Jesus Would Honor His Parents

Jesus Would Honor His Parents
by Jeff Himmel

The fifth of God’s “Ten Commandments” to ancient Israel was, “Honor your father and your mother…” (Exodus 20:12). They were to “reverence” (literally “fear”) their parents, holding them in the highest esteem and value (Leviticus 19:3). We’re mistaken if we think such commandments are just for young children. There’s something here for everyone. Let me suggest three ways to honor our fathers and mothers:

1. Young people, honor them by respecting their authority. “Children, be obedient to your parents in all things, for this is well-pleasing to the Lord” (Colossians 3:20). I know this isn’t always easy. You don’t always see the reason for their rules and limits. A three-year-old may not see the harm in playing in the middle of the street, and a teenager may not see the harm in going to an unsupervised party. But mom and dad have a good reason for saying no. I know they seem hopelessly out of touch with reality at times. But actually, they’ve seen a lot more of reality than you have. So they know what they’re talking about. Listen to them.

Honoring your parents goes beyond abiding by their rules. Many kids obey their parents but still show contempt for them. They talk disrespectfully to them and talk disrespectfully about them. God in¬structed Israel, “He who curses his father or his mother shall surely be put to death” (Exodus 21:17). Just as one who reveres God will not speak His name lightly (see Exodus 20:7), one who reveres his parents will always show respect for them.

2. Adults, honor them by living as they taught you. The good news about your out-of-touch parents is that they don’t stay that way for long. The older you get, the smarter they appear. The more you take responsibility for your own life, the more you see the wisdom of their instruction.

The apostle Paul calls the fifth commandment “the first commandment with a promise: that it may be well with you, and that you may live long on the earth” (Ephesians 6:2, 3). Our parents’ instruction and discipline equips us to succeed as adults. “A wise son makes a father glad, but a foolish son is a grief to his mother” (Proverbs 10:1).

Solomon wrote, “My son, do not forget my teaching, but let your heart keep my commandments; for length of days and years of life, and peace they will add to you” (Proverbs 3:1-2). Were these words directed to his son Reho¬boam? If so, we should take note. When Reho¬boam became king, he lost most of his kingdom by rejecting the counsel of his father’s advisors (1 Kings 12:1-16). Worse, he turned away from Solomon’s righteous advice, dragging his nation quickly into spiritual darkness. The price of ignoring our parents’ wisdom is high.

3. Honor them in their later years. “A gray head is a crown of glory; it is found in the way of righteousness” (Proverbs 16:31). God teaches respect for the aged, and that should certainly apply to our own parents. In a culture where many people cast aside the elderly as useless, this is a much-needed lesson. Jesus shows that the command to honor our parents has no time limits.

Some rabbis in Jesus’ day had a creative way to avoid helping one’s aged parents. They taught that a person could take the money he would have used to help his parents and instead donate it as a gift to God (i.e., put it in the temple treasury). By giving the money to a higher cause, he was freed from his obligation to his parents. But Jesus denounced this “loophole” as a direct violation of God’s law. Here is His verdict:

God said, ‘Honor your father and mother’…But you say, ‘Whoever says to his father or mother, “Whatever I have that would help you has been given to God,” he is not to honor his father or his mother.’ And by this you invalidated the word of God for the sake of your tradition (Matthew 15:4-6).

Jesus practiced what He preached. Even as He was dying, He placed His own mother in the care of a trusted and beloved disciple (John 19:26-27).

We owe our parents a debt of honor for what they have contributed to our lives. Paul emphasizes this in his instructions con¬cerning widows: “But if any widow has children or grandchildren, let them first learn to practice piety in regard to their own family, and to make some return to their parents; for this is acceptable in the sight of God” (1 Timothy 5:4). He adds, “But if anyone does not provide for his own, and especially for those of his household, he has denied the faith, and is worse than an unbeliever” (verse 8).

Do your parents know how much you honor them?

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Jesus Would Give to the Poor

JESUS WOULD GIVE TO THE POOR

by Bill Blue

Jesus taught believers have a responsibility to give to the hungry, poor and needy (Matt. 25:31-46). David wrote, “Blessed is he who considers the poor; The Lord will deliver him in time of trouble” (Psalm 41:1). Consider also what Proverbs has to say:

• “[H]appy is he who is gracious to the poor … he who is gracious to the needy honors Him [God]” (Prov. 14:21, 31).
• “He who mocks the poor taunts his Maker” (Prov. 17:5).
• “One who is gracious to a poor man lends to the LORD, And He will repay him for his good deed” (Prov. 19:17).
• “He who shuts his ear to the cry of the poor Will also cry himself and not be answered” (Prov. 21:13).
• “He who is generous will be blessed, For he gives some of his food to the poor” (Prov. 22:9).
• “He who gives to the poor will never want, But he who shuts his eyes will have many curses” (Prov. 28:27).

Jesus felt compassion for the hungry (Matt. 15:32; Mark 8:2-3). On multiple occasions, Jesus fed them himself (Matt. 15:32-38; John 6:1-14) even though He had no home on this earth of His own (Matt. 8:20; Luke 9:58). In 1 Corinthians, Paul points out that unless we too are motivated by love for the ones receiving our gifts, then our obedience to God’s command has profited us nothing spiritually. “[T]hough I bestow all my goods to feed the poor, and though I give my body to be burned, but have not love, it profits me nothing” (1 Cor. 13:3).

If our guiding principle is to consider “what would Jesus do,” then we too will feed the poor and be less concerned about our material prosperity. In the story of the “Rich Young Ruler” (Matt. 19:16-26; Mark 10:17-31; Luke 18:18-27), Jesus provided this additional instruction to a man who had faithfully kept God’s commandments, "If you wish to be complete [or perfect], go and sell your possessions and give to the poor, and you will have treasure in heaven; and come, follow Me" (Matt. 19:21). The lesson here isn’t that we must give all we have to the poor, but rather to emphasize how Christians should think first of others and less of material possessions (Matt. 6:19-24, 22:36-40).

The opportunities for following Jesus’ teachings to give to the poor are endless. As Jesus said, “For you have the poor with you always, and whenever you wish you may do them good” (Mark 14:7).

Jesus’ concern for the poor is a proof that He is the Christ. When John the Baptist was imprisoned, he sent a question to Jesus, asking if He was the Expected One. Part of Jesus’ answer to John was, “the poor have the gospel preached to them” (Matt. 11:2-5; Luke 7:22; see also Luke 4:18). Of course, this verse demonstrates that Jesus’ concern for the poor is not limited to their physical well being, but their spiritual well being as well. When evangelizing, do we consider the poor, or do we cherry-pick those whom we believe are “good prospects” for the church? James warned against this form of discrimination when he wrote “have you not made distinctions among yourselves, and become judges with evil motives? … [I]f you show partiality, you are committing sin and are convicted by the law as transgressors” (James 2:4, 9).

The benevolent responsibility of individual Christians is broader than the church’s authority to spend congregational funds. Paul said that an individual Christian’s responsibility to “do good,” is not limited to other Christians. “[L]et us do good to all men, and especially to those who are of the household of the faith” (Gal. 6:10). However, the New Testament pattern for using congregational funds is limited to examples of churches giving to other Christians. For example, in Acts 11:27-30 Christians in Antioch collected a “contribution for the relief of the brethren living in Judea.” Consider also how James instruct individuals that, “Pure and undefiled religion in the sight of our God and Father is this: to visit orphans and widows in their distress,” without reference to whether they were believers (James 1:27), but churches took care of only Christian widows (1 Tim. 5:16; Acts 6:1). The New Testament pattern for using congregational funds is limited to benefiting the poor, needy, or wanting Christians (2 Cor. 8:4, 9:1, 9:12; Rom. 15:26, Phil. 4:16, etc.). Thus, the Scriptures indicate that a congregation’s authority and responsibility for benevolent activity is not as broad as the responsibility given to individual Christians.

Spiritually speaking, we should recognize that we are all poor, and rely upon God’s help for our spiritual sustenance (Matt. 5:3).

Jesus’ teachings on giving are commandments by which we will be judged. “Everlasting punishment” is reserved for the unmerciful and uncompassionate who fail to feed the hungry and clothe the needy, but eternal life is promised to those who follow Jesus’ teachings on, and examples of, compassionate giving (Matt. 25:31-46; see also James 2:13).

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Jesus Would Visit the Sick

JESUS WOULD VISIT THE SICK

by Bill Blue

Would you like to please God, follow Jesus’ example, edify your brethren, and grow your church numerically and spiritually at the same time without doing anything difficult? Visit the sick among your friends, family, and brethren.

The Gospels are filled with accounts of Jesus healing the sick (Matt. 4:23-24, 8:14-17, 9:35; Mark 1:30-34, 6:5; Luke 4:38-40; John 4:46-53, 5:2-9, 11:1-45). Jesus’ ability to heal became well known (Matt. 14:35-36; Mark 6:54-56; Luke 7:2-10). We understand that the purpose behind miraculous healings was to confirm that Jesus spoke and did things by God’s authority (John 3:2, 5:36, 10:25; Heb. 2:2-4; see also Mark 16:20), and also help us “believe that Jesus is the Christ, the Son of God” (John 20:31, see also John 2:23, 11:1-45), but Jesus also healed the sick because, “He was moved with compassion for them [the sick]” (Matt. 14:14, see also Matt. 9:36).

Jesus gave His Apostles the ability “to heal all kinds of sickness and all kinds of disease” (Matt. 10:1, 8; see also Mark 3:14-15, 6:12-13; Luke 9:1-2, 9:6, 10:9). The book of Acts records several instances when the Apostles healed the sick (Acts 5:14-16, 9:36-41, 19:11-12, 28:8).

Jesus expects everyone to visit the sick. He instructed the Apostles to teach Christians “to observe (or “obey” according to the NIV and NRSV) all things that I have commanded you [the Apostles]” (Matt. 28:20), and taught that “everlasting punishment” is reserved for the unmerciful and uncompassionate who, among other things, fail to visit the sick (Matt. 25:31-46). Thus, all Christians, and not just the preachers, should follow Jesus’ example and visit the sick.

The writers of the New Testament likewise instructed the churches to visit the sick (James 5:14-15).

Jesus did not visit only the physically sick, but also the spiritually sick (Matt. 9:11-13; Mark 2:16-17; Luke 5:30-32). The Apostles and inspired authors of the New Testament also referred to the spiritually weak as sick (1 Cor. 11:29-30).

Visiting the sick is a way of expressing our love and concern for one another; thus, fulfilling another command of Jesus (John 13:34-35; see also Heb. 10:24). Visiting the sick also encourages and strengthens the brethren, and the relationships among the brethren, much in the same way that faithful attendance at worship services encourages the members assembled (Heb. 10:25). Visiting the sick will help grow the church (Cf. Eph. 4:11-16). I have known people who have left congregations to worship elsewhere because the brethren were “unfriendly,” or the preacher did not visit (or stay night and day with) the sick. (I have often wondered, did that person or other brethren visit the sick, or did that church believe that visiting was solely the responsibility of its preacher?)

We should not limit our concern to those who love us. David sang about the concern he had for his adversaries when they were ill (Psalm 35:12-13). Of course, showing compassion on someone other than friends, family, or brethren may encourage that person to consider becoming a member of your spiritual family.

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Jesus Would Not Want Us to Glory in Religious Titles

JESUS WOULD NOT WANT US TO GLORY IN RELIGIOUS TITLES
by Jeff Himmel

From my earliest days of preaching the gospel, I’ve met people now and then who insist on calling me “Reverend” Himmel. That always makes me uncomfortable — no, queasy would be more accurate — because Jesus tells us not to do that very thing.

My dictionary says “reverend” is an adjective that means “worthy of profound awe and respect.” Now, there may be some folks who respect me, but I’m quite sure I do not deserve anyone’s “profound awe.”

Of course, people who call me “Reverend” do it because they think that’s what you’re supposed to call a preacher. But who decided that? In older translations of the Bible the word “reverend” appears only once — as a description of God Himself: “Holy and reverend is his name” (Psalm 111:9). Newer translations render the word “awesome” or “fearful.” Such a majestic description of the power of God sounds ridiculous when tacked onto the names of men. What else but human pride could create such a mismatch?

Jesus spoke in strong terms against the kind of attitude that delights in religious titles. He denounced those who gloried in being called “Rabbi,” “Father,” and “Teacher” (Matthew 23:6-10). The words themselves were not wrong, but using them as titles of honor most definitely was. (Aren’t the terms “Doctor” and “Professor” used in a very similar fashion by preachers today?) Jesus pointed His disciples instead to humility: “But the greatest among you shall be your servant. And whoever exalts himself shall be humbled; and whoever humbles himself shall be exalted” (Matthew 23:11-12).

Sometimes, scriptural terms such as “elder,” “bishop,” or “pastor” are abused in the same way. In the New Testament these words are used to describe the men responsible for leading and overseeing a local church (see Acts 20:17,28; 1 Peter 5:1-3; 1 Timothy 3:1-7; Titus 1:5-9). They are spiritual job descriptions, not titles of rank.

Even a common Christian term like “brother” becomes a title of sorts if we apply it only to certain people, such as evangelists or elders. All true Christians are brothers in Christ, servants of God and of each other (Matthew 23:8 ). Why should I be called “Brother Jeff” and some other member of God’s family just be called “Tom?”

We are called to follow the Son of God, “who, although He existed in the form of God, did not regard equality with God a thing to be grasped, but emptied Himself, taking the form of a bondservant” (Philippians 2:6,7). The wearing of high-sounding religious titles is the very opposite of that servant spirit that Jesus demonstrated for us.

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Permit it to Fulfill All Righteousness

PERMIT IT TO FULFILL ALL RIGHTEOUSNESS
by Bill Blue

Today, men have differing views over the necessity of baptism. Some argue that baptism is necessary for salvation. Others argue that all one must do to be saved is believe. The apostles’ teaching on baptism is clear. Peter said baptism saves you (1 Pet. 3:21), and is necessary for the remission of sins (Acts 2:38). On one occasion Peter even commanded believers to be baptized (Acts 10:48). Paul said that baptism washes away, and frees us from, our sins (Acts 22:16; Rom. 6:6-8), allows us to put on Christ (Gal. 3:27), join His body (1 Cor. 12:13), and share in His death and resurrection by putting to death our former sinful ways (Rom. 6:3-8). On one occasion Paul even re-baptized disciples who only knew the baptism of John (Acts 19:5) even though John’s baptism was also for the remission of sins (Mark 1:4). The book of Acts describes multiple conversions involving baptism, and none that do not (Acts 2:38-41; 8:5-13; 8:35-38; 9:1-18 & 22:16; 10:34-48; 16:13-15; 16:25-34; 18:8). Yet some men still argue against the necessity of baptism. What would Jesus do?

Jesus consistently preached and commanded the necessity of baptism throughout His ministry.

Three different Gospels tell us Jesus began His ministry by submitting to baptism (Matt. 3:13-17; Mark 1:9-11; Luke 3:21-22). Jesus did not question the purpose or necessity of baptism. When John protested that his own righteousness was inferior to Christ’s, Jesus said, “Permit it to be so now, for thus it is fitting for us to fulfill all righteousness," and then He was baptized (Matt. 3:13-15). If one wants to be more like Christ, why wouldn’t he follow Jesus’ example and submit humbly to baptism as Christ did?

Two of the possible reasons why people fail to follow Jesus’ commands and examples are that they either believe they are smarter than God, or the simplistic nature of the gospel itself poses an obstacle to obedience (1 Cor. 1:18-29). Shortly after beginning His ministry, Jesus told Nicodemus, “unless one is born of water and the Spirit, he cannot enter the kingdom of God” (John 3:2-5). Is it that difficult to understand the necessity of water baptism? Should we question what the water actually accomplishes? Naaman had difficulties accepting the simplicity of God’s plan. When Elisha told Naaman that washing seven times in the Jordan River would cleanse Naaman of his leprosy, Naaman became indignant and initially refused (2 Kings 5:10-12). “Are not … the rivers of Damascus, better than all the waters of Israel? Could I not wash in them and be clean” (2 Kings 5:12)? In his arrogance, Naaman thought he was too smart to believe that washing in a muddy river would cleanse him of his leprosy. By so thinking, however, Naaman was actually saying that he was smarter than God. Fortunately, Naaman had a servant who could see the foolishness in not accepting the simple command. ““My father, if the prophet had told you to do something great, would you not have done it? How much more then, when he says to you, ‘Wash, and be clean’” (2 Kings 5:13)? Sometimes people like Naaman think too much when all they have to do is accept what Jesus said, “unless one is born of water and the Spirit, he cannot enter the kingdom of God” (John 3:5). “The foolishness of God is wiser than men, and the weakness of God is stronger than men. [1 Cor. 1:25] But God has chosen the foolish things of the world to put to shame the wise, and God has chosen the weak things of the world to put to shame the things which are mighty” (1 Cor. 1:25, 27).

After His death and resurrection, Jesus said “He who believes and is baptized will be saved; but he who does not believe will be condemned” (Mark 16:16). “Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit” (Matt. 28:19). These are among the very last statements Jesus said to all of the apostles at once prior to His ascension. Jesus could have used this occasion to speak to His apostles about anything and He chose to emphasize baptism. The Holy Spirit could have inspired Matthew and Mark to emphasize something else at the end of their gospel accounts, but He chose to emphasize baptism.

Despite all of man’s arguments about the necessity of baptism for salvation, one fact remains: no one can give a biblical reason not to do it. Do we truly want to consider what Jesus would do, and then do it, or would we rather, like Naaman, question the simplistic and easy nature of God’s command? If we truly wanted to follow Jesus’ example, we would humbly submit to baptism to fulfill His plan for achieving righteousness.

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Kingdom Come

KINGDOM COME
by Bill Blue

In the Lord’s Prayer, Jesus gave his disciples a model prayer that included the following request, “Thy kingdom come” (Matt. 6:10). Was this request fulfilled? What would Jesus say?

THE TIME OF GOD’S KINGDOM WAS FULFILLED IN THE FIRST CENTURY. John the Baptist prepared the way for Jesus. “In those days John the Baptist came preaching in the wilderness of Judea, and saying, ‘Repent, for the kingdom of heaven is at hand!’” (Matt. 3:1-2). “Now after John was put in prison, Jesus came to Galilee, preaching the gospel of the kingdom of God, and saying, ‘The time is fulfilled, and the kingdom of God is at hand. Repent, and believe in the gospel’” (Mark 1:14-15).

When Jesus said that “the time is fulfilled,” He was saying that the time of the prophecies of God’s kingdom had come. In Daniel 2, Daniel interprets a dream for King Nebuchadnezzar of Babylon. He tells the king about an image the king dreamed about (Dan. 2:31-35), and explains that the four parts of the image relate to four kingdoms (Dan. 2:37-40), and that a great stone, which crushes the image relates to a fifth kingdom (Dan. 2:34-35, 44-45).

Daniel explains that the first kingdom is Babylon (Dan. 2:37-38), and that the second kingdom will follow after Babylon. Daniel sees the next kingdom when the Medo-Persian empire defeats Babylon (Dan. 5:30-31). In chapter 8, the second and third kingdoms are identified as the Medo-Persian and Greek empires (Dan. 8:20-21).

The identity of the fourth kingdom is not revealed by prophecy, but through history we know that Rome was the next world empire. Daniel said that, “in the days of these kings [the fourth kingdom] the God of heaven will set up a kingdom which shall never be destroyed . . . and it shall stand forever” (Dan. 2:44). Rome was in power when Christ said, “The time is fulfilled, and the kingdom of God is at hand” (Mark 1:15).

Daniel also tells King Nebuchadnezzar that God “has made known to King Nebuchadnezzar what will be in the latter days” (Dan. 2:28). Isaiah and Micah say “in the latter days the mountain of the Lord's house shall be established” (Isa. 2:2; Micah 4:1). On the Pentecost following Christ’s resurrection, Peter quoted Joel 2:28 and said that he (Peter) was now in the “last days” (Acts 2:16-17). The church began that day (Acts 2:47).

THE COMING OF GOD’S KINGDOM WAS WITNESSED WITH POWER. During His ministry, Jesus said that “there are some standing here who will not taste death till they see the kingdom of God present with power” (Mark 9:1). Thus, some living in Jesus’ day would live to see the beginning of God’s kingdom.

After His resurrection, Jesus instructed His apostles, “Behold, I send the Promise of My Father upon you; but tarry in the city of Jerusalem until you are endued with power from on high” (Luke 24:49). Luke continues this narrative in Acts 1:4-8:

4And being assembled together with them [the apostles], He commanded them not to depart from Jerusalem, but to wait for the Promise of the Father, “which,” He said, “you have heard from Me; 5 for John truly baptized with water, but you shall be baptized with the Holy Spirit not many days from now."

6 Therefore, when they had come together, they asked Him, saying, “Lord, will You at this time restore the kingdom to Israel?” 7 And He said to them, “It is not for you to know times or seasons which the Father has put in His own authority. 8 But you shall receive power when the Holy Spirit has come upon you ….”

The apostles received this power and the baptism of the Holy Spirit in Jerusalem on Pentecost (Acts 2:1-17) at the place and time as foretold by prophets (Dan. 2; Isa. 2; Micah 4). Thus, not only did the kingdom of God come with power as foretold by Jesus (Luke 24:49; Acts 1:8), but the beginning of the kingdom was also the beginning of the Lord’s church. “And the Lord added to the church daily those who were being saved” (Acts 2:47).

Like Peter, John also said that the kingdom was present in the First Century when he wrote, “I, John, both your brother and companion in the tribulation and kingdom and patience of Jesus Christ … (Rev. 1:9). Daniel, John the Baptist, Jesus, Peter and John all agree on the beginning kingdom of God.

CHRIST IS KING. Prior to His crucifixion, Jesus told Pilate three things: (1) That He is a king; (2) That He has a kingdom; and (3) That His kingdom is “not of this world” (John 18:33-37). Notice that in His answers to Pilate’s questions, Jesus does not say that He “will be king,” but rather, “You say rightly that I am a king” (John 18:37). Following His resurrection, Jesus said, “All authority has been given to Me in heaven and on earth” (Matt. 28:18). Only the King can have this authority.

CHRIST’S KINGDOM IS NOT OF THIS WORLD. When speaking to Pilate, Jesus did not deny that He has a kingdom, but said, “My kingdom is not of this world” (John 18:36). Christ’s kingdom is a spiritual kingdom, and Christ has set forth the requirements for citizenship, “unless one is born again, he cannot see the kingdom of God […] unless one is born of water and the Spirit, he cannot enter the kingdom of God” (John 3:3, 5). “Unless you are converted and become as little children, you will by no means enter the kingdom of heaven” (Matt. 18:3).

God’s kingdom has come. Are you a citizen of His kingdom?

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Which Traditions Would Jesus Observe?

WHICH TRADITIONS WOULD JESUS OBSERVE?
By Bill Blue

Jesus would condemn the “teaching as doctrines the commandments of men” (Matt. 15:9). In Matthew 15, Jesus criticized the scribes and Pharisees for binding two traditions found no where in the Scriptures. We can we be guilty of the same conduct today.

In Jesus’ day, Jews were divided into different sects, each with their own unique combination of beliefs. They were known as the Pharisees, Sadducees, Essenes, and Zealots. (One example in the difference in beliefs is that the Pharisees believed in the resurrection from the dead, while the Sadducees did not. Matt. 22:23-32; Acts 23:6-8). Today, Christianity has its own sects, or “faiths,” each with its own unique combination of beliefs and practices and each with its own name, such as Baptist, Catholic, Episcopalian, Greek Orthodox, Lutheran, Methodist, Mormon, Presbyterian, Seventh Day Adventist, etc.

Beliefs, practices, and traditions which are not found in the Bible either add to or take from God’s word in violation of Jesus’ own teaching (Rev. 22:18-19). Consider two examples from Matthew 15. The Scriptures contained no requirement that men wash their hands before eating, yet the Pharisees declared the disciples’ failure to wash a “transgression,” essentially creating a new commandment (Matt. 15:1-9). Men bind new beliefs today. Some faiths teach that an infant that dies before baptism does not go to heaven even though there is neither a command to baptize infants, nor an example of infants being baptized found in the Bible. The Bible actually says that belief, something an infant is incapable of, is a prerequisite to baptism (Acts 8:36-37).

In Matthew 15, the Pharisees also created an exception to God’s law by excusing a son’s obligation to care for his parents if he donated a gift to the temple; thus taking from God’s word (Matt. 15:6). Men make the same mistakes today. The Bible has consistently condemned homosexuality (Lev. 18:22; Lev. 20:13; Rom. 1:26-27; 1 Cor. 6:9-10; 1 Tim. 1:10), yet nearly 2000 years after Christ’s death, some faiths are now beginning to accept homosexuals as preachers. Jesus would not let political correctness determine which acts are sinful.

In Matthew 15, Jesus did not condemn the washing of one’s hand before eating, but rather the presumptuous creation of a new commandment. Similarly, Jesus was not opposed to people donating gifts to the temple, but the arrogant belief that a man could excuse someone from obeying God’s law to care for one’s own family, essentially making God’s law of “no effect” (Matt. 15:6; Mark 7:10), by “laying [it] aside,” and “reject[ing] the commandment of God” (Mark 7:8-9).

Jesus also criticized the Pharisees for going beyond God’s law when they drew distinctions between the types of oaths one could swear to (Matt. 23:16-22). Isn’t this similar to “ranking” sins when God has not, or classifying God’s commands as those essential to salvation and others not?

Jesus refused to obey traditions that were inconsistent with the letter and intent of the Scriptures. In Matthew 12, Jesus refused to honor the traditions of the elders with respect to the Sabbath in two different contexts: the plucking of grain and healing (Matt. 12:1-14). In both instances, the tradition sought to restrict activities where God’s law did not (Matt. 12:7, 12).

Jesus would adhere only to the doctrine, teachings, and traditions found in the New Testament. We have observed in earlier articles that Jesus would answer religious questions with Bible answers (WWJD no. 2; see also Matt. 4:1-10), and because He sent the Holy Spirit to His Apostles to divinely inspire them with all truth and bring to their remembrance the things He said and did in their presence (John 14:26, 16:13), the Apostles could be trusted to declare God’s will accurately (Matt. 16:19; see also WWJD no. 4). Thus, Jesus would have us follow Apostolic traditions (1 Cor. 11:2; 2 Thess. 3:6), but not the traditions of men which contradict the Bible (Col. 2:8).

Jesus says that the teachers and followers of commandments and traditions not found in the Bible are blind (Matt. 15:14). They “transgress the commandment of God” (Matt. 15:3), and worship Him “in vain” (Matt. 15:9).

In Matthew 15:8-9, Jesus quotes the prophet Isaiah, “These people draw near to Me with their mouth, And honor Me with their lips, But their heart is far from Me. And in vain they worship Me, Teaching as doctrines the commandments of men.” The whole idea behind emphasizing WWJD (“What Would Jesus Do?”) is to draw nearer to Christ by becoming more Christ-like. However, Jesus says we cannot draw nearer to Him by moving farther from God’s word.

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