“Basic Christianity, Part 36” by Romans
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We are continuing in our Series, “Basic Christianity.” Tonight, we are continuing in the review and examination of our Christian walk, as a facet of Basic Christianity. We are going to continue our acrostic review of the phrase, “By Growing in Grace,” in regard to our following in the steps of Christ. So far we look at “B” and “y” in the word, “By,” and the letters “G” and “R” in the word, “Growing,” “R” in Read and Study His Word, and “O” in Obey His Commands.
Tonight, we will look at the “w” in the word for “Worship Him.” For the word, “worship,” The World's Bible Handbook provided what we read in Luke 6:46: “And why call ye me, Lord, Lord, and do not the things which I say?”
Before we review and examine the verse I just quoted, there is one major non-negotiable I would like to establish as it applies to Basic Christianity: Jesus Christ was God in the flesh. This is clearly and repeatedly established in Scripture. We are reviewing the letter “w” in our acrostic “By Growing in Grace,” and the “w” stands for worship.
Worship is not only a mental attitude and exercise, it is also a physical act, to bow down before in reverence. Nothing and nobody is worthy of worship except God, Alone. This, too, is a firmly established non-negotiable in the Word of God.
With that in mind, let's consider the events recorded in Acts 10, when Cornelius, the first Gentile convert to Christianity, was first in the presence of the Apostle Peter. We read, “And as Peter was coming in, Cornelius met him, and fell down at his feet, and worshipped him.” Notice Peter's immediate response in the next verse: “But Peter took him up, saying, Stand up; I myself also am a man” (Acts 10:25-26). Above and beyond being improper for anyone to worship him, he knew it was blasphemous for such a thing to be done to anyone but God.
In the Book of Revelation, and somehow on two separate occasions in Revelation 19:10 and 22:8-9, the Apostle John was so overwhelmed by all that he was seeing and hearing and experiencing, he worshiped the angel who was speaking to him, and in each case, as Peter did with Cornelius, the angel immediately refused that worship. We read John's words, “And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God” (Revelation 19:10).
Again in Revelation 22:8-9, we read, “And when I had heard and seen, I fell down to worship before the feet of the angel which shewed me these things. Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God.” In each case with John, the angel immediately recoiled as John's misguided reaction to all that was happening, and chastened John for worshiping him with the words, “See thou do it not,” and the summary rebuke: “Worship God.”
Matthew Henry has something to say about these two accounts: “Here is the first interview between Peter and Cornelius, in which we have, 1. The profound and indeed undue respect and honour which Cornelius paid to Peter (Acts 10:25): He met him as he was coming in, and instead of taking him in his arms, and embracing him as a friend, which would have been very acceptable to Peter, he fell down at his feet, and worshipped him;
some think, as a prince and a great man, according to the usage of the eastern countries; others think, as an incarnate deity, or as if he took him to be the Messiah himself. His worshipping a man was indeed culpable; but, considering his present ignorance, it was excusable, nay, and it was an evidence of something in him that was very commendable - and that was a great veneration for divine and heavenly things:
no wonder if, till he was better informed, he took him to be the Messiah, and therefore worshipped him, whom he was ordered to send for by an angel from heaven. But the worshipping of his pretended successor, who is not only a man, but a sinful man, the man of sin himself, is altogether inexcusable, and such an absurdity as would be incredible if we were not told before that all the world would worship the beast, (as we read in Revelation 13:4).
2. Peter's modest and indeed just and pious refusal of this honour that was done him (Acts 10:26): He took him up into his arms, with his own hands (though time was when he little thought he should ever either receive so much respect from or show so much affection to an uncircumcised Gentile), saying, “Stand up, I myself also am a man, and therefore not to be worshipped thus.” The good angels of the churches, like the good angels of heaven, cannot bear to have the least of that honour shown to them which is due to God only.
See thou do it not, saith the angel to John (Revelation 19:10 and Revelation 22:9), and in like manner the apostle to Cornelius. How careful was Paul that no man should think of him above what he saw in him! Christ's faithful servants could better bear to be vilified than to be deified. Peter did not entertain a surmise that his great respect for him, though excessive, might contribute to the success of his preaching, and therefore if he will be deceived let him be deceived; no, let him know that Peter is a man, that the treasure is in earthen vessels, that he may value the treasure for its own sake.” (Unquote)
For those who wonder about, or debate whether or not Jesus Christ is identified in Scripture as God in the flesh, let them soberly consider the fact that there were many cases where people would run up to Christ, desperately appealing to Him to intervene is some critical case of personal sickness, or the sickness of someone dear to them, or impending death. And time after time, each of these various people worshiped Jesus. Unlike Peter to Cornelius, and the angel to John, Jesus never once rebuked them for worshiping Him. Let's notice a few examples:
Although some may argue that Jesus was too young to rebuke anyone in this first case I cite, I do so because it is an example that is included in the Gospels, and it supports my case that Jesus accepted worship, because He was worthy of worship, because He was God in the flesh: We read of the wise men who followed a star to find Him, “ And when they were come into the house, they saw the young child with Mary his mother, and fell down, and worshipped him” (Matthew 2:11).
After them, we read that a leper worshiped Him in Matthew 8:2; a certain ruler (Jairus) worshiped Him in Matthew 9:18; the disciples worshiped Jesus after He walked on the water in Matthew 14:33, as well as other occasions both before and after His resurrection; a woman of Canaan worshiped Him in Matthew 15:25;
James and John's mother worshiped Him in Matthew 20:20; and the man born blind whom Jesus healed worshiped Him in John 9:38. In each and all of these cases, Jesus accepted their worship. The next time a Jehovah's Witness rings my bell, I intend to ask them how this was not sin and out-right blasphemy if they are correct that Jesus was 'the archangel Michael, and not Jehovah God in the flesh.
One other related point I would like to make, is that we read in Isaiah 43:11: “I, even I, am the LORD; and beside me there is no saviour.” Do you realize the significance of this quotation spoken by God, Himself? Paul writes, “But is now made manifest by the appearing of our Saviour Jesus Christ” (2 Timothy 1:10). Peter writes, “But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ” (2 Peter 3:18).
Finally, the Apostle John writes, “And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God:” {The Name Jesus Christ means 'annointed saviour'}, “and this is that spirit of antichrist, whereof ye have heard that it should come; and even now already is it in the world” (1 John 4:3). That Jesus is undeniably God in the flesh is an airtight case in Scripture. Now let's review and examine our verse for the word, “worship” in which Jesus asks the question, “And why call ye me, Lord, Lord, and do not the things which I say?” (Luke 6:46).
This Jesus asked after His Sermon on the Mount in Luke's Gospel. He reviewed all the various traditional things that either added to or detracted from that which God gave His people through His servant Moses. But it applies to us fully, today, even though, as Gentile believers under the terms of the New Covenant, we are not bound to keep those things contained in the Old Covenant. There are things that Jesus, nonetheless, commands us to observe and obey, and His question is still valid, today: “And why call ye me, Lord, Lord, and do not the things which I say?”
John Gill writes of this, “And why call ye me Lord, Lord,.... Or, "my Lord, my Lord", as the Syriac version renders it; acknowledging, in words, his government over them; claiming an interest in him, and making use of his name and authority:
and do not the things which I say; or "command"; and therefore such words in their mouths would be of no use to them, since they neither did his Father's will, which he taught them, nor observed his commands and ordinances which he enjoined them; and therefore should not enter into the kingdom of heaven, nor be owned by him another day, but should be bid to depart from him;”
At this point there is a cross reference to Matthew 7:21-23 in John Gill's commentary, which says, “Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven; but he that doeth the will of my Father which is in heaven. Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name done many wonderful works? And then will I profess unto them, I never knew you: depart from me, ye that work iniquity.”
His comments on these verses follow: “Therefore whosoever heareth these sayings of mine,.... The comparison in this, and the following verses, is the concluding part of our Lord's discourses upon the mount, which are meant by these sayings, or doctrines, he here speaks of; and as he had in some foregoing verses chiefly respect to preachers, so here, to hearers, his disciples and followers in general.
The subject of this comparison, in Luke 6:47 is, "whosoever cometh unto me"; as all that are given to Christ by the Father will do, sooner or later: such whom he encourages to come to him, are they that labour and are heavy laden; and they that come aright, come as poor perishing sinners; they believe in him, give up themselves to him, to be saved by him with an everlasting salvation; all which is owing to efficacious grace.
These hear his sayings, as doctrines, not merely externally, but internally, having ears to hear given unto them, so as to understand them, love them, believe them, feel the power, taste the sweetness, and have a delightful relish of them; and such an one hears them, and doeth them: he is not only an hearer, but a doer of the word of the Gospel; the doctrines of it he receives in the love of them, and exercises faith on them; upon Christ, his grace and righteousness held forth in them, which is the great work and business of a Christian, he is to do, and does do in this life:
the ordinances of it he cheerfully obeys; and all the duties of religion he performs from love to
Christ, without any view to obtain eternal life hereby, which he only expects from Christ, as his sayings and doctrines direct him. The comparison follows, I will liken him to a wise man, which built his house upon a rock.
Luke says, "he is like a man which built an house, and digged deep, and laid the foundation upon a rock". Every believer is a builder; the house he builds, is his own soul, and the salvation of it; in order to which he digs deep, till he comes to a rock, to a good foundation; he searches diligently into the Scriptures of truth;
he constantly attends the ministry of the word; he inquires of Gospel preachers, and other saints, the way of salvation; which having found, he lays the whole stress of his salvation on the rock of ages, which rock is Christ: he makes him the foundation of all his hopes of eternal life and happiness; which is the foundation God has laid in Zion; and which has been laid ministerially by the prophets of the Old, and the apostles of the New Testament;
and by believers themselves, when they build their faith and hope upon it. This foundation, the person, blood, and righteousness of Christ, is as a rock, firm and strong, will bear the whole weight that is laid upon it; it is sure and certain, it will never give way; it is immoveable and everlasting; the house built upon it stands safe and sure.
Many will say to me in that day, Lord, Lord,.... That is, in the last day, the day of judgment, the great and famous day, fixed by God, unknown to angels and men, which will be terrible to some, and joyful to others; the day in which the faithful ministers of the Gospel shall be owned by Christ, and received into the kingdom of heaven:
"many", not of the common people only, but of the preachers of the word, who have filled up the highest station in the church below; not one, or two, or a few of them only, but many of them "will say to me"; to Christ, who will appear then as the judge of quick and dead, to which he is ordained by his Father,
Lord, Lord; not "my Lord, my Lord", as the Syriac version reads it; for they will not be able to claim any interest in him, though they will be obliged to own his dominion, power, and authority over them. The word is repeated to show their importunity, sense of danger, the confusion they will be in, the wretched disappointment they will have; and therefore speak as persons amazed and confounded, having expected they would have been the first persons that should be admitted into heaven. Their pleas follow;
have we not prophesied in thy name? This may be understood either of foretelling things to come; which gift wicked men may have, who have never had any experience of the grace of God, as Balaam, and Caiaphas, and others; or rather of preaching the word, which is sometimes called prophesying, and which may be done in the name of Christ, pretending mission and authority from him, and to be preachers of him, and yet be no better than "sounding brass", or "a tinkling cymbal"; yea, nothing at all as to true grace, or spiritual experience.
And in thy name have cast out devils? Diabolical possessions were very frequent in the times of Christ; no doubt but they were suffered, that Jesus might have an opportunity of showing his power over Satan, by dispossessing him from the bodies, as well as the souls of men; and of giving proof of his deity, divine sonship and Messiahship:
and this power of casting out devils was given to others, not only to the twelve apostles, among whom Judas was, who had the same power with the rest, and to the seventy disciples; but even to some who did not follow him, and his disciples, (see Mark 9:38) and some did this in the name of Jesus, who do not appear to have any true faith in him, and knowledge of him; as the vagabond Jews, exorcists, and the seven sons of Sceva, (in Acts 19:13). An awful consideration it is, that men should be able to cast out devils, and at last be cast to the devil.
And in thy name done many wonderful works? that is, many miracles; not one, or a few only, but many; such as speaking with tongues, removing mountains, treading on serpents and scorpions, and drinking any deadly thing without hurt, and healing all manner of diseases and sicknesses. Judas, for one, was capable of pleading all these things; he had the gift of preaching, and a call from Christ to it, and yet a castaway;
he had the power of casting out devils, and yet could not prevent the devil from entering into him; he could perform miracles, do wonders in Christ's name, and yet, at last, was the betrayer of him. These pleas and arguments will be of no use to him, nor of any avail to any at the great day. It may be observed, that these men lay the whole stress of their salvation upon what they have done in Christ's name; and not on Christ himself, in whom there is salvation, and in no other:
they say not a syllable of what Christ has done and suffered, but only of what they have done. Indeed, the things they instance in, are the greatest done among men; the gifts they had were the most excellent, excepting the grace of God; the works they did were of an extraordinary nature; whence it follows, that there can be no salvation, nor is it to be expected from men's works:
for if preaching the word, which is attended with so much study, care, and labour, will not be a prevailing argument to admit men into the kingdom of heaven;
how can it be thought that ever reading, or hearing, or any other external performance of religion, should bring persons thither? Then will I profess unto them,.... Publicly before men and angels, at the day of judgment, I never knew you; which must be understood consistent with the omniscience of Christ; for as the omniscient God he knew their persons and their works, and that they were workers of iniquity; he knew what they had been doing all their days under the guise of religion; he knew the principles of all their actions, and the views they had in all they did; nothing is hid from him.
But, as words of knowledge often carry in them the ideas of affection, and approbation (or, approval), (see Psalm 1:6) the meaning of Christ here is, I never had any love, or affection for you; I never esteemed you; I never made any account of you, as mine, as belonging to me; I never approved of you, nor your conduct; I never had any converse, communication, nor society with you, nor you with me.
The Persic version reads it, "I have not known you of old," from ancient times, or from everlasting; I never knew you in my Father's choice, and my own, nor in my Father's gift to me, nor in the everlasting covenant of grace; I never knew you as my sheep, for whom, in time, I died, and called by name; I never knew you believe in me, nor love me, or mine; I have seen you in my house, preaching in my name, and at my table administering mine ordinance;
but I never knew you exalt my person, blood, righteousness, and sacrifice; you talk of the works you have done, I never knew you do one good work in all your lives, with a single eye to my glory; wherefore, I will neither hear, nor see you; I have nothing to do with you. In this sense the phrase is used in the Talmud (y):
So here, Christ declares, he knew them not; that is, he did not like them; he would not admit them into his presence and glory; but said, depart from me, ye workers of iniquity. The former of these expressions contains the awful sentence pronounced by Christ, the judge; which is, banishment from his presence, than which nothing is more terrible: for as it is his presence that makes heaven, it is his absence that makes hell;
and this supposes a place and state, whither they are banished; which is elsewhere called their "own place, the lake" which burns with fire and brimstone; "everlasting fire", prepared for the devil and his angels... as it is an instance of strict justice, so a display of Christ's almighty power. The latter expression contains the character of these persons, and in it a reason of their punishment; they were "workers of iniquity":
It may be, neither adulterers, nor murderers, nor drunkards, nor extortioners, nor thieves, or any other openly profane sinners; but inasmuch as they did the work of the Lord deceitfully, preached themselves, and not Christ; sought their own things, and not his; what they did, they did with a wicked mind, and not with a view to his glory; they wrought iniquity, whilst they were doing the very things they pleaded on their own behalf, for their admission into the kingdom of heaven.” T. Bab. Moed Katon, fol. 16. 1.”
Finally, Mathew Henry shares with us, regarding Jesus question of why we call Him Lord, but do not do what He says.” He writes, “It is not enough to hear the sayings of Christ, but we must do them; not enough to profess relation to him, as his servants, but we must make conscience of obeying him.
1. It is putting an affront upon him to call him Lord, Lord, as if we were wholly at his command, and had devoted ourselves to his service, if we do not make conscience of conforming to his will and serving the interests of his kingdom. We do but mock Christ, as they that in scorn said, Hail, King of the Jews, if we call him ever so often Lord, Lord, and yet walk in the way of our own hearts and in the sight of our own eyes. Why do we call him Lord, Lord, in prayer (see Matthew 7:21-22) if we do not obey his commands? He that turns away his ear from hearing the law, his prayer shall be an abomination.
2. It is putting a cheat upon ourselves if we think that a bare profession of religion will save us, that hearing the sayings of Christ will bring us to heaven, without doing them. This he illustrates by a similitude which shows, (1.) That those only make sure work for their souls and eternity, and take the course that will stand them in stead in a trying time, who do not only come to Christ as his scholars, and hear his sayings but do them, who think, and speak, and act, in every thing according to the established rules of his holy religion.
They are like a house built on a rock. These are they that take pains in religion, as they do, - that dig deep, that found their hope upon Christ, who is the Rock of ages (and other foundation can no man lay); these are they who provide for hereafter, who get ready for the worst, who lay up in store a good foundation for the time to come, for the eternity to come. They who do thus do well for themselves; for:
[1.] They shall keep their integrity, in times of temptation and persecution; when others fall from their own stedfastness, as the seed on the stony ground, they shall stand fast in the Lord. [2.] They shall keep their comfort, and peace, and hope, and joy, in the midst of the greatest distresses.
The storms and streams of affliction shall not shock them, for their feet are set upon a rock, a rock higher than they. [3.] Their everlasting welfare is secured. In death and judgment they are safe. Obedient believers are kept by the power of Christ, through faith, unto salvation, and shall never perish.”
This concludes this evening's Discussion, “Basic Christianity, Part 36.”
This Discussion was originally presented “live” on June 2nd, 2020.
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