The Gospel Story

Introduction

            I’m sad to say that I won’t be posting a lesson again until April 10^th as I am leaving shortly on a mission trip to Mexico. However, I don’t want to leave you without some instruction while I’m gone especially considering we will be celebrating Easter while I’m gone. Part of our missions objective in Mexico is sharing the Gospel with those who are yet unbelievers. As you know, this is also the official Mission of this ministry everywhere around the world. I have often asked you to share the link to my lessons with as many people as possible and many of you have faithfully done so. Thank you! Let me remind you again that this ministry does not solicit or accept financial donations to avoid even the lightest suspicion of any conflict of interest. Therefore, you are free to share the link to my lessons without fear that I might have some kind of ulterior motive—you can be assured that there is nothing in it for me.

            Easter is the grand story of God providing the means for humanity to be reconciled to Him. Sin has caused us to be relationally separated from God. The most important thing for all of humanity is the means to restore that relationship with God. Therefore, God sent Jesus Christ to die on a cross and rise from the dead to make the path of reconciliation with God a reality. However, when we speak of the “Gospel,” it is much more than just the Easter story even as the Easter story is the central focus of the Gospel message. Nevertheless, the “Gospel” in its entirety is so much more. However, we have a difficult time sharing the Gospel because we don’t always know where to start. Therefore, I have provided the gospel message below thinly veiled in the form of a children’s story that you can share. I have also provided the Gospel message straight from the Scriptures if you would prefer to share that.

Because I Love You

            Long ago in a land far away and unlike any you’ve ever seen, there lived a wise man named Shaddai. Shaddai was a large man with a tender heart. He had bright blue eyes and a long thick beard. When he laughed, which is something he did often, his cheeks would lift until his eyes became half-moons of joy.

            When he sang, which is something else he did often, everything stopped to listen. Tall aspens would bend. Squirrels, butterflies, and birds would pause. Even the children would turn when they heard his voice. And well they should. It was for them he sang.

            And for the children, Shaddai had built a wonderful village. It was more than any child could dream. The children plunged into the sky-blue pond. They squealed as they soared high on the swings hung from the apple tree branches. They scampered through the meadows and giggled in the orchards. The sun never seemed to set too early, and the cool night sky always brought a quiet peace. And, most of all, Shaddai was always near.

            When Shaddai wasn’t in the meadow with the children or in the orchards with the children, he was in the workshop—with the children. They loved to be with him while he worked. They loved to smell the sawdust, hear him sing, and watch him carve a chair out of a log or make a table out of a tree. They would gather around him and take turns pressing their tiny hands flat against his great big one.

            Every night he would gather the children on the grassy meadow and tell them stories. Fascinated, the children would listen as long as Shaddai—or their weary eyes—allowed.

            The children loved Shaddai. And Shaddai loved the children. He knew each one by name, and he knew everything about them. He knew Daphne was friendly and Spencer was shy. He knew Paladin was curious. When one of them called his name, he dropped whatever he was doing and turned. His giant heart had a hundred strings—each held by a different child. And Shaddai loved each one the same.

            That’s why he built the wall.

            The wall was a high stone fence surrounding the village. Shaddai had built it, rock upon rock. The wall was so tall it stood high above Shaddai. Even if he stretched his arms as high as he could, he still couldn’t touch the top of the wall. He spent days building it. And as he built, he did not sing.

            A deadly forest stood outside the village. As Shaddai built the fence, he would often pause and look into the dark forest. It was no place for the children Shaddai loved.

            “Beyond the wall is danger,” he would tell the children in solemn tones. “You were made for my village, not for the terrible land beyond. Stay with me. It’s safe here.”

            But in his heart he knew it was only a matter of time.

            The day he placed the final stone on the wall, he returned to his shop, took a long aspen branch, sat down at his bench, and carved a staff. Shaddai stood the staff in a corner. “I’ll be ready,” he told himself.

            Sometime later a boy ran into Shaddai’s workshop. The sandy-haired child with searching eyes and restless energy brought the Maker both joy and concern.

            “Shaddai!”

            In one motion the Maker dropped his hammer and turned. “What is it, Paladin?”

            The boy spoke in spurts as he gasped for air. “The wall…I found a…hole. It’s a big opening, sir.” The boy’s hands stretched to show the size. “Someone could crawl through it.”

            Shaddai pulled over a stool and sat down. “I knew it would be you, Paladin, my child. Tell me, how did you find it?”

            “I was walking along the wall searching for—”

            “Holes?”

            Paladin paused, surprised that Shaddai knew. “Yes, I was looking for holes.”

            “So you could see out into the forest?”

            “I was curious, Shaddai. I wanted to know why you won’t let us go out there. Why is it so bad?”

            Shaddai motioned for the boy to come to him. When Paladin came near, the Maker cupped the small face in his hands and lifted it so the boy would look directly into his eyes. The urgency of the look caused Paladin’s stomach to feel empty.

            “Paladin, listen to me. The lands out there are not for you. They are not for me. A journey into the forest will hurt you. You were not made for those lands. Let your feet carry you to the many places you can go—not to the one place you can’t. If you leave here, you will not find the way back.”

            Paladin spoke softly. “You will fix the hole then?”

            “No, Paladin, I created the hole because I love you so much.”

            “But you just said you don’t want us to leave.”

            “I don’t want you to leave. I want you to stay with me, but I did make the opening when I built the wall.”

            “But if you don’t fix it,” said Paladin, “the children might leave.”

            “I know, Paladin. But I want the children to stay because they want to, not because they have to.

            Paladin didn’t understand. Uncomfortable, he turned to leave. He needed to think about Shaddai had said. As he entered the sunlight, he looked back into the shop. There sat Shaddai, leaning backward, still watching.

            Paladin, was confused. Part of him wanted the safety of Shaddai’s shop, while another part drew him toward the fence. He looked again into the shop. Shaddai was standing now—not moving, but standing. His large hand stretched out to the boy.

            Paladin turned quickly away, as if he hadn’t seen. He walked fast as he could, aimlessly at first, then purposely toward the fence.

            “I won’t get too near,” he said to himself. “I’ll just peek out.”

            Questions came as quickly as his steps. Why do I want to do what Shaddai doesn’t want me to do? Why am I so curious? Is it so wrong to want to see beyond the fence?

By now Paladin was at the hole. Without stopping to think, he lay on his stomach and squirmed through just far enough to stick his head out the other side.

            “I’ll just take a quick look,” he told himself. “What could be wrong with that? Shaddai said he made the hole because he loved us. I wonder what he’s keeping from me?”

            As if his knees were moving on their own, Paladin crawled farther. Soon he was through the hole and on the outside of the wall. He rose slowly to his feet. For several moments he didn’t move. He wondered if something would come out of the trees to hurt him. Nothing did. He relaxed his shoulders and sighed. “Hmmm…It’s not so bad,” he said aloud. “It’s nice out here. What was Shaddai worried about?”

            Paladin began walking into the forest. Twigs snapped beneath his bare feet. Sweet flowers scented the air. I don’t see any scary creatures, he thought. The trees were so thick he could barely see the sky. “Just a few steps into the woods,” he said aloud, “to see what it’s like.”

            After a dozen more steps, he stopped. He liked the wilderness. “Nothing to fear here.” For the first time in his young life, he believed that Shaddai was wrong. “Just wait until I tell the others.” And he turned to go back through the hole.

            But the hole was gone!

            He stopped and starred. He saw only a solid wall. Paladin ran to the wall. Was this the spot where he crawled through? Or was it somewhere else? He couldn’t remember. He ran a dozen steps one way and then a dozen steps the other. Nothing.

            Suddenly he heard a strange sound in the woods behind him. He swung around, but he saw nothing. Paladin looked into the forest. Now it no longer seemed friendly. It was dark and threatening, as if it were about the destroy him.

            Desperately, Paladin searched the wall. He couldn’t climb over; he could break through. There was no way home.

            “If you leave here, you will not find the way back.” Shaddai’s words rang in his mind.

            The boy’s eyes were wide with fear. He sat on the ground and hugged his knees to his chest and began to cry.

            As Paladin huddled there, lonely and afraid, he remembered something else Shaddai had often said. “I love you so much.” Does he love me enough to come and find me? wondered the boy. Will he hear me if I call to him?

            “Shaddai, Shaddai! I’m so sorry I didn’t listen to you! Please, come help me.”

            Paladin’s plea had been heard by the one who loved him, even before it was spoken. For as the boy left Shaddai’s workshop, the Maker had watched him as long as he could. When Paladin was out of sight, Shaddai turned, not to take up his work but removed his apron. He hung his tools on the wall. Then he reached into the corner and took the staff, the one he’d carved after he finished the wall.

Even before Paladin had reached the wall, Shaddai had left the shop. Even before Paladin had asked for help, Shaddai was on the way to give it. Even before the hole in the wall had closed, Shaddai opened another. His strong hands pulled away the rocks until he could see into the forest.

            With his staff at his side, Shaddai crawled through the hole. He left the village he’d made and set out in search of his child.[1]

Stephen and the Sanhedrin

Acts 7:2-53

²To this he replied: “Brothers and fathers, listen to me! The God of glory appeared to our father Abraham while he was still in Mesopotamia, before he lived in Harran. ³‘Leave your country and your people,’ God said, ‘and go to the land I will show you.’

⁴“So he left the land of the Chaldeans and settled in Harran. After the death of his father, God sent him to this land where you are now living. ⁵He gave him no inheritance here, not even enough ground to set his foot on. But God promised him that he and his descendants after him would possess the land, even though at that time Abraham had no child. ⁶God spoke to him in this way: ‘For four hundred years your descendants will be strangers in a country not their own, and they will be enslaved and mistreated. ⁷But I will punish the nation they serve as slaves,’ God said, ‘and afterward they will come out of that country and worship me in this place.’ ⁸Then he gave Abraham the covenant of circumcision. And Abraham became the father of Isaac and circumcised him eight days after his birth. Later Isaac became the father of Jacob, and Jacob became the father of the twelve patriarchs.

⁹“Because the patriarchs were jealous of Joseph, they sold him as a slave into Egypt. But God was with him ¹⁰and rescued him from all his troubles. He gave Joseph wisdom and enabled him to gain the goodwill of Pharaoh king of Egypt. So Pharaoh made him ruler over Egypt and all his palace.

¹¹“Then a famine struck all Egypt and Canaan, bringing great suffering, and our ancestors could not find food. ¹²When Jacob heard that there was grain in Egypt, he sent our forefathers on their first visit. ¹³On their second visit, Joseph told his brothers who he was, and Pharaoh learned about Joseph’s family. ¹⁴After this, Joseph sent for his father Jacob and his whole family, seventy-five in all. ¹⁵Then Jacob went down to Egypt, where he and our ancestors died. ¹⁶Their bodies were brought back to Shechem and placed in the tomb that Abraham had bought from the sons of Hamor at Shechem for a certain sum of money.

¹⁷“As the time drew near for God to fulfill his promise to Abraham, the number of our people in Egypt had greatly increased. ¹⁸Then ‘a new king, to whom Joseph meant nothing, came to power in Egypt.’ ¹⁹He dealt treacherously with our people and oppressed our ancestors by forcing them to throw out their newborn babies so that they would die.

²⁰“At that time Moses was born, and he was no ordinary child. For three months he was cared for by his family. ²¹When he was placed outside, Pharaoh’s daughter took him and brought him up as her own son. ²²Moses was educated in all the wisdom of the Egyptians and was powerful in speech and action.

²³“When Moses was forty years old, he decided to visit his own people, the Israelites. ²⁴He saw one of them being mistreated by an Egyptian, so he went to his defense and avenged him by killing the Egyptian. ²⁵Moses thought that his own people would realize that God was using him to rescue them, but they did not. ²⁶The next day Moses came upon two Israelites who were fighting. He tried to reconcile them by saying, ‘Men, you are brothers; why do you want to hurt each other?’

²⁷“But the man who was mistreating the other pushed Moses aside and said, ‘Who made you ruler and judge over us? ²⁸Are you thinking of killing me as you killed the Egyptian yesterday?’ ²⁹When Moses heard this, he fled to Midian, where he settled as a foreigner and had two sons.

³⁰“After forty years had passed, an angel appeared to Moses in the flames of a burning bush in the desert near Mount Sinai. ³¹When he saw this, he was amazed at the sight. As he went over to get a closer look, he heard the Lord say: ³²‘I am the God of your fathers, the God of Abraham, Isaac and Jacob.’ Moses trembled with fear and did not dare to look.

³³“Then the Lord said to him, ‘Take off your sandals, for the place where you are standing is holy ground. ³⁴I have indeed seen the oppression of my people in Egypt. I have heard their groaning and have come down to set them free. Now come, I will send you back to Egypt.’ ³⁵“This is the same Moses they had rejected with the words, ‘Who made you ruler and judge?’ He was sent to be their ruler and deliverer by God himself, through the angel who appeared to him in the bush. ³⁶He led them out of Egypt and performed wonders and signs in Egypt, at the Red Sea and for forty years in the wilderness.

³⁷“This is the Moses who told the Israelites, ‘God will raise up for you a prophet like me from your own people.’ ³⁸He was in the assembly in the wilderness, with the angel who spoke to him on Mount Sinai, and with our ancestors; and he received living words to pass on to us.

³⁹“But our ancestors refused to obey him. Instead, they rejected him and in their hearts turned back to Egypt. ⁴⁰They told Aaron, ‘Make us gods who will go before us. As for this fellow Moses who led us out of Egypt—we don’t know what has happened to him!’ ⁴¹That was the time they made an idol in the form of a calf. They brought sacrifices to it and reveled in what their own hands had made. ⁴²But God turned away from them and gave them over to the worship of the sun, moon and stars. This agrees with what is written in the book of the prophets:

“ ‘Did you bring me sacrifices and offerings

forty years in the wilderness, people of Israel?

⁴³You have taken up the tabernacle of Molek

and the star of your god Rephan,

the idols you made to worship.

Therefore I will send you into exile’ beyond Babylon.

⁴⁴“Our ancestors had the tabernacle of the covenant law with them in the wilderness. It had been made as God directed Moses, according to the pattern he had seen. ⁴⁵After receiving the tabernacle, our ancestors under Joshua brought it with them when they took the land from the nations God drove out before them. It remained in the land until the time of David, ⁴⁶who enjoyed God’s favor and asked that he might provide a dwelling place for the God of Jacob. ⁴⁷But it was Solomon who built a house for him.

⁴⁸“However, the Most High does not live in houses made by human hands. As the prophet says:

⁴⁹“ ‘Heaven is my throne,

and the earth is my footstool.

What kind of house will you build for me?

says the Lord.

Or where will my resting place be?

Has not my hand made all these things?’

⁵¹“You stiff-necked people! Your hearts and ears are still uncircumcised. You are just like your ancestors: You always resist the Holy Spirit! ⁵²Was there ever a prophet your ancestors did not persecute? They even killed those who predicted the coming of the Righteous One. And now you have betrayed and murdered him—⁵³you who have received the law that was given through angels but have not obeyed it.”

Peter and the Crowd

Acts 2:22-39

²²“Fellow Israelites, listen to this: Jesus of Nazareth was a man accredited by God to you by miracles, wonders and signs, which God did among you through him, as you yourselves know. ²³This man was handed over to you by God’s deliberate plan and foreknowledge; and you, with the help of wicked men, put him to death by nailing him to the cross. ²⁴But God raised him from the dead, freeing him from the agony of death, because it was impossible for death to keep its hold on him. ²⁵David said about him:

“ ‘I saw the Lord always before me.

Because he is at my right hand,

I will not be shaken.

²⁶Therefore my heart is glad and my tongue rejoices;

my body also will rest in hope,

²⁷because you will not abandon me to the realm of the dead,

you will not let your holy one see decay.

²⁸You have made known to me the paths of life;

you will fill me with joy in your presence.’

²⁹“Fellow Israelites, I can tell you confidently that the patriarch David died and was buried, and his tomb is here to this day. ³⁰But he was a prophet and knew that God had promised him on oath that he would place one of his descendants on his throne. ³¹Seeing what was to come, he spoke of the resurrection of the Messiah, that he was not abandoned to the realm of the dead, nor did his body see decay. ³²God has raised this Jesus to life, and we are all witnesses of it. ³³Exalted to the right hand of God, he has received from the Father the promised Holy Spirit and has poured out what you now see and hear. ³⁴For David did not ascend to heaven, and yet he said,

“ ‘The Lord said to my Lord:

“Sit at my right hand

³⁵until I make your enemies

a footstool for your feet.” ’

³⁶“Therefore let all Israel be assured of this: God has made this Jesus, whom you crucified, both Lord and Messiah.”

³⁷When the people heard this, they were cut to the heart and said to Peter and the other apostles, “Brothers, what shall we do?”

³⁸Peter replied, “Repent and be baptized, every one of you, in the name of Jesus Christ for the forgiveness of your sins. And you will receive the gift of the Holy Spirit. ³⁹The promise is for you and your children and for all who are far off—for all whom the Lord our God will call.”

Paul’s Message to the Philippians

Philippians 2:6-11

⁶Who, being in very nature God,

did not consider equality with God something to be used to his own advantage;

⁷rather, he made himself nothing

by taking the very nature of a servant,

being made in human likeness.

⁸And being found in appearance as a man,

he humbled himself

by becoming obedient to death—

even death on a cross!

⁹Therefore God exalted him to the highest place

and gave him the name that is above every name,

¹⁰that at the name of Jesus every knee should bow,

in heaven and on earth and under the earth,

¹¹and every tongue acknowledge that Jesus Christ is Lord,

to the glory of God the Father.

Application

During my time away in Mexico doing what I can to care for those in need and sharing the message of God’s love, I am asking that you take the next two weeks and share the Gospel with as many people as you can. You can tell them your own personal story of salvation which is a great way to share the Gospel or you can forward the link to this site so they can read it themselves. Please share this site with as many people as possible over the next two weeks while I am gone. In this way, we will be ministering together in and through the power of the Holy Spirit. I look forward to seeing if we successfully add new countries to the list of countries around the world already accessing the lessons with you every week.

Finally, I respectfully ask that you pray for safe passage for me and my girls and that we would serve with humility and share the gospel with courage. Furthermore, please pray that Jesus Christ is glorified in all our words and deeds.

---

[1] Max Lucado, Because I Love You, (New York, NY: Scholastic, Inc., 1999), pp. 7-31.

Permissible But Not Beneficial

Introduction

I just read a story about an American football player who was arrested in Las Vegas for allegedly cheating in a casino. The young man is worth millions yet he allegedly felt compelled to cheat at the craps table for a few extra bucks. He later posted a statement on his twitter account that said he was confident that when all the facts were revealed, he would be vindicated. His twitter handle: “SinCityBuck!” I had to laugh at the irony! It is very well known that Las Vegas is referred to as “Sin City” yet millions of Christians flock to its entertainment attractions every year. It seems so strange to me that Christians would be so enamored by a place called “Sin City.” Irrespective of the location, I got to thinking about the many, many Christians that gamble regularly. I’m not really much of a gambler, not so much because of my moral and theological objections but mainly because I have a very addictive personality so I know that I wouldn’t know when to stop unless I ran out of money (and maybe not even then!). In any event, this lesson isn’t specifically about gambling but about a Christian’s freedom from legalism and how that freedom can become an obstacle in our own life of faith, someone else’s life of faith or even someone’s salvation. Gambling, like many activities, is not specifically addressed in the Bible. One can make a sound biblical argument against it from the perspective of the proper stewardship of money and from the perspective of greed and covetousness. Nevertheless, gambling is not specifically forbidden in Scripture. Historically and theologically, there have been two perspectives when the Bible is silent about something. Martin Luther believed that unless something was specifically forbidden then it was permitted. Ulrich Zwingli believed that unless something was specifically permitted then it was forbidden. In the case of gambling, I suppose Luther might condone it while Zwingli might condemn it. But I wonder—is there a middle ground. I think there might be. Is it possible that there are some things that are not specifically identified in Scripture as wrong that are Permissible But Not Beneficial? Let’s find out.

Subject Text

1 Corinthians 10:23-33

            ²³“I have the right to do anything,” you say—but not everything is beneficial. “I have the right to do anything”—but not everything is constructive. ²⁴No one should seek their own good, but the good of others. ²⁵Eat anything sold in the meat market without raising questions of conscience, ²⁶for, “The earth is the Lord’s, and everything in it.” ²⁷If an unbeliever invites you to a meal and you want to go, eat whatever is put before you without raising questions of conscience. ²⁸But if someone says to you, “This has been offered in sacrifice,” then do not eat it, both for the sake of the one who told you and for the sake of conscience. ²⁹I am referring to the other person’s conscience, not yours. For why is my freedom being judged by another’s conscience? ³⁰If I take part in the meal with thankfulness, why am I denounced because of something I thank God for? ³¹So whether you eat or drink or whatever you do, do it all for the glory of God. ³²Do not cause anyone to stumble, whether Jews, Greeks or the church of God—³³even as I try to please everyone in every way. For I am not seeking my own good but the good of many, so that they may be saved.

Context

            Paul’s first letter to the church in Corinth was probably written between 50 AD and 60 AD during his third missionary journey. Corinth is located about 50 miles from Athens and around two miles from the narrow isthmus that forms a land bridge between Greece and the Peloponnesus. Because of its geographical location, Corinth controlled two major harbors and ruled the trade routes between Asia and Rome.

            Corinth catered to the gods of Egypt, Rome and Greece. The Temple of Aphrodite, the goddess of love, was in Corinth. Even though the actual temple was not active during Paul’s time, prostitution flourished in the city below where the temple once served as the center for prostitution. As you might imagine, Corinth catered to sailors and merchants from around the world. Even before Paul’s time, Corinth had an awful reputation. Aphrodite’s temple gave Corinth its reputation of overt immorality referenced by Paul (1 Cor 6:9-20; 2 Cor 12:20-21). Above, I made reference to Las Vegas as “Sin City,” so let me describe Corinth for you: “She had a reputation for commercial prosperity, but she was also a byword for evil living. The very word korinthiazesthai [Gk], to live like a Corinthian, had become a part of the Greek language, and meant to live with drunken and immoral debauchery…Aelian, the late Greek writer, tells us that if ever a Corinthian was shown upon the stage in a Greek play he was shown drunk. The very name Corinth was synonymous with debauchery and there was one source of evil in the city which was known all over the civilized world. Above the isthmus towered the hill of the Acropolis, and on it stood the great temple of Aphrodite, the goddess of love. To that temple there were attached one thousand priestesses who were sacred prostitutes, and in the evenings they descended from the Acropolis and plied their trade upon the streets of Corinth, until it became a Greek proverb, ‘It is not every man who can afford a journey to Corinth.’ In addition to these cruder sins, there flourished far more recondite vices, which had come in with the traders and sailors from the ends of the earth, until Corinth became not only a synonym for wealth and luxury, drunkenness and debauchery, but also for filth.”[1] Remind you of some place familiar? Now that you have a picture of Corinth in mind, let’s take a closer look at our subject text.

Text Analysis

            V. 23 paves the narrow path between Luther’s theology and Zwingli’s theology when he says that everything is permissible but not necessarily beneficial or constructive. We have to look back a few verses to figure out what leads Paul to make this statement. At this point it is very important to remember the context I outlined above. Idol worship was prolific in Corinth and with it, animal sacrifices. Like the animal sacrifices of Israel where the people participated in eating a portion of the sacrificial animals and thereby participated in the offering ceremony, the pagans of Corinth had similar practices. Additionally, the meat of sacrificial animals was sold on the open market available for purchase by anyone. It appears that the young Church in Corinth faced a moral dilemma: Should they or shouldn’t they consume meat that may have been part of an idol worship ceremony? Paul explains that the issue is not the meat itself, it is what the meat was used for. Animal sacrifices to idols in Pagan rituals were, according to Paul, sacrifices made to demons and believers have no business partaking in anything relating to demons or Satan. “The avoidance of idolatry and scrupulousness about the source of meat (i.e., whether or not the meat came from an animal that had been sacrificed to a Greco-Roman deity) would have been a major factor in constructing boundaries between the Christian group and the outside world.”[2] The Church seems to be a crossroads of new-found freedoms as Christians versus propriety in relation to the surrounding culture. “For the Corinthians exousia [Gk. ‘rights’] meant the ‘right’ to act in freedom as they saw fit. For Paul…exousia…meant the ‘right’ to become slave of all; or as here, the ‘right’ to ‘benefit’ and ‘build up’ others in the body. For him nothing else is genuine exousia.”[3] However, the matter in this case may be a bit more nuanced; what if the believer unknowingly purchases meat purchased in the market that was part of an idol worship ceremony?

            In v. 24 Paul provides the general rule of thumb for his instruction in our subject text. However, it is important to note that this instruction is consistent with Paul’s overall theology in general. Therefore, it would not be unreasonable to suggest that Paul’s imperative that no one should seek their own good but should instead seek the good of others applies in all cases. “In the course of his argument he points out that it is God from who all things exist, regardless of whether one regards idols as something or nothing. The Christian should be guided by concern for the conscience of others, rather than by what he feels from his own conscience.”[4]

            V. 25 begins to address the nuanced dilemma I referenced earlier. How do the Corinthians know for certain whether meat sold in the market was or wasn’t part of an idol worship ceremony. This is where our freedom in Christ; our freedom from legalism, frees us to live life to the fullest. In our sincere desire to be faithful and obedient to Christ, we can become paralyzed with not knowing if our actions might somehow be inappropriate. Our consciences are so sensitive that we question everything. In some respects, this is not all bad yet it is generally unnecessary. Specifically, v. 25 gives the Corinthians permission not to obsess over the possibility of offending God by innocently doing something they had no reasonable way of knowing might be wrong? This is confirmed in v. 26 when Paul reminds them that everything belongs to God in the first place. “Meat that arrived for sale in the marketplace may have been left over from a sacrifice at a pagan altar. But it is impossible to know if such meat had been part of a sacrifice. Paul told the believers simply not to ask because it didn’t matter. Whatever happened to the meat in a pagan temple, the believers knew that all food was created by God and is a gift from God.”[5]

            Paul continues and expands on his explanation in v. 27 when he says that when the Corinthians visit the home of an unbeliever, they are free to eat whatever is in front of them without the need to ask from where the food came. It is only in the case when an unbeliever voluntarily discloses that meat had been previously offered as sacrifice that we see in v. 28a Paul instructing the Corinthians to abstain from eating such food. The principal here is the same as previously discussed in v. 25. It is unnecessary for the Corinthian believers to interrogate their dinner hosts about the origination of the food that was being served. Since temple food was a non-issue in a non-ritual setting there was no reason to raise the subject. However, Paul’s instruction in vv. 28b-29a is another matter altogether. If the host discloses that any part of the meal was part of a sacrificial offering then the believer was to abstain from eating the meal—not for the sake of the believer but for the sake of the unbeliever’s conscience. This is part of Paul’s theology of servanthood as previously described in v. 24. But how is an unbeliever’s conscience affected by our actions? Think about it—if Christians knowingly eat food offered as sacrifice to idols, does it affect their Christian witness? “The clue lies in the meaning of ‘conscience,’ which is not to be understood as ‘a moral arbiter’ but ‘moral consciousness.’ The one who has pointed out the sacrificial origins of this meat to a Christian has done so out of a sense of moral obligation to the Christian, believing that Christians, like Jews, would not eat such food. So as not to offend that person, nor his/her moral expectations of Christians, and precisely because it is not a matter of Christian moral consciousness, one should forbear under these circumstances.”[6]

            Even though vv. 29b-30 seem abrupt and disjointed, I think Paul anticipates objections to his instructions by advancing two rhetorical questions. Specifically, he’s saying something like this: ‘What difference does it make if I do something that isn’t specifically prohibited as long as my conscience is clear about it? If someone else has a problem with it, that should be their problem. I shouldn’t have to change my behavior just because someone is overly sensitive about my actions.’ Ouch! That flowed off my brain way too easily; almost like I’ve said it before! “For Paul personal freedom is not absolute; it is always conditioned by the ‘rule’ of v. 24—seeking the good of another.”[7] “At one level the Christian is free: it is not other people’s judgments, as such, which should determine one’s own. On the other hand, always to ask about the impact or effect of these things on the self-awareness (confidence, vulnerability, insecurity, negative reaction) of the other must play a part in the believer’s decision about how the freedom which God has granted is to be constructively used.”[8]

            Having established in v. 26 that the earth and everything in it belongs to the Lord, Paul instructs the Corinthians in v. 31 to give God all the glory in whatever they eat or drink or in anything they do. “Paul’s rule of life is that every thought, word and deed is to enhance the glory of God, to demonstrate that he is truly the summum bonum [Latin ‘the highest good’] of life and thus worthy of worship.”[9]

            Vv. 32-33 describe the heart and ministry of Paul when he says, don’t do anything that might cause an unbeliever (Gentile), a Jew or another believer to stumble. Instead, Paul instructs the Corinthians to imitate his actions and attitude because he does nothing for his own good. Paul, ever the pastor and evangelist, tells them that his primary objective is to advance the good of others primarily for one purpose—so that they might be saved! “Paul expressly forbids the strong to cause the weak to stumble and to hurt their conscience. Their freedom, though justified in itself, must not cause others to fall. This is the law of love. He who hurts the conscience of another creates an obstacle for the gospel.”[10] Where the NIV translates the Greek “Do not cause anyone to stumble,” some translate the text as “Do not give offense.” What does it meant to cause someone to stumble or to offend someone in this context? “To ‘give offense,’ therefore, does not so much mean to ‘hurt someone’s feelings’ as to behave in such a way as to prevent someone else from hearing the gospel, or to alienate someone who is already a brother or sister…Hence, ‘freedom’ does not mean that one does whatever one wishes with no regard for others; nor do limits on freedom suggested here mean that another’s conscience dictates conduct. To the contrary, everything is for God’s glory and for the sake of the gospel, that is, for the good of all, which from Paul’s point of view means that they might be saved.”[11]

Application

            Unfortunately, this lesson could easily devolve into a lesson on do’s and don’ts. It is very difficult to ascertain the correct answer when it comes to something that is not specifically addressed by Scripture. It is a narrow path we must follow in this respect. Not surprisingly, the correct answer usually involves a certain degree; usually a large degree, of self-sacrifice. Yet self-sacrifice is one of the many things our sinful nature fights against; this is when we bring out the “freedom in Christ” card or the “legalism” card. This is, however, unnecessary. Paul’s instruction is not really a matter of what Christians should or shouldn’t do even though our subject text had a specific purpose as it related to meat sacrificed to idols. Paul is trying to get us to understand a very important principle: Some things may be Permissible But Not Beneficial.

            Even though there are countless issues that fall under the umbrella of biblical silence, let’s continue with the illustration of gambling that I opened this lesson with. Like I said before, I could make a sound theological argument that gambling is unbiblical. However, there is no specific prohibition against gambling. Now let’s consider the issue of gambling by Christians in the context our lesson. You sit down at a craps table or a blackjack table or a poker table or the roulette wheel with only a thought of your own actions and whether you will win or lose. You’re not generally focused on anyone else, but consider this: In the United States there are twice as many addicted gamblers than cancer victims, Americans that live within 50 miles of a gambling establishment are twice as likely as anyone else to gamble and become addicted, every compulsive gambler costs the United States $16,000 every year, 25% of addicted gamblers attempt suicide, nearly 700,000 college students and 35 million teens are addicted to gambling, 3 million people are problem gamblers, 15 million people are at risk of becoming problem gamblers, and 148 million fall in the low risk gambling category. Knowing these things, how is your participation in gambling in any way at all beneficial to those around you? I’ve picked on gambling in this case but there are other examples as well. How about movies with gratuitous sex and violence? How about video games that glorify killing people? How about listening to profanity-laced music? And there are countless other things we are involved in and encounter that aren’t specifically prohibited or endorsed by the Bible. Nevertheless, can you see how something can be Permissible But Not Beneficial? Don’t misunderstand me, I absolutely do not condone establishing a list of rules and regulations to follow! Instead, I want to encourage you to consider your actions in light of their impact on a watching world. I’m not saying you can’t have fun in life but becoming a Christian necessarily requires certain sacrifices that represent a change in our attitude. We live in a way that is pleasing to our Lord who gave his life for us; we live in a way that does not cause other believers to stumble and betray their faith; we live in a way that erects no obstacles for unbelievers to become reconciled to God. All I really ask is that you consider your actions carefully in light of what you say you believe and who you say is in control of your life. Don’t hide behind the “freedom in Christ” or “legalism” argument. I will stipulate that you are probably free to do anything that is not clearly prohibited by Scripture. However, be honest with yourself when you decide what to do with respect to a matter on which the Bible is silent. Let me finish with this: Are you permitted to gamble? Yes. Are you permitted to watch movies that contain gratuitous sex and violence? Yes. Are you permitted to play video games that glorify killing people? Yes. Are you permitted to listen to profanity-laced music? Yes. However, just because you can do them doesn’t necessarily mean you should. There are many things that are Permissible But Not Beneficial. “Everything is permissible—but not everything is beneficial. Everything is permissible—but not everything is constructive. Nobody should seek his own good, but the good of others.” Do your actions seek your own good, satisfaction or enjoyment or the greatest good of others?

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[1] William Barclay, The Letters to the Corinthians, (Lexington, KY: Westminster John Knox Press, 2002), pp. 2-3.

[2] David A. deSilva, An Introduction to the New Testament: Contexts, Methods & Ministry Formation, (Downers Grove, IL: InterVarsity Press, 2004), p. 560.

[3] Gordon D. Fee, The First Epistle to the Corinthians, (Grand Rapids, MI: William B. Eerdmans Publishing Company, 1987), p. 479.

[4] Colin Brown, Gen. Ed., Dictionary of New Testament Theology, Vol. 3, (Grand Rapids, MI: Zondervan Publishing House, 1986), p. 433.

[5] Bruce Barton, Philip Comfort, Grant Osborne, Linda K. Taylor and Dave Veerman, Life Application New Testament Commentary, (Wheaton, IL: Tyndale House Publishers, 2001), p. 679.

[6] Fee, The First Epistle to the Corinthians, p. 485.

[7] Ibid., p. 483.

[8] Anthony C. Thiselton, The First Epistles to the Corinthians, The New International Greek Testament Commentary, (Grand Rapids, MI: William B. Eerdmans Publishing Company, 2000), pp. 792-793.

[9] Gerald F. Hawthorne, Ralph P. Martin, Daniel G. Reid, eds., Dictionary of Paul and his Letters, (Downers Grove, IL: InterVarsity Press, 1993), p. 820.

[10] Brown, DONTT, Vol. 2, p. 706.

[11] Fee, The First Epistle to the Corinthians, pp. 488-489.

The Least Of These

Introduction

            In less than two weeks I’ll be leaving to meet my girls in California where we will again be making the trek into Mexico for a week of missions work among some desperately poor communities. We’ve been doing this for nearly 15 years now and I never get tired of serving side-by-side with my daughters and hundreds (sometimes thousands!) of other Christians from around the world; some who take time off work without pay, some use hard-earned vacation days, some use their spring breaks, some leave their families and many others who have never been outside the boarders of their own towns or cities. No matter who they are or where they come from, they are there for one purpose—to serve those in need; to serve The Least of These. In all my years doing missions work, I have yet to find someone who, by the end of the commitment period, remains unchanged by the experience.

            I’ll be the first to confess that serving on a short or long-term mission venture is very difficult and not something the majority of Christians are able to do for whatever reason. However, this does not absolve Christians from serving those in need. In fact, as important as missions work is, I could make an argument that it is equally if not more important for Christians to serve right where they are. As a pastor, I have to tell you that there is nothing more satisfying then to see Christians put their faith into action—especially when they are friends and family. I was blessed to witness this twice just today. Good friends have opened their home to a person enduring severe personal distress. They are providing food, shelter and companionship until the person’s struggle subsides and they are able to move on and care for themselves; they are caring for The Least of These. Tonight I received a message from my daughter who is a sophomore in college that while she was studying at a local coffee shop, she had an encounter with a homeless man that ended in her buying him a cup of coffee and praying over him—in her words it was, “AMAZING!”; she was caring for The Least of These.

            Serving either locally or abroad can be very frustrating at times. In the years I’ve been doing missions work in Mexico, I’m amazed every time I go that everything still seems to look the same. I’ve lost track of how many homes we’ve built in Mexico over the last almost 15 years yet everywhere you look there are still waves and waves of communities constructed of pallets and cardboard. And no matter how many people you take into your home and no matter how many cups of coffee you buy someone, there still exist waves and waves of broken and hurting people desperate to know that they haven’t been forgotten; desperate to know that God’s still loves them. So what difference does it make when it seems like we’re not making a difference? Is it possible that we don’t recognize exactly who we are serving? This week’s lesson takes a close look at what it means to serve The Least of These and who it is that we are actually serving.

Subject Text

Matthew 25:31-46

³¹“When the Son of Man comes in his glory, and all the angels with him, he will sit on his throne in heavenly glory. ³²All the nations will be gathered before him, and he will separate the people one from another as a shepherd separates the sheep from the goats. ³³He will put the sheep on his right and the goats on his left. ³⁴“Then the King will say to those on his right, ‘Come, you who are blessed by my Father; take your inheritance, the kingdom prepared for you since the creation of the world. ³⁵For I was hungry and you gave me something to eat, I was thirsty and you gave me something to drink, I was a stranger and you invited me in, ³⁶I needed clothes and you clothed me, I was sick and you looked after me, I was in prison and you came to visit me.’ ³⁷“Then the righteous will answer him, ‘Lord, when did we see you hungry and feed you, or thirsty and give you something to drink? ³⁸When did we see you a stranger and invite you in, or needing clothes and clothe you? ³⁹When did we see you sick or in prison and go to visit you?’ ⁴⁰“The King will reply, ‘I tell you the truth, whatever you did for one of the least of these brothers of mine, you did for me.’ ⁴¹“Then he will say to those on his left, ‘Depart from me, you who are cursed, into the eternal fire prepared for the devil and his angels. ⁴²For I was hungry and you gave me nothing to eat, I was thirsty and you gave me nothing to drink, ⁴³I was a stranger and you did not invite me in, I needed clothes and you did not clothe me, I was sick and in prison and you did not look after me.’ ⁴⁴“They also will answer, ‘Lord, when did we see you hungry or thirsty or a stranger or needing clothes or sick or in prison, and did not help you?’ ⁴⁵“He will reply, ‘I tell you the truth, whatever you did not do for one of the least of these, you did not do for me.’ ⁴⁶“Then they will go away to eternal punishment, but the righteous to eternal life.”

Context

            This is part of a series of lessons Jesus is giving his disciples about future events. In chapter 23 Jesus has just finished berating the religious leaders for their pride, insolence and hypocrisy. Jesus decries the religious leaders’ legalism and for creating a religious system with such complexity in its adherence that they “shut the kingdom of heaven in men’s faces” (Matt. 23:13). Jesus says that the religious leaders themselves don’t enter the kingdom they desire and won’t let anyone else enter either. Fed up with the religious leaders we see an exasperated Jesus weeping over Jerusalem at the end of chapter 23. The opening verses of chapter 24 set the stage for the lesson of our subject text. As Jesus is leaving the temple and his encounter with the religious leaders, his disciples comment about the beauty of the buildings and Jesus tells then that a time is coming when not one stone would remain upon another. When they all reached the Mount of Olives, Jesus’ disciples asked him when the destruction of the buildings would happen. Jesus tells them that only the Father knows when all these things will take place but Jesus tells them the signs to watch for that will signal when he, the “Son of Man,” will return. Jesus then gives them a lesson on being prepared for his return and their duty to be productive during his absence. Finally, Jesus comes to our subject text and the final Judgment at his return,

Text Analysis

            Most Christians dream about the day when Christ will return. In fact, Christian hope is forged in the fire of belief that real and eternal life will finally be inaugurated at Christ’s return to sit on the throne as the King of Glory. At that time, “He will wipe every tear from their [our] eyes. There will be no more death or mourning or crying or pain, for the old order of things has passed away” (Rev 21:4). I don’t know about you but those words always bring a tear to my eye. In fact, these words must be particularly comforting for those referenced in our subject text—The Least of These. However, the opening verse of our subject text won’t signal the start of a celebration for everyone.

            Jesus, referring to himself as the Son of Man, even though it’s not the first time he takes that title, is specifically applicable in light of v. 31. The title is derived from “Daniel 7, with its figure ‘like a son of man’ who is presented before God and given an everlasting kingdom (Dan 7:13-14).”[1] As is always the case, angels are attendant to God and his purposes and Jesus’ return is no different. Note that angels are now permitted to serve an active role during Jesus’ second coming yet on the night Jesus was arrested in Gethsemane, they were not permitted to intervene (cf. Mt 26:53).

            The word in v. 32 translated as “nations” is also translated as “people.” The intent of the text being that everyone will appear before the Judge. This is clearly consistent with Paul’s teachings that at the name of Jesus every knee will bow and every tongue confess that Jesus is Lord (Phil 2:10-11). Thereafter, Jesus describes in v. 33 how he will separate the people like a shepherd separates the sheep from the goats (cf. Ezek 34:17). “A shepherd would separate sheep and goats to keep the goats warm at night while keep sheep in open air as they preferred. Sheep cost more than goats and because of their greater utility and value were nearly always more numerous on a farm.”[2] Here, the sheep represent those who are faithful followers of Jesus as the shepherd; those who recognize the voice of Jesus as their shepherd (Jn 10:27). Consequently, in v. 33, “The right hand signifies, among the rabbins, approbation and eminence; the left hand, rejection, and disapprobation. Sheep, which have ever been considered as emblems of mildness, simplicity, patience, and usefulness, represents here the genuine disciples of Christ. Goats, which are naturally quarrelsome, lascivious, and excessively ill-scented, were considered as the symbols of riotous, profane, and impure men. They here represent all who have lived and died in their sins.”[3]

            And then we come to it; v. 34 and the King’s proclamation of reward for all those who were his faithful followers. “While Christ is absent, Christians are to take comfort in his promise that he is preparing a place for them in his Father’s house (John 14:1-4). Ultimately they will inherit the kingdom he has prepared for them…The concept of the believer’s inheritance highlights the dignity of the family relationship of the believer in Christ. No higher position or greater wealth can an individual acquire than to become an heir of God through faith in Christ.”[4] Be honest, isn’t this exactly what you’re waiting for? Isn’t this why there is a fire in your belly that causes you to cry out in anguish over your current struggles; because you know there’s something better? We long for the time when we can say, ‘Finally!” I don’t know about you but when I sit back and close my eyes and picture this scene unfold (try it), I can almost feel the weight of the obligations of this life lift off my shoulders; I can vaguely imagine what it feels like for my body not to hurt anymore; what it might feel like to not be tired all the time; never to feel the darkness of depression ever again; maybe what it feels like to slip my hand into the nail-scarred hand of Jesus and not have to say anything; to know down to my very core that nothing endured in this life will come close to the joy of spending eternity with Jesus. That’s what v. 34 signals—don’t miss it! Let the picture wash over your mind and your heart before you go on in the lesson.

            The significance of vv. 35-36 cannot be overstated. We read them and most of us recognize them without making an important theological and eschatological connection. There is often an argument among scholars and theologians between Paul’s theology of faith and James’ theology of faith. However, I believe the argument is entirely unnecessary because it often fails to take context into consideration. Specifically, Paul’s theology clearly states that we are saved by faith and not by works lest anyone should boast that they somehow did something to save themselves (Eph 2:8-9). James’ theology states that faith without action is dead. In other words, faith is artificial if it’s not manifested in the way we live our lives (Jam 2:14-26). Both are true in the context of their respective audiences. What is often overlooked in Paul’s theological argument is Eph 2:10 wherein Paul specifically states that we have been created to do good “works!” There is no inconsistency between the two when understood within their proper context. More importantly, both reflect the reality of Jesus’ own teaching. Jesus taught that whoever believes in him will have eternal life (cf. John 6, 7, 11, 12, etc.) However, our subject text adds another dimension to Jesus’ teachings that we sort of take for granted—service to those in need. We don’t take for granted that we should serve those in need, we take for granted that our service to those in need somehow impacts our salvation. Relax! I can hear evangelicals howling at me out there already! I know the thief on the cross was saved without living a life of service to God—quite the opposite in fact. However, if we were created to do good works that God prepared in advance for us to do and we refuse to do them, what will you say when you stand before the Judge and He asks you why you refused to do them? What will be your defense? You can scream as loud as you like—“I believe in Jesus!” but will that matter? Some of you are saying ‘of course it matters; it’s all that matters!’ Well then how will you answer when He asks, “If you believe in Jesus, then why didn’t you do the good works I prepared for you to do?” You see, we don’t know what God prepared for the thief on the cross to do so that’s not a very good reason for us to neglect our duty to obediently do the things that God has prepared for us to do; not for the purpose of being saved but because we have been saved! Jesus identifies some very basic needs that his true followers met. In other words, they performed the “works prepared for them.” “In the face of the needs mentioned, the righteous responded appropriately with deeds of mercy. The catalogue is, of course, only representative. It covers the most basic needs of life in order to represent the human need of every kind. The works themselves, however, serve as but ‘parabolic stageprops, as it were, used to convey the primary meaning of the parable.’”[5]

            Remember the two questions I asked at the end of the Introduction? The first question; ‘What difference does it make when it seems like we’re not making a difference?’ This is really the question being asked by Jesus’ faithful and obedient followers in vv. 37-39. It’s a beautiful question really; it reveals the humble heart of true believers. They’re faithful and obedient simply because they do what is necessary not because there is something in it for them. Many serve because of their love for people and that is a wonderfully beautiful motivation. Yet there is a mystery in our service that veils the divine perspective of service. “We have to remember also that in those who hunger and thirst Jesus Christ himself meets us incognito, ‘disguised in the uniform of misery.’”[6] This is precisely what Jesus reveals in v. 40! Whenever we love and care for The Least of These, we love and care for Jesus himself.

            Many would be perfectly happy for the story to end right there but it doesn’t. You see, vv. 41-45 are the aspect of Jesus that people just don’t want to acknowledge. We only want to see Him as a loving, merciful savior and He is; but not only. Jesus is also the Most Holy One and must therefore Judge according to His holiness. In v. 41, the “eternal fire” referred to is precisely what is recorded in Revelation as the place of eternal punishment prepared for the devil, his demons and unbelievers (Rev 20:10-15). Consequently, those identified as the “goats” to his left, are condemned for eternity using the exact reverse of the language used to commend the faithful “sheep” to his right. Jump up and down in protest all you want; wrap yourself in a big banner that says “I love Jesus” for all the good that will do; deceive yourself to your own doom—what you say you believe will only serve to save you if its reality is manifest in your life, attitude and actions!

            In case Jesus’ teaching hasn’t been clear to this point, v. 46 doesn’t just draw a line in the sand, it digs a moat and fills it with alligators! People who believe in Jesus and demonstrate that belief through acts of service and mercy are on the right side and everyone else are on the other wrong side. “The adjective αἰώνιον, ‘eternal,’ is used in both instances, pointing to the gravity of the issue at stake.”[7] So many in our churches today hate to hear “fire and brimstone” preaching. They love to hear sermons on love and self-fulfillment; they love to be moved by worship music, flashing strobe lights and fog machines. Why? Some, because they are sincere and faithful followers and worship is a natural response; others, because they are pretending to be faithful followers and the worship is an anesthetic that blunts the truth of their lives. What is the truth? “God will separate his obedient followers from pretenders and unbelievers, and their destinies will be vastly different. The real evidence of our belief is the way we act. To treat all persons we encounter as if they are Jesus is not easy. What we do for others demonstrates what we really think about Jesus’ words to us—feed the hungry, give the homeless a place to stay, look after the sick. How well do your actions separate you from the pretenders and unbelievers? Will you be sent away to eternal punishment or eternal life?” If you are an unbeliever, you don’t get to choose. Your unbelief has already made the choice for you. However, if you claim to be a follower of Jesus Christ, what is your attitude and actions toward The Least of These?

Application

            If I say the words: “Just Do It!” what comes to mind?

That’s right—Nike! The whole premise of the slogan is this: Stop talking about what you want to do or what you’re going to do—Just Do It! I got to thinking about our lesson and what I would say to you about its application; Jesus’ teaching is very clear in that we are to preach the gospel to all people and baptize them in the name of the Triune God (Mt 28:19). However, the teaching doesn’t end there; we are also told to teach people to obey everything Jesus commands (Mt 28:20). So what is it that Jesus commands about our salvation? Wait…someone asked Jesus that question already; ‘What must I do to be saved?’ (Mt 19:16-22). Do you know the answer? How about: Whoever believes in Him will not perish but have eternal life? (Jn 3:16). Is that it? When the rich, young man asked Jesus this question, Jesus told him to sell all he had and give it to the poor and then come and follow Him. But…I thought all you had to do was believe and you were saved! It would seem that it is not quite that simple as we see the young man leave sad because he had many possessions. Does it mean that he couldn’t follow Jesus and keep his possessions? No! But using his resources to care for the poor was the “good work” that was prepared for him and he refused to do it. He talked a good story about what he had done, how obedient he had been and what he wanted but when Jesus said, in essence, stop talking about how great you’ve been and Just Do It, he refused. Don’t misunderstand what I’m saying, it’s not always about money and possessions (although often it is)! I don’t have lots of money, but I can build a house so I travel to Mexico to build houses for those who live in shacks made of pallets and cardboard. My wife can’t build houses but she is a magnificent host and she can make anyone feel welcome in our home. You might not be able to build a house or be a good host but you can prepare a meal for someone who is hungry; you can fix the car of the single mom who needs to get to work; you can sit by the bedside of a sick friend; you can give words of encouragement to someone ready to quit; you can read a story to a bunch of elementary school children; you can buy a cup of coffee for a homeless man who is tired and cold; you can write a check to someone who can’t find a way out of their financial distress. Does it matter that we believe in Jesus? Absolutely and unequivocally, yes! At some point, however, what we say we believe is irrelevant if our actions don’t reflect the entire theological and eschatological spectrum of that reality. At some point we need to stop talking about it and Just Do It! Let your faith take action as you demonstrate what you say you believe through your attitude and actions toward The Least of These.

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[1] Joel B. Green, Scot McKnight, and I. Howard Marshall, eds., Dictionary of Jesus and the Gospels, (Downers Grove, IL: InterVarsity Press, 1992), p. 10.

[2] Craig S. Keener, Matthew, The IVP New Testament Commentary Series, (Downers Grove, IL: InterVarsity Press, 1997), pp. 360-361.

[3] Ralph Earle, ed., Adam Clarke’s Commentary on the Holy Bible, (Grand Rapids, MI: Baker Book House, 1967), p. 822.

[4] Walter A. Elwell, ed., Baker Theological Dictionary of the Bible, (Grand Rapids, MI: Baker Books, 1996), pp. 99-100; 375.

[5] Donald A. Hagner, Matthew 14-28, Word Biblical Commentary, (Dallas, TX: Word Books, 1995), p. 744.

[6] Colin Brown, ed., Dictionary of New Testament Theology, Vol. 2, (Grand Rapids, MI: Zondervan Publishing House, 1986), p. 268.

[7] Hagner, Matthew, p. 746.