Gloomy Christianity. Matthew 6:16-18
Progressive Relationship Requesting Disciplines Matthew 6:16-18 2| Gloomy Christianity | Matthew 6:16-18 “Moreover, when you fast, do not be like the hypocrites, with a sad countenance. For they disfigure their faces that they may appear to men to be fasting. Assuredly, I say to you, they have their reward. But you, when you fast, anoint your head and wash your face, so that you do not appear to men to be fasting, but to your Father who is in the secret place; and your Father who sees in secret will reward you openly” (Matthew 6:16-18). Jesus discusses with His disciples the issue of “fasting,” an example of the spiritual disciplines accompanying a believer’s life. “Discipline is one of the most negative terms in our language. In most settings, groaning is the response when we mention discipline. The context of discipline imposes something upon my life that will be uncomfortable or even painful. Discipline proposes “no pain, no gain!” We consider the long-range effects good, but the immediate involvement is distasteful. One issue that accompanies discipline, or the lack of it, is guilt, paralleling the Old Testament law structure. In the Book of Romans, Paul discussed the guilt of being under the law (Romans 7). He knew the discipline he should maintain in his life, but he could not do it. He referred to himself as, “O wretched man that I am” (Romans 7:24). Paul depicts this condemnation as “this body of death.” In the Sermon on the Mount, Jesus placed spiritual discipline on a new level, keeping to the premise of the sermon. We must never forget the premise and understand its context. Jesus proposed our helplessness. “Blessed are the poor in spirit” (Matthew 5:3). We are to be enveloped and constantly aware of this helplessness like one who is mourning: “Blessed are those who mourn” (Matthew 5:4). Embracing our helplessness allows the Comforter to merge with us to form the Kingdom person. This embrace does not rid me of my helplessness; it provides for the merger between God and man, my helplessness with His greatness, forming a new creature. The Kingdom person has the mind of Christ, knows the heart of Christ, and expresses the feelings of Christ. What does this do to spiritual discipline? Discipline is negative because it goes against my wants and comfort. What if what I want becomes what He wants? Jesus gives six illustrations. The old law structure required the discipline of not committing murder (Matthew 5:21), which is difficult because anger and hatred fill me. I must go against what I want to accomplish with this law. What if the love of Christ consumed me, and He eliminated my hate? The discipline of not committing murder would cease to be difficult and uncomfortable. It would be a delight! This thought is valid in all six of His illustrations. In Christ, the spiritual disciplines of the new Kingdom person move from negative to positive. Discipline is no longer the drag of obligation but the delight of the heart. Jesus does not impose distasteful religious practices on the believer. My father testified of his encounter with Jesus at an altar of prayer. A group of men was counseling and praying with him. He was hesitant to embrace Christianity fully. He said to the men praying with him, “I am not sure I can be a Christian. I do not like what you like, and I like the things you do not like.” One man wisely replied, “We have a God who can change your likes to dislikes and your dislikes to likes!” Indeed, this is the New Covenant! Christianity is not the imposition of distasteful obligations on a person to better the whole. It is not curtailing pleasurable activities for the family. The resistance of enjoyment for the betterment of the long-range view is not Jesus’ proposal. Jesus approached discipline from the new viewpoint of a Kingdom person. What is this new view? Party In our passage, Jesus portrays a picture of the Old Testament approach to discipline. Fasting was best done “with a sad countenance.” To highlight their sadness, they would “disfigure their faces.” They linked the sad look and disfigured faces to the commandment of God to “afflict your souls.” The Day of Atonement was the annual occasion when the high priest entered the Holy of Holies in the temple’s tabernacle to perform the sacrificial system of Israel. The people participated as the high priest carried out his role in offering the sacrifices. “It shall be a holy convocation for you; you shall afflict your souls, and offer an offering made by fire to the Lord” (Leviticus 23:27). A severe warning followed this requirement: “For any person who is not afflicted in soul on that same day shall be cut off from his people” (Leviticus 23:29). We can see from this warning how fasting links with repentance, remorse, and guilt. The people often wore sackcloth and sprinkled ashes on their heads. They might even have ripped their clothes to express their anguish. There are only three occasions in the Gospel accounts where the writers mention fasting (Matthew 6:16+; 9:14+; Luke 18:12). A few references in the Book of Acts and Paul’s epistles record where the church or an individual fasted, but Luke and Paul give no instructions on fasting in any of these Scriptures. You might even view the significant references to fasting as discouraging to the activity. Jesus’ teaching in the Sermon on the Mount gives some insight into the practice of fasting (Matthew 6:16-18). However, the instruction He gives is not about fasting but the premise, “poor in spirit.” Jesus does not instruct us concerning when to fast or how long to fast. He provides no insight into circumstances that demand fasting, and there is no commandment to fast! His message for fasting is the same regarding charitable deeds and prayer—the “poor in spirit” who merge with God experience His life. Meekness, fulness, mercy, purity, and peace are in such abundance that the persecuted rejoice in their persecution. Would not spiritual disciplines take on this same quality? Would prayer be a scheduled time or an obligation to accomplish? Would not fellowship with God be a delight in one’s life? Would giving to others be a duty to fulfill? An individual in the merger with Jesus becomes the extension of His presence to others! What a delight! Spiritual disciplines are “a party” with Jesus! This emphasis on fasting surfaced in a confrontation between Jesus and the disciples of John the Baptist (Matthew 9:14-17). John’s disciples and the Pharisees fasted on a regular schedule. John’s disciples observed that Jesus did not teach His disciples to fast; therefore, they did not. The question arose, “Why?” Jesus referred to Himself as the Bridegroom. The personal attendants to the bridegroom do not fast when the bridegroom is with them. The wedding celebration is not a time for mourning or fasting but a time of feasting and joy! Bible scholars disagree and find some difficulty with the complete statement of Jesus. “Can the friends of the bridegroom mourn as long as the bridegroom is with them? But the days will come when the bridegroom will be taken away from them, and then they will fast” (Matthew 9:15). Jesus is the Bridegroom who is present with them. There is no mourning when this is true; it is a celebration. The second statement refers to His absence when the resurrection takes the Bridegroom from them. Jesus’ statement at the end of Matthew’s account is, “And lo, I am with you always, even to the end of the age” (Matthew 28:20), a statement filled with celebration! Pentecost was the presence of Jesus indwelling the believer. Is it not cause for celebration? The only time Jesus was absent was between the crucifixion and resurrection. He is not absent from us! “To them God willed to make known what are the riches of the glory of this mystery among the Gentiles: which is Christ in you, the hope of glory” (Colossians 1:27)! The joy of celebration fills the parables of the Kingdom! The Kingdom of Heaven is like a man who finds a treasure in the field, and he joyously sells all he owns to purchase the field (Matthew 13:44). A merchant seeks beautiful pearls and finds the pearl of great price, and he sells all he has that he might own this one (Matthew 13:45-46). The Kingdom of Heaven is like a wedding feast; all are invited (Matthew 22:1-14). The return of the prodigal son creates a party (Luke 15:11-32). Finding her lost coin, the woman jubilantly calls her friends and neighbors together (Luke 15:8-10). The Kingdom is the shepherd returning with the lost sheep. He spreads the word to his friends and neighbors to come and rejoice with him (Luke 15:4-7). This picture does not negate the need for repentance. John the Baptist introduced the message “Repent, for the kingdom of heaven is at hand” (Matthew 3:2)! Matthew records that Jesus preached the same message (Matthew 4:17). Joy is at the heart of repentance. The call to repentance is not so the Kingdom of Heaven will come. It is an announcement that the Kingdom is here; its arrival took place in Jesus! What is the proper response to such a gift from God? We should repent! The Trinity God has forgiven us! The Trinity God has blessed us with all spiritual blessings in Christ (Ephesians 1:3). This call to repentance is not an obligation or painful necessity; it is a privilege of accepting a grand gift from God! Come to the party! Any struggle in spiritual disciplines directly connects to self-centeredness. The person living in the Kingdom party merger delights in the unfolding presence of Jesus in the disciplines. Spiritual disciplines are not required medicine but desired dessert. They are not actions demanded, but intimacy with the Lover of my soul. They are not working for an employer to earn a paycheck but participating in the heart of Jesus! Place If Christianity is a party, where is its location? Jesus precisely locates the grand celebration in “the secret place.” In the discourse on “charitable deeds,” Jesus highlights the concept of “secret” (Matthew 6:4). About prayer, Jesus uses language to speak of a location or place. Again, He uses the word “secret” (Matthew 6:6). Now, Jesus concludes the subject of spiritual disciplines by bringing us to “the secret place” (Matthew 6:18). Since Jesus uses this imagery in all three significant aspects of religion, one must conclude it is the pivotal issue. In previous studies, we attempted to discover the mind of Christ regarding this location, and we must review and renew our thoughts concerning “the secret place.” In each case, Matthew translates the word “secret” from some form of the Greek word “kruptos.” Its basic meaning is “to keep secret.” It promotes the concept of hidden, concealed, or a place where we cannot see it. “Kruptos” is always in the adjective form, and an adjective gives content or modifies a noun. Therefore, in translating the statements of Jesus, the scholars added the word “place.” Since they used “kruptos” as a substantival adjective, they are justified in doing so. This kind of adjective means it is used as a noun in every way one can use a noun. Jesus speaks about a real place called “secret.” If we use a literal view in understanding the words of Jesus, we see that His great concern is in the secretive practice of spiritual disciplines. The success of fasting is that no one knows. God only hears and rewards prayer when no one knows we prayed, naturally eliminating all public and corporate prayer. God only acknowledges charitable deeds when no one knows who did them. However, this interpretation violates the premise of the Sermon on the Mount. It emphasizes the outward activity instead of the inner merger. The standard for success becomes the form of the action instead of the source. Jesus highlights the source of the activity by illustrating it. Pride, self-acknowledgment, and self-centeredness fill the hypocrite. He wants others to know what he did, and he is self-sourced in all his activities. Our actions may be good, proper, and beyond reproach, but we are wrong if our motive is not for the “secret place.” The idea of “secret” or “hidden” in the Scriptures often links with “mystery” (Romans 16:25; 1 Corinthians 2:7; Colossians 1:26). According to Paul, the mystery has been hidden “from ages and generations.” But “God willed to make known what are the riches of the glory of this mystery among the Gentiles: which is Christ in you, the hope of glory” (Colossians 1:27). IT IS THE MERGER! All spiritual disciplines emerge from “the secret place,” the merger of God and man. From the intimacy of oneness with Him, we experience the disciplines which enhance our union with Him! Spiritual disciplines are not gloomy obligations we carry out to please a dictatorial god but an expression of love and reverence flowing from a heart submerged in the party of His presence. Any spiritual discipline not sourced by such a party and not flowing from such a place of the merger is hypocritical! Paradox Therefore, spiritual disciplines become the platform for revealing a strange paradox. According to the dictionary, a paradox is “a seemingly absurd or self-contradictory statement or proposition that when investigated or explained may prove to be well-founded or true.” Perhaps, there are several aspects to one great paradox or many paradoxes that merge from this mystical secret place. The idea of “party” and “discipline” is a paradox, and no party comes in gloomy obligation and necessity of relationship. In the Parable of the Prodigal Son, the joy, celebration, and rejoicing of the party given by a forgiving father are contrasted with the unfairness pointed to by the elder son (Luke 15:11-32). While the music and dancing of the party were taking place, the elder son was angry, resentful, and hurt. He said to his father, “Lo, these many years I have been serving you; I never transgressed your commandment at any time; and yet you never gave me a young goat, that I might make merry with my friends” (Luke 15:29), The discipline of the commandment is seen against the backdrop of a wild party. The elder son expresses how self-contradictory the party is by saying, “But as soon as this son of yours came, who has devoured your livelihood with harlots, you killed the fatted calf for him” (Luke 15:30). The gloomy discipline of faithfulness produces earning, deserving, and self-sourcing attitudes. But listen to the father’s heart. “It was right that we should make merry and be glad, for your brother was dead and is alive again, and was lost and is found” (Luke 15:32). Do not the “poor in spirit,” living in the merger with the Father, live in celebrating the party of oneness? They know nothing about obligation, only extreme gratitude! The Beatitudes speak of this same paradox. They begin with the absolute poverty of the human spirit, which demands total dependence upon the Father (Matthew 5:3). Jesus ends these grand statements with the state of blessedness because we “are persecuted for righteousness’ sake” (Matthew 5:10). He describes the persecution as “being reviled,” “accused of all kinds of evil,” and “falsely represented” (Matthew 5:11), a paradox, for the person merged with the Spirit of Jesus “rejoices and is exceedingly glad” (Matthew 5:12). The gloom of unfair treatment, false accusations, and physical suffering does not correspond with the celebration and joy of a party! The spiritual discipline of turning the other cheek when insulted by an evil person may be necessary (Matthew 5:39). The redemptive nature of Jesus comes in the party of the merger. When an evil person sues you for your tunic, spiritual discipline grants him your cloak (Matthew 5:40) with celebration. The party happens when Jesus’ heart captures us in oneness with Him! Many can accomplish the spiritual discipline of going the required mile, but rejoicing can only occur in the second mile when you live in the party of His presence (Matthew 5:41)! If we grind under the spiritual disciplines, there is no party. Christianity can quickly become a series of duties that we must accomplish. We become trapped. Jesus calls us to live in “the secret place.” It is the place of merger with His Person! In His embrace, we know His heart, share His mind, and experience the party of His presence!