|
Online Truth
|
|
GOOD WORKS When we do good things, are we doing good works? Should we be doing good works? Can we pay others to do “good works” for us? Can others do “good works” in our stead—and have them attributed to us? Were we created –for good works? Can we have good works? In the United States, since 1964 with the introduction of many government welfare programs under President Lyndon Johnson’s “War On Poverty” billions, if not trillions of dollars have been spent to bring relief to the underprivileged, or presumed “needy”. Each of us who pay taxes has in some way contributed. But is this how we are credited for doing “good works”? Can our “good works” be done by others at a central location—like Washington, D.C.? Or are we credited for good works? What is our part in good works? What kind of Works should we have? What are Works? Are these Works things that we can muster up, things that we can do, things that we can get all excited about and then go out and perform? If we have Works, who is doing them? Will God ever be impressed by our Works? Let’s think back on our lives. Have we ever done any Works that would be impressive to God? Let’s see, we worship on the Sabbath, we observe the Holy Convocations, we may observe and eat no “unclean” meats, and we may tithe. When we do these things we may feel good about ourselves--but aren’t those the basics that are required of us? Luke 17:10—“So likewise you, when you have done all those things which you are commanded, say, “We are unprofitable servants. We have done what was our duty to do.” We are expected to go way above those things. The scribes and Pharisees did those things. Have we gone way above and beyond? If we are really honest with God, most all of us will have to acknowledge that, no, we have not gone way above and beyond—in God’s eyes. In all the years since my calling, I am sure I have not heard more than one or two sermons directly concerning “Good Works.” About all I remember from the one sermon is that the speaker was speaking of the differences between doing good work and doing good works. So today, I would like to take the opportunity to address the topic of “Good Works.” Perhaps one of the reasons that most do not speak often of “Good Works” is that some accuse those who do good works of believing that “good works” earn them salvation. Of course, all those I know, understand, and believe that this is not true. Salvation/eternal life is a gift—and gifts cannot be earned. Let’s turn to a few scriptures that deal with this subject. Eph. 2:8-9—“For by grace you have been saved through faith, and that not of yourselves; it is the gift of God, not of works, lest anyone should boast.” In this passage, the clause “not of works” stands in contrast to “by grace”, as is confirmed by Rom. 4:4-5; 11:6—lest any man should boast. Now let’s continue in Verse 10. “For we are His workmanship, created in Jesus Christ for good works, which God prepared beforehand that we should walk in them.” “Good Works” cannot be performed until we are new – created unto—them. Paul never calls the works of the law “good works.” The phrase “that we should walk in them” shows that we are not “saved” by them—Works do not justify, but the justified individual does good works. So should we be concerned with doing good works? Notice Titus 3:8—“This is a faithful saying, and these things I want you to affirm constantly, that those who have believed in God should be careful to maintain good works. These things are good and profitable to men.” Before we proceed, we should define, what are “good works”? Are they works towards God, or works towards fellow man? Faith leads each Christian to perform good works. These works include obedience to God as well as service to others. This begins at home with our own family. And Gal 6:10 says So then as we have time, let us work good toward all, especially toward those of the household of faith. In the Bible we have the example of the Cretes. The Christians on Crete were not doing good works. They had gotten lazy and some were not even providing for their own family. Another way these people were not doing good works was in not providing for the preaching of the gospel. Many sermons have been given and will be given on our relationship and obedience to God. So in this dissertation I will be concentrating more on our responsibility to be doing “good works” in relationship with our fellow man. It is clear that there is an individual responsibility to take care of widows and the fatherless. Groups, fellowships or congregations can collect money or goods to help people but it is the one on one personal contact and relationship that these people often need. So let’s notice some scriptures in this respect: Titus 3:14—“And let our people also learn to maintain good works, to meet urgent needs, that they may not be unfruitful.” We are to meet urgent physical needs. I mention this because we have often equated “good works” to doing “more spiritual” things as praying, paying tithes and offerings, obeying God’s laws, and so forth. Those things ought to be done, but these scriptures point out a more personal responsibility. Should we be zealous for “good works?” Titus 2:14—“Jesus Christ who gave Himself for us, that He might redeem us from every lawless deed and purify for Himself His own special people, zealous for good works.” We see here that we should be zealous for good works. There are many scriptures we could turn to. Let’s look at one more that gives instructions to the rich. I Tim. 6:17-19—“Command those who are rich in this present age not to be haughty, nor to trust in uncertain riches but in the living God, who gives us richly all things to enjoy. Let them do good, that they be rich in good works, ready to give, willing to share, storing up for themselves a good foundation for the time to come, that they may lay hold on eternal life.” (Please contrast that with the potentially sad commentary in the following statement: It has been said that, when it comes to giving, some will stop at nothing. This ties in directly with what Jesus told the rich young ruler in Luke 18:22—“So when Jesus heard these things, He said to him, ‘You still lack one thing. Sell all that you have and distribute to the poor, and you will have treasure in heaven; and come, follow Me.’” This is what Jesus told him after the young man had told Him that he had kept all the commandments from his youth. So this is in addition to the direct obedience to God in accordance with the ten commandments. Was this instruction valid for this individual only? Or could it apply to the rest of us as well. Sometimes I get the feeling that we do not take this as seriously as God is stating it. He mentions it in regard to entering into eternal life. We need to cover another passage. That is found in James 2:14. Does God “give” us works? We know that faith is not something we work up. It is a fruit of the Spirit—which God gives us. V.14-17 – My brothers, what profit is it if a man says he has faith and does not have works? Can faith save him? If a brother or sister is naked and destitute of daily food, and if one of you says to them, Go in peace, be warmed and filled, but you do not give them those things which are needful to the body, what good is it? Even so, if it does not have works, faith is dead, being by itself. If you only have faith, and no Works, it is dead. Faith is dead! That’s what is being discussed at this time. In this context, let’s continue in Jam 2:18 But someone will say, You have faith, and I have works. Show me your faith without your works, and I will show you my faith from my works. This is very important. “…I will show you my faith from (by) my works.” But really, whose works are they? Jam 2:19 You believe that there is one God, you do well; even the demons believe and tremble. Jam 2:20 But will you know, O vain man, that faith without works is dead? Jam 2:21 Was not Abraham our father justified by works when he had offered Isaac his son upon the altar? Jam 2:22 Do you see how faith worked with his works, and from the works faith was made complete? So, if there is faith, there are works, and if there are works, there is faith. Faith comes by the Spirit of God. In like manner, works have to come by the Spirit of God, so they are not our works. Jam 2:23 And the Scripture was fulfilled which says, "Abraham believed God, and it was imputed to him for righteousness, and he was called the friend of God." In order to be a friend of God you have to love God. Love is a fruit of God’s Spirit. If you have faith, that is also a fruit of the Spirit, and it brings forth “good works.” Jam 2:24 You see then how a man is justified by works, and not by faith only. Jam 2:25 And in the same way, was not Rahab the harlot also justified by works when she had received the messengers and had sent them out another way? She was inspired by the Holy Spirit when she received the messengers, and sent them out another way. Jam 2:26 For as the body without the spirit is dead, so faith without works is dead also. If we don’t have the Holy Spirit we are “dead to God.” Without God’s Spirit there can be no fruit of the Spirit. So there can be no faith—which is a fruit of the Holy Spirit—and no good works. Will anyone say “Oh, we just believe in God—and salvation is a free gift (which it is)—so we don’t have to do anything? Jesus plus anything is wrong—we are freed from the law.” By the way, what is the law of God? Does not the law of God reveal the mind of God? The law of God reveals the way God thinks and conducts His life. And this was the very mind of Christ—which we are also to have. So, Faith without Works is dead. If you don’t have the Holy Spirit, you are “dead” to God—and there is no fruit of the Spirit. If the Holy Spirit of God is in you, then you are a First-fruit. You have the Fear of God and, with that Spirit and Fear of God in you, you will have love, joy, peace, longsuffering, gentleness, goodness, Faith, meekness and self-control. These are the fruit of the Spirit spoken of by Paul in Galatians 5. When you have all these—the fruit of the Spirit—it brings forth good Works! So if you have Faith, you have Works, and if you have Works, you have Faith. And this is all a result of the Holy Spirit—so it is not your Works, but rather God’s Works. It may appear that an individual is doing it, but we are going to see that it is God that is doing everything. Let’s look a little more closely at who we really are: Gal 3:26 For you are all sons of God through faith in Christ Jesus. This is who we are. Gal 3:27 For as many as were baptized into Christ, you put on Christ. Gal 3:28 There cannot be Jew nor Greek, there is neither bond nor free, there is no male nor female; for you are all one in Christ Jesus. Gal 3:29 And if you are Christ's, then you are Abraham's seed and heirs according to the promise. This is who we are. The Holy Spirit is IN us and we are heirs. Gal 3:16 And to Abraham and to his Seed the promises were spoken. It does not say, And to seeds, as of many; but as of one, "And to your Seed," which is Christ. Christ is that Seed. He is that heir. He has that Promise. And He is IN us. We are now joint-heirs with Him as He dwells in us. So who, then, does the Works? Is it we who are encouraged to go out and do Works? Then when we do them, do we “feel good” about the fact that we did them? We should be encouraged to do Works—but we need to ask, who is going to be doing the Works when they are accomplished? John 14:10 Do you not believe that I am in the Father and the Father in Me? The Words that I speak to you I do not speak of Myself, but the Father who dwells in Me, He does the works. What kind of Works is Jesus talking about? Are they physical works, or are they spiritual Works? They are really spiritual Works that God accomplishes WITHIN us. They are manifested at times physically when He INCREASES love of our neighbors. Often we can see what is happening in the INNER man by some of those OUTER WORKS. However, we are not to sit in judgment of others. Just because we don’t see outward Works from somebody doesn’t mean it’s not happening inside—and God knows the heart. Phi 2:13 For it is God who works in you both to will and to do of His good pleasure. It is God who give us the WILL to DO His good pleasure. We are here in Philippians, so turn back to chapter 1:3--Phi 1:3 I thank my God upon every remembrance of you, Phi 1:4 always in every prayer of mine making my request for you all with joy Phi 1:5 for your fellowship in the gospel from the first day until now; Phi 1:6 being confident of this very thing, that He who has begun a good work in you will perform it until the day of Jesus Christ, God has started a Good Work IN you. He called you. He has brought all of us to Himself. God has begun a good work in us and He will perform—or finish it. Remember Ephesians 2:10? “For we are His Workmanship, created in Christ Jesus unto good Works…which God has before ordained that we should walk in them. “ We are His workmanship—it is not we who do the Good Works, or creates or builds something. He Builds it. That is the only way it works. So it is God who does the Good Works in us—through us. But if we are allowing Christ to, indeed, live in us, He will be doing Good Works through us. If we are not allowing Good Works to be done through us, there may indeed be dire consequences—even to the point of being denied eternal life. Let’s turn to Matthew 25. I want to look at several parables here in Matthew 25. Remember the instruction of Matthew 13:10-17 concerning the understanding of the parables? Verse 11 says “it is given to you to know the mysteries of the kingdom of Heaven... As we grow in grace and knowledge, the understanding of the parables Christ gave is given to us. I have read these parables numerous times and it seems that each time I read and study them, additional understanding seems to be provided. There also seem to be many different lessons that can be learned. There are several instances in the scriptures where Christ used several parables to drive home an all-important message. I’m sure that one instance that comes to mind is when He used several parables to indicate what the Kingdom of God is like. The same is true of the parables we wish to examine today. Let’s be aware that these are probably the most debated parables in the Bible. Many of the books and journal articles and articles on the internet say all the characters in these parables were believers. Instead of seeing that these are parables about salvation, they see them as parables about rewards or loss of rewards. Because of the context and because the punishment for the unfaithful is so severe, perhaps we should see them as all dealing with salvation issues. But rewards are also taught. These are extremely difficult parables to interpret. Olivet discourse – events of tribulation leading up to 2nd coming. In Matt 24:36 Jesus begins to answer the question of when He will be returning. It will be just like in Noah's day when people didn't believe Noah and were surprised when it started raining. In the same way, even when people are in the tribulation, experiencing the wrath of God, many are still not going to believe. This theme of judging the unbelieving is continued in these next four parables. Although the text doesn't use the word believe, those that get judged all have actions that indicate they didn't believe. And their judgment is severe: they get cut to pieces (or cut off), locked outside, sent to the outer darkness, etc. I believe “cut off” may be a better translation because in Qumran literature this word is used for excommunication and being cut off from the rest of the group. And I think the idea of separation fits better with the context - the punishment that all the bad guys receive in this string of parables is separation from God. And in each parable those who are judged are contrasted to others who not only believed, but were prepared, faithful, fruitful, etc. And those got rewarded for their faithfulness. This is what some call "Matthew's rejection imagery." He most always mixes rewards for some with eternal damnation for others, like it all happens at the same event. It sort of makes you wonder if perhaps it does? But then that would make us amillennial or something like that. Anyway, I want to give you the plot up front. Because I'm going to be discussing other views mixed with my views (notice I didn't say "the correct view"), I think it might be helpful to have the "Big Idea" in your heads as we study the parables. These parables are designed to teach the immanent return of Christ. It could be very soon, or it could be a long time away. But either way, we need to go ahead and live our lives but stay prepared. We need to live and work like the master is going to be back any minute. Because we are going to be rewarded for how hard we worked while he was gone. The first parable is found in Matthew 24:45-51 also in Luke 12:41-48. For times sake, we will not be covering this parable—but I suggest you read it yourselves. Let me just say this parable represents a universal principle. If a person doesn’t really believe that there is a God who will hold them accountable when they die, they aren’t very likely to feel a need to “trust” in God or obey his commandments. There are people who have believed that there was a God and he would hold them accountable, but they didn't want to change their lifestyle and figured they would just "get religion" later. This parable speaks to them too. You never know when God will return or if you will die in a car wreck tomorrow. The first parable in Matthew 25 is about the ten virgins. Because this parable starts off with “the kingdom of heaven is like…” I think it is a salvation parable. Matthew uses this phrase eleven times and in the other parables where this phrase is used, the parables are about salvation and entering into the kingdom of heaven. Maybe I should say that out of these eleven parables. They are clearly about salvation or debated as to whether they are about salvation. None are clearly not about salvation. The term virgins may not be that significant. The idea is just that they were young unmarried ladies. The term “virgin” was often used that way. Perhaps bridesmaids would be a better term. Five are prepared – have their own oil. Five are unprepared – couldn’t borrow oil. One view is that the symbolism is that you can’t get into the Kingdom of God with someone else’s faith. Banquet imagery to an Israelite is a reference to kingdom with God and His bride, Israel. This is not the wedding feast with Christ and Church. Remember the context is judgment at the 2nd coming. The five were left outside. The Lord didn’t know them – cf. Matt 7:21 which is the same statement and those clearly do not enter the kingdom of heaven. Once the door was closed, it was too late to enter. Those who are shut out miss not simply a fine meal, but also the kingdom itself. Similar imagery to Luke 13:22–29 which talks about the narrow door, not being known by the Lord, banquet imagery and weeping and gnashing of teeth. Traditionally it has been taught that the five foolish virgins did not pray or study God’s word and did not stay close to God. As a result, they were in short supply of the Holy Spirit—which was typified by oil. And sometimes oil is used as a type of the Holy Spirit. But in most cases, water better typifies the Holy Spirit as it represents life and the giving of life. In John 7:37-39 Jesus typified the Holy Spirit as being like rivers of living water. There are other scriptures that use this typology as well. Often the biblical example for oil is to give light (and also for many kinds of anointing.) The subject of the parable of the ten virgins is the giving of light, so those are the scripture at which we will look. Exo 25:6 oil for the light And you shall command the sons of Israel that they bring you pure olive oil beaten for the light, to cause the lamp to burn always Exo 27:21 in the tabernacle of the congregation, outside the veil which is before the testimony. Zechariah 4 speaks of the seven lamps connected to the two olive trees, and the golden oil flows through golden pipes to keep the seven lamps burning—or lighted. Revelation 1:12-20 uses similar symbology representing the seven churches. Verse 20—“ the mystery of the seven stars which you saw in My right hand and the seven golden lamp-stands. The seven stars are the angels of the seven churches, and the seven lamp-stands which you saw are the seven churches. Mat 5:14 You are the light of the world. A city that is set on a hill cannot be hidden. Mat 5:15 Nor do men light a lamp and put it under the grain-measure, but on a lampstand. And it gives light to all who are in the house. We—the church—are the light of the world. That light is to be on a lampstand, or candle stick, where it gives the maximum amount of light. Mat 5:16 Let your light so shine before men that they may see your good works and glorify your Father who is in Heaven. Very clearly letting your light shine is equated with doing good works. Oil represents giving light, having heat, and having zeal. Rev 3:15 I know your works, that you are neither cold nor hot. I would that you were cold or hot. Rev 3:16 So because you are lukewarm, and neither cold nor hot, I will vomit you out of My mouth. Rev 3:17 Because you say, I am rich and increased with goods and have need of nothing, and do not know that you are wretched and miserable and poor and blind and naked, Can we see a parallel between the five foolish virgins and the Laodiceans of Revelation 3? The five foolish virgins were seemingly of the same mindset. Of the Laodiceans, God says “I know your works, that you are neither cold nor hot.” They displayed no heat. They had no zeal. Instead they were lukewarm—unconcerned disconnected, indifferent, uninvolved, disengaged—and of an apathetic mindset. God spoke sternly to the five foolish virgins whose lights had gone out—whose oil ran out—who had no good works. They were denied access to the marriage, and God tells them, “Mat 25:12 But he answered and said, Truly I say to you, I do not know you. What a shock this would be to someone who believed their relationship with God was on a sound foundation! What brought the five foolish virgins to this point of despair? Mat 25:6 And at midnight there was a cry made, Behold, the bridegroom comes! Go out to meet him. Mat 25:7 Then all those virgins arose and trimmed their lamps. Mat 25:8 And the foolish said to the wise, Give us some of your oil, for our lamps have gone out. If we are to make the connection with Matt. 5:14-16, the five foolish virgins were discovered to not have what it takes to let their light shine to the world so that mankind could see their good works and glorify our Father who is in heaven. Yes, this is a parable, but in the parable, they turn to the five wise virgins, who have done what is essential so that their lights would shine so mankind could see their good works and glorify God. The connotation is that the five foolish virgins thought that what the five wise virgins had done was sufficient and that they, the foolish virgins could somehow share the good works that had been done by the wise virgins. Another lesson that we can learn from this parable is that you cannot buy the Holy Spirit, as Simon the sorcerer tried to do. Some have believed as the five foolish virgins, that others could do the good works for them—and make their lights shine. You can’t buy good works, and you cannot buy Christian character. These things are dependent upon a one on one relationship with God—these things cannot be done by another for us. As Christians, it is incumbent upon us that we follow Christ—that we follow His example. When He walked the earth, He obeyed the laws of God and committed no sin. He also did good works—from healing the physically, emotionally, and mentally infirm to feeding the hungry. Certainly no one would say Jesus Christ had no good works. In our society today, some churches accept the ‘cheap grace’ approach and believe and practice the concept that they are saved by grace and there is no real obedience to God’s laws necessary. Yet they have done many good works such as feeding the hungry, visiting prison inmates, caring for the widows, orphaned and homeless, provided drug and alcohol rehabilitation, and family and marriage counseling. On the other hand, most in the Church of God tradition have emphasized keeping God’s laws (though some believe they pick and choose which ones they want to obey), but have basically decided that their commission was to preach the Gospel of the Kingdom as a witness. Almost as if by administrative decision they have decided to let other churches do the love-type works. As Christ our example did, so must we. We need to do both. It is not an either/or. Continuing in Matthew 25 we have the next parable—of the talents. We have all read this passage many times. For times sake, I will not be able to read it through today. The major attention has often been placed upon the reward of being a ruler and having authority. But also emphasis has to be placed on spiritual growth. The connection between this parable and the parable we just read concerning the foolish virgins is really quite obvious. Where there is no light (good works) there is no entrance into the marriage of the bridegroom—and Jesus’ denial that He even knows you. In this parable, where there is no increase in the talent (spiritual growth) God has given, there is no place in the Kingdom of Heaven. Rather, the non-productive person will be cast away. So really, if you don’t do anything, you will not receive anything. God really wants people who are totally dedicated and committed and who are seeking perfection—those who see and understand the purpose of God, and diligently seek it. The description of the servant’s attitude suggests something qualitatively different from the other two servants found faithful. There is a definite contrast going on here. The works are indicative of the relationship with the master. The third slave had no works which in the gospels is the same as having no faith. Free grace people balk at this statement because Lordship people think the logical conclusion is that one has to have good works to prove that he is saved. In the gospels we do have statements like when Jesus says, “Why do you call me Lord and do not do what I say?” But when we read Paul we get in to issues such as carnality, entering the Kingdom of Heaven as though through fire, etc. So we know that works don’t always follow. But when we are dealing with parables, we need to let them use their terminology. This parable is followed directly by yet another parable—which again emphasizes the need to do good works—and spells it out quite succinctly. The emphasis has often been placed on being a “sheep” in order to inherit the Kingdom of God. And again, this was and is correct. But let’s read the parable a little more closely. Mat 25:31 But when the Son of Man comes in His glory, and all the holy angels with Him, then He shall sit on the throne of His glory. Mat 25:32 And all nations shall be gathered before Him. And He shall separate them from one another, as a shepherd divides the sheep from the goats. Mat 25:33 And indeed He shall set the sheep on His right hand, but the goats off the left. Mat 25:34 Then the King shall say to those on His right hand, Come, blessed of My Father, inherit the kingdom prepared for you from the foundation of the world. Mat 25:35 For I was hungry, and you gave me food; I was thirsty, and you gave Me drink; I was a stranger, and you took Me in; Mat 25:36 I was naked, and you clothed Me; I was sick, and you visited Me; I was in prison, and you came to Me. Mat 25:37 Then the righteous shall answer Him, saying, Lord, when did we see You hungry, and fed You? Or thirsty, and gave You drink? Mat 25:38 When did we see You a stranger, and took You in? Or naked, and clothed You? Mat 25:39 Or when did we see You sick, or in prison, and came to You? Mat 25:40 And the King shall answer and say to them, Truly I say to you, Inasmuch as you did it to one of the least of these My brothers, you have done it to Me. We see the Son of Man coming in glory with his angels. This is the second coming. Judgment results in entrance to heaven or being sent to the same fate as the devil and the demons—which is revealed to be the lake of fire. The rejection of the goats was not based on what they did, but on what they failed to do. It was a sin of omission toward “the least of these” (cf. the rich man and Lazarus in Luke 16:19–31). God abhors not simply the performing of sinful acts but also the omission of deeds. Failure to do good is in fact to do evil. In addition the free gift of grace (as represented in Matt 20:1–16) has to be reconciled with the role of works (as here in 25:31–46 {Matt 25}). The works are the fruit that demonstrates the reality of the conversion of one’s heart. The love shown by these deeds of mercy springs from true faith. As Walvoord affirms, “What is presented here is not the basis or ground of salvation but the evidence of it…. Accordingly, while works are not the ground of justification for salvation, they can be the fruit or evidence of it.” Since this section started off with judgment resulting in the lake of fire, and since it is clear from this parable that they are judged by their works and sent to the everlasting fire for not having the works - which represent faith - why do people have such a difficult time believing that the parables in between say the same basic thing? We know from other scriptures that we, as Christians, are to be preaching the gospel of the Kingdom, and spreading the word of God. This parable shows us how to preach the Gospel, by letting our light shine, in doing good works. Jesus mentioned six different areas: 1. Feed the hungry, 2. Give drink to the thirsty, 3. House the stranger who is homeless, 4. Clothe the cold and naked, 5. Visit and care for the sick and infirm, 6. Visit those who are imprisoned. Yes, these are parables—but it is given for us to understand these parables. God, in these parables has given us insight for being a wise virgin, for expanding the value of our talents, and for preaching the gospel by letting our light shine—by doing good works. Jesus mentioned six areas here. Will everyone have all opportunities in all these areas on an equal basis? No! Will everyone be good at doing the same things? No! In I Corinthians 12 we read of differing spiritual gifts in various areas. So far I have visited only one man in prison—he was a murderer and was in a maximum security facility—and in this case, he had asked for a visit. These last few years the Church of God has been moving slowly—ever so slowly—in this direction. More congregations have begun praying for the sick and sending get-well cards. There have also been prayers at services—and there have been efforts to provide relief to the needy. There are many ways in which we can let our light so shine before men, that they will see our good works and glorify our Father in heaven. Matthew, the same disciple who was inspired to write that passage in chapter 5 was also inspired to write these parables we have been looking at today. He was also inspired to write another example. Mat 19:16 And behold, one came and said to Him, Good Master, what good thing shall I do that I may have eternal life? Mat 19:17 And He said to him, Why do you call Me good? There is none good but one, that is, God. But if you want to enter into life, keep the commandments. Mat 19:18 He said to Him, Which? Jesus said, You shall not murder, you shall not commit adultery, you shall not steal, you shall not bear false witness, Mat 19:19 honor your father and mother, and, you shall love your neighbor as yourself. Mat 19:20 The young man said to Him, I have kept all these things from my youth up; what do I lack yet? Mat 19:21 Jesus said to him, If you want to be perfect, go, sell what you have and give to the poor, and you shall have treasure in Heaven. And come, follow Me. Mat 19:22 But when the young man heard that saying, he went away sorrowful; for he had great possessions. Mat 19:23 Then Jesus said to His disciples, Truly I say to you that a rich man will with great difficulty enter into the kingdom of Heaven. Mat 19:24 And again I say to you, It is easier for a camel to go through the eye of a needle than for a rich man to enter into the kingdom of God. Mat 19:25 When His disciples heard, they were exceedingly amazed, saying, Who then can be saved? Mat 19:26 But Jesus looked on them and said to them, With men this is impossible, but with God all things are possible. This young man had obeyed the laws of God from his youth. Yet Jesus said there was another thing he must do in order to inherit eternal life—and Jesus tells him he must have good works—to go and sell what he has and administer or give it to the poor. He had great possessions. He did not have to spend the majority of his waking hours just trying to provide for his own daily needs. So he had the time and the possessions to go and assist the poor. The indication is that he was unwilling to do it—even with eternal life at stake. John Wesley once said: One great reason why the rich, in general, have so little sympathy for the poor, is, because they so seldom visit them. Hence it is, that, according to the common observation, one part of the world does not know what the other suffers. Many of them do not know, because they do not care to know: they keep out of the way of knowing it; and then plead their voluntary ignorances an excuse for their hardness of heart. "Indeed, Sir," said person of large substance, "I am a very compassionate man. But, to tell you the truth, I do not know anybody in the world that is in want." How did this come to pass? Why, he took good care to keep out of their way; and if he fell upon any of them unawares "he passed over on the other side." We cannot allow this to be true of us. It is a matter of eternal life. In summary several points are worth highlighting. First, in each parable the judgment occurs at the consummation of this age. While the timing of that event is unknown, each follower is to be ready for and anticipate the coming kingdom. Second, the essential nature of the judgment is a separation. The judgment will render decisions that are eternal in nature, reflecting the status of each human being with regard to his or her eternal relationship to the kingdom. Phrases such as “the darkness outside,” the “fiery furnace,” and “weeping and gnashing of teeth” describe eternal separation from the kingdom. They are not simply expressions of grief over a Christian life that did not count for much in the kingdom, for they are figures and phrases representing an eternal exclusion from the presence of God. With this in view, it has been suggested that salvation in these parables is viewed as a “whole,” not simply as a point of entry. The “sons of the kingdom” and the “sons of the evil one” (Matt 13:38) are on opposite sides of the divide. There is no room for purgatory, universalism, or a view that some may miss the heavenly “banquet” while yet retaining a right to entry into the kingdom. Those who are rejected are permanently excluded. Third, the basis for this eternal judgment is the individual’s works. In some cases the emphasis is on faithfulness to a job assigned: perhaps in a picture of preparation for an event, or a picture of the fruit of the believer. But however it was pictured, works were the key to the judgment. What complicates the problem is that the decision for rejection or acceptance is presented as a decision based on these works. Such a judgment is highlighted by the parables of the Wheat and the Tares (perhaps along with the Narrow Door and the Virgins) in which those who appear to fit into the proper categories do not do so (even when they think they do) since they were not properly prepared for the kingdom. Perhaps the clearest example is the parable of the Sheep and the Goats, in which eternal life and eternal perdition are the options meted out based on how people treated the followers of the Son of Man. Works are not separated from the faith one exercises for entrance to the kingdom for works are evidence of that faith. A true change of heart will be reflected in a person’s life. A lack of that change is apparently enough to prevent entrance into the eschatological kingdom (the goats are prohibited from entrance because of their actions while the sheep are given entrance because of their works); but works are never ultimately separated from the faith of the individual, for it was also shown that works are not in themselves enough to impress the Son of Man positively in His role as judge ( Matt 7:21–23). In Conclusion, we cannot earn salvation. It is a gift—a gift from God. But we are called to good works! If we have faith, we will have good works—one without the other is dead. But all must be of God. We can’t do anything without God. Without Him we can bring forth no fruit whatsoever that He recognizes. If there is any good fruit it is from Him. Only God can produce good fruit within us—through His Spirit. He gives us Faith. And He Gives us His works. He then gives us the free gift of Grace and Salvation—Eternal Life. We are His Workmanship—we are His Good Works. All the honor, glory, joy and praise goes to Our Father in heaven. Our thanks should be to God for producing the Love, Faith, Joy and Peace within us, and that He produces good works in us. Time does not permit giving the extensive examples of how this all works to fulfill the preaching of the gospel. There are many opportunities to let our lights shine so people can see good works in us and glorify Our Father in heaven—if we have that as a mindset. Let’s be aware of the importance of Good Works in our lives. After all, it is a matter of Eternal Life. |
