21 “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven, but the one who does the will of my Father who is in heaven.
Matthew Henry’s Concise Commentary:
Christ here shows that it will not be enough to own him for our Master, only in word and tongue.
It is necessary to our happiness that we believe in Christ, that we repent of sin, that we live a holy life, that we love one another.
This is his will, even our sanctification.
Let us take heed of resting in outward privileges and doings, lest we deceive ourselves, and perish eternally, as multitudes do, with a lie in our right hand.
Let every one that names the name of Christ, depart from all sin.
ESV Study Bible Notes:
An oral confession of Jesus as Lord does not always indicate a repentant heart.
MacArthur Study Bible:
The faith that says but does not do is really barren unbelief
Jesus is not suggesting that works merit salvation but that true faith will not fail to produce the fruit of good works
This point is also precisely the point of James 1:22-25; 2:26
It is always the Holy Spirit’s work to turn our eyes away from self to Jesus. But Satan’s work is just the opposite; he is constantly trying to make us look at ourselves instead of Christ. He insinuates, “Your sins are too great for pardon; you have no faith; you do not repent enough; you will never be able to continue to the end; you do not have the joy of His children; you have such a wavering hold on Jesus.” All these are thoughts about self, and we will never find comfort or assurance by looking within. But the Holy Spirit turns our eyes entirely away from self: He tells us that we are nothing, but that Christ is everything. Remember, therefore, it is not your bold of Christ that saves you—it is Christ; it is not your joy in Christ that saves you—it is Christ; it is not even faith in Christ, although that is the instrument—it is Christ’s blood and merits. Therefore, do not look so much to your hand with which you are grasping Christ as to Christ; do not look to your hope but to Jesus, the source of your hope; do not look to your faith, but to Jesus, the founder and perfecter of your faith. We will never find happiness by looking at our prayers, our deeds, or our feelings; it is what Jesus is, not what we are, that gives rest to the soul. If we are to overcome Satan and have peace with God, it must be by “looking to Jesus.” Keep your eye simply on Him; let His death, His sufferings, His merits, His glories, His intercession be fresh upon your mind. When you waken in the morning look to Him; when you lie down at night look to Him. Do not let your hopes or fears come between you and Jesus; follow hard after Him, and He will never fail you.
My hope is built on nothing less
Than Jesus’ blood and righteousness:
I dare not trust the sweetest frame,
But wholly lean on Jesus’ name.
29 “The secret things belong to the Lord our God, but the things that are revealed belong to us and to our children forever, that we may do all the words of this law.”
ESV Study Bible Notes:
Not everything that is true of God has been revealed.
That there are secret things anticipates the need to trust, obey, and be humble before God.
What God has revealed is for the sake of obedience
Matthew Henry’s Commentary:
A full answer is given to that question, Wherefore has the Lord done thus to this land? sufficient to justify God and admonish (correct) us.
But if any ask further why God would be at such a vast expense of miracles to form such a people, whose apostasy and ruin he plainly foresaw, why he did not by his almighty grace prevent it, or what he intends yet to do with them, let such know that these are questions which cannot be answered, and therefore are not fit to be asked.
It is presumption in us to pry into the Arcana imperii-the mysteries of government, and to enquire into the reasons of state which it is not for us to know.
See Acts 1:7; Jn. 21:22; Col. 2:18.
Secondly, We are directed and encouraged diligently to enquire into that which God has made known: things revealed belong to us and to our children.
Note,
1.Though God has kept much of his counsel secret, yet there is enough revealed to satisfy and save us.
He has kept back nothing that is profitable for us, but that only which it is good for us to be ignorant of.
2. We ought to acquaint ourselves, and our children too, with the things of God that are revealed.
We are not only allowed to search into them, but are concerned to do so.
They are things which we and ours are nearly interested in.
They are the rules we are to live by, the grants we are to live upon; and therefore we are to learn them diligently ourselves, and to teach them diligently to our children.
3. All our knowledge must be in order to practice, for this is the end of all divine revelation, not to furnish us with curious subjects of speculation and discourse, with which to entertain ourselves and our friends, but that we may do all the words of this law, and be blessed in our deed.
This is a crafty word from the lip of the arch-tyrant Pharaoh. If the poor enslaved Israelites must leave Egypt, then he bargains with them that it shall not be very far away—not too far for them to escape the terror of his arms and the observation of his spies. After the same fashion, the world hates the nonconformity of nonconformity or the dissidence of dissent; it would rather we were more charitable and not deal with things too severely. Death to the world and burial with Christ are experiences that worldly minds treat with ridicule, and as a result baptism, which pictures them, is almost universally neglected and even condemned. Worldly wisdom recommends the path of compromise and talks of “moderation.” According to this carnal policy, purity is admitted to be very desirable, but we are warned against being too precise; truth is of course to be followed, but error is not to be severely denounced. “Yes,” says the world, “be spiritually minded by all means, but do not deny yourself a little friendship with the world, the odd journey to Vanity Fair. What’s the good of denouncing this empty lifestyle when it is so fashionable and everybody does it?” Multitudes of professors succumb to this cunning advice, to their own eternal ruin. If we are going to really follow the Lord, we must be prepared to walk the narrow path and join Moses who refused to enjoy the pleasures of sin for a season. We must leave behind the world’s maxims—its pleasure, and its religion too—and go far away to the place where the Lord calls His sanctified ones. When the town is on fire, our house cannot be too far from the flames. When disease is rampant, it is hard to escape it. The further from a poisonous snake the better, and the further from worldly conformity the better. To all true believers let the trumpet-call be sounded: “Therefore go out from their midst, and be separate from them.” *
2 Every way of a man is right in his own eyes, but the Lord weighs the heart. 3 To do righteousness and justice is more acceptable to the Lord than sacrifice. 4 Haughty eyes and a proud heart, the lampof the wicked, are sin.
Matthew Henry’s Commentary:
We are all apt to be partial in judging of ourselves and our own actions, and to think too favorably of our own character, as if there was nothing amiss in it: Every, way of a man, even his byway, is right in his own eyes.
The proud heart is very, ingenious in putting a fair face upon a foul matter, and in making that appear right to itself which is far front being so, to stop the mouth of conscience.
We are sure that the judgment of God concerning us is according to truth.
Whatever our judgment is concerning ourselves, the Lord ponders the heart.
God looks at the heart, and judges of men according to that, of their actions according to their principles and intentions; and his judgment of that is as exact as ours is of that
A cake not turned is uncooked on one side; and so Ephraim was, in many respects, untouched by divine grace: Though there was partial obedience, there was too much rebellion left. My soul, I charge you to see whether this is true of you. Are you thorough in the things of God? Has grace gone to the very center of your being so that its divine operation is felt in all your powers, your actions, your words, and your thoughts? To be sanctified, spirit, soul, and body, should be your aim and prayer; and although sanctification might not be complete in you, still it must be at work in you.There must not be the appearance of holiness in one place and reigning sin in another; otherwise you will also be a cake not turned. A cake not turned is soon burnt on the side nearest the fire, and although no man can have too much religion, there are some who seem burnt black with bigoted zeal for that part of truth that they overemphasize; others are charred to a cinder with a self-congratulatory pharisaic performance of those religious activities that suit their mood. The assumed appearance of superior sanctity frequently accompanies a total absence of all vital godliness, and the saint in public is a devil in private. He deals in flour by day and in soot by night. The cake that is burned on one side is dough on the other. This is true of me, Lord Jesus; turn me! Turn my unsanctified nature to the fire of Your love, and let it feel the sacred glow, and let my burnt side cool a little while I learn my own weakness and lack of heat when I am removed from Your heavenly flame. Let me not be a double-minded man, but one who is entirely under the powerful influence of reigning grace. I know only too well that if I am left like a cake unturned, and am not on both sides the subject of Your grace, I will be consumed forever in everlasting burnings.
12 There is a way that seems right to a man, but its end is the way to death.
Matthew Henry’s Commentary:
We have here an account of the way and end of a great many self-deluded souls.
1. Their way is seemingly fair: It seems right to themselves; they please themselves with a fancy that they are as they should be, that their opinions and practices are good, and such as will bear them out.
The way of ignorance and carelessness, the way of worldliness and earthly-mindedness, the way of sensuality and flesh-pleasing, seem right to those that walk in them, much more the way of hypocrisy in religion, external performances, partial reformations, and blind zeal; this they imagine will bring them to heaven; they flatter themselves in their own eyes that all will be well at last.
2. Their end is really fearful, and the more so for their mistake: It is the ways of death, eternal death; their iniquity will certainly be their rum, and they will perish with a lie in their right hand.
Self-deceivers will prove in the end self destroyers
7 The fear of the Lord is the beginning of knowledge; fools despise wisdom and instruction.
ESV Study Bible Notes:
The fear of the Lord is the beginning of knowledge.
This is the core maxim of the book (of Proverbs): the quest for wisdom begins with the fear of the Lord (cf. 9:10 and Ps. 111:10, “The fear of the Lord is the beginning of wisdom”).
“Knowledge” and “wisdom” are closely tied together in Proverbs: “knowledge” tends to focus on correct understanding of the world and oneself as creatures of the magnificent and loving God, while “wisdom” is the acquired skill of applying that knowledge rightly, or “skill in the art of godly living” (see Introduction: Purpose, Occasion, and Background).
On the fear of the Lord, see notes on Acts 5:5; 9:31; Rom. 3:18; Phil. 2:12–13; 1 Pet. 1:17; 1 John 4:18.
The reason that the fear of the Lord is the beginning of both knowledge and wisdom is that the moral life begins with reverence and humility before the Maker and Redeemer.
The idea of a quest for knowledge sets biblical wisdom in the broad context of the ancient Near Eastern quest for truth, and this verse also validates such a quest as legitimate and good.
Thus it affirms a kind of “creational revelation,” the idea that one can find moral and theological truth through observing the world.
At the same time, it distinguishes the biblical pursuit of knowledge and wisdom from those of the surrounding cultures, for it asserts that submission to the Lord is foundational to the attainment of real understanding (cf. Ps. 111:10; Prov. 9:10).
By using the covenant name “the Lord” in preference to the more generic “God,” this verse makes the point that truth is found through Israel’s God. (For fearing the Lord in Proverbs as the right response to his covenant, see 1:29; 2:5; 3:7; 8:13; 10:27; 14:2, 26–27; 15:16, 33; 16:6; 19:23; 22:4; 23:17; 24:21; 31:30; see note on Ps. 19:9.)
In addition, the verse asserts that fools despise wisdom and instruction, thus setting up the alternative between the two ways of wisdom and folly.
This contrast dominates the entire book, as the way of wisdom, righteousness, and the fear of the Lord is set against the way of folly, evil, and scoffing.
The regulations for war in ch. 20 need to be used with great caution when principles are sought for the conduct of modern wars.
The first requirement is to distinguish holy war from other kinds, even in Israel.
Holy war is a concept which applies only, once and for all, to Israel’s occupation of its God-given land.
Even Israel’s wars in general are special, because at that period in the history of God’s dealing with humanity his people was also a nation, a political unit.
Now that that people is a church, which fights no wars as such, no nation has a mandate to suppose that God marches in its ranks in the wars that it fights – even where those wars may reasonably be thought just.
By the same token, Christian ‘just-war’ theory is right not to take this chapter as a mandate for fighting against impossible odds.
On the other hand, the principles of restraint, diplomacy, mercy and respect for noncombatants remain valid for all wars.
And any warfare which involves large-scale devastation of the creation itself should be repugnant, in view of vs 19-20.
21 So one of the men who have accompanied us during all the time that the Lord Jesus went in and out among us, 22 beginning from the baptism of John until the day when he was taken up from us—one of these men must become with us a witness to his resurrection.” 23 And they put forward two, Joseph called Barsabbas, who was also called Justus, and Matthias. 24 And they prayed and said, “You, Lord, who know the hearts of all, show which one of these two you have chosen 25 to take the place in this ministry and apostleship from which Judas turned aside to go to his own place.” 26 And they cast lots for them, and the lot fell on Matthias, and he was numbered with the eleven apostles.
New Bible Commentary:
The use of ‘chance’ to make such a major decision strikes us as odd, but there are two important things to be kept in mind.
First, this is before the giving of the Holy Spirit, and for these Jewish people Pr. 16:33 would seem to endorse such a way of prayerfully submitting the decision-making process to God’s will.
Proverbs 16:33: The lot is cast into the lap, but its every decision is from the Lord.
Secondly, the casting of lots came only after the disciples had done their best to specify the qualifications and identify the most suitable candidates.
In other words, the lot was not used to decide between the 120 but between two ’short-listed’ candidates with equal qualifications.
The church also made some very important decisions by calling together the parties concerned and having a meeting (see ch. 15)
15 The Lord saw it, and it displeased him that there was no justice. 16 He saw that there was no man, and wondered that there was no one to intercede; then his own arm brought him salvation, and his righteousness upheld him. 17 He put on righteousness as a breastplate, and a helmet of salvation on his head; he put on garments of vengeance for clothing, and wrapped himself in zeal as a cloak. 18 According to their deeds, so will he repay, wrath to his adversaries, repayment to his enemies; to the coastlands he will render repayment. 19 So they shall fear the name of the Lord from the west, and his glory from the rising of the sun;for he will come like a rushing stream, which the wind of the Lord drives. 20 “And a Redeemer will come to Zion, to those in Jacob who turn from transgression,” declares the Lord. 21 “And as for me, this is my covenant with them,” says the Lord: “My Spirit that is upon you, and my words that I have put in your mouth, shall not depart out of your mouth, or out of the mouth of your offspring, or out of the mouth of your children’s offspring,” says the Lord, “from this time forth and forevermore.”
ESV Study Bible Notes:
Isa. 59:14–20 Human sin is so radical that only God can redeem the guilty.
Isa. 59:14–15a Guilty mankind has so rejected justice, righteousness, truth, and uprightness that godliness is persecuted. truth has stumbled in the public squares.
The people no longer have any publicly acknowledged standard of truth.
Falsehood is freely proclaimed and readily accepted.
He who departs from evil (i.e., the evil that the people are doing) makes himself a prey (i.e., he is hunted like an animal).
Isa. 59:15b–16 it displeased him . . . his own arm brought him salvation.
God, who is offended by sin, is the only one able to accomplish salvation.
God lives outside of time from our perspective we can think that God looked forward 700 years and forgave Isaiah based on the death of Jesus, but the real fact Christ Jesus was the lamb slain before the foundation of the world and in God’s mind it was a done deal, an accomplished fact – and on the basis on the death of His own son, God said your guilt is taken away and your sin atoned for
In effect Isaiah hears the gospel and after this, Isaiah in effect gives God a blank check in v8 out of deep gratitude to God
This passage can be summed up in 4 words: God, Guilt, Grace, Gratitude
These words can also describe growth in the Christian life and should be descriptive of every Christian who is growing
We should be growing in our awareness of the holiness of God, and in response we should be growing in our sensitivity to sin in our lives
The gospel should then become more precious to us – we should become desperate for the gospel
We do not appreciate the gospel and how it applies to us until we become desperate for the gospel
When we experience the gospel in light of our sin then we respond in gratitude to God
9 The Lord is not slow to fulfill his promise as some count slowness, but is patient toward you,not wishing that any should perish, but that all should reach repentance.
Ask RC – The Sovereignty of God; 2007 Regional Conference Charlotte, NC
Not wishing reflects God’s decretive or sovereign will
The key to the text is the word “any”
Who are any? – look at the antecedent and it is clear that “any” is the elect
“4 In him was life,and the life was the light of men.”
From Biblical Assurance, part 1
Text is John 1:4
Teachers said God was dark and that He or His will could not be known
This reflects our current culture in that everyone talks about God, but no one talks about what He (God) requires
This was taught because everyone wants a god, but when you start defining God and God’s law it requires responsibility
So everyone wants a god, but a god that is really far away that you really can’t know and you don’t know what he wants because then you can live any which way our carnal heart desires
God has shown us who He is and He has told us His will
When God has truly saved an individual – the same power of God that saved that individual keeps that individual unto the end
Doctrine of Assurance
How do you know you have believed?
Look around – there are millions of people who believe they have been saved and yet there is no evidence of a new life in them, there is no evidence of a supernatural work of God
How can we be assured that we truly believe unto salvation? How do we know what we call belief is saving faith?
LOOKING TO JESUS. – HEBREWS 12:2
