Lord, Lord!

Matthew 7:21-23

February 2, 2003

 

The Sermon on the Mount answers the question, "What does a Christian look like." We can attend seminars and read books on men's opinions in this regard but nothing speaks with such clarity and simplicity as this Sermon of Christ. And yet as clear as it is, we also find this portion to be the most devastating sermon we've ever heard! That is why Martyn Lloyd-Jones says, "These, surely, are in many ways the most solemn and solemnizing words ever uttered in this world, not only by any man, but even by the Son of God Himself." And again he adds, "That is why these words in many ways are more solemnizing and, indeed, alarming than anything we find in the whole extent of Holy Writ" [The Sermon on the Mount, II, 261, 272]. Christ gives no wiggle room for our excuses or platform for our reasoning around God's law or validation for our evading the demands of the gospel. Christ speaks and we must examine ourselves in light of His message, or else we delude ourselves. 

 

I do not know of a better antidote to the modern heretical practice of easy-believism, as it is called, or decisional regeneration, than this passage. It seems that a plague of greater proportion than the "Black Death" has swept through the 20th Century and into the present century, as we have drifted from the purity of the gospel for the appeal of the masses. This is not a matter of preferring one method above another method. The concern goes beyond mere methodology or denominational emphases. We have callously declared masses of people to be Christian because they have repeated a little prayer at the end of a quick, denuded gospel presentation or because they have made their way to the front of the church after the preacher has manipulated them by clever stories and tactics. I remember sitting on a platform with other ministers shortly after I moved to Memphis as a popular evangelist conducted a one-day crusade. I watched and listened as he gave his effortless oration, a canned presentation that he had done many times, filled with stories and wordy techniques but short on gospel. He invited, no, he demanded people to come forward. Many did respond to his call. But after the dust settled and this man was long gone, there were no noticeable changes in the many that had responded. It was business as usual while this man could report to his donors the large number of decisions in his Memphis crusade. Here is the greater problem. Some of those that prayed the prayer that this man repeated were told by him that they were now saved because they prayed his prayer. They were told not to doubt it. And so dutifully, some of that number, profess to be Christian because of praying a prayer but they have never known Christ or the new birth. You could tell me many of the same type stories. Perhaps even some among us have fallen into the modern trap of professing ourselves to be Christians, and yet the evidence stands contrary to our profession. But we hold out the hope that maybe, just maybe, the preacher or teacher or parent was right in declaring us to be saved. And so we close our eyes to the teaching of Christ for fear that it will expose what is really in our hearts.

 

That is the purpose of the last four vignettes in the Sermon on the Mount. Each one challenges the ancient and modern notions that intellectual assent or mere belief in our religious faith is adequate on the final day. Each depicts two types of people, two ways of life, two sets of belief, two practices in life, and two worldviews. One leads to life; the other to eternal destruction. There is no place given for middle ground or compromise position. Only those who do the Father's will, Jesus declares, will enter the kingdom of heaven. While this verse has been misunderstood and even abused through the centuries, the context of the Sermon on the Mount helps us to understand precisely what Christ meant in this passage. Will you examine yourself in light of Christ's declaration?

 

I. The declaration made

 

Jesus Christ sets the record straight that many professing to be Christians are not Christians at all. That is a sobering reality. As a pastor I have had numerous discussions with people that steadfastly claim to be Christian in spite of very unchristian lifestyles. Even though I point them to passages that explain Christians being new creatures in Christ and Christians having the fruit of the Spirit, they will not hear of it. Because of their profession they maintain that they are Christians. But Jesus Christ declares that our professions are worthless without evidence of kingdom character and practice.

 

1. Divine limits set

 

A profession of Christ does not necessarily equate to reality. "Not everyone who says to Me, 'Lord, Lord,' will enter the kingdom of heaven." We've been considering Christ's Sermon on the Mount that teaches us what kingdom citizens look like, how they act, what they value, and where they are going. He cuts through the superficiality of so much popular Christianity and reinforces that true Christians have substance to their character and behavior. The mere use (or abuse) of Christ's name, "Lord, Lord," the praying of prayers in Jesus' name or serving in Jesus' name or singing songs in Jesus' name does not mean that we are Christian. Christ takes a future look at the Kingdom in all of its fullness and explains that when He declared, "The way is narrow that leads to life, and there are few who find it," He was not kidding. He reinforces that teaching by showing that a person may appear to be perfectly orthodox and even active in areas of Christian service, and still not be a kingdom citizen.

 

We must admit that modern evangelicalism prefers the soft route - being Christian without being a disciple, calling oneself "saved," without being sanctified. As John MacArthur explains, "One cannot pick and choose, accepting eternal life while rejecting holiness and obedience. When God justifies people he also sanctifies them" [The Gospel According to Jesus, 212]. "Not everyone who says to Me, 'Lord, Lord,' will enter the kingdom of heaven." Do you realize that around one-third of the world's population claims to be Christian? That includes every type of so-called Christian group. One in three people that you meet would say to Christ, "Lord, Lord." They would acknowledge Christ's existence, that He is Savior, and they would even profess Him to be Lord. Yet it does not take much imagination to realize that only a relatively few of that massive number have entered through the narrow gate onto the narrow way that leads to life.

 

Our own denomination would point fingers at some of the groups that claim to be Christian and rightly deny that they know the gospel of Christ. Yet we must look at our own house. Southern Baptists claim 16 million members. On any given Sunday, less than half of that number can be found in church. Several years ago I was doing research for an article and decided that I would investigate the membership of the five largest SBC churches in our county. I discovered that they had a larger total "non-resident" membership than Sunday School average attendance. But that is an across the board problem. I can remember Church Growth mastermind Peter Wagner laughing about the way that Southern Baptists uniquely count membership! It is nothing to laugh about though. Millions of Baptists have been given assurance by a pastor or Sunday School teacher or counselor or a card that they have signed, that they are Christians and yet there is no evidence of kingdom life in them. People want to be able to call themselves Christians regardless of their character and lifestyles - and we have accommodated them all too readily.

 

2. Kingdom character expressed

 

Jesus sets the limit of kingdom citizens as "he who does the will of My Father who is in heaven." That is kingdom character expressed in daily life. The language is forceful. "He who does the will of My Father," uses a present tense verb, showing that this is the ongoing practice of his life. The thing that drives the believer and stays with him through thick and thin is the desire and practice of obedience to the Father. What does Christ mean by "the will of My Father"? He is referring to precisely what He has been teaching in the Sermon on the Mount. "You have heard that it was said... but I say to you...." Jesus is not light on obedience. Grace does not exclude obedience but assures it. "Such is the union between the Lawgiver and the Saviour, that each is guarantee as it were to the honour of the other," writes Andrew Fuller. "If the Father's wrath abide on all who believe not on the Son, the Son no less excludes from the kingdom of heaven all who obey not the Father" [Works of Andrew Fuller, I, 591].

 

In Luke's parallel passage (6:46), Jesus upbraids all claiming to be Christian without corresponding obedience, "Why do you call Me, 'Lord, Lord,' and do not do what I say?" The Christian's evidence of genuineness "is not loud profession, nor spectacular spiritual triumphs, nor protestations of great spiritual experience," writes Don Carson. "Rather, his chief characteristic is obedience. True believers perform the will of their Father, consistent with their prayer, "Your will be done on earth as heaven"" [The Sermon on the Mount, 130].

 

But does this not contradict grace, someone might ask? As a matter of fact, some, under the guise of teaching grace alone, deny the necessity of obedience as the character of the Christian. Submission to Christ as Lord is considered an option not a necessity. That is antinomianism - lawlessness, and has nothing to do with the biblical teaching of grace. "This is not salvation by works: the contrast is not between merit and grace, but between profession and way of life. If people really trust Christ for salvation, their lives will no longer be self-centered; that they belong to the good tree will be made manifest by the fruit they bear" [Leon Morris, The Gospel of Matthew, 179]. The writer of Hebrews affirms this.

For if the blood of goats and bulls and the ashes of a heifer sprinkling those who have been defiled sanctify for the cleansing of the flesh, how much more will the blood of Christ, who through the eternal Spirit offered Himself without blemish to God, cleanse your conscience from dead works to serve the living God? [Italics added, 9:13-14]


The idea of "serve" means to serve the Lord even as the priests served the Lord (Greek, latreuein - to serve as in worship, to serve before the Lord). Those whom Christ has saved, who have proffered from the gift of grace, are saved to live unto the Lord. Right after the most quoted passage about salvation being by grace, Paul concludes, "For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand so that we would walk in them" (italics added, Eph 2:10). Jesus Himself declared that the proof of one's love for Him was not loud profession but obedience. "If you love Me, you will keep My commandments" (John 14:15). And again, "If anyone loves Me, he will keep My word... He who does not love Me does not keep My words" (John 14:23-24).

 

The reason for anyone's salvation is the work of Christ and the grace of God shown to him. But the evidence that he has received the grace of God is that he "does the will of My Father who is in heaven." There is no divorce between justification and sanctification. This passage calls for each of us to examine ourselves. Of course we see our sinfulness and inadequacy. None of us finds perfection. But can you honestly see that your desire and practice is to do the will of God, which are the commands He has given to us in His Word?

 

II. The defining day

 

So much of the New Testament points to "that day" which Christ refers to in our text. "Many will say to me on that day." The Greek text is emphatic, pointing to the day that is set by the Father in which the secrets of men's hearts will be judged, and all false professors of Christ will be exposed. There will be no contradiction between grace and obedience in "that day." Just after he explained, "For we walk by faith, not by sight," the Apostle Paul soberly reminds us of how believers are motivated by remembering that we will have a day of reckoning with Christ. "Therefore we also have as our ambition, whether at home or absent, to be pleasing to Him. For we must all appear before the judgment seat of Christ, so that each one may be recompensed for his deeds in the body, according to what he has done, whether good or bad" (II Cor 5:7, 9-10). Pleasing God by obedience with a view to "that day," is the lifestyle of the Christian.

 

1. Personal reckoning with Christ

 

Notice how personal Christ makes this statement. "Many will say to Me on that day." It is to Christ, as though face-to-face before His "judgment seat," that we will give an accounting of ourselves on that Day of Judgment. Though the title, "Lord," is not always used in its full theological sense in the Gospels, here it carries all the weight of divine sovereignty. The encounter with Him evokes the emphatic, "Lord, Lord," by those who gaze at Him in the fullness of His purity and righteousness. It is "apparently a way of emphasizing lordship; the speakers insist that they regard Jesus as their Lord," writes Morris [180]. They even used (or abused) the name of Christ. "Lord, Lord, did we not prophesy in Your name, and in Your name cast out demons, and in Your name perform many miracles?" Yes, these who professed Christ used His name to carry out their own self-centered purposes. They preached their sermons and cast out demons and performed miracles - just like King Saul, Judas Iscariot, and the sons of Sceva - but they never submitted to Him as Lord. They used their version of Christianity for social purposes or business promotions or as protection for their families from the ravages of the world or for self-aggrandizement. And so Christ the Judge calls them into account. They array their excuses, make their professions, offer their spiritual vocabulary, but Christ stops them. "I never knew you; depart from Me, you who practice lawlessness."

 

2. Self-delusion by many

 

How does this happen? It is rather impressive that not only do these that Christ notes have a spiritual vocabulary but they have also been involved in visible acts of ministry. Like King Saul that lived a self-centered life, they prophesied. Like the sons of Sceva that cast out demons until the demons turned on them and chased them down the street naked, they cast out demons. Like Judas Iscariot that followed Christ and participated in miracles, they performed miracles in Jesus' name. Jesus warned of such. "For false Christs and false prophets will arise and will show great signs and wonders, so as to mislead, if possible, even the elect" (Matt 24:24). It is what Paul warned concerning the deception of the man of sin who will work "in accord with the activity of Satan, with all power and signs and false wonders, and all the deception of wickedness for those who perish" (II Thess 2:9-10). The activism of preaching, the mysticism of exorcism, and the pragmatism of miracle working amounts to nothing before the face of Christ who knows the thoughts and intentions of the heart. And yet more people than we can number, perhaps even some among us today, lay claim to some area of Christian activism, mysticism, or pragmatism as their standing before Christ on "that day." But none of these things are evidence that we know Christ.

 

Self-delusion is the major issue that threatens any of us. It begins with a mistaken view of justification, that it is only legal and does not necessarily have moral effects. It is legal, mind you, but as we have noted, justification always includes sanctification or the process of holiness (Gal 2:15-21). Those whom Christ saves He also sanctifies (I Cor 1:30). Without sanctification no one will see the Lord (Heb 12:14). This self-delusion is strengthened by involvement and activity in Christian circles. It might be with a church or denomination or parachurch organization. We are not speaking of evil deeds, rather good deeds that have become a substitute for trusting and obeying Jesus Christ. So instead of relying upon the grace of God in Christ that results in obedient submission to Christ, the self-deluded professor of Christ relies on external deeds of busy activity. There are so many things that people can plunge into today that are worthwhile in themselves, but that have become substitutes for true Christianity. Such involvement becomes a mental crowbar that persuades the person that he is a Christian in light of all of his work and activity. But he lacks the uniting of head, heart, and life in passionate submission and obedience to Christ.

 

Remember what Jesus points out is lacking, "he who does the will of My Father who is in heaven." Activities, projects, and causes become the focal point of life. The deluded professor considers these things as the evidence of his faith. But Jesus reminds us that it is the simple obedience of the Father's will that demonstrates real faith.

 

To help us think through and examine our own hearts, let me identify some areas that can very easily become points of self-delusion because they are all good things. I was helped and stirred along this line by a couple of sermons by Martyn Lloyd-Jones, a true doctor of the soul, as I contemplated this text. First, there is the danger of thinking that you are a Christian because of what you oppose. There is a very broad - theologically broad - base of opposition to any number of evils in our day: abortion, social injustice, racism, socialism, the debasing teaching of evolution, etc. One can think that he is a Christian because he has joined the bandwagon with other professing believers in such noble and needed crusades.

 

On the other hand, because of defending certain truths or rights, we can think that we are Christians. It might be a rational defense of the gospel by apologetics. It might be defending gospel preaching or religious freedom or the right to prayer and Bible reading in public arenas. It might be a defense of biblical orthodoxy or Calvinism or another system of theological thought. These are noble causes to defend but they do not substitute for doing the Father's will.

 

Some think that because of their intense interest in theology or bible doctrine or church history that they are Christians. Lloyd-Jones reminds us, "But, valuable as it is, and wonderful as it is, it may become one of the most subtle dangers and temptations to the soul. A man can be so absorbed in the intellectual apprehension that he forgets that he is alive, and forgets other people" [288]. And that very thing happened after the Reformation and Puritan eras when "barren intellectualism" took over to the neglect of the soul. Probably the biggest danger field in this regard is in the seminary community where students pursue the Bible academically and may, without realizing it, fail to apply it to their own soul's needs.

Some have a pet interest, perhaps in biblical prophecy and world events. I remember a fellow around the time that I became a Christian that professed Christ and then became enamored with an interest in prophecy. That was what he wanted to talk about and read about. Soon, he had no interest in the gospel but only wanted prophecy speculations. Sadly, he fell away from even a profession of Christ. Some have interest in listening to sermons, maybe even filling notebooks with interesting quotes or Bible facts or trivia but they do not "fear and tremble" before the God of Scripture (Lloyd-Jones, 290].


I think you get the point. Anything can become a substitute for a faith that leads you to continually doing the will of the Father in heaven. Have there been some interests, maybe even good ones - that have captured your mind and heart? Does Christ know you as one of His own? Do you hear His voice and follow Him as His sheep?

 

III. The proclamation of Christ

 

The closing words are emphatic: "And then I will declare to them - I will proclaim with all authority and finality - 'I never knew you; depart from Me, you who practice lawlessness." The point is clear that there is no excuse or rationalizing or bargaining that will change the Judge's decision.

 

1. Never means never

 

This is not a case of having been a Christian and then losing salvation as some would say. "I never knew you," Jesus declares. The word implies, not general recognition, but personal, intimate knowledge - the knowledge of relationship. "He never recognized them for what they claimed to be" (Morris, 181). And it is evidenced by their "practice" of lawlessness. He does not speak of an occasional error but consistent wrongdoing, a life that is bent on following one's own will and desire in spite of what God has commanded [Morris 181]. Do the commands of Christ mean more to you than any of your pleasures and pursuits?

 

2. Final separation

 

"Depart from Me, you who practice lawlessness," Christ sentences. The use of the present imperative, "depart," or "go away from Me," intensifies this as forever departing from Christ, never able to draw near, never to see or feel the effects of righteousness, forever enveloped in the results of lawlessness. That is one command of Christ that every rebel will obey - he will have no choice. The Sovereign Lord, the Judge will speak and the most stubborn rebel will obey as he enters eternal doom.

 

Conclusion

 

I found Don Carson's closing comments to be penetrating and helpful. I will pass them to you as we conclude this study in God's Word.

It is true, of course, that no man enters the kingdom because of his obedience; but it is equally true that no man enters the kingdom who is not obedient. It is true that men are saved by God's grace through faith in Christ; but it is equally true that God's grace in a man's life inevitably results in obedience. Any other view of grace cheapens grace, and turns it into something unrecognizable. Cheap grace preaches forgiveness without repentance, church membership without rigorous church discipline, discipleship without obedience, blessing without persecution, joy without righteousness, results without obedience. In the entire history of the church, has there ever been another generation with so many nominal Christians and so few real (i.e., obedient) ones? And where nominal Christianity is compounded by spectacular profession, it is especially likely to manufacture its own false assurance [131].


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