Transforming Habits: Spiritual Guidance through the Sermon on the Mount

Transforming Habits

Spiritual Guidance through the Sermon on the Mount

Stephen W. Robbins

Transforming Habits

Spiritual Guidance through the Sermon on the Mount

Copyright © 2009 Stephen W. Robbins. All rights reserved. Except for brief quotations in critical articles or reviews, no part of this book may be reproduced in any manner without prior written permission from the publisher. Write: Permission, Wipf and Stock Publishers, 199 W. 8th Ave., Suite 3, Eugene, OR 97401.

ISBN: 978-1-60608-323-9

EISBN: 978-1-4982-7515-6

Wipf & Stock

A Division of Wipf and Stock Publishers

199 W. 8th Ave., Suite 3

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Unless otherwise identified, all Scripture quotations in this publication are taken from the New American Standard Bible (NASB), © The Lockman Foundation 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977.

Table of Contents

Title Page

Preface

Chapter 1: The Sermon on the Mount

Part One: Invitation to Kingdom Living

Chapter 2: The Blessed Welcome

Chapter 3: The Blessed Identity

Part Two: Description of Kingdom Living

Chapter 4: Continuum of the Law’s Intent and the Gospel’s Extent

Chapter 5: Contrast of Kingdom Character and Pharisaic Obedience—For Example: Murder

Chapter 6: Contrast of Kingdom Character and Pharisaic Obedience—For Example: Adultery

Chapter 7: Contrast of Kingdom Character and Pharisaic Obedience—For Example: Divorce

Chapter 8: Contrast of Kingdom Character and Pharisaic Obedience—For Example: Oaths

Chapter 9: Contrast of Kingdom Character and Pharisaic Obedience—For Example: Retaliation

Chapter 10: Contrast of Kingdom Character and Pharisaic Obedience—For Example: Enemies

Chapter 11: Audience of One vs. Theatrical Righteousness —For Example: Almsgiving

Chapter 12: Audience of One vs. Theatrical Righteousness —For Example: Prayer

Chapter 13: Audience of One vs. Theatrical Righteousness —For Example: Fasting

Chapter 14: Application of the Lord’s Prayer—Treasure God: Hallowed Be Thy Name . . .

Chapter 15: Application of the Lord’s Prayer—Trust God: Give Us This Day Our Daily Bread

Chapter 16: Application of the Lord’s Prayer—Treasure Others: Forgive Us Our Debts . . .

Chapter 17: Application of the Lord’s Prayer—Entrust Others to God: Lead Us Not into Temptation . . .

Chapter 18: Application of the Lord’s Prayer—Love God and Neighbor through Prayer

Part Three: Decision for Kingdom Living

Chapter 19: Decision for Kingdom Living —Either Enter the Narrow Way or Enter the Broad Way

Chapter 20: Decision for Kingdom Living —Either Produce Good Fruit or Produce Bad Fruit

Chapter 21: Decision for Kingdom Living —Either Build on the Rock or Build on the Sand

Chapter 22: Conclusion

Appendix

Bibliography

To John Sparks

Remember when . . .

Preface

Our job is to get people to pray the prayer so that when they die they go to heaven. This statement, made by an evangelical pastor, was uttered during a small group discussion on personal transformation. To allow him the opportunity to clarify, if not recant his comment, I asked him to explain what he meant. He elaborated, We pastors talk a lot about transformation. But we know that deep down inside, people do not change. We preach about it on Sundays because we are supposed to, but we know that our people will just keep on doing what they have been doing.

I find this sentiment troubling—and widespread. While I was visiting a flagship church that champions church growth, the pastor gave a prayer of invitation for people to receive Christ. After the prayer he asked those who had just asked Jesus into their heart to fill out the response card found in the bulletin. He instructed them (i.e., those who checked the little box indicating Today I received Jesus as my Savior) to take the card to the Welcome Center immediately following the service so that they could receive a free gift and the church could have a record of their decision. Then he stated in no uncertain terms, Let me reassure you, the church will not contact you in any way. We will not visit you, phone you, or e-mail you. You have my word on this!

Why would he say this? Evidently, because his job was done. The prayer has been prayed. The masses are heaven-bound. What more is there to do?

Evangelize the Church

Is there more? Does accepting Jesus into your heart amount to securing a place in heaven? If you don’t die tonight and don’t find yourself standing at the gates of heaven before you awake, is there a gospel for you? Is there good news for you now, while you’re alive? If there is, what is it?

Can we reduce conversion to justification and relegate sanctification to the more spiritual ones among us? Can we entrust our death to Jesus (what happens to us after we die) without entrusting our life to Him (what happens to us before we die)? Does being absolved from the eternal penalty of sin trump any and all growth in godliness? Can Christians marginalize morality and set aside character development as an elective endeavor? Unless God has changed His mind, the answer is no.

Moral Knowledge and Guidance

Though disappearing in our modern world, moral knowledge is accessible. We can, and in fact we must, understand and embrace moral authority that teaches us what right and wrong, good and evil character and conduct look like in everyday life. The time has come to Christianize the Christians! Contrasted to the worldview that sees humans as animals living entirely in a physical world, the Scriptures (both Old and New Testament) present a spiritual environment that is just as real, even more real. Human activity, both good and bad, cannot be explained merely by DNA and brain chemistry. The good life cannot be limited to making money, making love, or making it to the top. In the kingdom of God, sin becomes impractical and loses its draw—even when no one is watching.

Transforming Habits goes beyond concerns about whether or not certain behavior is, or should be, legally or politically correct. This book is about right and good character and conduct, about inward and outward transformation.

Transforming Habits is about living in the reality of the Sermon on the Mount. This treasured section of the Bible explains what God calls us to be and do. As a recognized, systematic body of moral teaching, it gives us a shared knowledge of what is morally acceptable and praiseworthy. This teaching of Jesus describes what life looks like in God’s kingdom among us. It brings orientation to our will.¹

Learning to Live Again

People who are born again must learn to live again. Sinful habits of the old self do not simply disappear with the appearance of the new self. This is why the Apostle Paul instructed young Timothy, Discipline yourself for the purpose of godliness (1 Timothy 4:7). Human effort is not contrary to divine grace. God’s amazing grace does not eliminate the need for a disciplined life and a plan for growth. Disciples live in an already, but not yet state—in Christ they are already new creations, but they are called to lay aside the old self and put on the new self (Ephesians 4:22, 24). God has given us charge over our character. We are instructed to keep watch over what we do: Watch over your heart with all diligence, for from it flow the springs of life (Proverbs 4:23); Test yourselves to see if you are in the faith; examine yourselves! (2 Corinthians 13:5).

When a certain lawyer questioned Jesus as to what one must do to inherit eternal life, Jesus concurred with the lawyer’s own response: You shall love the Lord your God with all your heart, and with all your soul, and with all your strength, and with all your mind; and your neighbor as yourself (Luke 10:27).

Do this, Jesus said, and you will live (Luke 10:28).

How do we do this? How do we love God and neighbor in everyday life? To be sure, help is needed to obey this double-love command! Those who have tried know they cannot just do it. The Holy Spirit must come alongside us in the everyday situations of life and help us. Along with the action of God’s Spirit and the events of ordinary life, effort on our part is essential for obedience to come to fruition.²

Jesus left us an example to follow (1 Peter 2:21). Take My yoke upon you, Jesus said, and learn from Me (Matthew 11:29). He is the Master to whom we become apprentices. We become His disciples—students for life!—believing He has the best insight on how to live and love as God intends.

For we do not have a high priest who cannot sympathize with our weaknesses, but one who has been tempted in all things as we are, yet without sin (Hebrews 4:15). Question: How could Jesus in His humanity be tempted in all things and yet not sin? Answer: He was prepared. When called for, Jesus was ready, willing, and able to obey the double-love command. Jesus was battle-ready because He engaged in transforming habits (i.e., spiritual disciplines). He developed habits, as the following verses indicate (emphasis added):

• "As was His custom, [Jesus] entered the synagogue on the Sabbath, and stood up to read" (Luke 4:16).

• "[Jesus] came out and proceeded as was His custom to the Mount of Olives. . . . And He knelt down and began to pray" (Luke 22:39, 41).

• "Crowds gathered around [Jesus] again, and, according to His custom, He once more began to teach them" (Mark 10:1).

Transforming habits—the practices commonly called spiritual disciplines—prepare the way for the Lord to work for us, in us, and through us. They provide a path for God’s joyous love to be experienced and expressed by us. Transforming habits provide fertile ground for spiritual growth and place us in a position to see faith working through love (Galatians 5:6) on a daily basis. Transforming habits prepare our bodies to instinctively respond as Jesus would if He were in our situation.

We know from experience that real life tests are almost always pop quizzes. We cannot cram for them. We simply must be ready. As Origen advocated in the third century, In the times of relief between temptations let us stand firm for their onset, and let us be prepared for everything that can happen, so that whatever comes to pass, we may not be tested as though unready, but may be revealed as those who have disciplined themselves with extreme care.³

Sermon Application

Each chapter in this book concludes with a Sermon Application. There are questions to ponder and transforming habits to practice. They guide you through a reliable pattern for spiritual formation. Each Sermon Application is designed to (1) expand your vision of what life looks like in God’s kingdom, (2) build your intention to advance in kingdom character and conduct, and (3) engage you in means suited to carry your intention into the reality of your vision.

Each chapter you read will include many Scripture references. I encourage you to keep a Bible by your side as you go through this study. Look up verses in their original context when you have a question or want more clarification. Incorporate the Sermon Application into your personal reading of the book. Or, for richer reflection and application, discuss the questions and share your experiences with a friend or in a small group.

On a Personal Note

You are about to enter my public and private world. In each chapter you will read my confessions. Though tempted to make the confessions generic or skip them altogether, I decided to include them (with the permission of my wife and others) because they help connect the Sermon on the Mount to everyday life. My prayer is that, as you read my confessions, you will be moved to voice your own confessions.

Unless otherwise noted, I use the New American Standard Bible (NASB) when quoting Scripture. I have used and written notes in the same Bible ever since my first day of college in 1980. It has been rebound and restored, and I plan to continue to make it my working study Bible until that day when I give it to my children as a legacy. As in the NASB, personal pronouns are capitalized in this study when referring to God. This provides consistency with the biblical texts cited, as well as brings clarity and a certain honor to Him to whom the pronouns pertain.

I want to express thanks to the members of Rivera First Baptist Church. For nearly two years they graciously received my preaching and teaching on the Sermon on the Mount. Their faithfulness and wisdom encouraged and enhanced this study. I also want to thank my wife, Ruth Robbins, my mom, Beverly Robbins, and my friends Terri Garcia, Nancy Fitts, and Timothy Hummel for their constructive feedback and proofreading. Any errors that remain are my responsibility alone.

1. The Ten Commandments—another recognized, systematic body of moral teaching—is addressed in the appendix.

2. One is not a morally good person by accident or drift, but by a choice settled into character: a choice to live as a person who is intent upon advancing the various goods of human life with which they are effectively in contact, in a manner that respects their relative degrees of importance and the extent to which the actions of the person in question can actually promote the existence and maintenance of those goods. Willard, Naturalism’s Incapacity, 21.

3. Origen, Origen, 161.

1

The Sermon on the Mount

(1) And when [Jesus] saw the multitudes, He went up on the mountain; and after He sat down, His disciples came to Him. (2) And opening His mouth He began to teach them, saying, . . . (Matthew 5:1, 2)

Which of the following sayings of Jesus are found in the Sermon on the Mount?

a. Blessed are the poor in spirit, for theirs is the kingdom of heaven.

b. Our Father who art in heaven, hallowed be Thy name.

c. Seek first the kingdom of God and His righteousness.

d. However you want people to treat you, so treat them.

e. All of the above.

The correct answer is e. The Sermon on the Mount contains many of Jesus’ famous sayings. Here we find His teaching in concentrated form—no narrator, no interruptions, no discussion. In red-letter editions of the Bible, the ones that print Jesus’ words in red type, we see a lot of red. In fact, we see only red when we read Matthew 5–7, the three chapters in the Bible that record the sermon.

As a way of introduction to the Sermon on the Mount, let us look at the s.e.r.m.o.n.’s . . .

Setting

Evangelist

Recipients

Message

Outline

Noteworthiness

The Sermon’s Setting

The summary statement in Matthew 4:23 (repeated in Matthew 9:35) and the introductory statement in Matthew 5:1, 2 set the stage for the sermon. The sermon is the first of five major discourses recorded by Matthew that show Jesus teaching . . . and proclaiming the gospel of the kingdom (Matthew 4:23a).¹ Likewise, the ten miracles recorded in Matthew 8–9 begin to show Jesus healing every kind of disease and every kind of sickness among the people (Matthew 4:23b).

Jesus went up on the mountain to deliver the sermon, thus the title, Sermon on the Mount. Mountains are where special events take place in Matthew, for example, the mount of temptation (Matthew 4:8), the mount of transfiguration (Matthew 17:1), and the mount of the great commission (Matthew 28:16). Jesus often would go up to the mountain by Himself to pray (Matthew 14:23) and to rest, or at least try to (Matthew 15:29).

Jesus sat down to preach. Whereas our custom invites the preacher or teacher to stand and the people to sit, the Jewish custom of that day was reversed; the rabbi would sit and the students would stand (cf. Matthew 26:55).

Historically speaking, the sermon recorded in Matthew 5–7 (which takes about fifteen minutes to read) can be likened to a portrait. It gives an accurate impression of and corresponds closely to Jesus’ actual teaching ministry. It is not an abstract painting (as many higher critics argue) that obliquely depicts the original object and therefore invites and involves the observer’s contribution in determining the final product. Nor is it a photograph (as fundamentalists argue) that gives a word-for-word record of an event.

The Sermon’s Evangelist

Jesus was the preacher who delivered the Sermon on the Mount. He was not only a first century Palestinian Jew; He was the eternal Son of God. He was truly man and truly God at the same time. It was the Word of God made flesh (John 1:14) that preached the word on that Galilean mountain. The sermon and the sermon’s evangelist, therefore, are truly unique and God-sent.

Jesus holds the threefold office of prophet, priest, and king. Each aspect of this work and service is evidenced in the Sermon on the Mount. As a prophet, Jesus spoke to man as the mouthpiece of God (John 3:34; 7:16–18; cf. Deuteronomy 18:18; Jeremiah 1:9). He faithfully revealed the word of God—the gospel of the kingdom of God—by neither adding to nor taking away from its eternal and intended meaning (Matthew 5:17–20). As a priest, Jesus fulfilled God’s will for man. He practiced what He preached! He lived in the reality of God’s kingdom; and He made it possible for us to do the same through His atoning death (Hebrews 8–10) and intercession (Hebrews 7:25). As a king, Jesus rules with absolute sovereignty (Revelation 17:14). He governs and protects those who live in His kingdom—those who hear and respond to the sermon’s message. He will judge all people