for our need here and in eternity.

Our lesson centers upon the transfiguration of Christ, the Son, and his relationship to God the Father. It is in this relationship within the Godhead that we know the depth of the love of God towards us in Christ. For it is the Father who, according to his good pleasure, “made us acceptable in the beloved: In whom we have redemption through his blood, the forgiveness of sins” (Eph. 1:6–7). Our response to this love of God in Christ is to glorify him: “Let us exalt Christ in our hearts, believe, adore and love him. We cannot lift him up higher in heaven, but we may in our hearts. Let us exalt him in our lips; let us praise him. Our bodies are the temples of the Holy Ghost; our tongues must be the organs in these temples. By praising and commending Christ, we exalt him in the esteem of others. Let us exalt him in our lives, by living holy lives” (Thomas Watson).

The Transfiguration—Matthew 17:1–3

Jesus takes his disciples—Peter, James, and John—to a high mountain. It was here that our Lord was transfigured before them. God’s Word tells us that the face of Christ shown “as the sun, and his raiment was as white as the light.” Evidenced by the outward appearance of Jesus, the brightness of his countenance and of his clothing, the disciples witness a supernatural transformation. Later Peter would write of the truth of what he witnessed: “For we have not followed cunningly devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eyewitnesses of his majesty” (2 Peter 1:16).

The power, and the wisdom, and the glory of God were manifested in that moment, revealing Jesus to be truly the Son of God. John witnessed: “And the Word was made flesh, and dwelt among us, and we beheld his glory, the glory as of the only begotten of the Father, full of grace and truth” (John 1:14).

Peter reminds us that we do not follow the devised myths of Roman gods, but Christ who is both God and man. For a moment, Jesus lifted the veil and revealed his glory as being equal to God (Phil. 2:6). For in Christ is the supernatural light that shines in the darkness of this world: “In him was life, and the life was the light of men” (John 1:4).

Jesus is truly the Messiah that came from the Father as the One who would save his people from their sins. Jesus has myriads of angels at his command, but he calls two witnesses to his side: Moses and Elijah appeared, and talked with him. Elijah was carried to heaven in a fiery chariot, and Moses’ body was never to be found. They live, waiting for the final resurrection, yet they know their Savior. He was with Moses in the wilderness. In Moses and Elijah, we claim the truth that both the law and the prophets speak of the coming of the Christ.

Discussion: What does the transfiguration tell us about Jesus?

Heaven’s Voice—Matthew 17:4–8

The zeal and boldness of Peter would be soon directed for the use of the Master as he would witness and die for him. But now it only shows the weakness of men who would build tabernacles on earth rather than store treasures in heaven. Moses and Elijah had the greatest of tabernacles in heaven, alive in the presence of their Creator and King. From the greater tabernacle comes a better voice. From a bright cloud which overshadowed the disciples, the voice of God the Father speaks, saying, “This is my beloved Son, in whom I am well pleased; hear ye him.”

The Father reveals the nature and work of the Son, a voice to which we need to listen today. The three declarations of God the Father about his Son are meaningful to us today. The Father announces that this Jesus is his very own Son. Christ Jesus is one with the Father; he is God. Therefore he is not only able to save his people, but he has the divine and sovereign authority to take upon himself the sins and guilt of the elect, to pay the price with his blood and satisfy both God’s justice and righteousness. Second, the Father says that he is well pleased with the Son. Christ pleases the Father both in his willingness and obedience to carry out his part in God’s plan of salvation. Because of the nature and work of Christ, we are admonished to hear him. To know the mind of God is to hear Christ. This is the hearing of the Gospel whereby we confess with our lips and believe in our hearts that Christ Jesus is our Prophet, Priest, and King.

The disciples responded to the voice out of heaven by falling down to the ground, “sore afraid.” They were terrified; this was not a wholesome fear, but a fear which rattled their very souls. God said to Moses, “Thou canst not see my face: for there shall no man see me, and live.” (Ex. 33:20). We should take care how we approach our Lord in worship and praise. The wicked should be warned in the Gospel preaching. The wicked may rage, and the rulers of this world may redefine morals and claim sovereignty, but he who is the King of kings sits at the right hand of God in the heavens, and “shall laugh: the Lord shall have them in derision” (Psalm 2:1–4).

The disciples finally looked up and saw only Jesus. When everything else is gone, Jesus will be there. He will not leave us comfortless. When the best of our experiences are cloudy memories, we will look up and see Jesus. When the worst of times come, Jesus will be there as our Good Shepherd, to heal and lead. His goodness and mercy will follow us all the days of our lives, and we will “dwell in the house of the Lord for ever” (Psalm 23:6).

Discussion: What three things has the Father revealed to us about His Son?

Son of Man—Matthew 17:9–13

As Jesus and his disciples were coming down the mountain, he charged them, saying, “Tell the vision to no man, until the Son of man be risen from the dead.” When the work of Christ for the salvation of his people was completed in his death and resurrection, it would be the time when things would be seen and understood. The time of things is in the hand of the Lord; for he is working out all things to the glory of the Father and the good of His people.

The disciples move to another subject. Thinking of Elijah: Is it true, they ask, as the scribes have said, “that Elijah must first come?” Jesus answers: “Elijah truly shall first come, and restore all things. But I say unto you, That Elijah is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of man suffer of them.”

The Prophet knows his Word, spoken through Malachi: “Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord” (Mal. 4:5). All that was written of this prophet would come true. And it was to be found in John the Baptist, the forerunner of Christ, who prepared his way. The scribes who knew the prophecy refused the fulfillment of it in John. Instead they beheaded John, and sought to kill the Christ of whom he spoke. The blindness of the wicked not only refuses the truth but seeks to destroy it. Likewise also shall the Son of man suffer. Likewise shall those who follow him suffer. “If the world hate you, ye know that it hated me before it hated you” (John 15:18).

Discussion: How is Elijah used as an illustration of the work of Christ?

Lessons are based on the International Sunday School Lessons for Christian Teaching, copyright © 2010 by the Committee on the Uniform Series.

February 14, 2010

Lesson: Matthew 16:13–19

Key Verse: Matthew 16:16

Introduction

There was a young boy who worked with his father, a carpenter. His name was Joshua. It was a favorite name of the people who lived in and around the city of Bethlehem. It was a name given to him, not by his mother and father, but by an angel of the Lord. His was a special name because it had to do with the purpose of his being born into this world of sin. His name was to be Joshua, “for he shall save his people from their sins” (Matthew 1:21). Joshua means “Jehovah is salvation.” Christ Jesus is the “only Redeemer of God’s elect” who “being the eternal Son of God, became man, and so was, and continueth to be, God and man in two distinct natures, and one person, forever” (W.S.C. A. 21). The Redeemer alone is our Savior, who is capable of cleansing us from our sin, of paying the ransom price, of satisfying the justice of God; taking upon himself, on our behalf, the sin and guilt. His name is Christ Jesus (Joshua/Jehovah is salvation): “For there is one God, and one mediator between God and men, the man Christ Jesus: who gave himself a ransom for all, to be testified in due time” (1 Tim. 2:5–6).

Two other names are connected with our Savior’s name of Joshua (Jesus). They are Christ and Lord. Christ (Messiah) tells us that he was the anointed one of the Father. He is the one who fulfills all of the wonderful promises of the covenant of the Old Testament. He is sent as the only begotten Son of God, and that believing in him we shall have life in his NAME. When we call our Savior, the LORD Jesus Christ, we are claiming his authority over us as belonging to him, both in salvation and daily sanctification. We must, therefore, with one will and one voice, “glorify God, even the Father of our Lord Jesus Christ” (Rom. 15:6).

We cannot know Christ apart from the Word of God written. One of the keys that drive us to enter the wisdom of heaven, to learn of him who gave his life that we might have life, is found in John 20:31: “But these are written that ye might believe that Jesus is the Christ, the Son of God; and believing ye might have life through his name.”

Who do you say I am?—Matthew 16:13–15

Jesus came to the coasts of Caesarea Philippi, and asked his disciples, “Who do men say that I, the Son of man, am?” Even as our Lord asks this question, he sets the truth before his disciples that he is the incarnate Son of God, the Messiah. He is the Word made flesh who “dwelt among us” (John 1:14). He spoke of himself, saying, “And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven” (John 3:13).

Christ’s disciples answer his question, “Some say that thou art John the Baptist; some, Elijah; and others Jeremiah, or one of the prophets.” The Lord then asks of his disciples, “But who say ye that I am?” The disciples of the Lord need to answer this question today. The answer must clearly speak of the Christ as revealed in his Word, and not reflect the thoughts of the world. The world loves to define our faith for us. The world and its cults and pagan governments define a savior foreign to ours. Scripture truth does not come from the thoughts of men, but of God. Thus, we must study the Word of God that we might truly have the divine answer for those who might ask us as about the Savior whom we so praise and witness: “Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; but with the precious blood of Christ, as of a lamb without blemish and without spot: who verily was foreordained before the foundation of the world, but was manifest in these last time for you” (1 Peter 1:18–20).

Discussion: How do those around you answer Christ’s question? What is your answer?

Thou art the Son!—Matthew 16:16–17

Simon Peter answers Christ’s question, saying, “Thou art the Christ, the Son of the living God.” This is a student who knows the answer to the teacher’s question. The student finds pleasure in answering the question, and so pleases his professor; who in one way or another taught him that answer. Peter declares that Jesus is the Messiah, the one sent by God. The God who sent Jesus is the living God. He is the God of Abraham and of Isaac. He is not the stone-god of the pagan. He is the God in who is life. Peter’s face must have glowed when he answered His Lord.

Peter’s answer is followed by our Lord’s declaration, “Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven.” Blessed: this word tells us about the inward state of the believer. This is the person who is inwardly happy because he is indwelt by the Spirit in Christ. Revealed: this word means that a veil has been removed; that which was unknown is made known, a supernatural revelation. Therefore, Peter made his testimony, not by his own volition, but by the will of God. His heavenly Father made known the truth of who Christ is to the heart and mind of Peter. Truth is revealed to us today through the Word of God written, by the Spirit of God, to our hearts and mind. We do not discover truth on our own. It comes from our heavenly Father.

Discussion: How do we come to know the truth that Christ is our Savior and Lord?

I Will Build!—Matthew 16:18–19

Jesus said to Peter, “That thou art Peter, and upon this rock I will build my church.” The church at Corinth is called as that which belongs to God, “sanctified in Christ Jesus” (1 Cor. 1:2). They are called God’s building, their foundation being no less than Jesus Christ Himself (1 Cor. 3:9–11). The rock is Christ Jesus. How solid is this rock? It is such that the “gates of hell shall not prevail against it.” Calvin gives us a true understanding of this truth: “Against all the power of Satan the firmness of the Church will prove to be invincible, because the truth of God, on which the faith of the Church rests, will ever remain unshaken” (Commentary). Whom shall we fear? Our Lord holds us in his hands and promises to never let us go. Shall the shield of faith ever lose its power to quench the fiery darts of the wicked? Christ will build His church! There is always victory for the Child of God.

Christ goes on to say that he will give to Peter the keys of the “kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven; and whatsoever thou shalt loose on earth shall be loosed in heaven.” For example, “We know that there is no other way in which the gate of life is opened to us than by the word of God; and hence it follows that the key is placed, as it were, in the hands of the ministers of the word” (Calvin). It is the treasure of heaven, the gospel of saving grace that is poured out of heaven that will not return to God void. His Word will accomplish the loosing and the binding according to His promises.

Discussion: What does it mean that the Church belongs to Christ, and that he alone shall build it?

Lessons are based on the International Sunday School Lessons for Christian Teaching, copyright © 2010 by the Committee on the Uniform Series.