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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!