The Doctrine of Clothing: A study of form and function.

Hello, It’s the Baptist of the group again, and I’m here to talk about the doctrine of clothing. Now, I’m not here to tell all the women reading this to stop wearing skin tight athletic clothes with an increasing amount of sheer material that continues to creep further and further up the leg with each passing year, as casual wear. Granted, you shouldn’t, but that’s not my point, and I don’t want to have my head torn off, and my body drawn and quartered by women today. All I want to cover is how form and function are connected, why we, as humans, wear clothes, and why our culture’s view of modesty continues to change. Maybe, we’ll even come to some conclusion on the issue.

 

Form and Function: Inseparable Aspects of Elements of Society

Look at our architecture of roofs as an example (note I use agricultural structures because I am an Agriculture Educator, and have studied such structures) , whether it is an A-frame, gable, shed roof, or Gothic arch, each structure has a function tied to its form. Whether it is to simply shed water, prevent collapse from snow buildup, or to be windproof, each design has a function. As an example, the German Gothic barns were designed to be windproof, as storage, housing for animals and even people, shelter for bats at the corners of the building to control the mosquito population, and they were intentionally designed to reflect old world cathedrals. This is not exclusive to farm architecture, it is seen in our art, which has come a long way from trying to represent God’s creation, to…whatever it is we have now. To be fair, I do consider (some) modern art to be genuine art solely because there has been design and some discernible technique used in its creation. However, form is directly related to function. The function of modern art, architecture, and even fashion is to progressively push what is deemed acceptable. In other words, the function is to subvert the current paradigm.

What about our clothing, though? Why does western culture clothe itself the way it does? What about other cultures that don’t conform to our views of modesty? Well, for one, western culture has the standards it does because of the pervasiveness of Christianity in culture. In other words, couture in culture is carefully curbed by Christ. Those other cultures, particularly those still living in stone or iron age conditions, often have its people going about in clothes that often do not cover what we are ashamed of in our culture. Why? Romans chapter 1 is a good start. It is a fact that humans are predisposed to sin, and with every generation, those people who find themselves in such godlessness will plunge further and further into ungodliness. The fact that we dress the way we do is because our culture has been positively affected by the scriptures. The reason our fashion is becoming less and less modest? Romans 1 again. The fact is, even though our culture has been affected by Christianity, it is still degraded by sin because 1) Christians are still sinners, redeemed, but still sinners, and 2) Not all in a culture affected by Christianity are, in fact Christians, especially those who seek political power.

Why We Clothe Ourselves: A Reminder

Why would you get on the local news if you were to stroll into a McDonald’s and strip down nude? While some would challenge the assertion because of the noetic effect of sin, it is because it is shameful to be seen naked. Why is it shameful? Cut scene to two naked vegetarians in a garden.

“And they were both naked, the man and his wife, and were not ashamed.”

— Genesis 2:25

“6. When the woman saw that the tree was good for food, and that it was a delight to the eyes, and that the tree was desirable to make one wise, she took from its fruit and ate; and she gave also to her husband with her, and he ate. 7. Then the eyes of both of them were opened, and they knew that they were naked; and they sewed fig leaves together and made themselves loin coverings.
8. They heard the sound of the Lord God walking in the garden in the cool of the day, and the man and his wife hid themselves from the presence of the Lord God among the trees of the garden. 9. Then the Lord God called to the man, and said to him, “Where are you?” 10. He said, “I heard the sound of You in the garden, and I was afraid because I was naked; so I hid myself.””
–Genesis 3:6-10
It wasn’t necessarily the nakedness itself that was at issue, but what it represented, following the shame of sin. To be naked is to be vulnerable, to the elements, to attack, to judgement. Nakedness is to expose oneself to these things, and as creatures we do not like being exposed to vulnerability. As sinless creatures, Adam and Eve were not in danger of these vulnerabilities, being protected from both death and judgement, so their nakedness never came to mind. As the shame of sin entered, both death and judgement became imminent. To be naked before God, the ultimate judge of all things, with a death sentence hanging over one’s head, should bring shame and fear, hence, the feeble attempt to cover their shameful naked state.
“16. To the woman He said, “I will greatly multiply your pain in childbirth, in pain you will bring forth children; yet your desire will be for your husband, and he will rule over you.”
17. Then to Adam He said, “Because you have listened to the voice of your wife, and have eaten from the tree about which I commanded you, saying, ‘You shall not eat from it’; Cursed is the ground because of you; In toil you will eat of it all the days of your life. 18. Both thorns and thistles it shall grow for you; and you will eat the plants of the field; 19. By the sweat of your face you will eat bread, till you return to the ground, because from it you were taken; For you are dust,
and to dust you shall return.” 20. Now the man called his wife’s name Eve, because she was the mother of all the living. 21. The Lord God made garments of skin for Adam and his wife, and clothed them.”
–Genesis 3:16-21
Notice here 1) The curse on man, woman, and earth. Eve is cursed in childbirth and her desires are juxtaposed against the leadership of the husband. Adam is burdened by introducing a curse on the whole world- the requirement to not only work, but labor hard to achieve and maintain survival, and not only that, the ground he is supposed to work to get food from is cursed because of him. The whole of mankind and the earth itself is cursed. 2) God clothes them. Their feeble attempt to cover themselves with foliage is as our feeble attempts to cover our own sins with our own works. God made them clothing from skins. It required death to adequately cover their sin. Thus the basis of the system of sacrifice: it takes blood to cover sins, hence the issue with Cain’s insufficient sacrifice later on. Thus the need for Christ’s substitutionary sacrifice to properly atone for our sin.

In Conclusion

Our need to cover ourselves shows our need of a savior to cover our sins, and when our culture becomes more and more eroded by sin, one of the things that is eroded is our sense of modesty. The lack of modesty is mankind shaking his fist at God, saying, “There is no sin! Like the emperor with his new clothes, I am not naked! I shall not surely die!” The reason we have women going around flaunting their bodies in the most revealing athletic wear is not because it empowers women. It is because wicked men have so set up a culture in which they can visually surround themselves with the object of their lust. Face it, how many worldly men truly object to extremely revealing athletic wear worn by women? How many worldly women truly object to similar clothes worn by men?

In other words, Christian– clothing should remind you of Christ.

PUT SOME PANTS ON!

Brief Thoughts on Pastor Platt’s Public Prayer for President Trump

This past Sunday, President Trump unexpectedly showed up at David Platt’s church, McLean Bible Church, and asked for prayer.

Platt prayed. Trump stood silently. The crowd applauded. Trump left. And social media erupted.

I wish to share some of my thoughts as well as some of the critiques that are important to consider. To start, here is a transcription of the prayer.

The Prayer Itself

I think the prayer was fantastic:

  • Acknowledging God as ruler of all
  • Praising God for salvation
  • Praying that Trump will look to Jesus in faith
  • Praying that Trump will lead with wisdom in the cause of righteousness and justice and equity
  • Praying for Trump’s family
  • Praying for all of our governing officials
  • And back to praising God as ruler of all.

This prayer is very biblical and very non-partisan. It clearly spoke the gospel over our president and called him to rule with wisdom and righteousness.

Other Considerations

Many opinions have been offered and many critiques have been made. Some of the ideas I find ridiculous. Others make sense to me and are worth our consideration; there are three in particular that I want share.

First, some have pointed out that we should not give extra honor to the wealthy or the powerful when they come to our services. That we ought to pray for our leaders, but that to do so from the pulpit may or may not be appropriate.

Second, it’s plausible to assume that that Trump was using Platt and Platt’s church for optics sake, and they, therefore, should have refused to what could be viewed as complicity in using the church to prop up Trump’s reputation.

And third, there are people of color and victims of sexual assault who would have (and did!) find seeing Trump on stage extremely distressing. People such as these need to be taken into account when situations of this nature arise. I don’t know exactly what that looks like, but I can see how empathy and sensitivity is needed. (See Kyle James Howard’s comments on Twitter to learn more about this perspective.)

Note: Pastor Platt wrote an explanation of what happened and his thought processes throughout, as well as expressing genuine empathy for those who were hurt by his choice. (Some have mischaracterized this as an apology, but it does not read that way to me.) You can read it here.

Concluding Thoughts

Pastor David Platt was put in a difficult situation for which he had little time to prepare. I think that he made a reasonable, good faith choice. The prayer itself was awesome! I also think the conversations surrounding the intersection of faith and political leaders, the powerful and the marginalized are vital and profitable.

Check out some of my other articles:

Matthew 28:1-20 // With Fear and Great Joy

Fear and Great Joy

Text: Matthew 28:1-20, CSB

Prayer for Illumination

O God, who made this most holy [day] to shine with the glory of the Lord’s resurrection: Stir up in your Church that Spirit of adoption which is given to us in Baptism, that we, being renewed both in body and mind, may worship you in sincerity and truth; through Jesus Christ our Lord, who lives and reigns with you, in the unity of the Holy Spirit, one God, now and forever. Amen. [1]

Introduction

He was guilty and everyone knew it, but more than that. He knew it. His lawyers were urging him to ‘not guilty’ or at the very least plead the fifth because they thought they could pull some strings, or maybe come up with something that could convince everyone that he wasn’t involved even if it wasn’t true, but his conscious wouldn’t allow him to do that now.

 

From the time that he committed the crime to the time of his hearing he was a different man.

 

He plead guilty, was given a 1-3 year sentence. Charles Colson was finally brought to justice for his involvement with the Watergate scandal.

 

But, what happened? What was different? What changed?

 

As he was facing the prospect of arrest, one of his friends, gave him a copy of “Mere Christianity” by C.S. Lewis and in reading that book, Colson was faced with the arguments for the resurrection of Jesus Christ. Colson said that as he was reading the book, got out a yellow legal pad and pretended that he was in a courtroom, and he was trying to find holes in Lewis’ arguments, and he couldn’t.

 

I’m sure Colson read the part in that book where Lewis says that given all the evidence we have, Jesus is either a lunatic, a liar, or He is Lord, and if He is Lord, and then it changes everything.

 

The resurrection of Jesus Christ CANNOT BE of little importance. It is either of no importance or it is of great importance, but it cannot be of little importance.

 

  • How important is it to you personally that Jesus actually rose from the dead? Does it affect the way you live your life? Would your life be different if Jesus hadn’t risen from the dead? If he was just a good guy who taught some nice things, and then he died, and we never heard a word about Christianity, how would that affect your life?
    • If it wouldn’t affect your life at all if Jesus had never risen, then you don’t know the power of His resurrection.

 

Charles Colson would go on to say later that, “I know the resurrection is a fact, and Watergate proved it to me. How? Because 12 men testified they had seen Jesus raised from the dead, then they proclaimed that truth for 40 years, never once denying it. Everyone was beaten, tortured, stoned and put in prison. They would not have endured that if it weren’t true. Watergate embroiled 12 of the most powerful men in the world-and they couldn’t keep a lie for three weeks. You’re telling me 12 apostles could keep a lie for 40 years? Absolutely impossible.”

 

The resurrection of Jesus Christ is a reality, and it affects the way live, think, and make decisions. How we respond to the resurrection matters and that’s what I want us to here in this passage.

 

First of all, as we look at this chapter, I want us to see who communicated the message of the resurrection.

Who Communicated the Message?

The Angel (v. 5-7)

The first person to communicate the message of the resurrection was the angel.

 

“The angel told the women, “Don’t be afraid, because I know you are looking for Jesus who was crucified. 6 He is not here. For he has risen, just as he said. Come and see the place where he lay. 7 Then go quickly and tell his disciples, ‘He has risen from the dead and indeed he is going ahead of you to Galilee; you will see him there.’ Listen, I have told you.” – Matthew 28:5-7, CSB

 

In verse 6, we see three ideas:

 

  • “He has risen” – The Message of the Resurrection
    • 1 Corinthians 15:1-8, Paul’s argument for the resurrection
    • 1 Corinthians 15:20-58, Paul explains that Christ’s resurrection informs and guarantees our own resurrection.
  • “Just as He said” – The Basis of the Message
    • Up to this point in the Gospels, Jesus has told the disciples over and over and over again, that He was going to go to Jerusalem, and be beaten and killed at the hands of the chief priests and Pharisees and then He would die, but then He would rise again.
    • The most clear picture of this is Mark 8:31-10:45 where Jesus tells, in detail, of His death and resurrection three times almost back to back, and if you were last Sunday night when we covered Mark 10, you realize that the disciples just don’t seem to get it, and yet, this angel basically said, “He told you so!” So, the basis of the resurrection is rooted in what Jesus has said about Himself. Everything that Jesus has spoken has been fulfilled and will be fulfilled.
  • “Come, and see the place where He lay” – The Evidence of the Message
    • Not only does the angel give us the message of the resurrection, and the basis for the claim of the resurrection, but he also gives us the evidence because he invited the women to come and see the place where He lay.
    • The empty tomb in Jerusalem is one of the only tourist attractions where people travel thousands of miles and pay lots of money just to go and see nothing.

The Women (v. 8)

“So, departing quickly from the tomb with fear and great joy, they ran to tell his disciples the news.” – Matthew 28:8, CSB

The women told the disciples about the risen Lord, but Matthew says that they’re going with “fear and great joy.” Why are they afraid? Jesus is alive. They should have no reason to fear, right?

 

    • The problem was that they were women and the testimony of women was considered untrustworthy. The Cultural Backgrounds Study Bible even tells us, “Both Jewish and Roman law normally regarded a woman’s testimony as of limited value, treating women as unstable. [2] It is to the women, however, that God’s agents first entrust the testimony of Jesus’ resurrection.”
    • They have every reason to be afraid. There’s a big “what if” in their minds. There’s joy because they know the truth, but there’s fear because what if the disciples don’t believe what they have to say? And the truth is that they weren’t believed at first.
    • “Mary Magdalene, Joanna, Mary the mother of James, and the other women with them were telling the apostles these things. 11 But these words seemed like nonsense to them, and they did not believe the women.”- Luke 24:10-11, CSB

 

 

 

So, what happened when the disciples didn’t believe the women? The women took them to the tomb.

 

“Peter, however, got up and ran to the tomb. When he stooped to look in, he saw only the linen cloths. So he went away, amazed at what had happened.”
– Luke 24:12, CSB

 

Now, if you go and read John’s account in John 20:7, they were able to identify the linen cloths as those belonging to Jesus so this wasn’t a case of them showing up at the wrong tomb. This also wasn’t a case of a grave robbery because grave robbers don’t neatly fold grave clothes. This was something entirely different.

 

  • Jesus of Nazareth, who had been dead, actually got up out of a tomb that had been sealed with a stone and kept guarded by soldiers, and the women were not only able to relay this message, but they were also able to show them the evidence, and I think this is important because we have to ask the question, “How do we show people the evidence of the resurrection now?”
    • I think it’s one thing to make a cognitive surface level argument for the resurrection. As a matter of fact, I think when you consider all the historical evidence involved, it’s a fairly easy argument to make, but what happens when we make all the arguments and present all the evidence, and yet still live as if it’s not true?
    • I asked the question a few months ago, and I’ll ask it again now: how would your life be different if Jesus had never risen from the dead?
      • If your life wouldn’t be different, then the resurrection of Jesus doesn’t mean all that much to you, and if Jesus’s resurrection doesn’t mean all that much to you, then you have every reason in the world to question the validity of your faith.

The disciples, after hearing the news from Mary, had to go to the tomb and see it empty because that would affect everything they did with the rest of their lives from that moment going forward.

 

  • And in that same way, the truth of the resurrection should affect our lives from the time that know the truth of it.

 

The next group of people who carry the message is the guards that were at the tomb.

The Guards

“After the Sabbath, as the first day of the week was dawning, Mary Magdalene and the other Mary went to view the tomb. 2 There was a violent earthquake, because an angel of the Lord descended from heaven and approached the tomb. He rolled back the stone and was sitting on it. 3 His appearance was like lightning, and his clothing was as white as snow. 4 The guards were so shaken by fear of him that they became like dead men.”
– Matthew 28:1-4, CSB

 

“As they were on their way, some of the guards came into the city and reported to the chief priests everything that had happened. 12 After the priests had assembled with the elders and agreed on a plan, they gave the soldiers a large sum of money 13 and told them, “Say this, ‘His disciples came during the night and stole him while we were sleeping.’ 14 If this reaches the governor’s ears, we will deal with him and keep you out of trouble.” 15 They took the money and did as they were instructed, and this story has been spread among Jewish people to this day.” – Matthew 28:11-15, CSB

 

I think it’s interesting that the first instinct of the guards is to tell the truth, and then the first instinct of the chief priests is to cover up the truth.

 

  • No one involved assumes that the resurrection won’t be believed. Think about how remarkable that is. The Chief Priests (who hated Jesus, who hated His followers) would never believe that there would come a day when those who claimed to believe in Jesus didn’t believe in His resurrection, and yet, here we are.
  • There are many people who claim to be Christians, they want the fellowship, they want the comradery, they want heaven even, they want all the benefits of Christianity without believing in the truth of the resurrection of Jesus because, “after all, dead people don’t come back. That’s just one of those superstitious things for those people who aren’t as advanced as we are, right?”
    • That’s precisely the problem. We think we have the world figured out, and then God does something like raise His Son from dead and it just messes with everything we think we know.

 

The guards, without realizing what they’re doing, actually carry the information that makes Christianity what it is. “Jesus, this guy who said that He was the Son of God, who said that He would die and then rise again in three days, actually did it.”

 

Think about why the guards are there in first place. Look at the end of Matthew 27.

 

“The next day, which followed the preparation day, the chief priests and the Pharisees gathered before Pilate 63 and said, “Sir, we remember that while this deceiver was still alive he said, ‘After three days I will rise again.’ 64 So give orders that the tomb be made secure until the third day. Otherwise, his disciples may come, steal him, and tell the people, ‘He has been raised from the dead,’ and the last deception will be worse than the first.” – Matthew 27:62-64, CSB

 

Some of you were here last Sunday night when we looked at the tail end of Mark 10, and we talked about how leading up to that point, Jesus has just told the disciples about how his death and resurrection three times, and they still didn’t seem to understand what Jesus was talking about because they wanted to know if they could sit at His right or His left hand in the kingdom.

 

  • It’s ironic that the chief priests seem to understand more about what Jesus was saying than the disciples.
    • And if that weren’t enough irony, it’s not even Jesus’ own disciples who first witness what happens, it’s the guards. They saw the angel come down and they knew what was going on because they were able to report what happened to the chief priests.

 

And the chief priests, instead of believing in Jesus at that point, they do whatever they can to cover it up.

 

  • And again, people haven’t changed that much. The information is there. They can’t deny it. They either have to believe it or cover it up.
  • In Romans 1, the Apostle Paul said that people try to cover up the truth about God all the time except he’s uses different language to describe it, he says that they “suppress the truth with their unrighteousness.” And that’s exactly what the chief priests are trying to do. They’re trying to suppress the truth of the resurrection with falsehood and deceit because they knew that if the news ever got out, it would change everything.
    • If even these godless chief priests knew what kind implications the resurrection would have, why don’t we?

How the Disciples Respond to the Resurrection

Now, look at how the disciples respond to the resurrection. Look at Matthew 28:9-10. Remember in verse 8, our passage said that Mary Magdalene and Mary were filled with fear and great joy and then they ran to tell the disciples.

 

“Just then Jesus met them and said, “Greetings!” They came up, took hold of his feet, and worshiped him. 10 Then Jesus told them, “Do not be afraid. Go and tell my brothers to leave for Galilee, and they will see me there.” – Matthew 28:9-10, CSB

 

  • Jesus commissions the women with a specific message for the disciples.

 

“The eleven disciples traveled to Galilee, to the mountain where Jesus had directed them. 17 When they saw him, they worshiped, but some doubted.”
– Matthew 28:16-17, CSB

 

Think about the people that are here. These are the disciples who have been following Jesus around for 3 ½ years. They are His friends, His followers, even His students (they saw Him as a rabbi). Now, they’re worshipping Him because it all makes sense now. They finally realize that He is who He said He is, but not all are worshipping. Some are doubting.

 

  • Now, before we start casting stones at the doubters, I want us to think about what a doubter is. A doubter isn’t simply an unbeliever. An unbeliever says, “Nah, I’m good. I don’t believe that Jesus is who He said He is, He’s just some guy that said some cool stuff.” Doubters, however, are different. Doubters don’t completely dismiss everything. They want truth, they want assurance. They need to know that they can have some solid ground to stand on.

 

We have to be clear, we don’t know why they’re doubting.

 

  • John’s account may shed some light on it in John 21:4, when he says that when daybreak came, Jesus was standing on the shore, but some of the disciples didn’t realize that it was Him, but the point remains: they were confused, they were doubting, and Jesus, instead of addressing their doubts goes ahead and sends them on mission.

 

“Jesus came near and said to them, “All authority has been given to me in heaven and on earth. 19 Go, therefore, and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, 20 teaching them to observe everything I have commanded you. And remember, I am with you always, to the end of the age.” – Matthew 28:18-20, CSB

 

When John Wesley was in the process of trying to figure out his faith, he was visiting with a group of Christians called The Moravians and he records in his journal that he after spending time with them he was convinced that he wasn’t saved because they preached a faith alone that saved and led to good works, and after observing how they lived he was convinced that he wasn’t saved, and he went to one of the Moravian ministers named Peter Boehler and he said, and I’m paraphrasing, “You guys are the real deal, and I don’t think I am. After seeing you guys I think maybe I’ve been faking it. Maybe I should stop preaching.”

 

In the March 4th entry, Wesley writes, “I asked Boehler, whether he thought I should [stop preaching]. He answered “By no means.” I asked, “But what can I preach?” He said, “Preach faith till you have it; and then, because you have it, you will preach faith.[3]

 

Most of us probably wouldn’t have said that, and most of us probably would have told the disciples to get their act together before they go out preaching, and yet, Jesus tells everyone present, including the disciples, “Go out there, make disciples, baptize them, and teach them everything that I’ve taught you.”

 

One commentator says, “We are tempted to criticize the disciples for doubting, but we should not imagine that we would have done better.  Jesus does not rebuke the disciples. He understands their doubt, but speaks to their faith. He understands their frailty, but calls them to carry on his work.[4]

 

  • God grants us faith as a gift, and His word causes our faith to increase.

 

Two months after Peter Boehler told John Wesley to preach faith until he had it, Wesley was trying to seek the assurance of his faith through prayer and the reading of the Scriptures, and he records:

“In the evening I went very unwillingly to a society in Aldersgate-Street, where one was reading Luther’s preface to the Epistle to the Romans. About a quarter before nine, while he was describing the change which God works in the heart through faith in Christ, I felt my heart strangely warmed. I felt I did trust in Christ, Christ alone for salvation: And an assurance was given me, that he had taken away my sins, even mine, and saved me from the law of sin and death.[5]

Conclusion

You may be here this morning and you see the evidence for the resurrection, and maybe you want to believe, maybe you want to trust in Christ. If that desire is in you, then that’s God working in your life, drawing you to Himself.

 

When you trust in Christ, the voice of doubt may come and try to creep in, but the voice of Jesus is always louder because He promises never to leave us or forsake us.

 

The resurrection is proof that everything Jesus said and did is true, and He can be trusted.

 

The Apostle Paul prays for us in Ephesians 1:18-20 when he says, “I pray that the eyes of your heart may be enlightened so that you may know what is the hope of his calling, what is the wealth of his glorious inheritance in the saints, 19 and what is the immeasurable greatness of his power toward us who believe, according to the mighty working of his strength.

 

20 He exercised this power in Christ by raising him from the dead and seating him at his right hand in the heavens.”

 

Let’s pray.

Closing Prayer

Heavenly Father, give us a sense of the immeasurable power of Your greatness, this morning. Let us look to Christ and see Your power exhibited in raising Him from the dead and open our eyes to see that You have raised those of us who believe to new life in Him. If there is anyone here now who lacks faith, I pray that You would grant them the gift of faith so that they can see You, Lord, high and lifted up, and that they could experience life with You. In the name of Your Son, Jesus Christ, who lives and reigns with You and the Holy Spirit, one God, forever and ever. Amen.

______________________________

  1. Book of Common Prayer, pg. 285
  2. (see, e.g., Justinian, Institutes 2.10.6; Josephus, Antiquities 4.219; in the Mishnah see Yebamot 15:1, 8 – 10; 16:7; ketubbot 1:6 – 9; in the Tosefta see Yebamot 14:10)
  3. Person. “The Moravians and John Wesley.” Christian History | Learn the History of Christianity & the Church, Christian History, 16 Mar. 2016, www.christianitytoday.com/history/issues/issue-1/moravians-and-john-wesley.html.
  4. “Matthew 28:16-20 Commentary, Bible Study.” Sermon Writer, www.sermonwriter.com/biblical-commentary/matthew-2816-20/.
  5. Person. “The Moravians and John Wesley.” Christian History | Learn the History of Christianity & the Church, Christian History, 16 Mar. 2016, http://www.christianitytoday.com/history/issues/issue-1/moravians-and-john-wesley.html.

Matthew 21:1-17 // How Jesus Makes Things Right

Palm Sunday

Text: Matthew 21:1-17

PRAYER OF ILLUMINATION

Almighty and Everlasting God, in your tender love for the human race you sent your Son our Savior Jesus Christ to take upon him our nature, and to suffer death upon the cross, giving us the example of his great humility: Mercifully grant that we may walk in the way of his suffering, and also share in his resurrection; through Jesus Christ our Lord, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen. [1]

INTRODUCTION

This is Palm Sunday, and typically we read this story at this time of the year because, it marks, for us, the beginning of Holy Week. But, I wonder if it’s too familiar to us because we’ve spent so long reading the Bible with modern eyes that we are completely inoculated to the significance of what’s going on here.

Let’s say for example that you keep a journal of your life, and all throughout your journal are reference to places and political figures of the world in which you live, (you live in the United States and Donald Trump is your president) and somehow your journal is preserved for the next couple thousand years.

Well, in 2000 years the landscape of world can change a lot, and let’s say it changes so much that the USA is no longer in existence and the government is completely different from what it is now, and if someone found your journal and read it and didn’t know the culture in which you lived it would affect the way they read it. They don’t know who Donald Trump is. They don’t know what a President is or does. They don’t know about the USA. It’s the same way with the Bible.

Unless we at least have a general understanding of the culture in which the Bible was written, it’s hard for us to really wrap our minds around the significance of what really went on in Jerusalem on this day.

And what happens on this day is that Jesus declares that he a subversive king of a subversive kingdom.

  • He is not coming to be a political entity. He will not allow the people to use Him as a political pundit for their cause. We see this all the time now. Every time an election comes along someone always claims Jesus for their side and we get duped into voting for them every four years because we fear the people on the other side of aisle MORE than the consequences of supporting a candidate who uses Jesus as a pawn for their cause.

    • “Well, we have to choose the lesser of two evils!” Spurgeon said that if you have to choose between two evils, you should choose neither one of them.  Imagine if Christians chose sin like that, “Well, I could either pickpocket someone or play with Ouija board and talk to demons. Which one is it going to be?” How about you do neither one? …But, I digress…

Jesus rides into Jerusalem on a donkey, and the people greet Him waving their palms at Him and crying, “Hosanna! Hosanna!” In their language this means, “Save us!”

When people cry out, “Save us!” They’re communicating two things:

  1. They’re either being oppressed or in danger of being oppressed.
  2. They can’t save themselves.

And what Jesus comes to save them from is not necessarily what they think they need saving from.

In Mark Dever’s book on Substitutionary Atonement, he notes one of the stark contrast between Christianity and Islam like this:

“Perhaps the contrast is best symbolized by the way Mohammad entered Mecca and Jesus entered Jerusalem. Mohammad rode into Mecca on a warhorse, surrounded by 400 mounted men and 10,000 foot soldiers. Those who greeted him were absorbed into his movement; those who resisted him were vanquished, killed, or enslaved. Mohammad conquered Mecca, and took control as its new religious, political, and military leader. Today, in the Topkapi Palace in Istanbul, Turkey, Mohommad’s purported sword is proudly on display ….Jesus entered Jerusalem on a donkey, accompanied by his 12 disciples. He was welcomed and greeted by people waving palm fronds—a traditional sign of peace. Jesus wept over Jerusalem because the Jews mistook him for an earthly, secular king who was to free them from the yoke of Rome, whereas, Jesus came to establish a much different, heavenly kingdom. Jesus came by invitation and not by force.” [2]

They believe that Jesus as the Messiah is going to save them politically. They’re looking for someone like Mohammed. They believe that he’s going to overthrow the Roman government, and put the Jewish people back into power. And that’s we want too.

  • Every four years we want Jesus to put “those people” out and put “our people” in, and we’re just as misguided as they are because we are wanting power over a temporary piece of dirt, and when Jesus physically returns, it’s going to be His anyway. Jesus isn’t going to be powerless mascot monarch like they have in the UK where He’ll sit on a throne and do nothing while we vote in some real rulers.

  • Jesus is a REAL king with REAL authority, and His message is simple, “Repent for the kingdom of heaven is so close you can touch it!”

    • Do you want power that matters? Then be a king and priest in God’s kingdom!

What Jesus primarily comes to save them from is the sin that separates them from God because even though they want a kingdom, there is no kingdom without a relationship with the King.

  • And once they realize that their sin is the problem, then they’ll realize that the kingdom that they should be looking for is not an earthly kingdom that can be established with their political agendas.

  • So before He saves them from their sin, He has to save them from their expectations of Him, and of His kingdom.

Peter even misses the point. In Acts 1, when Jesus is getting ready to ascend to the Father, Peter asks, “Will you at this time restore the kingdom to Israel?” Peter wants to talk about power over a temporal piece of dirt, and Jesus wants to empower him to do things that actually matter!

So, when Jesus comes into Jerusalem, he declares His kingship, not by going to the Roman senate and assuming power, but by going straight to the temple.

The title of the message this morning is “How Jesus Makes Things Right.”

  • But before we can see how Jesus makes things right, we have to see what’s wrong, and in order to do that we have to take in everything that’s going on.

So, there’s three phases to what’s going on here and we’re going to break it down piece by piece:

  • Phase 1: Jesus Enters Jerusalem
  • Phase 2: Jesus Cleanses the Temple
  • Phase 3: Jesus Heals the Blind and Receives Children in the Temple

Phase 1: Jesus Enters Jerusalem

Before Jesus comes into Jerusalem, he tells the disciples to go into the next village get a donkey, and if they are asked why they’re taking the donkey they are to say, “The Lord needs it.”

Kings sometimes come in and requisition things when they’re in the process of conquering, and so by requisitioning some person’s donkey Jesus is clearly stating that He is the only king that the owner of his donkey needs to be concerned with.

  • But why is he getting a donkey? If He has the authority to requisition animals, then why not a warhorse? That’s more befitting of a king, right?

  • I remember watching some action movies where a cop would be chasing a criminal on foot, and the criminal would get away in a car, and the cop would have to requisition a vehicle, and how odd would it be if you had a cop that had to chase a criminal, and he’s got his choice of any vehicle to use, and he chooses an old, beat up, Ford Pinto.

  • That’s the equivalent of what’s going on here. He should be coming in in the driver seat of a Cadillac Escalade, and instead he’s rolling up in a Taurus. Why? What’s the point? What is Jesus communicating?

He’s communicating that real power isn’t pompous. Real power doesn’t need to demand respect because it’s already respected by those who recognize real power.

“Victors in battle do not ride into their capital cities riding on asses, but rather they ride on fearsome horses. But this king does not and will not triumph through force of arms… this king triumphs not through violent revolt, but by being for Israel the one able to show it that its worship of God is its freedom. He is Israel’s long-expected priestly king whom the prophets said would come. His entry into Jerusalem is, therefore, rightly celebrated by those who are not in power.” [3] – Stanley Hauerwas

Jesus comes into Jerusalem and he is met with a large crowd of people, and it’s important to note that not everyone in Jerusalem is here. The only ones here are people who are on the bottom in society.

The people on top are the ones looking to kill Jesus and get Him out of the way because Jesus is disrupting people’s plans. That’s what John’s account of this event tells us in John 12:17-19.

“Meanwhile, the crowd, which had been with him when he called Lazarus out of the tomb and raised him from the dead, continued to testify. 18 This is also why the crowd met him, because they heard he had done this sign. 19 Then the Pharisees said to one another, “You see? You’ve accomplished nothing. Look, the world has gone after him!” – John 12:17-19, CSB

We know from what happened at the end of John 11, that the Pharisees are plotting to kill Jesus, and now he’s coming into Jerusalem and people are cheering for him.

  • In the Pharisee’s minds, he’s supposed to be dead. He’s not supposed to be walking around. We’re going to see that next week too.

  • Jesus has risen. In their minds, He’s supposed to be dead, but no, He’s still walking around throwing a wrench in the plans of those hate Him. Psalm 2, “Why do the heathen rage? Why do the people imagine a vain thing?”

“The one enthroned in heaven laughs; the Lord ridicules them.” – Psalm 2:4, CSB

The laughter of God against His enemies is heard in every testimony and witness to the truth of the Gospel of Jesus Christ.

And surely, God laughed as His Son rode into Jerusalem at the chagrin of the Pharisees, and the celebration of the people whom the Pharisees had oppressed.

 

Phase 2: Jesus Cleanses the Temple

“Jesus went into the temple and threw out all those buying and selling. He overturned the tables of the money changers and the chairs of those selling doves. 13 He said to them, “It is written, my house will be called a house of prayer, but you are making it a den of thieves!” – Matthew 21:12-13, CSB

In a single statement in verse 13, we hear Jesus make a two-part declaration.

  • What God’s house is supposed to be
  • What the people have turned it into

From the beginning of the year where we walked through the Seven Churches, then walked through 2nd John and then over the last two weeks we read part of the Sermon on the Mount where Jesus condemns hypocrisy.

These are the passages that make us uncomfortable in the best way possible, or at least they should. The question for us is, “Is the church a house of prayer?” And when I talk about ‘the church’ I’m not talking about a physical building, I’m talking Christ’s building, Christ’s bride, Christ’s body.

  • Are we a people of prayer?

Because if we’re not a people of prayer, then we can easily turn into a den of thieves – people who are consumers.

  • That’s essentially what these money-changers are. They’re consumers. They’re using God’s house of prayer as a place to profit from God’s people.

Micah Fries preached an excellent sermon a couple of weeks ago where he talked about lots people look for a church with a consumer mindset the same way that someone might shop for a pair of jeans.

  • They want the best fit for them from a store that looks cool, and doesn’t demand too much of a price.

That’s how some people look for a church. They’re consumers that want something that looks, it’s a great fit for them, and demand too much. That’s fine when you’re looking for jeans, but that doesn’t fly when you’re looking for a place to worship God.

  • If we approach church that way, then we’re not better than the money-changers that use God’s house for filthy lucre.

So, the first step that Jesus takes in making things right is that He cleans house.

Do you know why some people don’t stick around in a church that proclaims the whole counsel of God’s word? It’s because God cleans house. That’s what John says in 1 John 2:19 when he says, “They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest that they were not all of us.” (1 John 2:19, KJV)

But look at what happens after Jesus cleans house.

Phase 3: Jesus Heals the Blind and Receives Children

“The blind and the lame came to him in the temple, and he healed them. 15 When the chief priests and the scribes saw the wonders that he did and the children shouting in the temple,”Hosanna to the Son of David!” they were indignant 16 and said to him, “Do you hear what these children are saying?”

Jesus replied, “Yes, have you never read:
You have prepared praise
from the mouths of infants and nursing babies?”

17 Then he left them, went out of the city to Bethany, and spent the night there.” – Matthew 21:14-17, CSB

One of the things that I think is most interesting about this passage is that after Jesus cleans house he starts healing people and blessing children. It’s almost as if he’s saying, “Here. Let me show what God’s house is really for” and then He proceeds to go and do what they should have been doing the whole time.

Another thing I find really remarkable is that if you go back to the Old Testament and read Leviticus 21, where God is giving instructions regarding the holiness of the priests, God specifically said in Leviticus 21:17-18 that no one blind or lame, or anyone with a physical birth defect may come to the temple and offer sacrifices and David reiterates that law in 2 Samuel 5:8.

Now, if Jesus were just letting people in and letting them have their run of the place, then we could see why the Pharisees would be upset, but He’s healing them. He’s making it so that nothing can stop them from participating in the worship of God.

  • Notice the stark contrast between the money-changers and Jesus. While the money-changers are taking advantage of people, Jesus is healing people of the things that cause them to be disadvantaged.

This message is for us. We need to be doing God’s work in God’s world and people after they encounter us need to be better than when we first meet them.

Notice also, that the children are praising Jesus. They recognize who He is by how they’re addressing Him – the son of David. That’s Jesus’ messianic title.

Matthew Henry notes, “This they learned from those that were grown up. Little children say and do as they hear others say, and see others do; so easily do they imitate; and therefore great care must be taken to set them good examples.”

Because we are Presbyterian, there are two things that happen in this church that do not happen in other churches – infants and children are baptized and infants and children partake of the Lord’s Supper.

  • In other churches, there’s this unbiblical idea that you won’t find anywhere else in Scripture called “the age of accountability” and you have to wait until the church believes that you are accountable for your actions before you can receive baptism and the Lord’s Supper.

In our church, we believe that Jesus is present and at work in these practices so we offer them to children because Jesus loves children. Jesus says, “Let the little children come unto me” so we’re not going to stop infants and children from meeting Jesus in waters of baptism and in the Lord’s Supper.

  • I know of a man right now pastoring a Cumberland Presbyterian church who refuses to practice infant baptism because he’s into that “age of accountability” stuff.

  • Listen, I’m glad Jesus didn’t wait until I came to my senses to offer me salvation.

  • Jesus’ offer of salvation was on the table for us long before we were born. When Jesus died on the cross and rose again that was us dying with Him and rising with Him.

So, we offer baptism and the Lord’s Supper to everyone including children because that’s who Jesus offers Himself to.

  • Some of you who let your children or grandchildren partake of the cup and bread may do so because you think that to them this is just a snack and they might feel left out if they didn’t get a little cup and a cracker too, but this is too important for us to leave our children’s understanding at that level.

  • We need to communicate to them that Jesus offers us life in the partaking of the bread and the wine, and when they, as children take the bread and the cup in faith, then that’s one of the ways that they are participating the perfect praise that Jesus talks about at the end of our passage.

Jesus makes things right by throwing out the people that He knows will not want anything to do with the life that He offers. He throws out the ones that don’t want to give up what they have, and instead invites people who don’t have anything to hold on to.

Do you want to come to Jesus? Then, come empty-handed.

Is there something in your life that you can’t let go of? Do you feel like you can’t come to Jesus empty handed? Then, come with what you have and lay it at His feet. He’s waiting to heal you just like he’s healed others.

Let’s pray.

Closing Prayer

Almighty and Everlasting God, You meet us where we are. Sometimes we are the Pharisees who have plans of our own and we want anything other that for You to come along and ruin our plans. Sometimes we’re the money changers that use people and love things when we should be using things and loving people. But today, we want be children for You said, “to such belong the kingdom of heaven.” We don’t want to Pharisees or money changers anymore, we want to be children who approach you in faith believing that You are all we need. Please grant us this kind of faith. In the name of Your Son, Jesus Christ, who lives and reigns with You and the Holy Spirit, one God, forever and ever. Amen.

_______________________________

  1. Book of Common Prayer, Collect for Sunday of the Passion: Palm Sunday, pg. 219
  2. Dever, Mark, and Michael Lawrence. It Is Well: Expositions on Substitutionary Atonement. Crossway, 2010.

  3. Hauerwas, Stanley. Matthew. Brazos Press, 2015.

Matthew 6:1-4, 19-34 // When You Give

SD Sermon Graphics 3

You may listen the audio of this sermon here.

Text: Matthew 6:1-4, 19-34

Prayer for Illumination

Almighty and Everlasting God, Your Word is truth and we need truth now more than ever. In a world that says there is no truth and anything goes, we need some solid ground to stand on, and that’s what Your Word gives us. As we look into Your Word, let us find truth, embrace the truth, and live the truth. In the name of Your Son, Jesus Christ, who lives and reigns with You and the Holy Spirit, one God, forever and ever. Amen.

Introduction

We’ve been in a series where we are looking at some spiritual disciplines. Two weeks ago, we talked about fasting, last week we talked about prayer, and this week giving. When we think about spiritual disciplines, we might not think about giving as being something that contributes to our spiritual life because we might tempted to think that giving simply a tangible act because most of what we give away are things that we can touch and feel.

 

If you remember last week when we talked about prayer, Jesus told us that there is an inappropriate way to pray, but then there’s an appropriate way to pray.

 

Two weeks ago, when we covered fasting, there’s was an inappropriate way for the people of God to fast, and then there was an appropriate way.

 

This week, the idea of giving is no different. There’s an inappropriate way to give, but then there’s an appropriate way.

 

So, what I would like to do is talk about our passage under four points: How We Shouldn’t Give (v. 1-2), How We Should Give (v. 3-4), Hindrances to Giving (v. 19-24), and Assurances for Giving (v. 25-34)

 

How Not to Give (v. 1-4)

“Be careful not to practice your righteousness in front of others to be seen by them. Otherwise, you have no reward with your Father in heaven.”
– Matthew 6:1, CSB

 

This is right in the middle of Jesus’ sermon on the Mount, and this is a point of transition in his speech.

 

  • Remember, Jesus starts of talking about the beatitudes – “Blessed are those who mourn for they will be comforted, blessed are the meek for they will inherit the earth.”
  • Then Jesus starts talking about the law, and He says that are hard like “You have have heard it said ‘don’t commit adultery,’ but I tell you that if you look upon a woman lustfully, then you’ve already committed adultery in your heart.” And by saying this, Jesus isn’t adding to the law. Instead, he’s revealing the heart of the law.
    • The Pharisees and the legalists of their day were trying to find loopholes in the law so they could still technically obey it, but still get away with doing whatever they wanted, and Jesus says in the Sermon on the Mount is Him telling the religious people, “That’s not how this is going to work. You can’t get away with pretending to be righteous.” And this is where we find Jesus.

 

Matthew 6:1 is Jesus’ thesis statement for the next portion of this sermon.

  • So, in this one verse you’ve got two things: an exhortation and a promise.
    • Exhortation: “Don’t practice your righteousness publicly to be seen by others.”
    • Promise: “If you do, there is no reward from your Father in heaven.”

 

Everything else in this chapter all rests on these two ideas.

 

“So whenever you give to the poor, don’t sound a trumpet before you, as the hypocrites do in the synagogues and on the streets, to be applauded by people. Truly I tell you, they have their reward.  – Matthew 6:2, CSB

 

I think when we read the Sermon on the Mount we don’t take it in the way Jesus’ audience initially took it in because we’re used to it. We’ve heard taught, preached, and read to us for a couple thousand years. We’ve read it over and over again to the point that I think sometimes we are inoculated to the revolutionary nature of what Jesus is saying.

 

  • Jesus’ audience is used to seeing those who are more well off brag about their giving, they are used to seeing the priests pray in public use long, repetitive, drawn out prayers.
  • And Jesus says, “You can pray, you can give, you can fast. These things aren’t bad in and of themselves, but the way we do them can be bad.”

 

When Jesus calls out the Pharisees in Matthew 23:23 for tithing off their spice racks, He doesn’t condemn for tithing on everything they have down to their spices, He condemns them for doing so while neglecting the other parts of the law, specifically those parts of the law that include loving their neighbors.

 

Jesus tells us that the most inappropriate way we could give is publicly brag about our giving.

 

  • When we do that, we might prove that we can live without whatever we’re giving away, but what we can’t live without is pride.
  • When the Pharisees and the religious people would brag about what they gave away, they weren’t actually giving anything away because they were getting something in return, and what they were getting was a pat on the back from everybody else. All they were doing was investing in their own ego boost.

 

In Luke 14, Jesus tells the Pharisees who invited him to dinner, “don’t invite your friends, family, or rich neighbors, because they might invite you back, and you would be repaid. On the contrary, when you host a banquet, invite those who are poor, maimed, lame, or blind. And you will be blessed, because they cannot repay you…” (Luke 14:12-14)

 

The Pharisees gave for the purpose of getting something back, and Jesus says that if we give like they do, then that’s all we’ll get in return – an ego boost, and when the ‘high’ of that wears off and we need more validation, we’ll give some more, and then toot our own horn and wait for more people to compliment us, and then that ‘high’ of an ego boost will wear off and the cycle will continue.

 

However, Jesus tells us that there’s an appropriate way to give.

How We Should Give (v. 3-4)

But when you give to the poor, don’t let your left hand know what your right hand is doing, 4 so that your giving may be in secret. And your Father who sees in secret will reward you.” – Matthew 6:3-4, CSB

 

The beginning of verse 4 tells us that the end goal for our giving is for it to be done in secret.

 

  • I think the only way for us to keep our motivations in check is if we give secretly.

 

That being said, we can’t approach verses 3 and 4 like a formula and think, “Well, I’d better make sure I give and not tell anybody so that I can get a blessing.”

 

  • We talked about how the Pharisees would invest in their own egos. I think the same thing applies to us if all we want to do is make ourselves feel good about what we’ve done.
    • Please don’t misunderstand me, I’m not saying that if you feel good about doing something good, then you’re doing it wrong, but if that’s the end goal for you, then that’s a form of selfishness.

“Christian giving is to be marked by self-sacrifice and self-forgetfulness, not by self-congratulation.” – John Stott

    • Our end goal, our ultimate motivation for giving should always be to bring glory to God, and bring help to whomever we’re giving to.

 

Jesus tells us that the greatest commandment is to love God and love our neighbor. The ultimate question of our giving should be, “What’s my motivations for this? Where’s my heart?”

 

  • On Sunday morning, when it comes time to take up the tithes and offerings are we giving joyfully or are just doing the math to make sure God gets His 10% cut so we can go happily about the rest of our week?

 

So, how should we give? We should give with our motivations in check, making sure that we are glorifying God, and not ourselves.

 

With that in mind the next question that I think is worth asking is, “What is it that generally stands in our way of giving?” If we look at Matthew 6:19-24, I believe we’ll find an answer.

Hindrances to Giving (v. 19-24)

“Don’t store up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal. 20 But store up for yourselves treasures in heaven, where neither moth nor rust destroys, and where thieves don’t break in and steal. 21 For where your treasure is, there your heart will be also.

 

22 “The eye is the lamp of the body. If your eye is healthy, your whole body will be full of light. 23 But if your eye is bad, your whole body will be full of darkness. So if the light within you is darkness, how deep is that darkness!

 

24 “No one can serve two masters, since either he will hate one and love the other, or he will be devoted to one and despise the other. You cannot serve both God and money.” – Matthew 6:19-24, CSB

 

Jesus hits the nail right on the head in verse 24. The thing that really prevents us from giving the way we should is the fact that we are attached to what we’re supposed to be giving away, and Jesus tells us that if we’re more attached to our money than the purposes of God in using money, then we’re investing our treasures on earth and it’s all going to go to rot.

 

There’s an Old Testament parallel to this idea in the book of Haggai.

 

After the people of God returned from Babylonian exile, they began rebuilding their lives. They used their own energy and resources to build their own homes meanwhile the temple still sat in ruins from being destroyed 70 years earlier.

 

And if you read Haggai 1, this is God’s message.

 

“The word of the Lord came through the prophet Haggai: 4 “Is it a time for you yourselves to live in your paneled houses, while this house lies in ruins?” 5 Now, the Lord of Armies says this: “Think carefully about your ways:

6 You have planted much but harvested little.
You eat but never have enough to be satisfied.
You drink but never have enough to be happy.
You put on clothes but never have enough to get warm.
The wage earner puts his wages into a bag with a hole in it.”

7 The Lord of Armies says this: “Think carefully about your ways. 8 Go up into the hills, bring down lumber, and build the house; and I will be pleased with it and be glorified,” says the Lord. 9 “You expected much, but then it amounted to little. When you brought the harvest to your house, I ruined it. Why?” This is the declaration of the Lord of Armies. “Because my house still lies in ruins, while each of you is busy with his own house.

10 So on your account, the skies have withheld the dew and the land its crops.

11 I have summoned a drought on the fields and the hills, on the grain, new wine, fresh oil, and whatever the ground yields, on man and animal, and on all that your hands produce.” – Haggai 1:3-11, CSB

 

Once the people were free from exile they went about their lives as usual and they forgot about the worship of God.

 

  • When they forgot about the worship of God, their lives became harder to live.
    • The paycheck didn’t stretch as far as it normally did, they couldn’t keep groceries in house, etc. Overall, their lives became harder to manage, and it was all because they couldn’t give up their extra resources for the restoration of the house of God.

 

Jesus tells us that we either invest in things of heaven or the things of earth, and when we refuse to let go of our attachments, then we make the choice invest in the things of earth, and we’ll lose it anyway. The best thing we can do is be generous.

 

If I were to ask you who Stephen King is, I’m sure you could tell me about the fact that he’s a horror novelist, and about how a lot of his books have been made into award winning movies like The Shining, Fire Starter, and Shawshank Redemption.

 

  • But, there might be some things about him you may not have known. For example, did you know Boston Red Sox fan? The Red Sox always appear somewhere in his novels.
  • Do you know he’s a guitar player in a mediocre rock band made up of other famous authors? You don’t want to go on iTunes to get their music, believe me.
  • Do you know that he’s a recovering alcoholic?
  • Do you know that he almost lost his life a few years ago? He was walking along a country road in Maine, and a van hit him and knocked him into a ditch. His legs were so crushed the doctors considered amputating them. But he managed to pull through. Did you know that he’s an outspoken advocate of generosity? This caught my attention, and I couldn’t believe it: Stephen King, the horror novelist, advocates generosity?

 

I came across it reading excerpts from a speech he gave to the graduates of Vassar College. It was a commencement address shortly after his accident and recovery. He something that I believing every professing Christian needs to hear.

 

“I found out what “you can’t take it with you” means. I found out while I was lying in the ditch at the side of a country road covered with mud and blood and with the tibia of my right leg poking out the side of my jeans, like a branch of a tree taken down in a thunderstorm. I had a Mastercard in my wallet, but when you’re lying in a ditch with broken glass in your hair no one accepts Mastercard. We all know that life is ephemeral, but on that particular day and in the months that followed, I got a painful but extremely valuable look at life’s simple backstage truths.

 

We come in naked and broke. We may be dressed up when we go out, but we’re just as broke. Warren Buffet is going to go out broke. Bill Gates is going out broke. Tom Hanks is going out broke. Steve King, broke, not a crying dime. All the money you earn, all the stocks you buy, all the mutual funds you trade, all of that is mostly smoke and mirrors. So I want you to consider making your life one long gift to others. And why not? All you have is on loan anyway. All that lasts is what you pass on. We have the power to help, the power to change. And why should we refuse? Because we’re going to take it with us? Oh, please.

 

Right now we have the power to do great good for others. So I ask you to begin giving and to continue as you began. I think you’ll find in the end that you got far more than you ever had and did more good than you ever dreamed.

Jesus puts things in perspective for us.

 

  • Jesus reminds that all we have down here is just temporal stuff. We can use it get by, but we can’t horde it because it won’t do us any good.

 

The famous pastor and Bible teacher Ray Stedman said that he had picked up a hitchhiker one time and he was trying to witness to him, and the young man said, “I wish I was like my uncle,” and Pastor Ray said, “Why is that?”

 

The man replied that his uncle died a millionaire and Ray said, “No, he didn’t.”

 

The guy looked confused, and Ray said, “Who has the million now?” and the guy said, “Oh, I see what you mean.”

 

Solomon was probably the richest king in the Old Testament and as he got older he began to reflect on all his riches, power, and accomplishments and declared that it was all meaningless. Here’s what he says in Ecclesiastes 6:1-3 about wealth.

 

“Here is a tragedy I have observed under the sun, and it weighs heavily on humanity: 2 God gives a person riches, wealth, and honor so that he lacks nothing of all he desires for himself, but God does not allow him to enjoy them. Instead, a stranger will enjoy them. This is futile and a sickening tragedy. 3 A man may father a hundred children and live many years. No matter how long he lives, if he is not satisfied by good things and does not even have a proper burial, I say that a stillborn child is better off than he.” – Ecclesiastes 6:1-3, CSB

 

Basically, what Solomon is saying is that as long as you’re alive you’re only going to use up so many resources. You’re only going to need so much, and if just horde, then you’ll die and it will all go to someone else. You might as well give something away now so that you can witness other people’s enjoyment.

 

Finally, we come to the end of Matthew 6, we’ve seen How We Shouldn’t Give, How We Should Give, and Our Hindrances to Giving, but maybe we’re worried about what might happen if we give.

 

  • Jesus addresses this issue at the end of Matthew 6, and one of the things I appreciate about Jesus is that he doesn’t tell us that we’re worrying over nothing. He doesn’t tell us are concerns aren’t valid, but He gives us some promises that we can stand on.

 

“Therefore I tell you: Don’t worry about your life, what you will eat or what you will drink; or about your body, what you will wear. Isn’t life more than food and the body more than clothing? 26 Consider the birds of the sky: They don’t sow or reap or gather into barns, yet your heavenly Father feeds them. Aren’t you worth more than they? 27 Can any of you add one moment to his life span by worrying? 28 And why do you worry about clothes? Observe how the wildflowers of the field grow: They don’t labor or spin thread. 29 Yet I tell you that not even Solomon in all his splendor was adorned like one of these. 30 If that’s how God clothes the grass of the field, which is here today and thrown into the furnace tomorrow, won’t he do much more for you—you of little faith? 31 So don’t worry, saying, ‘What will we eat?’ or ‘What will we drink?’ or ‘What will we wear?’ 32 For the Gentiles eagerly seek all these things, and your heavenly Father knows that you need them. 33 But seek first the kingdom of God and his righteousness, and all these things will be provided for you. 34 Therefore don’t worry about tomorrow, because tomorrow will worry about itself. Each day has enough trouble of its own.”
– Matthew 6:25-34, CSB

 

In verse 31, Jesus addresses the things that we’re naturally going to worry about.

 

  • “What will we eat?” – Appetites
  • “What will we wear?” – Attire

 

And in response Jesus promises that He will feed us just like He feeds the birds, and that He will clothe us just like clothes the flowers with beauty.

 

So, the evidence that God will take care of us is right outside our backdoors, and not only is this evidence of how He will take care of us, but it’s also an example of how graciously He gives  to us. He doesn’t have to clothe us, feed us, protect us, but He does.

 

  • Growing up in church, they would sing an old chorus that said, “God didn’t have to do it, but He did.”
  • God graciously gives to us, and so we should graciously give to others.

 

In the Bible, all throughout the New Testament, particularly in Paul’s letters, we see how the Apostle Paul tells us that we should love just God in Christ has loved us, we should forgive just as God in Christ has forgiven us.

 

  • Whether the world realizes it or not, they operate under the old law of God because almost everyone (even if they deny God’s existence) seems to operate by “an eye for an eye” mentality, but the Christian life isn’t about treating others the way they treat you, the Christian life is about treating others the way God has treated you.

 

My grandparents live in Dover, and they have a large wooded area around their backyard and the squirrels, the birds, and the deer have no reason to starve my  grandparent’s house. My grandpa has feeders of every size, shape, and quantity.

 

While he was in hospital back in November he was worried so bad that the squirrels weren’t going to get fed that Brittany and I had to go over there and put corn on all the feeders, and that the bird feeders were full of seed.

 

If you see an animal, you can tell if it’s been to my grandpa’s house because all the woodland creatures within a 2 and a half mile radius are morbidly obese.

 

And do you know what Jesus says to me in this passage? My Father in Heaven will take care of me just as much as my grandpa takes care of the animals that come into his yard and then some, and He’ll take care of you too. Let’s pray.

 

Closing Prayer

Heavenly Father, sometimes life is hard and we feel like if we open our hands to give then life will be even harder, but Lord, You promise that if we give You will take care of us, and Your care and Your provision is our reward. Lord, change our hearts that so that we can see You as our reward. Let our hearts melt before You so that You can shape them into what You would have them to be. In the name of Your Son, Jesus Christ, who lives and reigns with You and the Holy Spirit, one God, forever and ever. Amen.

Matthew 6:5-15 // When You Pray

SD Sermon Graphics 2

Text: Matthew 6:5-15, CSB

 

Prayer for Illumination

Guide us, O Lord, by your Word and Your Holy Spirit, that in Your light we may see light, in Your truth find freedom, and in your will discover peace through Jesus Christ our Lord. Amen.

 

Introduction

Last we started a series of messages on some spiritual disciplines. We started with fasting, this morning we’re going to talk about prayer, and next week we’ll talk about giving. We’ll break for Palm Sunday and Easter, and then we might revisit this idea of spiritual discipline off and on throughout the year.

 

  • Spiritual discipline comes from the idea that as you live you’re always being formed into something. No one lives in static. Every time you make a decision or a choice, it contributes to your formation. How do you interact with God? How do you interact with the people around you? What do you think of the Church? How do you view the world around you?
  • The answers to these questions reflect what you’re being formed into. Now, the ideal goal is for us to be formed into the image of Christ. That’s what Paul says in Romans 8 when he tells that we, as believers, have been predestined to be conformed into the image of Christ, and then Paul describes that process in detail in 2 Corinthians 3 when he says that as we continue to look to Christ we are transformed from glory to glory into His image.

 

These ideas of fasting, prayer, and giving help us reorient our lives in such a way that we are more aware of God’s presence and activity in the world and in our lives.

 

“Each moment of our days–our meals, our conversations with friends, our escapes, obsessions, romances, and distractions–is what we make of our lives. Our habits and rhythms of life are formative not only of who we are but how we know the world, including whether we know it to be a place where God is present or absent.[1]” ― Mike Cosper

 

So, as we look at how Jesus taught us to pray it’s clear that He intends for us to believe what we pray and act on it. We can’t pray for God’s forgiveness and then withhold forgiveness from someone else because as long as we withhold forgiveness, all we’re doing is building up bitterness in our soul.

 

  • People who remain in unforgiveness and bitterness do not get formed into the image of Christ unless God actually comes in and delivers them from that.

 

All that being said, I want us to look at our passage today under three headings:

 

  1. How We Shouldn’t Pray (v. 5, 7-8)
  2. How We Should Pray (v. 6, 9-13)
  3. How to Live What We Pray (v. 14-15)

How We Shouldn’t Pray (v. 5, 7-8)

“Whenever you pray, you must not be like the hypocrites, because they love to pray standing in the synagogues and on the street corners to be seen by people. Truly I tell you, they have their reward… 7 When you pray, don’t babble like the Gentiles, since they imagine they’ll be heard for their many words. 8 Don’t be like them, because your Father knows the things you need before you ask him.”
– Matthew 6:5, 7-8, CSB

 

All throughout Matthew 6, Jesus is teaching this same principle of not letting people see our righteousness. At the beginning of the chapter, Jesus tells that when we give, we should do so so secretly that our left hand doesn’t even know what our right hand is doing.

 

In verses 16-18, our fasting should be private as well so that no one can tell we are fasting by looking at us.

 

  • Which brings me to one of my biggest pet peeves. I love Ash Wednesday services. I love what the partaking of ashes on our foreheads means. It means that we were made from the dust and to the dust we shall return, and that we are mourning over our sin. However, there are people who will wear their ash on their foreheads from Ash Wednesday out in public, and they’ll take Ash Wednesday selfies and post them on social media. They’re missing the point!
  • The point of Ash Wednesday is to mourn over your sin and wear your ashes as sign of your repentance. No one gets on social media and says, “Hey guys, I begged God for forgiveness because I’m self-centered and ignore the needy! #Blessed” Why would you do it for Ash Wednesday?

 

The point of doing these disciplines in private is because who you are behind closed doors is who you really are. We’ve always heard that integrity is doing the right thing when no one is looking. If that’s true, then how integral is our prayer life?

 

If we look at this portion of our passage, we’ll see that there’s two indictments against the hypocrites and the Gentiles. They love to be seen, and they love to be heard.

 

Jesus tells us that we shouldn’t be like them because when we seek to be seen by people, then we have our reward, and when we pray, we don’t need to use long, repetitive prayers in public because our Father in heaven already knows what we need before we ask Him.

 

  • I see verse 5 and verses 7 and 8 as parallel statements meaning that Jesus is pretty much saying the same thing twice, and if Jesus is repeating Himself then we need to listen, and listen good!

 

The temptation to want to be seen and heard by others is very real.

 

  • We like looking good. We like it when people see us as a spiritual authority. I loved when I would walk up to a group of people I knew at work or school and someone would say, “Logan knows a lot about the Bible, let’s ask him.”
  • However, if man’s glory is all we long for then when we get it, that’s our reward. Also, If man’s glory is all we long for then we’re settling for a lesser glory.
  • The Westminster Shorter Catechism tells us that man’s chief end (his highest purpose) is to glorify God and enjoy Him forever, and what happens sometimes we end up living as if we’re trying to glorify ourselves and enjoy ourselves forever.

 

What Jesus describes for us in verses 5-8 is nothing more than religious activity that’s rooted and grounded in the self.

 

A few weeks ago Brittany had mentioned something about a megachurch that she knew about in Texas, and I was curious so I looked them, and I knew their theology was off when the first thing I saw on their website was, “We’re all about people.”  If you claim to be apart of the body of Christ, then you better be all about Jesus and let Him deal with people, otherwise we’re essentially worshipping ourselves, we’re essentially praying to ourselves. And that’s the best we can do because as we saw last week when looked at Isaiah 58, God doesn’t hear these kinds of prayers.

 

  • So, what kind of prayers does He hear?

How We Should Pray (v. 6, 9-13)

“But when you pray, go into your private room, shut your door, and pray to your Father who is in secret. And your Father who sees in secret will reward you.” – Matthew 6:6, CSB

 

First of all, we should get alone with God. Jesus invites us into solitude because He doesn’t want us to be tempted to make this about ourselves. He wants us to be sure that this time is between us and Him.

 

  • I probably won’t devote an entire sermon to it, but one of the spiritual disciplines in addition to prayer, fasting, and giving is solitude.
  • Have you ever thought about solitude as a spiritual discipline? We have a lot of things around us that are calling out for our attention, and all the while God wants us to get away from everyone and everything around us for a little while and be alone, in a state of solitude, with Him. And when we do that, we can hear from him.

 

In 1 Kings 19, Elijah is on the run from Jezebel and he doesn’t really know what to do next. The angel of the Lord comes to him, ministers to him, and then tells him to go out and stand on the mountain, and then there was a great wind, and the Bible says that God wasn’t in the wind, and then there was a great fire, and the Bible says that God wasn’t in the fire either, but then there was still, small voice, and that’s where God was.

 

In an article that he wrote for Desiring God, David Mathis says:

 

“Getting away, quiet and alone, is no special grace on its own. But the goal is to create a context for enhancing our hearing from God in his word and responding back to him in prayer. Silence and solitude, then, are not direct means of grace in themselves, but they can grease the skids — like caffeine, sleep, exercise, and singing — for more direct encounters with God in his word and prayer.[2]– David Mathis

 

So, our place of prayer is one of solitude, but what about our pattern for prayer?

 

Look at verses 9-13. I’m going to read this from the King James Version because this is how I memorized it as a child.

 

“After this manner therefore pray ye: Our Father which art in heaven, Hallowed be thy name. 10 Thy kingdom come, Thy will be done in earth, as it is in heaven. 11 Give us this day our daily bread. 12 And forgive us our debts, as we forgive our debtors. 13 And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen.” – Matthew 6:9-13, KJV

 

One of the challenges of preaching a text like this is that there’s so much here. If you were here last year, we did a study on the Lord’s Prayer with a series of lectures from Dr. Al Mohler. It took us 12 weeks to get through all of it because there’s just so much in there.

 

  • First of all, notice how Jesus tells us to address God – “Our Father which art in heaven.” One commentator notes that this is a prayer based on a familial relationship. Contrary to how we might normally think, the Jews would have been familiar with God being referred to as their Father, but they would rarely have called God “Father” in their prayers. For them, everything had to be formal.
  • Jesus teaches the disciplines that this God who created the infinite and expansive universe in which we live, is in fact, their father.

 

It kind of reminds be of a story I read about a Roman emperor who had come home from a battle.

 

As he was coming in through the gates, a little boy was seen burrowing his way through the cheering crowd to get to the emperor. Immediately a burly soldier scooped him up and scolded and said, “Hey kid, you can’t do that! Don’t you know who is in that chariot? That is the emperor!” The boy replied, “He may be your emperor—but he is my father.”

 

God is more than an emperor to us—the majestic, cosmic God, through Christ, has become our Father. And Jesus commands us to pray that way.[3]

 

As we continue to look at this prayer, it’s remarkable to see how God is displayed as grand and glorious, and yet He’s also presented as personal and approachable.

 

  • He’s our Father, but His name is holy.
  • He’s the king of the kingdom, but He also gives us our daily bread.

 

As Pastor Ron Hutchcraft put it, the Lord’s Prayer moves “from the galaxies to the groceries.” The Lord’s Prayer is long-term because we’re praying for a permanent and eternal kingdom, but it’s also short-term because we’re asking for bread for today. The God that we worship rules a kingdom that fills the cosmos and yet, He gives us what we need when we need it.

 

When we pray this prayer, not only are we asking God to fill our physical need for daily bread, but our spiritual need for forgiveness for our sins or our debts, our communal need to forgive others of their sins or debts, our moral need to be delivered from evil.

 

  • Any kind of need we have, our Father stands ready to fulfill according to His riches in glory as Paul eloquently says in Philippians 4.

 

Also, think about every single word in the Lord’s Prayer for just a second. Not once do you say, “I” “Me” or “My.” Jesus assumed that when this prayer was prayed, it would be done in community with other people or at the very least this prayer would be prayed for other people.

 

  • It’s very easy to be individualistic in 21st Century America. Ayn Rand, my favorite Libertarian philosopher, said that the individual is the world’s smallest minority, and to some degree I agree with that, but praying the Lord’s Prayer demands that we forget ourselves on an individual level and embrace the idea that we are a part of a collective group of people that has been established in the world by God Himself to be a covenant community.

 

We’re praying together for God’s kingdom to come and His will to be done.

We’re praying together for our daily needs to be met.

We’re praying together for forgiveness for ourselves even as we forgive others.

 

There’s power in praying together in community and I think we sometimes forget that.

 

  • I think I have a hard time praying spontaneous prayers in public because I’m so honest with God in my personal prayer life that I’m afraid that someone will get offended at something I say or something I might forget to say, but the beauty of prayer is that it’s not about us individually.
  • Prayer is about connecting with God, and when we connect with God corporately then we may not set the world on fire, but we will establish that our life as a church is not possible without God, and I think that makes a world of difference because there are many churches right here in the Bible belt some of them even small, rural churches like ours that act as if they could go on functioning as they do as if Jesus never rose from the dead and God never existed.
    • They come in sing a couple of songs, listen to someone talk about the good ol’ days and then they go home and eat fried chicken, never making a difference in the world around them. I pray that we never reach that place.
    • If the day should come, God forbid, that we have to close our doors, then there should be a noticeable void in the community. There are plenty of churches that close all the time, and no one in the city notices because they haven’t served their community in years.

 

And then finally, The Lord’s Prayer ends with an affirmation that the kingdom that we’re praying to come belongs to God – “For thine is the kingdom, and the power, and the glory, for ever.”

We should pray knowing that God is our Father, He will meet our needs, and the kingdom belongs to Him.

 

Of course, all of this being said, we can’t disconnect any of this from how we live when we leave our prayer closet. You’re gonna have to get up from the altar sometime. You’ve got work to do, groceries to buy, and trash to take out.

You can’t stay at church forever. Monday is coming. So, how do you connect what happens in your prayer closet to what happens when you leave your prayer closet?

 

  • All throughout the Old Testament (particularly in Isaiah, Amos, and Malachi), God’s people would go into the temple and worship, and then go out and treat other people like garbage. They would oppress their workers, and they would ignore the marginalized as we saw last week in Isaiah 58.
  • And then Jesus comes along in Matthew 23 and tells the Pharisees that they’re tithing off their spice rack, but they have neglected the weightier matters of the law like justice, mercy, and faithfulness.
    • As we’re getting through Lent and approaching Easter what I would challenge us to do in addition to our normal Bible reading is to do a slow read through Matthew 23, and see if Jesus might be speaking to us the same way that He was speaking to the Pharisees, maybe we’ve neglected justice, mercy, and faithfulness in our own lives.
    • “I tithe on the gross and not the net.” Okay, but do you love your neighbor who is a staunch Democrat?

How to Live What We Pray (v. 14-15)

In Matthew 6:14-15, Jesus demands on no uncertain terms that if we’re going to come before God and ask for forgiveness for our sins and debts then we had better be darn sure willing to forgive someone else’s sins and debts.

 

  • We know that God is a God of justice and mercy, but we seem to want mercy for ourselves and justice for people who have offended us, but that doesn’t fly in God’s kingdom.

 

“For if you forgive others their offenses, your heavenly Father will forgive you as well. 15 But if you don’t forgive others, your Father will not forgive your offenses.” – Matthew 6:14-15, CSB

 

This is pretty straight forward. Our entire identity as children of God is predicated on forgiveness. We can’t rightly claim to be someone whose whole life is predicated on forgiveness and then withhold forgiveness because we’ve been offended.

 

  • That’s not to say that forgiveness is easy. Sometimes it’s a very difficult and painful process, but there’s never a time when forgiveness is optional.

 

Part of reason I think we wrestle with forgiving someone is because we believe, in some way, that we’re hurting them. We’re afraid that if we forgive them then that will just enable them to keep on hurting us or hurting other people, but in the end, all we’re doing is hurting ourselves.

 

It reminds me of a little boy who was sitting on a park bench and it was obvious that he was in pain. A man walked by and asked him what was wrong. The young boy said, “I’m sitting on a bumble bee.” The man urgently asked, “Then why don’t you get up?” The boy replied, “Because I figure I’m hurting him more than he is hurting me!”

 

I think that’s how we handle forgiveness, and Jesus tells us in these two verses that that kind of behavior isn’t acceptable for a people whose lives are not possible without forgiveness.

 

  • Now, think about that for just a second. Your life would not be possible without forgiveness. Think about everyone in your life that you interact with on a regular basis. Your friends, your family, your co-workers. Imagine if nobody forgave you. Ever. The first time you messed up, you were done. You would go through life with people hating you.
  • Imagine if God never forgave you. The good news is that God in Christ has forgiven us, but sometimes I wonder if we don’t take that for granted.
    • When we try to live life on our own terms, then we’ll always be prone to failure because there will be a gaping void in our souls, and because there’s a gaping void, we will try to fill it up with everything other than God, and then that’s when we sin against God and sin against everybody else in our life, and then if no one forgave us, we would just be stuck.

 

If you don’t get anything from this message, just listen loudly and clearly: your life isn’t possible without forgiveness, and when you live in forgiveness, then you’re free to forgive others.

 

If your prayers are patterned after this prayer in Matthew 6, then this how you live what you pray.

 

Conclusion

The point of this entire passage to teach that how pray matters, and how live after we leave our prayer closets matter just as much. Let’s pray.

 

Closing Prayer

Heavenly Father, we thank You for allowing us to open Your word and hear what You have to say to us. We ask You to forgive where we have failed You, and let us never take Your forgiveness for granted. If there is anyone here who hasn’t yet known Your forgiveness, I pray that You would let Your love be known to them in special way. In the name Your Son, Jesus Christ, who lives and reigns with You and the Holy Spirit, one God, forever and ever. Amen.

___________________________

  1. Cosper, Mike. Recapturing the Wonder: Transcendent Faith in a Disenchanted World. IVP Books, an Imprint of InterVarsity Press, 2017.
  2. “Take a Break from the Chaos.” Desiring God, 20 Mar. 2019, http://www.desiringgod.org/articles/take-a-break-from-the-chaos.
  3. “Search.” Center for Excellence in Preaching, cep.calvinseminary.edu/non-rcl-starters/matthew-6-5-15/.

Jesus: The Ultimate Example of Biblical Manhood?

The question was first posed when I read a Twitter thread asking questions about biblical manhood and womanhood, particularly as relates to being like Jesus. Soon afterwards, I heard someone assert that Jesus is the ultimate example biblical manhood. And these things got me thinking…

Christians are called to follow the example of Christ in some ways. We are not God and we are not called to die to save humanity from sin, but we are called to Christlikeness. In 1 Corinthians 11:1, the apostle Paul says, “Be imitators of me, just as I also am of Christ.” And again, Romans 8:29 says, “For those whom He foreknew, He also predestined to become conformed to the image of His Son.”

In some ways, it makes sense to say that Jesus could be described as the ultimate example of biblical manhood: Jesus was, of course, the perfect human, and he was a man. Thus it seems reasonable to tell men to follow the example of Christ as a way to live out their maleness in a healthy and holy way.

However, there are at least two potential problems. First, nowhere in the Bible are men in particular called to emulate the example of Christ as an example of godly masculinity. That doesn’t necessarily mean that it is wrong to do so, but it’s important to note that the Bible itself does not make this call. Second, if men are to follow Christ’s example as the ultimate example of biblical masculinity, then who are women to look to as the ultimate example of biblical femininity? To ask it in a different way, if women follow Christ, will they not be walking in obedience? Are women to follow Christ only in some ways?

I don’t have answers to these questions (yet), but I do think it’s worth considering. I’m curious if you all have any thoughts on this.

Here’s what I do know: Jesus Christ, God become human, is not primarily our example; he is primarily our Savior. He knew neither sinful nature nor particular sins, yet he (in some mysterious way) took on our sin and the punishment we deserved for it, so that we could, by faith, receive the gift of the righteousness of God. 2 Corinthians 5:21 says, “He made Him who knew no sin to be sin on our behalf, so that we might become the righteousness of God in Him.That is the most important thing to know about Jesus.

And secondly, we are called, once we are saved, to live out our new identity as ones who are forgiven and adopted children of God. This is possible because of Christ in us, making us new. And it is reasonable in light of the great work of salvation God has joyfully wrought for those who trust him.

So let us all–male and female–press on to know, love, imitate, and serve our Savior today and every day.