What did God command us to pray for?

Everything we need, spiritually and physically, as embraced in the prayer Christ our Lord Himself taught us - The Heidelberg Catechism, #118

How does God want us to pray so that He will listen to us?

First, 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.

Second, we must acknowledge our need and misery, hiding nothing, and humble ourselves in His majestic presence.

Third, we must rest on this unshakable foundation: even though we do not deserve it, God will surely listen to our prayer because of Christ our Lord. That is what He promised us in His Word (The Heidelberg Catechism #117).

Throughout the history of the church the greatest preachers have been those who have recognized that they have no authority in themselves and have seen their task as being to explain the words of Scripture and apply them clearly to the lives of their hearers. Their preaching has drawn its power not from the proclamation of their own Christian experiences or the experiences of others, nor from their own opinions, creative ideas, or rhetorical skills, but from God’s powerful words – Wayne Grudem, Systematic Theology (Grand Rapids: Zondervan, 2000), 82.

Pastors, preach the Word!

Why do Christians need to pray?

Because prayer is the most important part of the thankfulness God requires of us. And also because God gives His grace and Holy Spirit only to those who pray continually and groan inwardly, asking God for these gifts and thanking Him for them (The Heiderberg Catechism, #116).

PROFILE OF A PASTOR

Selected Scripture

When you hear words like “profile” or “profiling,” what comes to your mind?

The words like profile or profiling has to do with representation, characteristic, or distinction. And sometimes those words have negative connotations. For instance, we sometimes hear in the news about:

· Profile on a serial killer

· Profile of the terrorists

· Racial profiling by the police (it really happened to me several years ago)

However, this evening I want to use the word profile in a positive sense, namely profile of a pastor. In other words, what does a pastor look like? I raise this question because of twofold reasons: 1) although many people have their own ideas about what a pastor should do, average churchgoers are not biblically informed as to what a pastor is called to do, 2) for every one of you to be equipped and/or reminded so that you can keep your pastor accountable for the glory of God.

At the onset of this message I just want to say that this message is not a self-serving message. No pastor in his right mind would uphold the biblical truths which you are about to hear as a means to serve himself. If anything it could be the minister’s self-judging message than self-serving message.

With that in mind, I would like to begin this message with this statement: you can see what a pastor looks like by what he does and what he does not do.

In our expositions from Acts 6 we’ve learned that the functions of deacons are to be the support-team for the elders in the church, meaning they are responsible for freeing up the elders not to be entangled with anything that would hinder them to do their primary God-given duties, namely being devoted to prayer and ministry of the word. Hence deacons are responsible for administration, maintenance, and physical care for the members in the church (also known as mercy ministry - e.g., food distributions for the widows, etc).

But what about the pastors and elders? What are they responsible? In other words, what are the pastor/elders called to do? I have already hinted that pastors are responsible for being devoted to prayer and ministry of the word. But what does that look like exactly? How does that flesh-out exactly? That is a million dollar question that requires understanding on both parties – i.e., the pastors/elders and the members of the church. Not only the pastors/elders need to know the answer for this question (unfortunately many don’t), but also the members of the church because how are the members of the church going to hold the pastors/elders accountable and responsible if the church members do not know what the pastors/elders’ job descriptions are?

Another way to put it, how are the church members going to measure whether the pastors/elders are really fulfilling their biblical duties if they don’t want know what to measure with? To know the answer for this question is so crucial for the life and health of the church and the effectiveness of the leadership in the church.

But before we tackle this million dollar question, I would like to begin with reading 2 Timothy 3:16-17 to set the tone for this message and also to lay down the foundation. It says:

· ^NAU 2 Timothy 3:16 All Scripture is inspired by God (or in ESV “breathed out by God”) and profitable for teaching, for reproof, for correction, for training in righteousness; ¹⁷ so that the man of God may be adequate, equipped for every good work.

This passage teaches not only a high view of Scripture and the authority of Scripture but also the sufficiency of Scripture, especially, in formulating ministry plans and ministry priorities. It demands that we must begin with God and His Word (the Bible) in determining what a church is called to do, especially, the role of her pastor. All that is to say, we don’t determine what a church should do or what pastors/elders should do. No! The only one who determines what a church should be or what pastors/elders should do is God, and the answers are clearly found in His Word. To put it another way, our opinions do not count very much when compare to God’s word. The church cannot make decisions based on people’s opinions or likes or dislikes or the latest polls of what people want. We take direct orders from our Great Shepherd when it comes to primary essence.

This evening I would like for us to look at the pastor’s primary duties from three major New Testament sections. First, I would like for us to briefly look at First and Second Thessalonians. To me, if there is one church in the Bible I would like for us to emulate, it would be the church of the Thessalonians. Secondly, I would like for us to briefly visit the Pastoral Epistles. And lastly, I would like to visit briefly Peter’s letters. After all, he was the leader of the Twelve and it is profitable to read what he has to say about what a pastor is called to do since he had the greatest opportunity to learn from the best.

I. Pastor’s Primary Duties from I and II Thessalonians[1]

1. Praying faithfully (1 Thes. 1:2-3; 3:9-13)

If you have any leadership responsibility in the church (whether teaching a children’s class, managing finance, leading music, etc.), your responsibility also includes praying. If a person cannot faithfully pray for the people he or she ministers to, then such person is not qualified to lead. Interceding faithfully and regularly for other’s spiritual wellbeing is a basic responsibility for a spiritual leader.

Furthermore, this principle goes beyond just a leader but also includes their spouses. If you are married to a man who has any leadership responsibility in the church, you are also equally responsible for praying for your husband’s particular ministry, your ministry, and for your church generally. When you are married, you are no longer independent. You’re now a team. You’re now part of the ministry. Although you may not functionally and equally do what your spouse does, you are equally committed and as much part of the ministry as he is.

There is a popular view amongst many pastors’ wives (including church leaders’ wives) today that says, “I’m not the pastor, my husband is.” I fully understand what that means and what that implies. However, I do not believe that should excuse the wives to be prayerless and spiritually lazy. The biblical complementarian view teaches that there is a functional distinction between men and women in the church, but this does not negate the spiritual responsibility that applies equally to all men and women in the church, namely to pray. What better example for a complementarian view than when both husband and wife of leadership complement each other in their prayer life.

2. Preaching faithfully (1 Thes. 1:4-6; 2:1-9, 13)

3. Patterning faithfully (1 Thes. 1:5b-8; 2:10) – i.e., being a model

• “imitators” (mimhtai.) – “mimics” or “followers”

• It is a goal of a pastor to reproduce himself by making disciples. That means a pastor would pour out his life sacrificially to be a model for others to imitate.

A pastor would have a mixed emotion when others would say, “I want to be like my pastor” (happy in one sense and terrifying responsibility on the other).

4. Parenting faithfully (1 Thes. 2:7-8, 10-12)

· By God’s sovereign grace pastors often experience genuine spiritual regeneration or rebirths under their ministry. Hence they become a spiritual father to converts. This was true of Paul. For instance, in 1 Timothy 1:18 he refers to Timothy, his child; and 2 Timothy 1:2, “Timothy, my beloved son.”

· “exhortation” (parakalou/ntej) in verse 12 does not simply mean sweet-talking, rather it has a sense of urging and begging to do the right thing just as any loving parent would do. And you need to understand that when a pastor exhorts you biblically, you need to humbly, maturely, and biblically receive it with thanksgiving, and not with grief and self-defense. According to James 1:19, “Let every person be quick to hear, slow to speak, slow to anger.”

5. Pre-cautioning faithfully (1 Thes. 2:14-18; 3:4-5; 4:1-8; 5:1-6)

6. Protecting faithfully (2 Thes. 3:6-7, 14)

II. Pastor’s Primary Duties from the Pastoral Epistles

7. Providing faithfully – i.e., sound doctrine/God’s truth (1 Tim. 3:2 – “able to teach”; 4:11-13; 5:17; 2 Tim. 2:15, 24 – “able to teach”; 3:16-17; Titus 1:9; 2:1)

The wrong kind of preachers has created the wrong kind of Christians by declaring the wrong kind of messages, compelled by the wrong motives.[2]

Because the pastor is driven by providing God’s truth, he ought to be resourceful (books, preachers, churches, etc.).

8. Pointing-out faithfully – i.e., pointing out false teachers and/or unfaithful people (1 Tim. 1:19-20; 2 Tim. 1:15; 2:15-18; 4:13-15).

It’s amazing to see how many times Paul names the names. In other words, mark such individual(s) who may be harmful to the unity and purity of the church. In fact in 2 Timothy 3:5 he commands to be separated from such people (ESV and NAU “avoid” such people; NKJ “turn away”; NIV “have nothing to do with them”).

III. Pastor’s Primary Duties from the Peter’s Epistles

9. Pastoring faithfully – 1 Pet. 5:1-4

What does “shepherd the flock of God” in verse 2 mean? It means all eight points you have heard thus far. It refers to all of the above.

---

[1] Adopted from Richard L. Mayhue, “Rediscovering Pastoral Ministry,” in Rediscovering Pastoral Ministry, ed. by John MacArthur and The Master’s Seminary Faculty (Dallas: Word Publishing, 1995), 14-15.

[2] Warren Wiersbe, The Integrity Crisis, 61.

I’m currently attending the 2008 Founders National Conference in Oklahoma. What brought me down here is this year’s theme - i.e., church planting. You can hear the livestream or read the blog here. Man, it’s hot and humid here, but enjoying encouraging words and fellowship.

To have effective men’s ministry, it is helpful to understand some of the characteristics of men. Here are some observations:

1. Generally, for men space equals safety; and intimacy equals threat. In other words, many men are terrified about expressing their feelings to other men.
2. Men communicate by asking questions.
3. Men have tunnel vision. They are looking for specific solution. Men just want to get the job done.
4. Men tend to put higher moral standards.
5. Men tend to express their emotion by anger and sexual response (toward their wives, that is).

Here are some practical applications for men’s ministry:

1. Keep it simple.
2. Be intentional about discipleship-making, because some of the men you would invest will become prospect leader-in-training.
3. Don’t force intimacy.
4. Provide hands-on and physical work projects (cleaning/remodeling/painting church building, mission trips, etc.)
5. Have special activity just for men - e.g., play sports, etc.

Following excerpts are from “The Dynamics of Small Church Ministry” by John M. Koessler, published in The Master’s Seminary Journal (Fall 1992):

• The majority of churches is North America are small - i.e., the small church is the normative institutional expression of the worshipping congregation among the Protestant denominations on the North American continent. One fourth of all Protestant congregations on this continent have fewer than thirty-five people in attendance at the principal weekly worship service, and one half average less than seventy-five;
• The definition of “small” is a matter of disagreement. Another approach has tried to identify the small church in terms of the number of pastors who serve the church; a small church is one served by a single pastor;
• The majority of those entering pastoral ministry will serve a small congregation. Yet most training programs appear to gear themselves for the larger church;
• In contrast to “corporation” mentality, a small church is more likely to see itself as a family. Relational skills are valued more highly than business skills;
• One of the positive features of a small church is that it naturally produces a sense of intimacy… the feeling of personal responsibility is more intense among its members. This produces a strong sense of ownership for the church’s ministries. Those who attend the small church may actually keep its members from holding one another accountable.
• One of the negative features of a small church is that it produces an inferiority complex that can affect both the pastor and the congregation. Because it is overly sensitive to its resource limitations, imposed because of its size, weaknesses rather than strengths tend to shape the congregation’s self evaluation. Churches of this sort are inclined to apologize for their failures instead of celebrating their victories. It is often that deficient attitude, not the lack of skills, that hinders a small church’s development.
• The pastor is probably correct in his assumption that the church must move away from the past if it is to grow. But it is unlikely that he will be able to make any headway until he first affirms that past. When long-time members see that he is willing to acknowledge the investment they have made and guard their history, they will probably be ready to set their sights on the future.
• A church that is largely the result of the vision and energy of one man is going to listen carefully when that man speaks.
• In thousands of small congregations there are no seminary-trained and ordained ministries on the scene. Even in those small-membership churches served by a seminary trained minister, the pastor usually has less influence in charting the course than is true in large congregations.
• Small churches numbering under 100 value the personal and relational aspects of pastoral ministry. In churches that average between 100 and 200 the focus is on individual leadership characteristics. In large congregations the emphasis is placed upon organizational leadership. Even within small congregations one finds a range of expectations regarding pastoral leadership.
• Strong pastoral leadership is needed for casting vision and providing the kind of direction that will help the church steer clear of those innate tendencies which tend to stifle its growth and development. The right to exercise such leadership is earned. The effective lay leadership is a matter of empowerment rather than employment. Too many pastors, in their eagerness to bring in the kingdom fast, act like donkey owners, treating their volunteers like dumb asses who refuse to move instead of treating them like the pearls of great price that they really are.
• The greatest challenge facing the small church is that of growth. Congregational growth is not automatic. It is affected by complex set of factors, not all of which can be controlled by the church.
• People are more easily attracted to new churches than to those that are already established. The challenge before the new church is to design its organizational structure in a way that prepares for future growth.
• The blunt reality is that most churches are already competing for the same pool of worshipers. Most church growth comes from new members who transfer in from other congregations, rather than as a result of conversion.

You may not agree everything Koessler has written; nonetheless, he offers valuable observations that put things in perspective. To read the entire article, click here.

How to Encourage Your Pastor This Summer

Steve Burchett

Attendance, and unfortunately enthusiasm, is significantly lacking in most local churches during the summer months. Vacations, reunions, camps, and other activities take people out of town, leaving even the main worship service of the week with gaps in the pews wider than a dump truck. A pastor typically prepares for this, yet he still might become significantly discouraged.

Have you considered the possibility that you could be a great encouragement to your pastor this summer? Consider these four ways to bring him joy:

• Engage the preaching better than you ever have before.
  In the first church where I was the main preacher, I can remember several Sundays during the summer months when at least half of the regular congregation was gone. The atmosphere was far from “electric.” Nevertheless, I had a responsibility to “preach the word . . . in season and out of season.” I was bound to “reprove, rebuke, exhort, with great patience and instruction” (2 Timothy 4:2).During those summer months, the Lord used certain individuals, and their hunger for Scripture, to keep me positive. In my mind’s eye, I can still see a lady named Mary Jane captivated by the teaching of the Bible. I can still hear a gentleman named Jeff, after the service, asking insightful questions about the biblical text. Their love for the Bible was a great strength.

  For your pastor’s joy, you could make an extra effort to eagerly listen to, discuss, and then live out what is preached this summer.

• Increase your giving through the summer months.
  Summertime is often a fiscally lean stretch for a local church. In a “perfect” church, the members would compensate for their absences (for example, giving twice as much if they missed the previous Sunday), but this is rarely the case. The financial crunch that ensues can become a major stress in the life of a pastor, especially if the church has a building that requires regular upkeep, or a monthly rent payment. Plans and dreams for the church might have to be delayed because of the shortfall.How might you be an encouragement in this area? Imagine this scenario: Ten families in your church each determine to give an extra ten dollars a week for the summer months (approximately 12 weeks). By the end of the summer, each family will have given $120 more than normal. When you multiply that by ten families, you get $1200. Though that may not seem like much money to a large church, most of us are part of smaller churches where even $100 is appreciated. Imagine the joy the Lord might bring to your pastor and church if many of you are cheerful givers this summer! (cf. 2 Corinthians 9:7)
• Attend the typically smaller Bible study and/or prayer meeting.
  Unfortunately in most churches, the meetings other than the main service are significantly less attended throughout the year, and this problem is magnified in the summertime. You might be tempted to skip some of these meetings this summer because, you say to yourself, “How enjoyable will it be if only a few people come?”But think about this: Those meetings will potentially be even less pleasurable if you are not there. Determine to go, participate, and speak words that are “good for edification according to the need of the moment, so that it will give grace to those who hear,” including your pastor (Ephesians 4:29).
• Pray for your pastor, and tell him about your prayers.
  Pray in light of certain truths in Scripture, such as Psalm 147:5, “Great is our Lord and abundant in strength; His understanding is infinite.” Pray also with God’s promises in mind, like Romans 8:31-32, “What then shall we say? If God is for us, who is against us? He who did not spare His own Son, but delivered Him over for us all, how will He not also with Him freely give us all things?” Regularly share with your pastor about what you have been praying, even sharing key verses with him.Similarly, call upon the Lord regarding the unique challenges that summer brings. For example, pray that when your pastor preaches to a half-full congregation, he would still “preach the word” in view of the coming judgment (2 Timothy 4:1-2). And then a Monday morning e-mail to your pastor about how the Lord answered your prayers for his preaching would be treasured immensely.

“But we request of you, brethren, that you appreciate those who diligently labor among you, and have charge over you in the Lord and give you instruction, and that you esteem them very highly in love because of their work.” (1 Thessalonians 5:12-13)

Copyright � 2008 Steve Burchett. Permission granted for reproduction in exact form. All other uses require written permission
www.CCWtoday.org

If you prefer, you can listen to this message by visiting our church’s website here.

WHOM DOES GOD FORGIVE?

Matthew 9:9-34

Our text is directly linked to the previous narrative in verses 1 to 8, which reveals the greatest evidence of the supreme authority of Jesus, namely, his power to forgive sins. And our text continues to follow that particular theme, and it is from our text we shall hear the answer to the question to whom does God forgive. In addition, there are also other important lessons found. Hence, from our text I want to point out several critical lessons for us.

I. No man can withstand the effectual call of Jesus (v. 1).

Contrary to the popular view that suggests salvation is simply the exercise of one’s will or choice in which the power of salvation lies with individual who makes a decision or prays the prayer, the biblical view of the gospel teaches that the power of salvation lies with God’s sovereign choice, not man’s choice. This does not discount the importance of making decision for Christ or crying out to him in prayer of repentance, but the biblical view of the gospel teaches that even before that would take place it is God who moved the heart of a sinner to make such choice for Christ and pray the prayer. In fact the biblical gospel takes a step even further by teaching that even before God would move the heart of a sinner, he has first elected him, chosen him even before the foundation of the world. And the basis of God’s choice of his elect is not based on any good thing that his elect would do later, but purely by his sovereign grace. All that is to say, God has first elected, and those whom he has chosen he calls. And when he calls, his chosen would effectively respond, hence the effectual call.

• ^NAU John 6:37 “All that the Father gives Me will come to Me, and the one who comes to Me I will certainly not cast out.

• ^NAU John 10:27 “My sheep hear My voice, and I know them, and they follow Me;

Here Jesus called Matthew to follow him. In fact, in Greek the verb is in imperative. That is to say, such a call is not a suggestion but an effectual command that his elect would not resist. Here’s a case in point. When Jesus commanded Matthew by saying, “Follow me,” the immediate text reads, “And he got up and followed him.” All that is to say the effectual call is a call that brings about its desired effect.

In history of theology the effectual call has sometimes been synonymously referred to as spiritual regeneration or spiritual awakening. It is often described as someone awakening a sinner from a deep sleep, and someone’s voice penetrating a sinner’s conscious. It is also liken to a dead person receiving life or light shining first time on a dark mind.

It is also equally important to point out that before God effectually calls his elect, such person has no desire, will, or inclination to seek God. Unless God calls or until God sovereignly and effectually calls, such person is spiritually dead and such a person cannot hear and responds to the gospel on his own. This was true of Matthew. Before Jesus called him, Matthew had no inclination to follow Jesus. But when Jesus commanded Matthew to follow him, he responded to the call of his Lord.

II. Following Jesus may mean giving up your job and comfortable living for what no money can buy and no world can give.

Unlike the man in 8:21 who wasn’t willing to pay the cost of following Jesus, according to Luke’s account Matthew “left everything behind” to follow Jesus (cf. Luke 5:27-28). More likely, the “everything behind” refers to his lucrative tax collecting job.

Being a tax collector at that time meant wealth. But at the same time, tax collectors were hated by almost all Jews. This is because they were considered traitors and greedy. They made their living by being dishonest and ripping off their own countrymen. For example, they served the interests of the Roman Empire in that they collected certain percentage of the tax from the people for Rome. But instead of collecting the required percentage of tax, they would also tax other items so that they would have a huge profit margin for themselves. Hence Matthew was making living by sitting in a dishonest position. But when Jesus called him to follow him, he left his dishonest vocation.

• ^NAU Psalm 1:1 How blessed is the man who does not walk in the counsel of the wicked, Nor stand in the path of sinners, Nor sit in the seat of scoffers!

Following Jesus may mean giving up your job and comfortable living for what no money can buy and no world can give, namely being available to be used by Jesus in whatever he sovereign chooses and wills. For Matthew, Jesus sovereignly chose him to write the first Gospel book of the NT. He was chosen to help people to see Jesus. He was chosen to provide convincing evidences that Jesus is indeed the Messiah, the Christ, and the anointed King. Such opportunities to make the name of Jesus famous are too glorious in that no money can buy and no world can give.

III. Genuine Christians do not think of themselves as better than other people (vv. 10-11).

If you understand that the gospel is the complete work of God from beginning to end, namely it is God who has chosen, it is God who calls, it is God who redeems, it is God who grants the gift of faith and repentance, it is God who justifies, it is God who seals, it is God who sanctifies, and it is God who glorifies, then there is absolutely no boasting by those who are saved.

• ^NAU Ephesians 2:8 For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; ⁹ not as a result of works, so that no one may boast.

Notice the question the Pharisees raised in verse 11: “Why is your Teacher eating with the tax collectors and sinners?” This question that Pharisees raised was not a sincere question, but intention to vent their hostility and falsely to accuse and defame the character of Jesus. In fact they didn’t ask such question directly to Jesus, but to his disciples (v. 11), which implies that the Pharisees were trying to cause the disciples to undermine their own leader. And that’s how Satan often operates to divide the unity among the body of Christ, namely to undermine its leader and have people turn on their leader.

The problem with the Pharisees was that they thought they were the ones who were righteous, meaning having the right standing with God, because they observed the interpretations of the traditions of men. And as you recall by the Sermon on the Mount, they would often display their false piety outwardly to be seen by people. They loved getting attentions and recognitions. According to Jesus such superficial spirituality is what religious hypocrisy is. And what self-righteousness and pride often produce is religious snobbery by looking down on others. With that in mind would you please turn your Bible with me to a classic example that is found in Luke 18:9-14?

According to D.A. Carson, “Christians can never afford to adopt haughty stances toward other sinners. They are never more than poor beggars telling others where there is bread.”[1]

IV. Jesus saves the ones that are broken, not the proud (vv. 12-13).

The Bible makes a strong argument that one of the strong evidences of saving grace is humility. If there is absence of humility or repeated demonstrations of pride, it is a good indication that there is no genuine conversion. After all, one aspect of the fruit of the Spirit is humility (Gal. 5:23). Also it is one of the Beatitudes that describe a kingdom citizen, namely “Blessed are the meek.”

If you recall our expositions from the Beatitudes you recall that “Blessed are the meek” is the third beatitude. And Jesus mentioned that beatitude after he mentioned about “Blessed are the poor in spirit” and “Blessed are those who mourn.” And Jesus intentionally put that in that particular order.

If you truly understand that you are a wretched sinner who were on your way to eternal judgment in hell, but by the grace of God and of his mercy he provided the way in which your sin can be forgiven by the sacrificial death of his Son Jesus Christ, by which he gave you the gift of faith to believe and to be reconciled to God, then there is no boasting whatsoever. Hence, Matthew 5:5, the third beatitude is the only logical order from the first two beatitudes. You first recognize you are nothing in the sight of God, which is exactly what being poor in spirit means and that would naturally lead you to mourn over your sin. And humility then is simply the byproduct of the first two.

And this is what Jesus is implying here. A genuinely humble person recognizes his true spiritual condition, namely that he is sick and need of help. On the contrary, a genuinely prideful person does not recognize he needs help because he doesn’t think he is sick. And that’s a fundamental problem with many people, especially those that are in churches. They don’t think they are spiritually sick and need help. Like the Pharisees they are conceited, self-righteous, hard, and unbroken. Hence Jesus saves ones that are broken, not unbroken. According to 1 Peter 5:5-6, “Clothe yourselves with humility toward one another, for God is opposed to the proud, but gives grace to the humble. Therefore humble yourselves under the mighty hand of God, that He may exalt you at the proper time.”

• ^NAU Colossians 3:12 So, as those who have been chosen of God, holy and beloved, put on a heart of compassion, kindness, humility, gentleness and patience;

D.A. Carson writes, “Our growing awareness of the magnitude of our sin can only result it growing thankfulness for the richness of the pardon we have received. When we are reminded that Jesus said, ‘I have not come to call the righteous, but sinners,’ far from being offended, we are relieved.”[2]

Such was Matthew. He was considered one of the most hated and socially outcast individuals by his own countrymen. In fact the religious leaders of his day classified him on the same level with prostitutes and adulterers. Yet, Jesus chosen and called him to follow him. Like Matthew, that too is a redemptive story of us.

In the four Gospel accounts, you would find that Jesus is generally gentle and merciful toward individuals that are broken, yet harsh toward the proud, especially the religious leaders. Hence I follow his ministry philosophy, that is, comfort the broken and break the comfortable.

Here’s a case in point. Notice the rebuke by Jesus in verse 13 – “Go and learn.” This phrase was commonly used by rabbis to rebuke those who did not know what they should have known.[3] Perhaps, this is why James said, “Let not many of you become teachers, my brethren, knowing that as such we will incur a stricter judgment” (3:1). In the four Gospels, Jesus shows no sympathy to religious leaders who should have known better. The point is if you don’t know and can’t live then don’t be a leader. O how I wish many church leaders would take heed to this truth!

Regarding verse 12, listen to the words of John Calvin on this:

Hypocrites, being satisfied and intoxicated with a foolish confidence in their own righteousness, do not consider the purpose for which Christ was sent into the world, and do not acknowledge the depth of evils in which the human race is plunged, or the dreadful wrath and curse of God which lies on all, or the accumulated load of vices which weighs them down. The consequence is, that they are too stupid to feel the miseries of men, or to think of a remedy. While they flatter themselves, they cannot endure to be placed in their own rank, and think that injustice is done them, when they are classed with transgressors.[4]

V. Mercy toward the broken ones is a fruit of humility.

And who is better example than our Lord Jesus Christ?

• ^NAU Philippians 2:3 Do nothing from selfishness or empty conceit, but with humility of mind regard one another as more important than yourselves; ⁴ do not merely look out for your own personal interests, but also for the interests of others. ⁵ Have this attitude in yourselves which was also in Christ Jesus, ⁶ who, although He existed in the form of God, did not regard equality with God a thing to be grasped, ⁷ but emptied Himself, taking the form of a bond-servant, and being made in the likeness of men.

Jesus says, “I desire mercy, and not sacrifice,” which he quotes from Hosea 6:6. The fact that this quote is from Hosea is itself a direct rebuke to the Pharisees. The religious leaders fully knew the context in which Hosea 6:6 is found. The story of Gomer’s unfaithfulness to her husband Hosea was a powerful illustration of Israel’s unfaithfulness toward God. And Hosea’s continual forgiveness for his unfaithful wife was a mirror picture of God’s mercy toward unfaithful Israel. Hence if there was one group that should have shown mercy and demonstrated humility to other sinners should have been the Pharisees, the religious leaders. That is why Jesus rebuked them to go and learn what this means, namely “I desire mercy, and not sacrifice.” The point is they neither knew what it said nor what it meant in Scripture.

The implication is much is given, much is required. Let me ask you this question. Has God given you much mercy? If so, then be merciful to others. Don’t look down on others as if you’re better or somehow you’ve earned God’s mercy. Be quick to forgive and demonstrate mercy; and that truly is an evidence of one’s humility.

For a person who acts as a fellow recipient of God’s mercy, yet demonstrates cold, hard, and indifferent attitude to others simply denies the genuine faith. As the people of Sovereign Grace Bible Church, live and demonstrate God’s grace. It is inconsistent to speak of God’s grace when we fail to grace others who are weak and broken. Remember, comfort the broken, and break the comfortable. Again, mercy toward the broken ones is a fruit of humility and a living evidence of saving grace.

Furthermore, I would like to say that the greatest demonstration of your love, mercy, and compassion to fellow sinners, especially, the ones that are broken is to speak the truth and give them the gospel. In fact I would say that withholding the gospel or failing to speak the truth for fear of men is most unloving, uncaring, and selfish thing to do.

The quote from Hosea 6:6 implies that God is more concerned about a person’s merciful attitude and action than following mere external religious and ceremonial laws. The problem of the Pharisees was that they followed the regulations and the rituals of Judaism with great fervency while their hearts were hard, cold, indifferent, and merciless toward people that perhaps needed mercy the most. That’s why Jesus rebuked them with a challenge to go and learn the meaning of “I desire mercy, and not sacrifice.” Although God had instituted the sacrificial system in the OT, what Jesus implies is that God does not want religious rituals to become a substitute for inward righteousness and holiness.

Yes, the Pharisee did fast often (vv. 14-15). In fact the Pharisees fasted twice a week (Luke 18:12), but it was not commanded by the Law. They were required to fast only once a year, in the Day of Atonement (Yom Kippur). And that’s exactly what works-centered salvation and sanctification looks like. Legalism is essence adding to Scripture to gain right standing with God.

To understand what Jesus says in verses 16 and 17 require a little history background. In ancient time goat skins were used to hold wine. As the fresh grape juice fermented, the wine would expand and the new wineskins would stretch. But used skin or old wine skin, already stretched, would break when the new wine goes in.

Some see the new wine as a symbol of the-new-life-work of the Holy Spirit. It is “new” as opposed to old because Jesus brought the new revelation that refers to himself as the authority. There is also the new form of God’s covenant community, namely the church of Jesus Christ, which includes both Jews and Gentiles, as opposed to only ethnic people of Israel in the OT. There is also new expression of worship that excludes ceremonies and rituals.

Hence Jesus brings new life that cannot be contained in the old forms, the old rituals, the old structures, or the old traditions of men. So what Jesus says in verses 16 and 17 is that when there is genuine conversion, especially from religious legalism like Judaism one cannot go back to the old religious system. The new wine is likened to the new life or the new covenant of Jesus and the old wineskins is likened to old ceremonial and ritualistic religion like Judaism. The point is both cannot coexist.

So whom does God forgive? The one who humbly recognizes that he is a sinner and sinful and sees an urgent need of forgiveness from God alone.

And whom does God not forgive? Simply the proud.

CONCLUSION

With that in mind I would like to conclude this message by pointing out three marks of genuine follower of Jesus Christ from our text.

First, a true follower of Jesus Christ follows the Lord. Like Matthew when Jesus commanded him to follow him he obeyed the words of Jesus. In other words, obedience to the words of Jesus is a wonderful indication that one is a genuine follower of Christ. According to John Calvin, “The true rule of obedience is, that we being content with a bare command, should persuade ourselves that whatever he (God) enjoins is just and right.” Also to quote my good friend Pastor Phil Siefkes, “Obedience is not always easy, but it is always right.”

When you follow Christ, you have to go all the way, not just partially. According to the Puritan Richard Sibbes, “Partial obedience is not obedience at all.” Moreover, I would like to add that when you follow Christ, you have to go all the way joyfully!

Second, a genuine follower of Jesus Christ is merciful toward the unsaved and especially, the broken ones. According to John Blanchard, “Mercy does not insist on its rights, but is prepared to forfeit them for the sake of the greater good [of others.” And this requires a cross-centered humility.

Third, a true follower of Christ forsakes legalism, ritualism, and external traditionalism. Martyn Lloyd-Jones said, “Traditions may be good, but when they become traditionalism, they are bad.”[6]

• ^NAU Galatians 3:3 Are you so foolish? Having begun by the Spirit, are you now being perfected by the flesh?

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[1] D.A. Carson, Jesus’ Sermon on the Mount and His Confrontation with the World (Toronto: Global Christian Publishers, 2001), 211.

[2] Ibid., 210.

[3] John MacArthur, Matthew 8-15 (Chicago: Moody, 1987), 65.

[4] John Calvin, “Harmony of Matthew, Mark, and Luke,” translated by William Pringle in Calvin’s Commentaries (Grand Rapids: Baker, 2003), 401-2.

[5] John Blanchard, The Beatitudes for Today (Surrey, England: Day One Publications, 1999), 181.

[6] D.Martyn Lloyd-Jones, What Is An Evangelical? (Edinburgh: The Banner of Truth, 1992), 34.