His Word Today

“Judge not, that you be not judged. ² For with the judgment you pronounce you will be judged, and with the measure you use it will be measured to you.” (Matthew 7:1-2 ESV)

“According to the prevailing mind-set of our age, no one has the right to judge – or, more specifically, to condemn – anybody else.”  — Daniel M. Doriani

There is irony to this statement by Pastor Doriani. Those in our culture who are so swift to tell people not to judge others immediately begin judging those who do not agree with their statement to not judge. It is enough to cause an individual to shake their head in confusion and frustration.

In His sermon, Jesus gave several reasons for people to not hypocritically judge others. First, God alone is the ultimate judge of mankind. We have no right to try and usurp His role.

Second, when we hypocritically judge others, we are asking to be judged in return; both by God and by others. This is Jesus’ point in vs. 2 of today’s text.

Often, our judgment of people is usually harsh. We take no prisoners. If words could kill, then we have often committed premeditated murder; perhaps against those we claim to love the most. How different our perspective is when we are on the receiving end of hypocritical judgment. It hurts!

“When Jesus says, ‘Do not judge,’ He does not mean that we must never criticize anything. There is nothing wrong with saying that a certain move is a waste of time, or that certain apples taste bad. Jesus does not forbid the evaluation of others. He forbids the condemnation of others,” states Doriani. “Jesus prohibits a critical spirit, but does not forbid all use of the critical faculty.”

“Church leaders who have gossiped might come down mercilessly on someone who has occasionally used lewd language. This latter sin is real and inexcusable, but we have done wrong when we who judge do not hold ourselves to the same standard by which we judge others (Matt. 7:2),” explains Dr. R. C. Sproul.

“The one who judges according to the word and law of the Lord, and forms his judgment by the rule of charity, always begins with subjecting himself to examination, and preserves a proper medium and order in his judgments,” states John Calvin.

No earthly individual is perfect. However, we can make judgments without hypocrisy if we live a life of repentance and endeavor to mortify, put to death, our own sin (Colossians 3:1-5). Are you more critical of others than you are of yourself? Repent of this sin and resolve to be more critical of yourself than you are of others.

Soli deo Gloria!

“Judge not, that you be not judged.” (Matthew 7:1 ESV)

“Few texts are more misunderstood in our day than Matthew 7:1: “Judge not, that you be not judged.” It often comes up in conversations when one dares to make a moral assessment of another person that rubs the hearer the wrong way. “Who are you to judge?” comes the retort, writes Pastor Timothy Witmer.

What is the proper understanding of Matthew 7:1? Are believers in Christ never to make moral judgments? Are pastors and elders to keep silent when church members engage in open sin and rebellion against the Lord and His Word? After all, who are they to judge?

How does a proper understanding of today’s text affect parents and their children? Are parents never to discipline their children because in doing so they are making moral judgments upon their kids?

What about a nation’s judicial system? Does Matthew 7:1 prevent local, state and federal government courts from trying, convicting and sentencing individuals found guilty of criminal acts?

The word judge (κρίνω; krinō) is a present, active imperative command. It means to pass judgment upon something or someone. The second use of this word in the text means to have judgment passed upon because of their act of judging another.

“As the context reveals, this does not prohibit all types of judging (v. 16). There is a righteous kind of judgment we are supposed to exercise with careful discernment (John 7:24). Censorious, hypocritical, self-righteous, or other kinds of unfair judgments are forbidden; but in order to fulfill the commandments that follow, it is necessary to discern dogs and swine (Matt. 7:6) from one’s own brethren (vv. 3–5),” explains Dr. John MacArthur.

Therefore, believers in Christ can, and may, make moral judgments of others as long as they recognize that others may morally judge them for the same, or other, sin.  Pastors and church elders are charged with keep watch over their flock (Acts 20:28-35; I Peter 5:1-5) and confronting sin (I Cor. 5:1-5). Parents are to train  their children in the nurture and admonition of the Lord (6:1-4). Criminal courts are God established elements of godly government (Exodus 18; Rom. 13:1-7).

“This verse is probably the only verse that every pagan in America knows is in the Bible. They may miss the recitation of John 3:16 in bold letters at sporting events, but they know, “Judge not, lest you be judged.” Any time the church makes a comment about a practice the church deems sinful, the pagan is quick to quote the Scriptures by saying: “Don’t judge. You’re not supposed to judge us,” explains Dr. R. C. Sproul.

“When He (Jesus) said, “Judge not, and you shall not be judged,” our Lord was addressing a personality trait that we sometimes find in people. Sometimes, sadly, we even find it in ourselves. We become judgmental in our spirit, censorious of others, or hypercritical of people around us. I think you understand what that is like. It has to do with how we pass judgment upon other people,” writes Dr. Sproul.  

Believers in Christ must not judge other people, when they themselves are guilty of the same sin, or other sin, and behave self-righteously. This is hypocritical judgment. It is wrong, it is sin.

There is more to explore in this unfolding text from Matthew 7. Take time today to ask God to reveal to you when you hypocritically judge other people. Rather than point out the sins of others, ask God to point out to you your own sins. Resolve to repent of this behavior.

Have a blessed day in the Lord.

Soli deo Gloria! 

³¹ “Therefore do not be anxious, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear?’ ³² For the Gentiles seek after all these things, and your heavenly Father knows that you need them all. ³³ But seek first the kingdom of God and his righteousness, and all these things will be added to you. ³⁴ “Therefore do not be anxious about tomorrow, for tomorrow will be anxious for itself. Sufficient for the day is its own trouble.” (Matthew 6:31–34 (ESV)

I came across an article on worry by Christian author and Pastor Paul David Tripp. The following are excerpts from his essay entitled Thinking Biblically about Worry.

“I am deeply persuaded that real, lasting personal rest of heart is never to be found in ease of circumstances. Even in the best of situations in this fallen world your heart will be able to find reasons for worry. Inner rest of soul and lasting peace of heart are only ever found when Jesus and His kingdom are your highest and deepest treasures. When you place your identity in His never-changing hands, when you find your meaning and purpose in the unstoppable work of His kingdom, and when you place your inner sense of well-being on the sure foundation of His promise to meet your every need, you will be able to rest even when the situations and relationships around you are broken.”

“Defeating worry is not about hoping that tomorrow will be better. No, defeating worry is about being a good soldier in this deeper war for the heart. It is about fighting the temptation to attach the peace of your heart to things that, by their very nature are temporary and, therefore, are not organically designed to give you lasting peace (see Matt. 6:19). It is about daily feeding your soul on the promises and provisions of your heavenly Father. It is about taking special care before you name something a need. And it is about living for something bigger than you. It is about giving the love and concern of your heart to the King and His kingdom and fighting the instinct to construct a Lilliputian kingdom of your own. The kingdom of self will never give you rest because it does not have the capacity to satisfy the cravings of your heart.”

“Worry and rest always reveal the true treasures of our hearts, and in this battle we are not alone because the King we are called to serve is also Emmanuel. He is ever with us and battles for us by His grace.”

I trust you will make an effort to have a worry free day.

Soli deo Gloria!

³¹ “Therefore do not be anxious, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear?’ ³² For the Gentiles seek after all these things, and your heavenly Father knows that you need them all. ³³ But seek first the kingdom of God and his righteousness, and all these things will be added to you. ³⁴ “Therefore do not be anxious about tomorrow, for tomorrow will be anxious for itself. Sufficient for the day is its own trouble.” (Matthew 6:31–34 (ESV)

I came across an article on worry by Christian author and Pastor Paul David Tripp. The following are excerpts from his essay entitled Thinking Biblically about Worry.

“To understand why we Christians tend to worry more than anyone should with our theology of everyday life, I am going to have to take you on a bit of a biblical tour. I want to begin with two verses that provide a stunning insight into what sin does to all of us. These verses begin to point us to why worry is such a universal struggle. “For the love of Christ controls us, because we have concluded this: that one has died for all…that those who live might no longer live for themselves but for him who for their sake died and was raised” (2 Cor. 5:14–15; emphasis mine).”

“In the ten words that I have highlighted, Paul makes a thunderous observation about how sin fundamentally alters every person’s approach to life. I was meant to live for something vastly bigger than myself. I was created to live for God — His kingdom and His glory. I was designed to get my identity, meaning and purpose, and my inner sense of well-being vertically. I was made to get my reason for doing what I am doing and my rest in the middle of doing it from God. But sin causes every one of us to live for ourselves, that is, to shrink our lives to the size of our lives. Sin causes us to reduce the field of our dreams and concerns down to our wants, our needs, and our feelings. Sin makes us scarily self-focused, self-absorbed, and self-motivated.”

“What does this have to do with worry? Everything! As a result of sin, no longer do we attach our inner peace to a God who is the definition of wisdom, power, and love and who will never, ever change. No, without realizing what we have done, we begin to look for identity, meaning and purpose, and our inner sense of well-being horizontally. We look to the broken and ever-changing situations and relationships of this fallen world for our purpose and our inner rest.”

“Things that were not designed to give us peace and over which we have no control become our replacement messiahs. We ask them to do for us what only God is able to do. You see, here is what happens: important things (like family, work, housing, money, etc.) become all too important to us because they become the places we look to for rest. When they do, they not only do not give us rest, they become the reason for the endless cycles of worry, anxiety, and fear that, frankly, are in the daily lives of too many believers. Your job is important, but it must not be the source of your identity, and when it is, it becomes the cause of endless anxiety. Your marriage or friendships are important, but they must not be the place you look for inner peace. Here’s what Scripture moves us to say. Worry that drives or paralyzes us reveals more about what is inside of us than what is outside of us.” 

How do we defeat worry? That is what Pastor Tripp will explain in our next installment of His Word Today. I trust you will make an effort to join us.

Soli deo Gloria!

³¹ “Therefore do not be anxious, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear?’ ³² For the Gentiles seek after all these things, and your heavenly Father knows that you need them all. ³³ But seek first the kingdom of God and his righteousness, and all these things will be added to you. ³⁴ “Therefore do not be anxious about tomorrow, for tomorrow will be anxious for itself. Sufficient for the day is its own trouble.” (Matthew 6:31–34 (ESV)

I came across an article on worry by Christian author and Pastor Paul David Tripp. The following are excerpts from his essay entitled Thinking Biblically About Worry.

“Worry—it really is everywhere. Perhaps it is the one experience that all of us have in common. What about you? How much is worry of some kind a regular part of your daily thought life? How much does worry shape what you do and what you don’t do? How does worry interact with the faith that you hold dear? Could it be that worry is a greater influence in your life than you have typically considered it to be?”

“Maybe worry is one of the dirty secrets of the church. Perhaps it renders us timid, passive, and doubtful when our theology tells us we have every reason to be courageous, active, and confident. Could it be that many of us live with a huge gap between the theological confidence that we celebrate on Sunday and the street-level fear, worry, and anxiety that accompanies us the rest of the week? Why do so many of us worry so much? Why do we not experience the rest that the gospel is meant to give us? Why do we have sleepless nights, nervous stomachs, and fretful days? Why does worry so often enter our door?”

“Psalm 3 and 4 are morning and evening psalms, written when David was fleeing for his life and from those who would take his throne. You know the back story. It was David’s son Absalom who was out after his throne. He had already won the hearts of the people of Israel, and now he was after his father’s kingdom. David knew what this was about. This was a monarchy: for a son to permanently take his father’s throne, the father would have to die. So, David flees for his life with a small band of loyal men and is hiding in a cave. Perhaps there is no more heart-wrenching story in Scripture: sin ripping a family apart, sin resulting in sedition and possibly death. In this story, you’re seeing the fallen world at it worst. But in the middle of it all, David isn’t paralyzed by panic. He isn’t driven by worry. He isn’t captivated by the “what ifs.” No, David is remarkably restful. Look at what he writes from the cave: “In peace I will both lie down and sleep; for you alone, O Lord, make me dwell in safety” (Ps. 4:8). David is experiencing the full weight of the disappointment and danger of life in this fallen world, but he is not riddled with anxiety. His heart is at rest and his body is able to sleep, even in the middle of what would break the heart of any father.”

“David’s story and David’s psalm confront us with something important. It is what we will be unpacking for the rest of this article. Here it is: The difficulties of life in this fallen world are the occasion of our worry, but not the cause. To understand the cause, you have to look deeper. David was in a circumstance that could be the occasion for much worry, yet he was not fearful or anxious. His rest points us to where help for our worry can be found. Worry is not caused by what exists outside of us. No, worry is caused by what is going on inside of us.”

What is going on inside us? That is what Pastor Tripp will explain in our next installment of His Word Today. I trust you will make an effort to join us.

Soli deo Gloria!

³¹ “Therefore do not be anxious, saying, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear?’ ³² For the Gentiles seek after all these things, and your heavenly Father knows that you need them all. ³³ But seek first the kingdom of God and his righteousness, and all these things will be added to you. ³⁴ “Therefore do not be anxious about tomorrow, for tomorrow will be anxious for itself. Sufficient for the day is its own trouble.” (Matthew 6:31–34 (ESV)

England Prime Minister Winston Churchill (1874-1965) once stated, “The terrible Ifs accumulate.” He identified the “terrible Ifs” to provide his commanders with warning signs that indicated potential failure.

Jesus continued His discourse on anxiety with a series of recurring “terrible what’s.”  He cautioned His listeners to not say, ‘What shall we eat?’ or ‘What shall we drink?’ or ‘What shall we wear?’ This is what pagans focus upon. He encouraged them to remember that their heavenly Father knew full well that they needed all of these things.

Rather, Jesus commanded His disciples to presently and actively seek first the kingdom of God. To seek (ζητέω; zeteo) means to desire and to obtain. Far greater than food, drink and clothing is God’s rule and reign in our lives as believers in Christ. God’s reign in the believer’s life is characterized by righteousness; both positionally and practically.

“Far from compounding our anxiety, making God’s kingdom the center of our lives frees us from anxiety. If we seek this kingdom first, He will meet all our needs (v. 33). Those who serve Him wholeheartedly and live out the ethics of God’s kingdom will share what they have (5:42; 6:1–4), and thereby our Father will meet our needs through our efforts and the generosity of others. We need not worry about tomorrow, for God always takes care of His own (Ps. 37:25),” explains Dr. R. C. Sproul.

Believers in Christ are to pursue Him. Everything else in life is held in its proper priority when we seek first Christ in all we say, feel and do. Worry and anxiety is inconsistent with this goal. God will meet all our needs (Phil. 4:19-20).

“Rather than being like the pagans who are concerned about physical needs, the Lord’s disciples should be concerned about the things of God, His kingdom and His righteousness. Then all these needs will be supplied in God’s timing. This is the life of daily faith. It does no good to worry—do not worry occurs three times (vv. 25, 31, 34; cf. vv. 27–28)—or be concerned about tomorrow for there are sufficient matters to attend to each day. Worrying shows that one has “little faith” in what God can do (v. 30; cf. you of little faith in 8:26; 14:31; 16:8). As a disciple cares each day for the things God has trusted to him, God, his heavenly Father (6:26, 32), cares for his daily needs,” states Dr. John Walvoord.

Have a worry free day in the Lord.

Soli deo Gloria!

²⁸ “And why are you anxious about clothing? Consider the lilies of the field, how they grow: they neither toil nor spin, ²⁹ yet I tell you, even Solomon in all his glory was not arrayed like one of these. ³⁰ But if God so clothes the grass of the field, which today is alive and tomorrow is thrown into the oven, will he not much more clothe you, O you of little faith?” (Matthew 6:28-30 ESV)

Having addressed the issue of anxiety over food and length of life, Jesus then spoke about anxiety over clothing. Clothing dominates many people’s thinking.

“I don’t design clothes. I design dreams.” —Ralph Lauren

“I want people to see the dress, but focus on the woman.” —Vera Wang

“Fashion is the armor to survive the reality of everyday life.” —Bill Cunningham

“I like my money right where I can see it…hanging in my closet.” —Carrie Bradshaw

Good clothing has always been a part of who I am as an individual. Perhaps it is because my family name is associated with the clothing industry. It may also be because my grandfather was an excellent tailor. It was my dad who taught me the importance of investing in a well-made suit.

Like anything else in life, clothing can become an idol. In Jesus’ day, clothing may have been less about fashion and more about daily survival. Either way, Jesus warned all believers in Christ to pay more attention to God’s provision and protection that our proliferation of pants, tops and shoes.

Jesus said Consider. To consider (καταμανθάνω katamanthanō)  is an active command to observe and to learn. Jesus instructed us to observe the lilies and the grass of the fields. Using this object lesson, Jesus referred to the flowers and grass a new way.

In the Old Testament, the flowers and the grass illustrated the brevity of life (Psalm 37:1-2; 103:15-16; Isaiah 40:6-8). However, Jesus taught that the flowers and grass reflect the care and concern of Almighty God upon His creation.

“If God lavishes such care on lilies, which bloom only for a few days, and on animals, which live a few years, then how much more will He care for us,” explains commentator Daniel M. Doriani.

To be anxious about what we wear, whatever style you may prefer, is immature. It is being an individual who exhibits little faith, trust, commitment, dependence and worship of God.  

“Faith is, for Matthew, a very practical reliance on the care and power of the Father and of Jesus (Matt. 8:8-10; 9:1-2, 21-22, 28-29),” states commentator R. T. France. “Anxiety is therefore the opposite, and is ruled out for the disciple.”  

Therefore, as with food and the length of life, the Lord cautions us to not be anxious about clothing. Finally, “When in doubt, wear red.” —Bill Blass

Have a blessed day in the Lord.

Soli deo Gloria!

²⁷ “And which of you by being anxious can add a single hour to his span of life? (Matthew 6:27 (ESV)

Many people spend hours of their day worrying. They are consumed by the anxiety of what could, might, and perhaps will happen, or not happen, in their lives; or in the lives of others. They worry about their health, their kids, money, the government, society, and a countless list of other issues.

Worrying is a never ending downward cycle of ineffective living. Why? It is because nothing is accomplished by anxiety. Jesus said, “And which of you by being anxious can add a single hour to his span of life? The obvious answer to this rhetorical question is a resolute no. Worrying accomplishes nothing.

The Greek text reads this way. “And who among you by being anxious is able to add one hour to his life span?” The phrase life span (ἡλικία; helikia) can not only refer to a period of time, as it does here, but also maturity of age (John 9:21-23) and the measurement of length or height; eighteen inches (Luke 2:52; 12:25; 19:3; Eph. 4:13).

“The word ἡλικιαν [hēlikian] is used either of height (stature) or length of life (age). Either makes good sense here, though probably “stature” suits the context best. Certainly anxiety will not help either kind of growth, but rather hinder by auto-intoxication if nothing more. This is no plea for idleness, for even the birds are diligent and the flowers grow,” explains Greek scholar A.T. Robertson.

“The point is that worry cannot accomplish even a little thing. Since it would be a rather large thing to add eighteen inches of height, Jesus must mean that we cannot add an hour to our life. Indeed, some say, the stress of worry may cost us a few hours of life. But certainly, worry, by itself, cannot lengthen our life span. Therefore, we should commit our energies to places where they can make a difference, by seeking first the kingdom of God,” states commentator Daniel M. Doriani.

“Some of us are more prone to anxiety than others. Yet as we read in today’s passage, persistent worry is not our calling as Christians. We need not be anxious about tomorrow if we are serving Jesus, for while we may not get all of our wants, He will certainly give us all of our needs. If you are struggling with anxiety this day, take your eyes off yourself and do a good deed for another person. Then, ask God to help you learn how to trust in Him confidently,” concludes Dr. R. C. Sproul.

Soli deo Gloria!

²⁶ “Look at the birds of the air: they neither sow nor reap nor gather into barns, and yet your heavenly Father feeds them. Are you not of more value than they? ²⁷ And which of you by being anxious can add a single hour to his span of life?” (Matthew 6:26-27 ESV)

“At one level, worry is simply a human folly, roughly on the order of eating or drinking in excess, or staying up too late at night. Like over indulgence, worry is a self-destructive state we think we should be able to control,” explains commentator Daniel M Doriani.

In addressing the subject of worry, Jesus illustrated His previous admonition to not be anxious, found in Matthew 6:25, by commanding His listeners to look at the birds of the air.

Jesus pointed to an undeniable truth. Birds neither sow nor reap like a farmer. They neither gather grain into barns. They do not do anything that provides them food or shelter. Therefore, how do they survive?

Jesus’ answer is succinct. He said, “your heavenly Father feeds them.” How profound and how observably evident. Each time we see a bird plucking the ground or sitting in an abundant fruit tree, we should acknowledge God the Father’s providential care for them. At the same time, God is reminding each of us of His providential care on our behalf.

Jesus then posed this rhetorical question; to His audience then and now. He asked, “Are you not of more value than they?” The obvious answer is yes, we are. Jesus argued from the lesser to the greater. God will certainly care for us as He cares for the birds.

“The whole earth bears witness to God’s love, if we let faith guide our sight. Birds work hard at times, but they put forth no properly organized effort. They are not farmers.  They neither sow nor harvest not store food, yet they avoid starvation. Like birds, we enjoy God’s providence. Yet we are more valuable than birds. Confident of his providence, we should seek him and his kingdom,” adds Doriani.

Jesus then concluded this section with this caveat. He said, “And which of you by being anxious can add a single hour to his span of life?” The answer is obvious; no one.

Take time today to list, mentally or otherwise, how faithfully God provides for your needs. Have a blessed day in the Lord.

Soli deo Gloria!

²⁵ “Therefore I tell you, do not be anxious about your life, what you will eat or what you will drink, nor about your body, what you will put on. Is not life more than food, and the body more than clothing?” (Matthew 6:25 (ESV)

In the immediate aftermath of teaching His disciples, among others, about not treasuring earthly treasures, Jesus addressed the subject of anxiety. Anxiety is a feeling of worry, nervousness, or unease, typically about an imminent event or something with an uncertain outcome. Two of the most common objects of worry for people has always been health and wealth; or the lack thereof.

“Having told us not to store up earthly treasures (Matt. 6:19–24), in today’s passage Jesus anticipates an objection to His teaching. Sure, some may think, it is easy to tell us not to pursue earthly treasures, but we need money and other goods to meet our needs. Will we not worry if we do not go after such treasures? After all, how will we afford to eat, buy clothes, and so on without money,” explains Dr. R. C. Sproul.

Jesus invoked His own authority when He declared, “Therefore I tell you.” He then said, “Do not be anxious about your life.” The phrase do not be anxious (μεριμνάω; merimnao) is a present active imperative command from the Lord. Therefore, it is a command that we must obey. It means to not be concerned.

About what are believers in Christ to not be concerned? Jesus said to not be concerned about your life. Life (ψυχή; psyche) refers to the intellect, emotions and will of an individual. Jesus taught that we should not be worried in our thinking, feelings and decisions.

Jesus then spoke about what people normally think, feel and choose with anxiety. It involves what we will eat, drink, and what clothing we will wear. Things have not changed in 2,000 years.

Jesus taught that our thoughts, emotions and decision should not be driven by worry about what we will eat, drink and wear. He concluded that life should be more than the food we consume and the clothes we wear.

“Our Savior’s answer to this unstated problem is simple: “Do not be anxious about your life, what you will eat or what you will drink, nor about your body, what you will put on” (v. 25a). In the examples that follow, Jesus shows us why we need not fret about such things. But before we get into these reasons, note that Christ is not here commending a lackadaisical approach to life in which we expect everything to fall into our laps. Nor does His teaching release us from the duty to feed our families. Scripture is clear that we should be industrious, just like the ants (Prov. 6:6–11), and that anyone who does not provide for his family is worse than the unbeliever who does (1 Tim. 5:8). Even so, toiling away out of fear for the future is not the same thing as God-glorifying labor,” concludes Dr. Sproul.  

Obedience to Jesus’ command will be followed by logical reasons for such obedience. I encourage you to read Matthew 6:26-34. Have a blessed day in the Lord.

Soli deo Gloria!   

²⁴ “No one can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve God and money.” (Matthew 6:24 (ESV)

The gospel song Gotta Serve Somebody was written by Bob Dylan and appears on The Gospel Songs of Bob Dylan tribute album. It was one of several compositions written by Dylan from 1979-1981. The song’s chorus is as follows.

But you’re going to have to serve somebody, yes indeed
You’re going to have to serve somebody.
Well, it may be the devil or it may be the Lord
But you’re going to have to serve somebody.

Dylan lyrics echo Jesus Christ’s teaching in His Sermon On The Mount that is contained in today’s text. Jesus emphatically stated that “No one can serve two masters.”

The phrase No one (οὐδείς; oudeis) is a universal negative statement. It refers to a particular class of people. In this case, everybody. No one can (δύναμαι; dynamai) means that no one is able, or has the ability, to do something. What is it that no one can do?

No one can serve two masters. The word master (κύριος; kyrios) refers to a lord, owner or ruler. It means an individual who owns an estate and the slaves who work the estate. There is no feasible way possible for a slave belonging to one owner to serve another owner. It cannot happen.

Jesus explained that in seeking to serve and please two masters that several results are bound to occur. First, the slave will either love the one or hate the other. Second, the slave will be devoted (ἀντέχω; antecho) or cling to one and despise (καταφρονέω; kataphroneo) or look down on and scorn the other.

Jesus then brought the doctrine to a particular application; given the historical context of His audience, which included the Pharisees. It is impossible to serve and be loyal to the Lord while at the same time seeking to serve and be loyal to someone, or something else. In this particular context, the other object of servitude was money.

“His (Jesus’) point is that we must serve the Father alone, Christ tells us we “cannot serve God and money” (v. 24). If we try to follow both, we can do justice to neither. In fact, if we try to serve both, we are not serving God at all,” explains Dr. R. C. Sproul.   

Are you conflicted in trying to serve two masters? How long have you tried? Resolve today, and in the days to come, to completely commit to serve the Lord preeminently. When doing so, everything else in life is in its proper place and priority.

Have a blessed day in the Lord.

Soli deo Gloria!   

²² “The eye is the lamp of the body. So, if your eye is healthy, your whole body will be full of light, ²³ but if your eye is bad, your whole body will be full of darkness. If then the light in you is darkness, how great is the darkness!” (Matthew 6:22–23 (ESV)

The metaphor Jesus used of the eye and the body builds upon the previous context of Matthew 6:19-21. Observantly, Jesus used several plays on words to convey a deep meaning and understanding concerning the subject of treasuring treasures.  

The eye provides an individual vision in which to see where to go and what objects to avoid. Therefore, the eye provides health and well-being for the entire physical body.

However, if an individual’s vision is bad, or there is blindness, it also affects the entire body. In the ancient world, blindness often resulted in begging as the only means of financial support or income if an individual had no family.  

“The Pharisees had this problem because their spiritual eyes were diseased (Matt. 6:22). With their eyes they were coveting money and wealth. Thus they were in spiritual darkness. They were slaves to the master of greed, and their desire for money was so great they were failing in their service to their true Master, God,” explains Dr. John Walvoord.

“Our Savior’s warning against the love of money brackets His teaching on good eyes and bad ones (Matt. 6:22–23). This shows us that an unhealthy eye, one full of darkness, is a metaphor for an attitude of greed and covetousness. In fact, in Jesus’ day, the rabbis described those who love money more than God as those with bad eyes. A healthy eye would then refer to one who is generous with his resources. Such persons reflect the Lord’s own generosity and have light. By the Holy Spirit they see rightly and follow the straight path of righteousness,” explains Dr. R. C. Sproul.

How is your spiritual vision today? What issues of life threaten to blur or darken your vision of the Lord’s glory? Have your vision checked by the Word of God. Scripture provides a prescription for healthy and clear eyes.

Turn your eyes upon Jesus
Look full in his wonderful face.
And the things of earth will grow strangely dim
In the light of his glory and grace.

Soli deo Gloria!

¹⁹ “Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal, ²⁰ but lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal. ²¹ For where your treasure is, there your heart will be also.” (Matthew 6:19–21 ESV)

The context of today’s text not only challenges believers in Christ to not treasure treasures on earth but rather to treasure treasures in heaven. Jesus’ similar statement is also a present active command to His disciples. In contrast to earthly treasures, treasures in heaven are not susceptible to decay or thievery. In other words, treasures in heaven are secure for the believer in Christ.  

“Don’t miss this utterly radical point. It’s the way Jesus thinks and talks all the time. Being heavenly-minded makes a radically loving difference in this world. The people who are most powerfully persuaded that what matters is treasure in heaven, not big accumulations of money here, are the people who will constantly dream of ways to simplify and serve, simplify and serve, simplify and serve. They will give and give and give. And of course, they will work and work and work, as Paul says in Ephesians 4:28: “so that [they] may have something to share with anyone in need,” states Pastor John Piper.

“The connection with worship — in life and on Sundays — is this: Jesus commands us to accumulate treasure in heaven, that is, to maximize our joy in God. He says that the way to do this is to sell and simplify for the sake of others. So He motivates simplicity and service by our desire to maximize our joy in God, which means that all of our use of money becomes a manifestation of how much we delight in God above money and things. And that is worship.”

This is particularly tough concept for many American Christians to consider; let alone practice. There is a strong emphasis for gain and accumulation by many church leaders. In other words, many stress having your best life now by accumulating all the things that money can buy. According to today’s text, we must do all we can to push back against the cultural and worldly norm of materialism.

The treasure you treasure will be conspicuous in your life. It is not sinful to have possessions such a house, car, or clothes. However, it is sinful when these possession possess you and become your purpose for living.

“The “worry of the world and the deceitfulness of wealth choke the word,” Jesus warned (Matt. 13:22). Didn’t Jesus say something about the futility of trying to serve God and mammon? Didn’t Jesus say something about the futility of laying up treasures on earth rather than in heaven? Didn’t Jesus say where our treasure was, there would our hearts be also (Matt. 6:19–24)? Some who “long for it,” for money, the apostle says, “have wandered away from the faith, and pierced themselves with many griefs” (1 Tim. 6:10),” explains Pastor Terry Johnson. .

May each of us take to heart what Jesus taught. Have a blessed day in the Lord.

Soli deo Gloria!

¹⁹ “Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal, ²⁰ but lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal.” (Matthew 6:19–20 ESV)

Do not lay up (θησαυρίζω; theaurizo) is a present active command from God. It means to store up or save up (Luke 12:21; 1 Cor. 16:2; 2 Cor. 12:14; James 5:3; 2 Peter 3:7). In other words, Jesus said “do not treasure.”

What is it that disciples of Jesus Christ are not to treasure? Jesus said “do not treasure treasures (θησαυρός; thesaurus). Jesus used both the verb and noun form of the word. The Greek word thesaurus is where we derive the English word Thesaurus; a reference book, or treasury, of English synonyms.  

The treasures Jesus had in mind belonged to our earthly existence. They are the treasures belonging exclusively to this life on earth. These would include, but not limited to the following: money, possessions, cars, clothes, houses, land and investments. Jesus did not say that possessions were wrong, but to treasure them and to live for them is; because it is a form of idolatry.

The reason to not treasure earthly treasures is two-fold. They decay and they can be stolen. Decay involves consuming insects that eat clothing (βρῶσις; brosis). They destroy (ἀφανίζω; aphanizo) meaning to rust, tarnish and corrode. Treasures can also be stolen by thieves who break into one’s home and take what does not belong to them. Smash and grab is not just a 21^st century social problem.

The primary reason to not treasure earthly treasures is because they detract from an exclusive worship of God. It can occur subtly over a period of time but what we possess can slowly begin to possess us and become a god. This violates the first commandment (Ex. 20:

“The inner essence of worship is treasuring Jesus as infinitely valuable above everything. The outer forms of worship are the acts that show how much we treasure God. Therefore, all of life is meant to be worship because God said whether you eat or drink or whatever you do — all of life — do it all to show how valuable the glory of God is to you (1 Cor. 10:31),” explains Pastor John Piper.

“Money and possessions are a big part of life, and therefore God intends them to be a big part of worship. So the way we worship with our money and our possessions is to get them and use them and lose them in a way that shows how much we treasure Jesus, not money.”

Have a blessed day in the Lord. May each of us as believers strive to love the Lord and people and use things rather than love things and use the Lord and people. It makes a difference.

Soli deo Gloria!

¹⁹ “Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal, ²⁰ but lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal.” (Matthew 6:19–20 ESV)

“The point is, ladies and gentlemen, greed is good. Greed works, greed is right. Greed clarifies, cuts through, and captures the essence of the evolutionary spirit. Greed, in all its forms, greed for life, money, love, knowledge, has marked the upward surge of mankind — and greed, mark my words — will save not only Teldar Paper but that other malfunctioning corporation called the USA…Thank you.” — Gordon Gekko (Wall Street, 1987)

“Another idol has displaced me; and if it can cheer and comfort you in time to come, as I would tried to do, I have no just cause to grieve.”

“What idol has displace you?” he rejoined.

“A golden one”

This is the even-handed dealing of the world,” he said. “There is nothing on which it is so hard as poverty; and there is nothing it professes to condemn with severity as the pursuit of wealth!”

“You fear the world too much,” she answered, gently. “All your other hopes have merged into the hope of being beyond the chance of its sordid reproach. I have seen your nobler aspirations fall off one by one, until the master-passion, Gain,    engrosses you. Have I not?”

“What then?” he retorted. “Even if I have grown so much wiser, what then? I am not changed toward you.”

She shook her head.

“Am I?”

“Our contract is an old one. It was made when we were both poor and content to be so, until, in good season, we could improve our worldly fortune by our patient industry. You are changed. When it was made, you were another man.” – Charles Dickens, A Christmas Carol

“This deadly plague reigns everywhere throughout the world. Men are grown mad with an insatiable desire of gain.” – John Calvin

⁶ “But godliness with contentment is great gain, ⁷ for we brought nothing into the world, and we cannot take anything out of the world. ⁸ But if we have food and clothing, with these we will be content. ⁹ But those who desire to be rich fall into temptation, into a snare, into many senseless and harmful desires that plunge people into ruin and destruction. ¹⁰ For the love of money is a root of all kinds of evils. It is through this craving that some have wandered away from the faith and pierced themselves with many pangs.” (1 Timothy 6:6–10 ESV)

Much has been written and spoken concerning wealth; not only in secular, but also in sacred writings. What is the biblical perspective concerning the pursuit of material prosperity? For the next several days our study will concern Jesus’ teaching from Matthew 6 on wealth, and anxiety about the lack thereof.

Have a blessed day in the Lord.

Soli deo Gloria!

¹⁶ “And when you fast, do not look gloomy like the hypocrites, for they disfigure their faces that their fasting may be seen by others. Truly, I say to you, they have received their reward. ¹⁷ But when you fast, anoint your head and wash your face, ¹⁸ that your fasting may not be seen by others but by your Father who is in secret. And your Father who sees in secret will reward you.” (Matthew 6:16–18 ESV)

“When the heart and mind are deeply exercised upon a serious subject, especially one of a solemn or sorrowful kind, there is a disinclination for the partaking of food. Abstinence therefrom is a natural expression of our unworthiness, of our sense of the comparative worthlessness of earthly things, and our desire to fix our attention upon things above. Fasting, whether total or partial, seems to have been connected with seasons of peculiarly solemn devotion in all ages.”  — A.W. Pink

“It is pleasing to God, only so far as it is directed to another object: to train us to abstinence, to subdue the lust of the flesh, to excite us to earnestness in prayer, and to testify our repentance when we are affected by the view of the tribunal of God.”  — John Calvin

“I have been in that old church in New England where Jonathan Edwards preached his great sermon, “Sinners in the Hands of an Angry God.” He had a little manuscript which he held up so close to his face that they couldn’t see his countenance. He went on and on. The people in the crowded church were tremendously moved. One man sprang to his feet, rushed down the center aisle and cried, “Mr. Edwards, have mercy!” For three days Edwards had not eaten a mouthful of food; for three nights, he had not closed his eyes in sleep. Over and over again he had been saying to God, “Give me New England! Give me New England!” and when he arose from his knees and made his way into the pulpit, they say he looked as if he had been gazing straight into the face of God. They say that before he opened his lips to speak, conviction fell upon his audience.”  — J. Wilbur Chapman

“Scripture records how people fasted to seek God in an intense way, most often conjoined with prolonged prayer, and that fasting was, far from being a mark of empty outward practice, supposed to mark true mourning over loss, true repentance over sin, or true humility in seeking God (Ps. 69:9–12; Is. 58:1–14; Jer. 36:1–9; Jl. 1:13–16; Jl. 2:12–16).” – Harrison Perkins

Soli deo Gloria!  

¹⁶ “And when you fast, do not look gloomy like the hypocrites, for they disfigure their faces that their fasting may be seen by others. Truly, I say to you, they have received their reward. ¹⁷ But when you fast, anoint your head and wash your face, ¹⁸ that your fasting may not be seen by others but by your Father who is in secret. And your Father who sees in secret will reward you.” (Matthew 6:16–18 ESV)

Jesus spoke in His Sermon on the Mount on three indispensable disciplines for His disciples. These include good works, prayer and thirdly, fasting. What exactly is fasting? What does it mean to fast?

To fast (νηστεύω; nesteuo) literally means to go without food (Matt. 4:2; 6:16, 17; 9:14; Mark 2:18; Luke 5:33; 18:12; Acts 10:30; 13:2). “Fasting is eating sparingly or abstaining from food altogether, either from necessity or desire. In medical terms, fasting is the detoxification of the body through the restriction of food,” The Tyndale Bible Dictionary explains.

Notice that Jesus said, “And when you fast.”  It was never a question of “if” a believer in Christ fasts. It is only a question of when, or how. While Jesus did not specify the “when” of fasting, He did speak about “how” to fast.

“Let me say something on fasting because many, for want of knowing its usefulness undervalue it necessity, and some reject it as altogether superfluous. While on the other hand, where the use of it is not well understood, it easily degenerates in superstition,” states John Calvin.

“Upon this matter the passing of the centuries has produces little or no improvement, for the very conditions which confronted this eminent reformer (John Calvin) prevail extensively today. If on the one side Romanists have perverted a means unto an end, and have exalted what is exceptional to a principle part of their religious worship, Protestants have gone to the opposite extreme; allowing what was practiced by primitive Christians to sink into general disuse,” explains commentator A. W. Pink.

Jesus said that His disciples should not hypocritically fast, but they should fast. We should not look gloomy or sad, and disfigure our faces. Fasting should not be done in order to be seen by other people. As with good works and prayer, we should secretly fast. No one, but the Lord and other limited exceptions, should know that we are fasting. Fasting concerns having a greater intimacy with the Lord and not for personal praise from other people.

Jesus said that when we fast we should do so in manner that other people do not realize that we are fasting. There should be no disfigurement of our faces and we should be freshly groomed. This way our fasting is not for the purpose of others seeing us fast, but only the heavenly Father. It is this type of disciplined fasting that honors God and that He will honor in response.  

Consider participating in a biblical fast. Involved in this period of time is Bible reading, study, worship and prayer. It is wise to find a secluded place of solitude for your fast. This removes potential, but otherwise appropriate, activities. Have a blessed day, and if applicable to you, a blessed fast.

Soli deo Gloria!   

¹⁶ “And when you fast, do not look gloomy like the hypocrites, for they disfigure their faces that their fasting may be seen by others. Truly, I say to you, they have received their reward. ¹⁷ But when you fast, anoint your head and wash your face, ¹⁸ that your fasting may not be seen by others but by your Father who is in secret. And your Father who sees in secret will reward you.” (Matthew 6:16–18 ESV)

Jesus spoke in His Sermon on the Mount on three indispensable disciplines for His disciples. These include good works, prayer and thirdly, fasting. What exactly is fasting? What does it mean to fast?

To fast (νηστεύω; nesteuo) literally means to go without food (Matt. 4:2; 6:16, 17; 9:14; Mark 2:18; Luke 5:33; 18:12; Acts 10:30; 13:2). “Fasting is eating sparingly or abstaining from food altogether, either from necessity or desire. In medical terms, fasting is the detoxification of the body through the restriction of food,” The Tyndale Bible Dictionary explains.

“Spiritual fasting entails setting aside activities as well as reducing the intake of food and replacing these activities with the exercise of prayer and preoccupation with spiritual concerns. The NT word that is translated “fasting” literally means one who has not eaten, one who is empty.”

There are three different types of fasting. First, there is a normal fast. This is when there is no intake of food for a specific period of time. Second, there is partial fasting. This involves a limited intake of food during the fast. Third, there is an absolute fast. This is a total abstinence from food or liquids. The time frame for this type of fast may not be specified.

Some Bible scholars have indicated that for those who cannot abstain from food, such as a diabetic or hypoglycemic, a spiritual fast may suffice. This is where an individual fasts from a pleasurable activity. It could include an abstinence from entertainment, physical intimacy with one’s spouse (I Cor. 7:1-5), or social media.

Notice that Jesus said, “And when you fast.”  It was never a question of “if” a believer in Christ fasts. It is only a question of when, or how. While Jesus did not specify the “when” of fasting, He did speak about “how” to fast.

Jesus said that His disciples should not hypocritically fast. We should not look gloomy or sad, and disfigure our faces. Fasting should not be done in order to be seen by other people. As with good works and prayer, we should secretly fast. No one, but the Lord and other limited exceptions, should know that we are fasting. Fasting concerns having a greater intimacy with the Lord and not for personal praise from other people.

“How often do you think fasting is mentioned in the Bible? By my count, there are some seventy-seven biblical references to fasting. Does that surprise you? Despite so many references, fasting is not a frequent subject in pulpits, publications, and Christian conversation,” states biblical professor Dr. Donald S. Whitney

“In part, this may be due to the fact that, while fasting may be done cooperatively with fellow believers (Acts 13:1-2; 14:23), typically it is private in nature and shouldn’t be evident to others (Matt. 6:16–18). So it’s possible that Christians around us fast more than we realize or hear mentioned.”

Consider participating in a biblical fast. Involved in this period of time is Bible reading, study, worship and prayer. It is wise to find a secluded place of solitude for your fast. This removes potential, but otherwise appropriate, activities. Have a blessed day, and if applicable to you, a blessed fast.

Soli deo Gloria!   

⁹ Pray then like this: “Our Father in heaven, hallowed be your name. ¹⁰ Your kingdom come, your will be done, on earth as it is in heaven. ¹¹ Give us this day our daily bread, ¹² and forgive us our debts, as we also have forgiven our debtors. ¹³ And lead us not into temptation, but deliver us from evil.” (Matthew 6:9–13 ESV)

Perhaps with the Ten Commandments (Exodus 20:1-17), the Lord’s Prayer is one of the most recited and remembered portions of Scripture. Wall hangings in many homes display it, children memorize it, and gifted singers regale audiences when they sing it. For the next several days, our attention is occupied with studying and understanding it.

However, rightly understood this familiar text is not so much the Lord’s Prayer as it is the prayer of the Lord’s disciples. Additionally, it is not to be unconsciously repeated. Rather, it is to be a guide for prayer. Jesus instructed His disciples about the proper order and contents of biblical prayer.

The prayer consists of six petitions. The first three focus on the glory of God. The remaining three pertain to our relationship with the One, True, and Glorious God. Its structure is similar to the Ten Commandments (Ex. 20:1-17). The first petition is Hallowed be your name. The second is Your kingdom come. The third is Your will be done. The fourth is Give us this day our daily bread. The fifth is forgive us our debts, as we also have forgiven our debtors.

Forgive (ἀφίημι; aphiemi) is an imperative verb. It is a plea by believers for God to pardon them from the power of sin having previously pardoned them from the penalty of sin. Eventually, the Lord will deliver each believer in Christ from the very presence of sin.

“Jesus calls Himself the bread of life (John 6:35), revealing how He satisfies our spiritual needs as well. This is also evident in our asking God to forgive us our sins (Luke 11:4a). Though Jesus’ once-for-all sacrifice has destroyed the power of sin and paid for our transgressions (Rom. 6:11), they still disrupt our fellowship with God. Thus, we are in continual need of forgiveness. Asking the Father to cleanse us from sin reminds us of our need and His fidelity (1 John 1:8–9),” states Dr. R. C. Sproul.

“Our request to be forgiven assumes that we are forgiving others (Luke 11:4a). If we do not pardon those who have wronged us, we cannot expect God to forgive us (Matt. 18:21–35). This does not mean our forgiveness is some good work that earns us favor with the Lord. Rather, when we imitate God and forgive others, just as He absolves those who repent and turn to Christ (Col. 3:12–13), we show that the Spirit has moved in our hearts to give us faith,” concludes Dr. Sproul.

Have a God-centered day today as you hallow His name, acknowledge His rightful reign as King, obey His will, ask Him to meet your needs and forgive your sins as you forgive others. Blessings!

Soli deo Gloria!

⁹ Pray then like this: “Our Father in heaven, hallowed be your name. ¹⁰ Your kingdom come, your will be done, on earth as it is in heaven. ¹¹ Give us this day our daily bread, ¹² and forgive us our debts, as we also have forgiven our debtors. ¹³ And lead us not into temptation, but deliver us from evil.” (Matthew 6:9–13 ESV)

Perhaps with the Ten Commandments (Exodus 20:1-17), the Lord’s Prayer is one of the most recited and remembered portions of Scripture. Wall hangings in many homes display it, children memorize it, and gifted singers regale audiences when they sing it. For the next several days, our attention is occupied with studying and understanding it.

However, rightly understood this familiar text is not so much the Lord’s Prayer as it is the prayer of the Lord’s disciples. Additionally, it is not to be unconsciously repeated. Rather, it is to be a guide for prayer. Jesus instructed His disciples about the proper order and contents of biblical prayer. “Christ does not enjoin His people to pray in a prepared form of words, but only points out what ought to be the object of all our wishes and prayers,” explains John Calvin.

The prayer consists of six petitions. The first three focus on the glory of God. The remaining three pertain to our relationship with the One, True, and Glorious God. Its structure is similar to the Ten Commandments (Ex. 20:1-17). The first petition is Hallowed be your name. The second is Your kingdom come. The third is Your will be done. The fourth is Give us this day our daily bread.

Kingdom focused prayer begins by focusing on hallowing God’s name, acknowledging His rule and reign in our lives, and seeking and doing His will. All three of these disciplines are perfectly done in heaven. Believers in Christ are to pursue them during their sojourn on earth (I Perter 2:11-12).

Kingdom focused prayer does not ignore one’s daily, physical needs. If our needs were important enough for Jesus to mention them, then it should be important enough for believers to pray for them.

Most of us grocery shop on average once a week; perhaps more and sometimes less. In America, we possess large refrigerators with a freezer. Some even have additional freezers in their garage or basement. Food spoilage today is rare. This was not the case 2,000 years ago.  

“The fourth petition of the Lord’s Prayer has us asking the Father to “give us each day our daily bread” (Luke 11:3). Refrigeration has largely eliminated the threat of spoilage and the need to make everything we eat fresh on a daily basis. Most of the West does not worry about food scarcity and shortages. Consequently, we often fail to remember our utter dependence on the Creator to provide for all our needs,” explains Dr. R. C. Sproul.

“We are to pray for our survival. God pledges to meet our basic needs (Ps. 37:25), not to provide luxuries at all times. Bread was a staple of the diet in biblical times and was served at nearly every meal. To have bread was to have life, concludes Dr. Sproul.

Have a God-centered day today as you hallow His name, acknowledge His rightful reign as King, obey His will and ask Him to meet your needs. Blessings!

Soli deo Gloria!

⁹ Pray then like this: “Our Father in heaven, hallowed be your name. ¹⁰ Your kingdom come, your will be done, on earth as it is in heaven. ¹¹ Give us this day our daily bread, ¹² and forgive us our debts, as we also have forgiven our debtors. ¹³ And lead us not into temptation, but deliver us from evil.” (Matthew 6:9–13 ESV)

Perhaps with the Ten Commandments (Exodus 20:1-17), the Lord’s Prayer is one of the most recited and remembered portions of Scripture. Wall hangings in many homes display it, children memorize it, and gifted singers regale audiences when they sing it. For the next several days, our attention is occupied with studying and understanding it.

However, rightly understood this familiar text is not so much the Lord’s Prayer as it is the prayer of the Lord’s disciples. Additionally, it is not to be unconsciously repeated. Rather, it is to be a guide for prayer. Jesus instructed His disciples about the proper order and contents of biblical prayer. “Christ does not enjoin His people to pray in a prepared form of words, but only points out what ought to be the object of all our wishes and prayers,” explains John Calvin.

The prayer consists of six petitions. The first three focus on the glory of God. The remaining three pertain to our relationship with the One, True, and Glorious God. Its structure is similar to the Ten Commandments (Ex. 20:1-17). The first petition is Hallowed be your name. The second is Your kingdom come. The third is Your will be done.

Will (θέλημα; thelema) refers to the Lord’s purpose, intent and plans. Ephesians 1:5 (ESV) teaches God the Father predestined elect sinners for adoption to himself as sons through Jesus Christ, according to the purpose of his will.

This request bridges two aspects of God’s will. To begin with, believers should seek to know God’s personal and moral will for their lives. Second, believers are to pray that God’s decreed will be known and obeyed. We should not only pray to know God’s plans and intentions in our lives, but also pray for the strength to obey Him and submit to the plans He has for our lives.

“The Lord’s hidden, or decretive will, contains his secret decrees and foreordains all things. It is this will that results in the final manifestation of His mercy and justice, and thus brings Him His sovereign glory. This will can never be thwarted,” explains Dr. R. C. Sproul. “On the other hand, the Lord’s revealed, or preceptive will, is clearly found in Scripture and contains those things in which He delights or hates insofar as they conform to His standards. This will can be violated and can therefore incur God’s displeasure.”

It is likely that the last phrase “on earth as it is in heaven” applies not only to the Lord’s will being done, but also to His name being hallowed and His rule and reign recognized and obeyed. Our lives on earth are to be as God-centered as is life in heaven.

Have a God-centered day today as you hallow His name, acknowledge His rightful reign as King and obey His will. Blessings!

Soli deo Gloria!

⁹ Pray then like this: “Our Father in heaven, hallowed be your name. ¹⁰ Your kingdom come, your will be done, on earth as it is in heaven. ¹¹ Give us this day our daily bread, ¹² and forgive us our debts, as we also have forgiven our debtors. ¹³ And lead us not into temptation, but deliver us from evil.” (Matthew 6:9–13 ESV)

Perhaps with the Ten Commandments (Exodus 20:1-17), the Lord’s Prayer is one of the most recited and remembered portions of Scripture. Wall hangings in many homes display it, children memorize it, and gifted singers regale audiences when they sing it. For the next several days, our attention is occupied with studying and understanding it.

However, rightly understood this familiar text is not so much the Lord’s Prayer as it is the prayer of the Lord’s disciples. Additionally, it is not to be unconsciously repeated. Rather, it is to be a guide for prayer. Jesus instructed His disciples about the proper order and contents of biblical prayer. “Christ does not enjoin His people to pray in a prepared form of words, but only points out what ought to be the object of all our wishes and prayers,” explains John Calvin.

The prayer consists of six petitions. The first three focus on the glory of God. The remaining three pertain to our relationship with the One, True, and Glorious God. Its structure is similar to the Ten Commandments (Ex. 20:1-17). The first petition is Hallowed be your name. The second is Your kingdom come.

Kingdom (βασιλεία; basileia) means to rule. It is the reign of a king. Believers in Christ are to hallow His name because He is King of kings and Lord of lords. The angel Gabriel told Mary, “³¹ And behold, you will conceive in your womb and bear a son, and you shall call his name Jesus. ³² He will be great and will be called the Son of the Most High. And the Lord God will give to him the throne of his father David, ³³ and he will reign over the house of Jacob forever, and of his kingdom there will be no end.” (Luke 1:31–33 ESV)

“Jewish prayers recognized that God’s name would be “hallowed,” or “sanctified,” “shown holy,” in the time of the end, when his kingdom would come, as the Bible also said (Is 5:16; 29:23; Ezek. 36:23; 38:23; 39:7, 27; cf. Zech. 14:9). In the present God’s people could hallow his name by living rightly; if they lived wrongly, they would “profane” his name, or bring it into disrepute among the nations (cf. also Ex. 20:7; Jer. 34:16; 44:25–26; Ezek. 13:19; 20:14; Amos 2:7),” explains commentator Craig S. Keener.  

How may each of us obey King Jesus today? By obeying His Word we acknowledge He is the King of kings; and ours. May this be seen by us today.

Soli deo Gloria! ow may

⁹ Pray then like this: “Our Father in heaven, hallowed be your name. ¹⁰ Your kingdom come, your will be done, on earth as it is in heaven. ¹¹ Give us this day our daily bread, ¹² and forgive us our debts, as we also have forgiven our debtors. ¹³ And lead us not into temptation, but deliver us from evil.” (Matthew 6:9–13 ESV)

Perhaps with the Ten Commandments (Exodus 20:1-17), the Lord’s Prayer is one of the most recited and remembered portions of Scripture. Wall hangings in many homes display it, children memorize it, and gifted singers regale audiences when they sing it. For the next several days, our attention is occupied with studying and understanding it.

However, rightly understood this familiar text is not so much the Lord’s Prayer as it is the prayer of the Lord’s disciples. Additionally, it is not to be unconsciously repeated. Rather, it is to be a guide for prayer. Jesus instructed His disciples about the proper order and contents of biblical prayer. “Christ does not enjoin His people to pray in a prepared form of words, but only points out what ought to be the object of all our wishes and prayers,” explains John Calvin.

The prayer consists of six petitions. The first three focus on the glory of God. The remaining three pertain to our relationship with the One, True, and Glorious God. Its structure is similar to the Ten Commandments (Ex. 20:1-17). The fist petition is Hallowed be your name.

Hollowed (ἁγιάζω; hagiazo) is an imperative verb. The action is to be done by believers in Christ toward God. The Lord receives the action from us. Believers are to reverence God’s name. It means that the Lord’s name is to be treated as holy. To be holy, and holiness, means different, separate from sin and morally pure.

This is more than just an acknowledgement and recognition that God’s name is holy and reflects His character, attributes and work. It is an aspiration for believers to reverence God’s name. To hallow God’s name is something believers are to do; especially in prayer.

“What does it mean to say that God is holy? It means that He is different from anything that we experience or find in the material universe that God the Creator differs from all creatures. The primary way in which God differs from all creatures is that He is uncreated and eternal, whereas each of us is created and finite. We are not eternal but temporal. If nothing else separates the Creator from the creature, it is that high, transcendent element of God’s own being, so marvelous, so majestic that He is worthy of the adoration of every creature,” states Dr. R. C. Sproul.

“I can’t emphasize too much how important it is that we grasp that this line of the Lord’s Prayer is not just a part of the address but a petition. We must see this if we are to understand what Jesus is teaching us about prayer. Jesus is not saying, “Father, Your name is holy,” but, “Father, may Your name be hallowed.” That is, He is teaching us to ask that God’s name would be regarded as sacred, that it would be treated with reverence, and that it would be seen as holy. We must see this if we are to pray according to the pattern Jesus set for us,” concludes Dr. Sproul.

How may each of us hallow the Lord today? By regarding His name as holy, we are regarding Him as holy. May this be seen by us today.

Soli deo Gloria! ow may

⁹ Pray then like this: “Our Father in heaven, hallowed be your name. ¹⁰ Your kingdom come, your will be done, on earth as it is in heaven. ¹¹ Give us this day our daily bread, ¹² and forgive us our debts, as we also have forgiven our debtors. ¹³ And lead us not into temptation, but deliver us from evil.” (Matthew 6:9–13 ESV)

Perhaps with the Ten Commandments (Exodus 20:1-17), the Lord’s Prayer is one of the most recited and remembered portions of Scripture. Wall hangings in many homes display it, children memorize it, and gifted singers regale audiences when they sing it. For the next several days, our attention is occupied with studying and understanding it.

However, rightly understood this familiar text is not so much the Lord’s Prayer as it is the prayer of the Lord’s disciples. Additionally, it is not to be unconsciously repeated. Rather, it is to be a guide for prayer. Jesus instructed His disciples about the proper order and contents of biblical prayer. “Christ does not enjoin His people to pray in a prepared form of words, but only points out what ought to be the object of all our wishes and prayers,” explains John Calvin.

The prayer consists of six petitions. The first three focus on the glory of God. The remaining three pertain to our relationship with the One, True, and Glorious God. Its structure is similar to the Ten Commandments (Ex. 20:1-17).  

However, the phrase considered today is not a petition. It is not a request. Rather, it is an address to the Lord who is the object of the believer’s prayer.

One time during lunch, an elderly professor once asked a student of theology whether God was either transcendent or intimate in relationship with His creation. After several silent moments, the student responded that the Bible taught that God was both; transcendent and intimate. The professor responded in wholehearted agreement. Today’s text affirms that conclusion.

Our Father. The phrase (ἐγώ πατήρ; ego pater) can be addressed solely by sinners who God has justified by grace alone, through faith alone in the person and work of Jesus Christ alone. This statement reflects the intimate relationship we have with God. It is solely within this covenant relationship that any believer in Christ can call God their heavenly Father (Romans 8:12-15; Gal. 4:1-5). The Bible does not teach the universal fatherhood of God and the universal brotherhood of man.

In Heaven. Here is the counterweight. Our Father is sovereign and rules heaven and earth. All things are subject to His dominion; including ourselves. Therefore, He alone is worthy of our worship and ultimate obedience.

“This prayer, which is repeated by many Christians, contains elements that are important for all praying. Prayer is to begin with worship. God is addressed as Our Father in heaven. Worship is the essence of all prayer. In Matt. 6:1–18, Jesus used the word “Father” 10 times! Only those who have true inner righteousness can address God in that way in worship,” explains Louis A. Barbieri.

“When we engage in prayer, there are two things to be considered; both that we may have access to God and that we may rely on Him with full and unshaken confidence. He (God) has both a fatherly love toward us but also boundless power,” states Calvin.

Therefore, let us never doubt the Lord’s love for us, His children. He not only listens to our prayers, but is also powerful to answer them. Have a blessed day in prayer to Our Father, in Heaven.

Soli deo Gloria!

⁹ Pray then like this: “Our Father in heaven, hallowed be your name. ¹⁰ Your kingdom come, your will be done, on earth as it is in heaven. ¹¹ Give us this day our daily bread, ¹² and forgive us our debts, as we also have forgiven our debtors. ¹³ And lead us not into temptation, but deliver us from evil.” (Matthew 6:9–13 ESV)

Perhaps with the Ten Commandments (Exodus 20:1-17), the Lord’s Prayer is one of the most recited and remembered portions of Scripture. Wall hangings in many homes display it, children memorize it, and gifted singers regale audiences when they sing it.

However, rightly understood this familiar text is not so much the Lord’s Prayer as it is the prayer of the Lord’s disciples. Additionally, it is not to be unconsciously repeated. Rather, it is to be a guide for prayer. Jesus instructed His disciples about the proper order and contents of biblical prayer. “In matters of faith and practice, it is equally important to know how not to do something as it is to know how to do it. Jesus understood that when He taught His disciples to pray,” states one commentator.  

Like learning an instrument or some other skill, we desire and need people to teach us how to do something. This is what Jesus did when He said, “Pray then like this.” Luke records Jesus’ disciples saying to Him, “Lord, teach us to pray” (Luke 11:1-4). The times Jesus spent in prayer were often intense (Luke 22:39-46). The disciples must have observed this. Jesus then taught His disciples the skill and discipline of prayer.

In church history, those times of special renewal involved the heightened devotional life of the people of God. This was most likely because of a moving by the Holy Spirit. One way this was done was by immersing oneself in the Psalms. In effect, the Psalms are prayers by the Old Testament saints.

Jesus’ instructions for prayer follow in the immediate aftermath of His teaching on avoiding empty phrases and empty repetition when praying. It is ironic that today’s text is often recited but the words are rarely understood as to their content. Believers, and non-believers, know the words but do not comprehend the meaning of the words.

Additionally, Jesus taught His disciples how “not” to pray. Believers in Christ are not to pray in a hypocritical way. A hypocrite was an actor in the first century Greek theater. An actor played a role that had no impact in their lives. Jesus did not want prayer to be a sham or a fake. This was how the Pharisees prayed.

It is a dangerous thing when believers publically pray. It is easy to be swept up in the moment and to inadvertently seek to impress people with our gifted speech. However, the purpose of prayer is not to be seen by others. Prayer is to be something intensely private.

How then are believers to pray in private? That is what Jesus’ instructions are all about. Prayer is a means to the goal of godliness. That is the ultimate purpose of prayer; to be godlier in our relationship with God, in Christ and by the Holy Spirit.

Have a blessed day in Christ.

Soli deo Gloria!  

⁷ “And when you pray, do not heap up empty phrases as the Gentiles do, for they think that they will be heard for their many words. ⁸ Do not be like them, for your Father knows what you need before you ask him.” (Matthew 6:7–8 ESV)

“When your heart has been warmed by such recitation to yourself [of the Ten Commandments, the words of Christ, etc.] and is intent upon the matter, kneel or stand with your hands folded and your eyes toward heaven and speak or think as briefly as you can.” –Martin Luther

“There is no subject of more solemn importance to human happiness than prayer. It is the only medium of intercourse with heaven. It is that language wherein a creature holds correspondence with his Creator; and wherein the soul of a saint gets near to God, is entertained with great delight, and, as it were, dwells with his heavenly Father.” – John Bunyan

“But after we have learned by faith to know that whatever is necessary for us or defective in us is supplied in God and in our Lord Jesus Christ, in whom it hath pleased the Father that all fullness should dwell, that we may thence draw as from an inexhaustible fountain, it remains for us to seek and in prayer implore of him what we have learned to be in him. To know God as the sovereign disposer of all good, inviting us to present our requests, and yet not to approach or ask of him, were so far from availing us, that it were just as if one told of a treasure were to allow it to remain buried in the ground. A faith unaccompanied with prayer to God cannot be genuine.” –John Calvin

Servants of Christ in church history recognized the importance and privilege of prayer. Not only was prayer to be offered to God sincerely and secretly, but also intelligently. Prayer is never about the repetition of many words.

Jesus referred to such prayer as offering a heap of empty phrases. The phrase “heap up empty phrases” (βατταλογέω; battalogeo) means to babble repetitiously. It means to use many words or to speak for a long time. Jesus condemned such prayer. The reason being is that God already knows what we will ask of Him before we even ask.    

“In Matthew 6:7–8, He tells us to refrain from the “empty phrases” spoken by the Gentiles. Many in the Hellenistic (Greek-influenced) culture of the first century believed they could manipulate God and nature through various forms of magic. Oftentimes they would repeat the same syllables or phrases over and over in order to attain a desired effect. Fundamentally, all such attempts desired to control reality. Many still try to do the same today. Eastern religions, for example, may employ the rote, almost mindless repetition of phrases like “ohm” or “Hare Krishna, ” explains Dr. R. C. Sproul.

“New age mysticism tells us to visualize specific outcomes in the hopes of generating enough positive psychic energy to attain them. The “name-it-and-claim-it” theology that characterizes the fringe of the charismatic movement is one example where those claiming to be Christians try to manipulate God by speaking the proper words. Prayer can also become meaningless if we pray without paying attention to our words.” .

Let us resolve to offer to God simply, secret and sincere prayers to the Lord. Have a blessed day in the Lord.

Soli deo Gloria!

⁵ “And when you pray, you must not be like the hypocrites. For they love to stand and pray in the synagogues and at the street corners, that they may be seen by others. Truly, I say to you, they have received their reward. ⁶ But when you pray, go into your room and shut the door and pray to your Father who is in secret. And your Father who sees in secret will reward you.” (Matthew 6:5–6 ESV)

In the Sermon on the Mount, Jesus transitioned from His instructions on righteous works to righteous prayer. Today’s text provides general instructions pertaining to prayer. It contains not only how believers in Christ are to pray, but also how they are not to pray. However, there is never a question that Jesus’ disciples are to pray.

To begin with, Jesus warned against prayer hypocrisy. As with good works, prayer is not about being seen and heard by others for the purpose of impressing people. Such prayers are done by those who desire to be seen. This type of praying is displayed by the tax collector (Luke 18:9-12). As with good works done in this manner, there is no eternal reward from God for such praying.

“Jesus then spoke about the practice of prayer, which the Pharisees loved to perform publicly. Rather than making prayer a matter between an individual and God, the Pharisees had turned it into an act to be seen by men—again, to demonstrate their supposed righteousness. Their prayers were directed not to God but to other men, and consisted of long, repetitive phrases (Matt. 6:7; Luke 11:1-4),” explains Dr. John Walvoord.

Jesus then instructed His disciples how to pray. As with good works, Jesus did not speculate as to “if” believers in Christ pray, but rather “when” they pray.

Righteous prayer is done in secret. Righteous prayer is done by oneself in a room with the door closed. The word room (ταμεῖον; tameion) refers to a storeroom or an inner room. This is a room with no windows. With a closed door, it is a room filled with darkness illuminated only by the light of prayer to the Father of lights (James 1:17; I John 1:5).

Jesus commanded His disciples to personally pray this way. Secret prayer is offered to God the Father who is in secret. Such hidden prayer God privately rewards.

“Jesus says we must not pray “to be seen by men,” but He does no forbid public prayer. Daniel, Ezra and others prayed publically. Jesus let His disciples see Him pray. The apostles and first Christians often gathered to pray together (Acts 2:42-46). They heard each other pray for boldness in their testimony and for success in their mission (Acts 4:23-31; 13:1-3; 14:23; 20:36). When disciples pray, they simply do not care if anyone sees it or not,” explains commentator Daniel M. Doriani.

Hypocritical prayers want to be seen. Jesus said, “Do not be like the hypocrites.” Have a blessed day in the Lord.

Soli deo Gloria!

³ “But when you give to the needy, do not let your left hand know what your right hand is doing, ⁴ so that your giving may be in secret. And your Father who sees in secret will reward you.” (Matthew 6:3–4 ESV)

Jesus taught that giving to those in need was important. Equally important was how believers in Christ are to give. They are to do so in secret; with the Lord being an audience of One.

In today’s text, notice that Jesus said “When you give to the needy.” He did not say “if.” Giving to those in true, physical need is expected of a true and sincere believer in Christ.

When we give to the needy, in whatever form that may take, Jesus taught that our left hand should not know what our right hand is doing. Jesus used this aphorism to illustrate that our giving should be done in strict secrecy. No one should know except the Lord. No one needs to know but the Lord.

“When Jesus says, ‘Do not let your left hand know what your right hand is doing,’ He adds a new point. Not only should we avoid telling others about our righteous deeds, we should not even tell ourselves. We should have a blissful lack of self-consciousness because self-consciousness can decay into self-righteousness,” explains commentator Daniel M. Doriani.

“Our Savior warns us against sounding the trumpet when we give (Matt. 6:2). In His own context He may be referring to the priestly blowing of the shofar (a ram’s horn trumpet) whenever there is a great need in the community. When this happened in His day, there was often an ostentatious display of men closing up shop and running toward the temple to be the first ones seen responding to the call. Trumpet-shaped collection boxes where money could be deposited to help the poor were present at the temple in the first century a.d., and these may also be the basis for Christ’s analogy in verses 2–4. Coins thrown into these boxes might make a loud noise, announcing that a great gift has been given. In any case, our Lord’s point is quite clear: Do not give in order to receive praise from men,” states Dr. R. C. Sproul.

In other words, our giving to the needy should be done without vanity, self-congratulation, or egotism. Our giving to the church should be done in the same way. This is the kind of giving that truly honors the Lord.

Soli deo Gloria!

“Beware of practicing your righteousness before other people in order to be seen by them, for then you will have no reward from your Father who is in heaven.

² “Thus, when you give to the needy, sound no trumpet before you, as the hypocrites do in the synagogues and in the streets, that they may be praised by others. Truly, I say to you, they have received their reward.” (Matthew 6:1–2 ESV)

Jesus began this second major division in His Sermon on the Mount with a warning to His disciples. What was Jesus warning His disciples to not practice? It was the sin of religious hypocrisy. It was a continually practiced by the Pharisees; in their giving to the needy (vv. 2-4), prayer (vv. 5-15), and fasting (vv. 16-18).

Giving to the poor and needy continues to the present day. The word needy (ἐλεημοσύνη; eleemosyne) means charitable giving. It is an act of mercy to those in physical need (Acts 3:1-2). Such giving, especially during the holiday season near the end of the year, can take many forms. It may be through Thanksgiving Baskets, community Christmas Bureaus, rescue missions and other benevolent organizations. Most importantly, it may be through individual acts of kindness. These personal acts of mercy may, and can, occur throughout the year.

Jesus cautioned that such acts of kindness should never be done with the intention of being seen and recognized. Rather, they are to be done discreetly and quietly. Jesus called people hypocrites who serve for recognition. A hypocrite (ὑποκριτής; hypokrites) was the word for the Greek actor. It was an individual who pretended to be someone they were not. This was a duplicitous, insincere person (Matt. 6:2; 7:5; 15:7; 23:13; Mark 7:6; Luke 12:56; 13:15). While praised on the stage, in real life such an individual is condemned. They evidence their unregenerate condition.

“Perhaps no one sets out to be a hypocrite. Thy hypocrite may start well, doing good innocently. Later, he thinks, it would be good if others knew what I do. My example might inspire them. Finally, he takes steps to insure that others see and praise his piety. We trade the goal of pleasing the Father for the goal of pleasing men,” explains commentator Daniel M. Doriani.

“If we perform for man’s praise, we will receive it. In conversations, we may find ways to tell stories about our work in the soup kitchen; if we are intent on it. The audience may be impressed and may praise us, but that will be then end of the praise. The Father will not honor us in the next life, for we offered our good deeds to humans and not to Him. But if we act righteously in secret, for the audience of One, He will see and reward us. So let us avoid displays of holiness.”

Have a blessed day as you serve for the audience of One.

Soli deo Gloria!    

“Beware of practicing your righteousness before other people in order to be seen by them, for then you will have no reward from your Father who is in heaven.” (Matthew 6:1 ESV)

Continuing His Sermon on the Mount in today’s text, Jesus continued to address the subject of His disciples’ righteousness. How were followers of Jesus Christ to righteously live? Jesus began with a warning.

Jesus began this warning with one word; “Beware!” Beware (προσέχω; prosecho) is a present, active imperative verb. It is an active command from God to His followers. The word means to take care, to pay attention, and consider carefully. In other words, it means to be on the lookout.

What sin was Jesus warning His disciples to not practice? It was the sin of religious hypocrisy. It was a continual sin practiced by the Pharisees; in their giving to the poor (vv. 2-4), prayer (vv. 5-15), and fasting (vv. 16-18).

Jesus warned His disciples to not practice their righteousness before other people. To practice (ποιέω; poieo) means to carry it out and conduct it. It is a lifestyle. What Jesus does not want His disciples to do was/is to do works of righteousness before others in order to gain their admiration and praise. Perhaps you have done this. I am ashamed to say that I have. It can become a besetting sin.

If we do our works of righteousness to be seen by other people for their admiration and praise, then we shall receive no admiration or praise from our heavenly Father. The reason is because we have chosen to receive the praise of men rather than the praise from God. How ironic that believers in Christ opt for a temporal reward and forsake an eternal reward.

Are you tempted and enticed by the praise of others? If so, how so? Do you want to serve the Lord, as long as serving involves and results in public praise and recognition? Jesus issued a stern warning against such an attitude and behavior.

“Christ’s teaching is profoundly counter-cultural on many occasions, not in the sense that He calls us to despise all state authorities, but in the sense that His instruction goes completely against the natural, sinful inclinations of mankind,” explains Dr. R. C. Sproul.

“The Lord’s Sermon on the Mount has thus far emphasized our need to serve God with whole-hearted devotion. Only those who are committed to Jesus in heart, soul, and mind can live the life depicted in this sermon, from enduring persecution for righteousness’ sake (5:10) to being so focused on our Creator that we care not if others ever notice our fervent piety (6:1–18).”  

May we resolve to serve the Lord; even if no one notices our service but the Lord. Have a blessed day.

Soli deo Gloria!  

⁴³ “You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’ ⁴⁴ But I say to you, Love your enemies and pray for those who persecute you, ⁴⁵ so that you may be sons of your Father who is in heaven. For he makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust. ⁴⁶ For if you love those who love you, what reward do you have? Do not even the tax collectors do the same? ⁴⁷ And if you greet only your brothers, what more are you doing than others? Do not even the Gentiles do the same? ⁴⁸ You therefore must be perfect, as your heavenly Father is perfect.” (Matthew 5:43–48 ESV)

Today’s text is the final installment of Jesus’ “You have heard that it was said, but I say to you…” statements. Today’s text pertains to believers in Christ fulfilling the second greatest commandment; loving one’s neighbor as oneself. How appropriate that this is our text for February 14; Valentine’s Day.

Jesus confronted the familiar Pharisaical teaching of loving a neighbor but hating an enemy. The first half of this statement is found in Lev. 19:18. However, the second half is not found in the biblical text but rather was an interpretation and application by the Jewish scribes and Pharisees. It remains a popular perspective to this day.

Believers in Christ find it relatively easy to love someone who loves them. But what about those who hate you, and who in response you hate? How are Christians to treat these people? How are Christians to behave?

Jesus taught that God the Father’s love extends even to His enemies. This is the implicit teaching of John 3:16. When Jesus referred to the world, He was talking about an ant-God and hateful system of thought and behavior. God did not send His Son to the world because it was filled with nice people worthy of salvation. Rather, Jesus came to save those who hated and despised Him (Isaiah 53:1-12).

God’s love for a sinful, fallen world extends to practical blessings that He indiscriminately gives to the converted and unconverted. This is known as God’s common grace.

Jesus also stated that even pagans treat people they like with loving affection. For believers in Christ to do the same is not that significant. However, to love someone you do not like, and who does not like you, is a testimony of God’s loving character.  

What did Jesus mean when He stated, “You therefore must be perfect, as your heavenly Father is perfect.” Perfect (τέλειος; teleios) means genuine, complete and mature. It means to be mature in one’s behavior. However, it also means to be sinlessly genuine, complete and mature. This could only accomplished by Jesus Christ.

“Christ sets an unattainable standard. This sums up what the law itself demanded (James 2:10). Though this standard is impossible to meet, God could not lower it without compromising his own perfection. He who is perfect could not set an imperfect standard of righteousness. The marvelous truth of the gospel is that Christ has met this standard on our behalf (2 Cor. 5:21),” states Dr. John MacArthur.

Have a blessed day in the Lord.

Soli deo Gloria!

⁴³ “You have heard that it was said, ‘You shall love your neighbor and hate your enemy.’ ⁴⁴ But I say to you, Love your enemies and pray for those who persecute you, ⁴⁵ so that you may be sons of your Father who is in heaven. For he makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust. ⁴⁶ For if you love those who love you, what reward do you have? Do not even the tax collectors do the same? ⁴⁷ And if you greet only your brothers, what more are you doing than others? Do not even the Gentiles do the same? ⁴⁸ You therefore must be perfect, as your heavenly Father is perfect.” (Matthew 5:43–48 ESV)

Today’s text is the final installment of Jesus’ “You have heard that it was said, but I say to you…” statements. Today’s text pertains to believers in Christ fulfilling the second greatest commandment; loving one’s neighbor as oneself.

Jesus confronted the familiar Pharisaical teaching of loving a neighbor but hating an enemy. The first half of this statement is found in Lev. 19:18. However, the second half is not found in the biblical text but rather was an interpretation and application by the Jewish scribes and Pharisees. It remains a popular perspective to this day.

Believers in Christ find it relatively easy to love someone who loves them. But what about those who hate you, and who in response you hate? How are Christians to treat these people? How are Christians to behave?

Jesus said that His disciples were to love their enemies. Love (ἀγαπάω; agapao) means to actively have affection and loving concern for other people. To hate (μισέω; miseo) means to actively detest and to be loveless towards another. Jesus said that believers are to love and not hate. Additionally, Jesus’ disciples are to pray for those who persecute them. To persecute (διώκω; dioko) refers to an active harassment and oppression.  

“Jesus’ application resulted in a much higher standard: love for one’s neighbors should extend even to those neighbors who are enemies (Matt. 5:44). Again, this was no innovation, since even the OT taught that God’s people should do good to their enemies (Prov. 25:21),” explains Dr. John MacArthur.

By following this ethical command, Jesus’ disciples show their allegiance to Him. It is one thing to follow Jesus when you engage with people who love you. It is quite another when you encounter people who hate, mock and lie about you (Matt. 5:10-12).

“The OT never says that anyone should hate his or her enemy. This shows that, in his “you have heard” statements (vv. 21, 27, 33, 38, 43), Jesus is correcting not the OT itself but only misinterpretations of the OT. God’s hatred of evil was a central theme in the OT (e.g., Ps. 5:4–5). Consequently, those who embodied evil were understood to be God’s enemies, and it was natural to hate them (cf. Ps. 26:4–5; 139:21–22), but such hatred is never commanded by God,” concludes one commentator.

May we all be loving disciples of our Lord today. Have a blessed one.

Soli deo Gloria!

³⁸“You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ ³⁹ But I say to you, Do not resist the one who is evil. But if anyone slaps you on the right cheek, turn to him the other also. ⁴⁰ And if anyone would sue you and take your tunic, let him have your cloak as well. ⁴¹ And if anyone forces you to go one mile, go with him two miles. ⁴² Give to the one who begs from you, and do not refuse the one who would borrow from you.” Matthew 5:38–42 ESV

• “Man must evolve for all human conflict a method which rejects revenge, aggression and retaliation. The foundation of such a method is love.” Martin Luther King, Jr.
• “Revenge and retaliation always perpetuate the cycle of anger, fear and violence.” Coretta Scott King
• “Without forgiveness life is governed by… an endless cycle of resentment and retaliation.” Roberto Assagioli
• “I don’t get mad, I get even.” Patricia Briggs.

Jesus’ statements in today’s text are not only controversial, they are also misunderstood. Responses may range from total passivism in life to total rejection of biblical truth. “There are few commands in the Bible that clash more with our natural inclination to protect our person and our honor than the commands found in Matthew 5:38-42,” explains commentator Daniel M. Doriani.

How should this text be understood and applied? Let us break the text down sentence by sentence. By studying the particulars, we can arrive at an understanding of the whole.

“You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.” The Mosaic Law did establish a principle of a governmental, but limited, retribution for committed crimes (Ex. 21:24; Lev. 24:20; Deut. 9:21). God designed the punishment to fit the crime.

“The Old Testament did not permit personal vengeance; David, a great warrior, recognized this principle (1 Sam 25:33; 26:10–11),” explains commentator Craig Keener. Therefore, the law was not a validation for personal retaliation. Therefore, Jesus was not altering the law, but rather explained and affirmed its true meaning.

“But I say to you, Do not resist the one who is evil. But if anyone slaps you on the right cheek, turn to him the other also” What did this statement mean in Jesus’ day? Turn the other cheek.

“The blow on the right cheek was the most grievous insult possible in the ancient world (apart from inflicting serious physical harm), and in many cultures was listed alongside the “eye for an eye” laws; both Jewish and Roman law permitted prosecution for this offense. A prophet might endure such ill treatment (1 Kings 22:24; Isaiah 50:6),” states Keener.

“And if anyone would sue you and take your tunic, let him have your cloak as well. ⁴¹ And if anyone forces you to go one mile, go with him two miles.” What did Jesus mean? Go the extra mile.

“The poorest people of the Empire (e.g., most peasants in Egypt) had only an inner and outer garment, and the theft of a cloak would lead to legal recourse. Although conditions in first-century Palestine were not quite that bad, this verse could indicate divestiture of all one’s possessions, even (hyperbolically) one’s clothes, to avoid a legal dispute affecting only oneself. Jesus gives this advice in spite of the fact that, under Jewish law, a legal case to regain one’s cloak would have been foolproof: a creditor could not take a poor person’s outer cloak, which might serve as one’s only blanket at night as well as a coat (Ex 22:26–27),” Keener explains.

“Give to the one who begs from you, and do not refuse the one who would borrow from you.” Give to the one who asks.

“Beggars were widespread. The Bible stressed giving to those in need (Deut. 15:11; Ps. 112:5, 9; Prov. 21:13). God would take care of the needs of those who helped the poor (Deut. 15:10; Prov. 19:17; 22:9; 28:8). Biblical laws against usury and especially about lending to the poor before the year of release (Deut. 15:9; every seventh year debts were to be forgiven; cf. Lev. 25) support Jesus’ principle here, but Jesus goes even farther in emphasizing unselfish giving (especially Luke 6:35),” concludes Keener.

“Jesus pointed out, however, that while the rights of the innocent were protected by the Law, the righteous need not necessarily claim their rights. A righteous man would be characterized by humility and selflessness. Instead he might go “the extra mile” to maintain peace. When wronged by being struck on a cheek, or sued for his tunic (undergarment; a cloak was the outer garment), or forced to travel with someone a mile, he would not strike back, demand repayment, or refuse to comply. Instead of retaliating he would do the opposite, and would also commit his case to the Lord who will one day set all things in order (cf. Rom. 12:17–21). This was seen to its greatest extent in the life of the Lord Jesus Himself, as Peter explained (1 Peter 2:23),” states commentator Dr. John Walvoord.

The values of the Lord become the values of His disciples. The values of the King become the values of the kingdom. May we choose to live in light of these values.

Soli deo Gloria!

³³ “Again you have heard that it was said to those of old, ‘You shall not swear falsely, but shall perform to the Lord what you have sworn.’ ³⁴ But I say to you, Do not take an oath at all, either by heaven, for it is the throne of God, ³⁵ or by the earth, for it is his footstool, or by Jerusalem, for it is the city of the great King. ³⁶ And do not take an oath by your head, for you cannot make one hair white or black. ³⁷ Let what you say be simply ‘Yes’ or ‘No’; anything more than this comes from evil.” (Matthew 5:33–37 ESV)

An oath (ὅρκος; horkos) means to affirm a truth by calling upon a greater being. An oath is also a solemn vow to fulfill a promise or a pledge. It is associated with the verb sworn (ἀποδίδωμι; apodidomi) meaning to fulfill. This is an active verb referring to paying back someone because of an obligation.

Jesus stressed the importance of not making a false oath. He cautioned His disciples that they should not make flippant oaths or pledges in common, every day conversation. God didn’t; we shouldn’t.

What Jesus meant was that people should be true to their word. Believers in Christ should mean what they say and say what they mean. They are to be good at their word. No more; no less. God is in control. Even the color of our hair is under His divine prerogative. All promises and pledges we make should acknowledge the sovereign will of God.

“An oath involved invoking God’s name, or substitutes for it, to guarantee the truth of one’s statements (cf. Num. 30:2). Jesus’ disciples are not to swear at all. Instead, their character should be of such integrity that their words can be believed without an oath,” explains one commentator.

“What Christ is forbidding here is the flippant, profane, or careless use of oaths in everyday speech. In that culture, such oaths were often employed for deceptive purposes. To make the person being victimized believe the truth was being told, the Jews would swear by “heaven,” “earth,” “Jerusalem,” or their own “heads” (Matt. 5:34–36), not by God, hoping to avoid divine judgment for their lie. But it all was in God’s creation, so it drew him in and produced guilt before him, exactly as if the oath were made in his name. Jesus suggested that all our speech should be as if we were under an oath to tell the truth (v. 37),” explains Dr. John MacArthur.

“One of the problems that we face in our culture today that has become a very serious issue is the breakdown of our whole system of contracts and covenants that are based upon solemn promises, on sacred vows and holy oaths. God takes promises and oaths and vows very seriously. But we live in a culture today that just seems to play loosely with promises. We’ve seen the disintegration of the institution of marriage, where there’s a willy-nilly violation of vows that take place all the time,” states Dr. R. C. Sproul.

“Now, the Bible cautions us to be very careful about taking vows and oaths, and entering into solemn pacts and agreements. For this reason, as the Bible tells us, it is better never to vow than to vow and not pay. Because if I don’t take my vow seriously and you don’t take your vow seriously, God does take it seriously.”

Soli deo Gloria! 

³³ “Again you have heard that it was said to those of old, ‘You shall not swear falsely, but shall perform to the Lord what you have sworn.’ ³⁴ But I say to you, Do not take an oath at all, either by heaven, for it is the throne of God, ³⁵ or by the earth, for it is his footstool, or by Jerusalem, for it is the city of the great King. ³⁶ And do not take an oath by your head, for you cannot make one hair white or black. ³⁷ Let what you say be simply ‘Yes’ or ‘No’; anything more than this comes from evil.” (Matthew 5:33–37 ESV)

“In our day it is hard to find people who take their oaths and vows seriously. Perjury, a high divorce rate, and violations of contractual obligations all testify that when vows are made they are too easily broken,” explains one commentator. “All Scripture affirms the propriety of lawful oaths and vows.”

An oath (ὅρκος; horkos) means to affirm a truth by calling upon a greater being. An oath is also a solemn vow to fulfill a promise or a pledge. It is associated with the verb sworn (ἀποδίδωμι; apodidomi) meaning to fulfill. This is an active verb referring to paying back someone because of an obligation.

“An oath was taken to confirm an agreement or, in a political situation, to confirm a treaty. Both in Israel and among its neighbors, God (or the gods) would act as the guarantor(s) of the agreement and his name (or their names) was invoked for this purpose,” explains the Tyndale Bible Dictionary.

“When Jacob and Laban made an agreement, they erected a heap of stones as a witness (Gen. 31:53). If either party transgressed the terms, it was a heinous sin. For this reason one of the Ten Commandments dealt with empty affirmations: “Do not misuse the name of the Lord your God. The Lord will not let you go unpunished if you misuse his name” (Ex 20:7, nlt).”

“The people of Israel were forbidden to swear their oaths by false gods (Jer. 12:16; Amos 8:14). To breach an international treaty, where the oath was taken in the Lord’s name, merited death (Ezek. 17:16–21). It was one of the complaints of Hosea that the people of his day swore falsely when they made a covenant (Hos. 10:4). Judgment would attend such wanton disregard of the solemnity of an oath. Certain civil situations in Israel called for an oath (Ex. 22:10–11; Lev. 5:1; 6:3; Nm 5:11–28). This practice provided a pattern for the Israelite covenantal oath of allegiance between God and his people.”

Jesus stressed the importance of not making a false oath. He cautioned His disciples that they should not make flippant oaths or pledges in common, every day conversation. God didn’t; they shouldn’t.

What Jesus meant was that people should be true to their word. Believers in Christ should mean what they say and say what they mean. They are to be good at their word. No more; no less.

Today’s text illustrates that God is in control. Even the color of our hair is under His divine prerogative. All promises and pledges we make should acknowledge the sovereign will of God.

Soli deo Gloria!  

³¹ “It was also said, ‘Whoever divorces his wife, let him give her a certificate of divorce.’ ³² But I say to you that everyone who divorces his wife, except on the ground of sexual immorality, makes her commit adultery, and whoever marries a divorced woman commits adultery.” (Matthew 5:31–32 (ESV)

As with His prior two examples, Jesus addressed an issue in direct confrontation to the religious teachings of the Pharisees. The subject was divorce. It is a topic the New Testament pays particular attention (Matt. 19:7-9; Mark 10:11-12; Luke 16:18; Rom. 7:1-3; I Cor. 7:10-11).

In the ancient world, a certificate of divorce gave a woman the right to remarry and reflected that divorce and remarriage were widely accepted and practiced in the first century world. This was in addition to all sorts of sexual immorality.

“Jesus did not accept the practice of easy divorce represented in v. 31. Because divorce was widespread in ancient times, God had instituted a regulation through Moses that was intended to uphold the sanctity of marriage and to protect women from being divorced for no reason. (Deut. 24:1–4; Matt. 19:8.) Here and in 19:3–9, Jesus based his teaching on God’s original intention that marriage should be a permanent union of a man and woman as “one flesh” (Mark 10:8). Divorce breaks that union,” explains one commentator.

The phrase sexual immorality (Gk. porneia) can refer not only to adultery (Jer. 3:9), but also to prostitution (Nah. 3:4; 1 Cor. 6:13, 18), incest (1 Cor. 5:1), or fornication (Gen. 38:24; John 8:41). Scripture prohibits any kind of sexual intercourse outside of marriage. This includes the practice of homosexuality and bestiality.

Jesus then commented on the consequences of disobedience to God’s Word in this particular context. An unbiblical divorce resulted in sexual immorality if the individual(s) in question choose to marry someone else. By making this declaration, Jesus revealed not only the seriousness of divorce, but also marriage.

“Even though some female Jewish divorcees would have gone back to live with their parents in shame, many would have sought to remarry (which seems to be the typical situation that Jesus is addressing here). Jesus is thus indicating that such second marriages begin with committing adultery, since the divorce would not have been valid in God’s eyes. But Jesus places primary blame on the husband who has wrongly divorced his wife, by stating that he (the husband) “makes her commit adultery,” continues one commentator.   

How many individuals who have married, divorced, and married another individual do you know? I have known several. Among believers in Christ, the divorce rate is not as high as frequently reported. In fact, only 30%, approximately one out of three, of Christian marriages end in divorce. However, if believers in Christ truly believe the Bible is the Word of God, then even 30% is too high.

Soli deo Gloria!

²⁷ “You have heard that it was said, ‘You shall not commit adultery.’ ²⁸ But I say to you that everyone who looks at a woman with lustful intent has already committed adultery with her in his heart. ²⁹ If your right eye causes you to sin, tear it out and throw it away. For it is better that you lose one of your members than that your whole body be thrown into hell. ³⁰ And if your right hand causes you to sin, cut it off and throw it away. For it is better that you lose one of your members than that your whole body go into hell.” (Matthew 5:27–30 ESV)

In His Sermon on the Mount Jesus continued to quote from the Old Testament (Exodus 20:14; Deuteronomy 5:14). He amplified the extent of obedience God required. In today’s text, we continue to examine Jesus’ statements on the subject of adultery.

How may the believer in Christ combat the temptation of lust of the flesh in general, and adultery in particular? One pastor shares the following story illustrating the importance of killing one’s sin.

“On May 1, 2003, Aron Ralston, a twenty-seven year old backpacker, did something unthinkable in order to save his life. After being pinned for five days by an eight-hundred pound boulder in a remote Utah canyon, he took his dull pocketknife and cut off his right arm to free himself.” 

“He had tried chipping away at the rock at first, but it would not budge. Finally, he realized that he had only two choices. Either he must cut off his arm, or he would die. On the fifth day, hungry and dehydrated, he sawed through his flesh just below the elbow in order to free himself. He walked out of that canyon without his right arm, but with his life.”

“This is the exact picture that Jesus gives us when telling us how to deal with sin that remains in our lives. Jesus is not speaking literally. If you steal with your right hand, then simply amputating it will not cure you of thievery. You could continue stealing with your left hand. And if you remove your right eye because it has been an instrument of lusting, you still have your left eye that can be used for the same purpose.”

“Our Lord’s words are intended to shock us into recognition of the seriousness with which we must deal with the sin that remains in our lives as believers. We must treat it ruthlessly. We must be willing to give up even good things (analogous to eyes and arms) in our effort to put sin to death.”

Puritan theologian John Owen wrote, “Be killing sin or it will be killing you,” Owen’s understood that these are the only two options available to the believer in Christ in dealing with their sin.

Believers must not take sin lightly. We must deal with our sin ruthlessly. Pastor Sinclair Ferguson wisely notes that all mortification of personal sin will include the pain of the kill.

One of the major ways believers in Christ can mortify their sin is by separating themselves from situations, and even from people, who may be, even inadvertently, sources of temptation. We must guard our heart by what we say, what we hear, where we go and what we do when arrive at our destination.  

Remember, take your sin seriously. May the Lord give each of us a spirit of repentance and faith in living for Him.

Soli deo Gloria!

²⁷ “You have heard that it was said, ‘You shall not commit adultery.’ ²⁸ But I say to you that everyone who looks at a woman with lustful intent has already committed adultery with her in his heart.” (Matthew 5:27–28 ESV)

In His Sermon on the Mount Jesus continued to quote from the Old Testament (Exodus 20:14; Deuteronomy 5:14). He amplified the extent of obedience God required. In today’s text, Jesus addressed the subject of adultery.

“Christ’s exposition of the seventh commandment in Matthew 5:27–30 indicates how the biblical teaching on adultery goes contrary to much of what our society wants to tell us about sex. Most people, at least in our culture, are unlikely to have consummated an extramarital affair. Single people are not even capable of committing adultery in the narrow sense of an affair unless they are sleeping with a married person. However, few, if any, could ever say that they have never looked at another person with lust in their hearts. We live in a pornographic society that relishes and encourages all manner of illicit sexual activity,” explains Dr. R. C. Sproul.

Adultery is not only the breaking of the marriage vows by engaging in sexual behavior with another individual other than one’s spouse. Adultery involves lustful, or desirous, thoughts, emotions and willful intent. The issue is not only bodily behavior but also the condition of the soul. The phrase lustful intent (Gk. pros to epithymēsai autēn) literally means “for the purpose of lusting for her.” 

“Once again the Pharisees’ teaching was concerned only with the outward act. They said the only way one could commit adultery was through an act of sexual union. They correctly quoted the commandment, but they missed its point. Adultery begins within one’s heart (looking lustfully) and follows in the act. The lustful desire, in the heart, as wrong as the act, indicates that one is not rightly related to God,” explains biblical commentator.  

Adultery involves any sexual activity, actual or voyeuristic, that violates God’s standard, which is a heterosexual, monogamous relationship between a binary male and female. Isn’t it interesting that such qualifications need to be made in the current secular and religious culture?

“Adultery was considered an extremely serious offense (cf. Ex. 20:14) because, in addition to violating another person, it broke the marriage covenant (Mal. 2:14) that was a reflection of the relationship between God and his people,” explains Dr. John MacArthur.

“Lust begins in the heart, the center of a person’s identity and will. It is not enough to maintain physical purity alone; one must also guard against engaging mentally in an act of unfaithfulness. Jesus is not adding to OT law but correctly interpreting it, for even in the Ten Commandments God had required purity of heart (Ex. 20:17; cf. 1 Sam. 16:7; Ps. 19:14; 24:4).”  

As it is with anything God has created, including the male and female species, the fallen world seeks to remove itself from the Lord’s authority and establish its own. Any rejection by anyone to anything the sinful, woke culture advocates is met with swift and strong rebuke; this includes eventual censure of such objections. This is particularly evident in the area of sexuality.

“Lust is not sexual desire in and of itself, for sexual desire is part of God’s good creation and the consummation of it is entirely lawful within marriage (Gen. 2:23–24). Moreover, lust is not the mere recognition of physical attractiveness. The Lord made us to recognize beauty, and Scripture itself speaks, without breaking God’s law, of the beauty and handsomeness of some of the people it describes (Gen. 29:17; 1 Sam. 16:12; 25:3). Instead, lust may be defined as the desire to engage in or enjoy illicit sexual activity. Given this definition, a whole host of things qualify as lust, including the viewing of pornography, adulterous fantasies, homosexual behavior, incest, sexual abuse, rape, bestiality, and other perversions. In prohibiting lust, our Creator prohibits all of these things,” concludes Dr. Sproul.

May the Lord give each of us a spirit of repentance and faith in living for Him. This is especially so in the area of human sexuality that is obedient to God’s Word.

Soli deo Gloria!

²⁵ “Come to terms quickly with your accuser while you are going with him to court, lest your accuser hand you over to the judge, and the judge to the guard, and you be put in prison. ²⁶ Truly, I say to you, you will never get out until you have paid the last penny.” (Matthew 5:25–26 ESV)

Jesus taught that it is not only sufficient to confess anger as sin, but also to make things right with an offended brother or sister in Christ. This involves not only our discipline within the believing community but also in the greater societal community. How quickly must reconciliation be done by the believer with their accuser?

“While Matthew 5:24-25 deals with the reconciliation of an offended brother, vv.25-26 appear to address the problem of conflict in larger society; in this case, legal conflict. Christians are to work for reconciliation in all areas of life,” states Dr. R. C. Sproul.   

Jesus taught the believer was to quickly come to terms with an accuser. The phrase come to terms (εἰμί εὐνοέω; eimi eumoeo) means to settle the case. It is an emphatic command involving not only the individual’s attitude but also behavior. In other words, the entire person. A believer in Christ cannot achieve reconciliation if they are insincere. If they are sincere, then they will do all they can to achieve reconciliation. See Romans 12:9-21.

“The importance of reconciliation is illustrated by the example of the person who is about to be judged in court. Not to be reconciled will have disastrous consequences on a human level but much more so if one is not reconciled to God,”  explains Dr. John MacArthur.

“Such wrongful attitudes should be dealt with and made right. Reconciliation between brothers must be accomplished whether the “innocent” (5:23–24) or the “offending” (vv. 25–26) brother takes the first step. Without such reconciliation, gifts presented at the altar mean nothing: Even on the way to a court trial a defendant should seek to clear up any such problem. Otherwise the Sanhedrin, the Jewish court of 70 members, would send him to prison and he would be penniless,” explains commentator Louis A. Barbieri.

Have you ever been in conflict with someone? Perhaps, it may have been with a company that you hired, or your insurance company did, in order to correct a problem, or damage, to your automobile or house. The result may have been litigation between the insurance company and the organization they hired on your behalf; and you are caught in the middle of the situation.  

As much as it depends on you personally, be at peace with all people (Romans 12:18). Have a blessed day in the Lord.

Soli deo Gloria!

²³ “So if you are offering your gift at the altar and there remember that your brother has something against you, ²⁴ leave your gift there before the altar and go. First be reconciled to your brother, and then come and offer your gift” Matthew 5:23–24 ESV)

Jesus taught that it is not only sufficient to confess anger as sin, but also to make things right with an offended brother or sister in Christ. This involves not only our discipline within the believing community but also in the greater societal community. Today’s text addresses the former.

When we enter into the place for corporate worship, and remember that there is an unreconciled issue with another believer in Christ, then we need to immediately resolve to reconcile with that individual. Our worship will not honor and glorify God if we fail to correct the sinful situation. Reconciliation in this situation brings honor and glory to God. It becomes an example of worship in spirit and in truth (John 4:24).

“Reconciliation with the person who has something against you must take precedence even over offering one’s gift in worship. The one who initiates the reconciliation here is the one who has wronged the other person,” explains Dr. John MacArthur.

It should be noted that today’s text does not say if you have something against another brother in Christ, but rather if another believer in Christ has an issue with you. Individuals are quick to recognize when someone offends them, but slow to acknowledge when they offend others. We need to do what is necessary.

However, it must be admitted that there are people who become offended whenever someone does something in which they disagree or find fault. It may be eating red meat, wearing shorts, listening to contemporary Christian music, playing nine holes of golf on Sunday, or not only watching television but even having one in your home. These individuals always have an opinion, and in their view their opinion is always correct.

“Judaism stressed reconciliation between individuals; God would not accept an outward offering if one had oppressed or mistreated one’s neighbor and did not make it right. In the Old Testament God accepted only sacrifices offered with a pure heart toward him and one’s neighbor (Gen 4:4–7; Prov. 15:8; Is 1:10–15; Jer. 6:20; Amos 5:21–24),” explains commentator Craig Keener.

There will always be self-appointed legalists who believe it is there mission and ministry to point out the faults of others. Discernment from the Lord is needful in such situations and with such individuals. Jesus encountered them and so will we. Let us resolve not to be one.

I encourage y0u to read Romans 12:9-21. Have a blessed day in the Lord.

Soli deo Gloria!

²¹ “You have heard that it was said to those of old, ‘You shall not murder; and whoever murders will be liable to judgment.’ ²² But I say to you that everyone who is angry with his brother will be liable to judgment; whoever insults his brother will be liable to the council; and whoever says, ‘You fool!’ will be liable to the hell of fire.” (Matthew 5:21–22 ESV)

Beginning with today’s text, Jesus begins an extended treatise involving six practical examples of godly living. If an individual is truly converted by grace alone, through faith alone in the person and work of Jesus Christ alone, the following scenarios provide ample ways to prove such a conversion exists. True conversion results in true obedience.

There is a recurring refrain that Jesus used. It was, ““You have heard that it was said”…” But I say to you” (vs. 21, 27, 31, 33, 38, 45). Jesus was not altering the authority of the Old Testament Scriptures. Rather, He was invoking His own authoritative clarification and application of the biblical commands. In contrast to the rabbinical teachings, Jesus claimed His own divine authority.

The first example involved the subject of murder (Ex. 20:13). Murder (φονεύω; phoneuo) in this context is a future, active indicative verb. It means to kill someone with premeditation of intent and malice ((Matt. 5:21; 19:18; 23:31, 35; Mark 10:19; Luke 18:20; Rom. 13:9; James 2:11; 4:2; 5:6). Whoever does such an act is liable for judgment. Murder then, as now, was/is a capital offense or crime.

However, Jesus went beyond the act and addressed the attitude behind such violent behavior. He explained that anger and insulting language towards another individual created in God’s image is just as wrong. Jesus taught that the angry attitude was as bad as the act.

Jesus’ warning extended to even insulting language.” Furthermore, becoming angry and assuming a position of superiority over another by calling him a derogatory name (such as the Aram. Raca or You fool!) demonstrates sinfulness of the heart. A person with such a sinful heart obviously is a sinner and therefore is headed for the fire of hell (“hell” is lit., “Gehenna”; cf. Matt. 5:29–30; 10:28; 18:9; 23:15, 33; 7 of the 11 references to Gehenna are in Matt.). “Gehenna” means valley of Hinnom, the valley south of Jerusalem where a continually burning fire consumed the city refuse. This became an apt name for the eternal punishment of the wicked,” explains Dr. John Walvoord.

Have you ever been angry with someone? Have you ever insulted anyone? I’m sure we can recall when people have been angry and insulted us. However, the questions posed are about our anger and sinful language. Confess these sins in light of the probing and convicting truth of Scripture.

Soli deo Gloria!

¹⁹ Therefore whoever relaxes one of the least of these commandments and teaches others to do the same will be called least in the kingdom of heaven, but whoever does them and teaches them will be called great in the kingdom of heaven. ²⁰ For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven.” (Matthew 5:19–20 ESV)

In light of yesterday’s blog, I sensed the need for further clarification regarding Jesus’ statement that the believer’s righteousness must exceed that of religious leaders. This would include the scribes and Pharisees in Jesus’ day and pastors, missionaries and seminary professors in our own.

The following are some insightful quotes I discovered from several qualified biblical scholars; both past and present. I pray that you will find them edifying and beneficial.

“As the sermon progresses, we realize that Jesus did not expect His disciples to surpass the scribes and Pharisees at their own game; rather, He redefined righteousness. The scribes and Pharisees sought to codify righteousness, prescribing proper behavior in minute detail for every foreseeable situation,” explains commentator Daniel M Doriani. “Jesus protested this view of righteousness, which was legalistic. He addressed the heart, the mind, and the motives of obedience.”

“Whoever shall break, Christ here speaks expressly, of the commandments of life, or the ten words, which all the children of God ought to take as the rule of their life, He therefore declares that they are false and deceitful teachers. They do not restrain their disciples within obedience to the law. They are unworthy to occupy a place in the Church. They weaken, in the slightest degree, the authority of the law; and, on the other hand, that they are honest and faithful ministers of God, who recommended, both by word and by example, the keeping of the law,” explains John Calvin.

“Neither Jesus nor Paul had a problem with the law. Paul wrote that his gospel of grace upholds and establishes the law (Rom. 3:31)—even God’s laws in their negative form, since the “grace of God . . . teaches us to say ‘No’” (Titus 2:11–12 NIV). And remember Jesus’ words in Matthew 5:17–19? Our attitude to the law is a litmus test of our relationship to the kingdom of God,” pastor and teacher Dr. Sinclair Fergusson expounds.  

“So what is the problem? The real problem is that we do not understand grace. If we did, we would also realize why John Newton, author of “Amazing Grace,” could write, “Ignorance of the nature and design of the law is at the bottom of most religious mistakes.” There is a deep issue here. In Scripture, the person who understands grace loves law,” concludes Dr. Ferguson.

May each of us today who identify ourselves as believers in Christ echo the words of the psalmist who wrote, “Oh how I love your law! It is my meditation all the day.” (Psalm 119:97 (ESV)

Soli deo Gloria!

¹⁹ Therefore whoever relaxes one of the least of these commandments and teaches others to do the same will be called least in the kingdom of heaven, but whoever does them and teaches them will be called great in the kingdom of heaven. ²⁰ For I tell you, unless your righteousness exceeds that of the scribes and Pharisees, you will never enter the kingdom of heaven.” (Matthew 5:19–20 ESV)

The examination of Jesus Christ’s Sermon on the Mount continues with today’s text. Upon Jesus’ declaration that He came to fulfill Old Testament Scripture and not abolish it, He then transitioned to a warning to anyone who would consider doing the opposite; abolishing the Old Testament instead of obeying it.

The word least (ἐλάχιστος; elachistos) means the trivial or the insignificant. It refers to the unimportant. Jesus stated that anyone who would disobey or abolish the least significant of the Old Testament commandments would by comparison be called least in the kingdom of heaven. This warning included those who would teach others to do likewise. This was a statement directed to the Jewish religious leaders; the Pharisees. Contrastingly, anyone who would obey the Old Testament, and teach others to do the same, would be called great (μέγας; megas) or important in the kingdom of heaven.

“These commandments refers to all the commands in the OT (although many will be applied differently once their purpose has been “fulfilled” in Christ; v. 17). The rabbis recognized a distinction between “light” commandments (such as tithing garden produce) and “weighty” commandments (such as those concerning idolatry, murder, etc.). Jesus demands a commitment to both the least and the greatest commandments yet condemns those who confuse the two (cf. 23:23–24). The entire OT is the expression of God’s will but is now to be taught according to Jesus’ interpretation of its intent and meaning,” explains one commentator.

Jesus then concluded that unless an individual’s righteousness was greater than the scribes and Pharisees, there was no hope to even enter the kingdom of heaven. Jesus was calling His disciples, then and now, to a different quality of righteousness. This was a righteousness not centered on just outward conformity to the Law of God, but also rooted to inner purity; an inner obedience of the soul.

“They (the scribes and Pharisees) took pride in outward conformity to many extra-biblical regulations but still had impure hearts (see 23:5, 23, 27–28). But kingdom righteousness works from the inside out because it first produces changed hearts and new motivations (Rom. 6:17; 2 Cor. 5:17; Gal. 5:22–23; Phil. 2:12; Heb. 8:10), so that the actual conduct of Jesus’ followers does in fact “[exceed] the righteousness of the scribes and Pharisees.”

“Jesus did not criticize the Pharisees for their strict observance of the Law but rather for their emphasis on outward conformity to it without a proper inner attitude,” states Dr. R.C. Sproul.

What about you? Is your righteousness simply an outward conformity to God’s Word when people are observing you in public? Or is it also a heartfelt and inner obedience to God even when you are alone? May the Holy Spirit reveal to each of us an honest evaluation.

Soli deo Gloria!  

“Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish them but to fulfill them. For truly, I say to you, until heaven and earth pass away, not an iota, not a dot, will pass from the Law until all is accomplished.” (Matthew 5:17-18 ESV)

There are those who preach, teach and believe that the Old Testament is not applicable to believers in Christ today. In other words, many are convicted that all that matters is to be a student of the New Testament. They say the Old Testament is not important.

This is not a new heresy. In church history it was called Marcionism.  Marcionism is the belief that the Old Testament is not authoritative in matters of Christian doctrine and morals, Marcion, the son of a bishop from the first century, was one of the most successful heretics in the early church. He grew in prominence for preaching a version of the faith that distanced itself from the Old Testament.

Jesus Christ would not have agreed with Marcion. In today’s text, Jesus affirmed that He did not come to abolish the Old Testament Law or the Prophets. Jesus neither gave a new law or modified the old one. Rather, Jesus explained and fulfilled the moral significance of the Mosaic Law and the Prophets; the entirety of the Old Testament.

To abolish (καταλύω; katalyō) means to infinitely destroy and to demolish. In this context, it refers to the destruction of the Old Testament Scriptures. Jesus refuted the very notion that is what He had come to earth to accomplish.

Jesus stated that not even the most minute punctuation in the Hebrew language, an iota or a dot, would pass from the Law until all the Old Testament revealed would be fulfilled.

“It is necessary to appreciate the abiding truthfulness of the law of Moses because Jesus is the fulfillment of this law (5:17; see Rom. 10:4). Jesus does not nullify it, but comes so that everything in it will be accomplished (Matt. 5:18). He does this through His entire representative obedience. Thus, though the teaching of Jesus is challenging to the core, Jesus did not come to encumber us with impossibly heavy burdens (11:28–30; see 23:4). Only Jesus, the last Adam and perfect Son of God, is able to fulfill God’s law perfectly (3:15) and therefore is able to pour out His blood for the forgiveness of sins (26:28; see 1:21; 20:28),” explains commentator Brandon Crowe.

“This does not mean Christians should have no concern to follow God’s law. Christ frees us to obey it. Jesus’ disciples are called to a genuine love of God and neighbor (22:37–40; see 7:21). This is a lofty calling, but Jesus Himself embodied it throughout His life. Through His obedience, Jesus releases us from the burden of trying to earn our salvation. We are to be merciful because of the mercy Jesus has shown to us (5:7; 9:13; 12:7; 23:23; see Hos. 6:6; Matt. 18:33). In sum, the law of God is an abiding witness to the person and work of Christ, and through Him we are able to call this law our delight,” concludes Crowe.

The Old Testament is completely trustworthy. It is the Word of God.

Soli deo Gloria!

¹⁴ “You are the light of the world. A city set on a hill cannot be hidden. ¹⁵ Nor do people light a lamp and put it under a basket, but on a stand, and it gives light to all in the house. ¹⁶ In the same way, let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven.” (Matthew 5:14-16 ESV)

What is the Christian’s identity? In other words, what is the believer’s identity in Christ? Thus far, Jesus described believers in Christ as the salt of the earth (Matt. 5:13). However, that is not where the direct comparison concludes. Believers in Christ are also the light of the world.

The word light (φῶς; phos) refers particularly to the light of the sun. It may also refer to the heavenly bodies (James 1:17). Light is indispensable to life. Light is associated with life (cf. John 1:4), and as universal beneficence, with God and the Messiah (cf. John 1:8, 8:12), &c. (cf. John 12:36, Eph. 5:8): τὸ φῶς, the (bright) fire (Mark 14:54, Luke. 22:56).

“The second metaphor describes believers as light in this world. I have a common first-century lamp that was used in Jewish households to provide light in their homes. The lamp is small and unassuming. One day, I put a small amount of oil in the lamp with a wick, turned off the lights, and lit the wick to experience how people in the first century, without the benefit of modern electricity, lit their homes when it was dark. This lamp, though small, enabled me to see throughout the entire room. Jesus expresses how inappropriate it would be in a dark place to hide a lamp under a bowl. The intention of light is to provide a way for people to see where they are going (John 11:9–10). This is precisely what Jesus is after in calling believers “light”: they show people the way to salvation in a dark world,” explains Pastor Christopher J. Gordon.

Believers in Christ are to display the light of God’s Gospel in an increasingly dark world. There cannot be any compromise. The Apostle John stated, “⁵ This is the message we have heard from him and proclaim to you, that God is light, and in him is no darkness at all. ⁶ If we say we have fellowship with him while we walk in darkness, we lie and do not practice the truth. ⁷ But if we walk in the light, as he is in the light, we have fellowship with one another, and the blood of Jesus his Son cleanses us from all sin.” (I John 1:5-7 ESV)

“A godly life gives convincing testimony of the saving power of God. That brings him glory. Cf. 1 Pet. 2:12,” explains Dr. John MacArthur.

We live in a dark and evil world. Let us brightly shine the light of the Gospel.

Soli deo Gloria!

“You are the salt of the earth, but if salt has lost its taste, how shall its saltiness be restored? It is no longer good for anything except to be thrown out and trampled under people’s feet.” (Matthew 5:13 ESV)

What is the Christian’s identity? In other words, what is the believer’s identity in Christ?

 “Think of the struggle we are witnessing in our culture over the question of identity. Today, people are on an endless quest of finding an identity in those things that they believe will make them happy. The culture tells people to turn inward and follow the desires of the heart to define one’s identity. And once people believe they have found their true identity, notice how passionate they are to make it known,” explains Pastor Christopher J. Gordon.

Jesus stated that His disciples, then and now, are the salt of the earth. That is our identity in Christ. Rather than something to pursue, the believer is presently compared to the characteristics and properties of salt. Salt is who we are. What did Jesus mean by this metaphor?

“Salt in the ancient world was used to prevent the decay of foods and flavor them for better taste. People commonly knew that gypsum and other minerals would dilute the potency of salt and make it useless in the preservation of foods. Jesus used this familiar phenomenon with the added concern that if the salt loses its taste, it is “no longer good for anything except to be thrown out and trampled under people’s feet” (Matt. 5:13). Believers are like salt in this world. Their distinctive character, through good works, preserves and flavors this world to prevent its decay,” states Gordon.

It is an unfortunate characteristic of the contemporary church that its leaders seek to make it as compatible as possible to the current culture. Whatever the fallen world is selling, so to speak, there are those in church leadership who are quick to buy; and who want their congregations to do likewise.

“Matthew 5:13. Ye are the salt of the earth. What belongs to doctrine is applied to the persons to whom the administration of it has been committed. When Christ calls the apostles the salt of the earth, he means, that it is their office to salt the earth: because men have nothing in them but what is tasteless, till they have been seasoned with the salt of heavenly doctrine. After having reminded them to what they are called, he pronounces against them a heavy and dreadful judgment, if they do not fulfill their duty. The doctrine, which has been entrusted to them, is shown to be so closely connected with a good conscience and a devout and upright life, that the corruption, which might be tolerated in others, would in them be detestable and monstrous,” states John Calvin.

What was true for the apostles is true for every believer in Christ. All who are in Christ are the salt of the earth. May our saltiness be seen by all today; and always.

Soli deo Gloria!