The Bible Teacher’s Guide, The Sermon On The Mount: Experiencing God’s Kingdom On Earth

Passage:

Preface

And entrust what you heard me say in the presence of many others as witnesses to faithful people who will be competent to teach others as well.

2 Timothy 2:2 (NET)

Paul’s words to Timothy still apply to us today. The church needs teachers who clearly and fearlessly teach the Word of God. With this in mind, The Bible Teacher’s Guide (BTG) series was created. This series includes both expositional and topical studies, with resources to help teachers lead small groups, pastors prepare sermons, and individuals increase their knowledge of God’s Word.

Each lesson is based around the hermeneutical principle that the original authors wrote in a similar manner as we do today—with the intention of being understood. Each paragraph and chapter of Scripture centers around one main thought, often called the Big Idea. After finding the Big Idea for each passage studied, students will discuss the Big Question, which will lead the small group (if applicable) through the entire text. Alongside the Big Question, note the added Observation, Interpretation, and Application Questions. The Observation Questions point out pivotal aspects of the text. The Interpretation Questions facilitate understanding through use of the context and other Scripture. The Application Questions lead to life principles coming out of the text. Not all questions will be used, but they have been given to help guide the teacher in preparing the lesson.

As the purpose of this guide is to make preparation easier for the teacher and study easier for the individual, many commentaries and sermons have been accessed in the development of each lesson. After meditating on the Scripture text and the lesson, the small group leader may wish to follow the suggested teaching outline:

Introduce the text and present the Big Question.
Allow several minutes for the members to discuss the question, search for the answers within the text, and listen to God speak to them through His Word.
Discuss the initial findings, then lead the group through the Observation, Interpretation, and Application Questions.

On the other hand, the leader may prefer to teach the lesson in part or in whole, and then give the Application Questions. He may also choose to use a “study group” method, where each member prepares beforehand and shares teaching responsibility (see Appendices 1 and 2). Some leaders may find it most effective to first read the main section of the lesson corporately, then to follow with a brief discussion of the topic and an Application Question.

Again, The Bible Teacher’s Guide can be used as a manual to follow in teaching, a resource to use in preparation for teaching or preaching, or simply as an expositional devotional to enrich your own study. I pray that the Lord may bless your study, preparation, and teaching, and that in all of it you will find the fruit of the Holy Spirit abounding in your own life and in the lives of those you instruct.

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Introduction

Christ concludes his sermon by warning those listening that not everybody who calls Christ, “Lord” will enter the kingdom, but only those who do the will of the Father (Matt 7:21-23). Many will simply listen and not act on Christ’s words, and they will be exposed at the final judgment (Matt 7:26-27). Therefore, we must study Christ’s words to affirm that we have entered God’s kingdom, to live according to its precepts, and to usher in its final form through diligent prayer (Matt 6:10, Rev 21-22). Lord, let your kingdom be fully formed in us and in our world. Your kingdom come, your will be done, on earth as it is in heaven!

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1. Blessed Are the Poor in Spirit (Matthew 5:1-3)

When he saw the crowds, he went up the mountain. After he sat down his disciples came to him. Then he began to teach them by saying: “Blessed are the poor in spirit, for the kingdom of heaven belongs to them.

Matthew 5:1-3 (NET)

Interpretation Question: What is the Sermon on the Mount and what is its purpose?

In Matthew 5-7, Christ begins his Sermon on the Mount. This sermon takes only about ten minutes to read; however, many believe the original sermon was probably very long—possibly a couple of hours.¹ What we have in the Sermon on the Mount is most likely a summary of his teaching. In Luke 6, we see a similar but shorter sermon, except it’s given on a plain instead of a mountain. Therefore, it’s quite possible that this was a standard sermon that Christ preached wherever he went—a staple of his itinerant preaching.²

The background to the Sermon on the Mount is Christ’s teaching and healing ministry in Galilee (cf. Matt 4:18-25). Because of this, his popularity had risen and crowds were flocking to him. He goes up on a mountain, sits down (the customary teaching posture of rabbis) and begins to preach to his disciples.³

The major theme of the Sermon on the Mount is the character of those in God’s kingdom. Christ said this in Matthew 5:20, “For I tell you, unless your righteousness goes beyond that of the experts in the law and the Pharisees, you will never enter the kingdom of heaven.” The Pharisees had a legalistic, external righteousness, but the righteousness Christ described was primarily of the heart. It is humble and not prideful like the Pharisees who did their righteous deeds to be seen by men (Matt 6:1-3). It is gentle in response to personal wrong, as Christ taught his followers to turn the other cheek (Matt 5:38-42). It is concerned with building up riches in heaven instead of building up riches on the earth (Matt 6:19-21). It prioritizes God’s kingdom and his righteousness over earthly wealth and personal security (Matt 6:33). The righteousness of true believers is otherworldly.

Beatitudes

Interpretation Question: What are the Beatitudes and why are they important?

The character of the kingdom starts with the Beatitudes in Matthew 5:3-10. The word “beatitude” comes from the Latin word “beatus,” which simply means ‘bless’ or ‘bliss’.⁴ Each one of the Beatitudes begins with the word “blessed.” But the name “beatitude” also is commonly used to describe how each of these attitudes should “be” part of our behavior. They are the “Be Attitudes” that should be in each of our lives.

Each beatitude gives a character trait and then a promise. They are written in a style of writing called an inclusio, where the first and last beatitude end with the same promise—“for the kingdom of heaven belongs to them” (v. 3 and 5).⁵ This means that all eight character traits will be in the lives of those who are part of the kingdom of heaven.

This would have been very challenging to the Jews and the religious teachers listening because many believed they were part of the kingdom of heaven simply by virtue of being Jews and because they practiced the external righteousness commanded in the law, as well as the rabbinical traditions in the Talmud. However, those who had truly entered the kingdom would not only have external righteousness but internal righteousness.

As the Beatitudes convicted and challenged Christ’s audience then, it should convict and challenge the contemporary church today. Many believe that simply because they prayed a prayer and confessed Jesus as Lord that they are going to heaven. However, if their prayer and confession don’t change their lives, then it probably has not changed their eternal destiny.

At the end of the sermon, Christ teaches about this reality. In Matthew 7:22-23, he describes the last days, when many will say to him, “Lord, Lord, we cast out demons and did many mighty works in your name.” But he replies, “Depart from me, you workers of iniquity, I never knew you” (paraphrase). These people confessed Christ as Lord and even practiced some good works, but were not saved. They had never been born again. They never experienced a true heart change and, therefore, continued to live a life of iniquity.

Kent Hughes describes this common anomaly in the contemporary church by considering the professed salvation of Mickey Cohen, a flamboyant criminal in the 1950s. The story goes:

At the height of his career, Cohen was persuaded to attend an evangelistic service at which he showed a surprising interest in Christianity. Hearing of this, and realizing what a great influence a converted Mickey Cohen could have for the Lord, some prominent Christian leaders began visiting him in an effort to convince him to accept Christ. Late one night, after repeatedly being encouraged to open the door of his life on the basis of Revelation 3:20 (“I stand at the door and knock. If anyone hears my voice and opens the door, I will go in and eat with him, and he with me”), Cohen prayed.

Hopes ran high among his believing acquaintances. But with the passing of time no one could detect any change in Cohen’s life. Finally they confronted him with the reality that being a Christian meant he would have to give up his friends and his profession. Cohen demurred. His logic? There are “Christian football players, Christian cowboys, Christian politicians; why not a Christian gangster?”⁶

The absurdity of Mickey Cohen’s words are repeated in lives of many today. They say, “I’m a Christian, but I can live with my girlfriend out of wedlock.” “I’m a Christian but I believe it’s OK for me to be in a homosexual relationship.” “I believe in Christ, but I like to get drunk, swear like a sailor, and enjoy the things of the world.” However, Scripture says that he who is in Christ is a new creation; old things have passed away, and all things become new (2 Cor 5:17). This doesn’t mean that there isn’t a process of progressive maturity in the life of a true believer. There is. However, if we simply continue living like the world, perhaps, like those in Matthew 7:21-23, we have never been truly born again. From Christ’s description of these people, it appears they were in church leadership. Maybe, those who have served as pastors, missionaries, small group leaders, deacons, and worship leaders are more prone to this deception. Like the Pharisees and teachers of the law, they think their intellectual knowledge of Scripture and their external good deeds means that they are truly saved. However, if there is no internal change that leads to continued growth in holiness, they are probably not.

This is why the Beatitudes are so important. They help us discern whether we have truly entered the kingdom of heaven. One day Christ will say to those who have these blessings, “Come, you who are blessed by my Father, inherit the kingdom prepared for you from the foundation of the world” (Matt 25:34). The Beatitudes represent both the nature of kingdom citizens and their aspirations.⁷ None of these attitudes are something that we conjure up in our flesh. They are the work of the Holy Spirit in the life of someone who has been born again. And while only Christ modeled these attitudes perfectly, if we do not display them in our lives at all, we may not be part of his kingdom.

In addition, it must be noted that the Beatitudes are not given in a haphazard order. The first four deal primarily with our relationship with God, while the last four deal with our relationship with others. Also, there is a progression in them—each quality leading to another. Poverty of spirit leads to mourning, mourning leads to meekness, and so on. Furthermore, there seems to be a direct connection between the first and fifth (the poor in spirit and being merciful), the second and sixth (mourning and becoming pure in heart), third and seventh (the meek and becoming a peacemaker), and the fourth and eighth (hungering for righteousness and being persecuted for righteousness). In this study, we’ll consider the first beatitude: “Blessed are the poor in spirit for the kingdom of heaven belongs to them.”

Big Question: What does Christ mean by the first beatitude: “Blessed are the poor in spirit for the kingdom of heaven belongs to them”? What are some practical applications from this beatitude?

The Definition of Blessed

Interpretation Question: What does it mean to be blessed?

1. Blessed means to be happy.

In ancient literature, the word was at times used of people or gods who were unaffected by poverty, disease, misfortune, and death. It reflected an inward contentedness that was not affected by circumstances.⁸ In Scripture, it is often used of God, who is the truly happy one. In 1 Timothy 6:15, Paul calls God “the blessed and only Sovereign.” Therefore, man can only receive this blessing—this divine happiness—from God, who desires each of his children to have his divine joy. It is seen in Paul, when he said he had learned the secret of being content in all circumstances, whether well-fed or hungry, whether in plenty or in want, because God gave him strength (Phil 4:11-13). The Beatitudes, therefore, mark the attitudes of someone who is truly happy.

Sadly, people often think true happiness comes from possessions, positive circumstances, or relationships. However, true happiness or blessedness is Divine—something only given by God to those living righteously. In addition, the world regularly seeks happiness in sin and the fruits thereof, but true happiness cannot be attained without holiness. There may be a temporary gratification in the pleasures of sin, but ultimately, it brings God’s curse and not his blessing.

2. Blessed means to be approved.

Though “blessed” can be translated “happy,” it cannot be reduced to only happiness. Happiness ultimately comes as a result of being blessed by God. The word “blessed” also has the sense of being approved. When a man wants to marry a woman, he often asks her father for his blessing—his approval. It’s the same here in the Beatitudes. Those who have these characteristics and are growing in them have God’s approval—they make God smile. He enjoys them. Therefore, if that is our ultimate desire in life—to please God—then we should listen closely to each of these Beatitudes and pursue them through God’s grace, in order to give God pleasure.

3. Blessed means to receive God’s favor.

There is also a third sense of the word “Blessed.” Not only does God approve of these people and bestow Divine happiness upon them, he also favors them. He lavishly bestows grace, mercy, and peace upon their lives. He favors them in a myriad of ways. Like Psalm 23:6 says, “goodness and faithfulness” follow after them all the days of their lives. Those who personify the Beatitudes are truly blessed by God.

Application Question: What are some ways people pursue happiness apart from God? Why can they never bring lasting happiness or contentment? How do you struggle with pursuing happiness apart from God?

Poverty of Spirit

Interpretation Question: What does it mean to be poor in spirit?

There are two Greek words for “poor”; one refers to the working poor and the other to the truly poor.⁹ In Luke 21:2, when Christ described the poor widow, who gave her only two copper coins as an offering, he used the word for the working poor. She was poor with meager resources, but she had something. Then, there was a word used of those who were destitute with no resources and therefore had to beg. In Luke 16:20, it was used of Lazarus who lay at the gate of a rich man’s house, longing to eat crumbs that fell from his table. Such beggars often would hold one hand out for money and hide their face with the other hand because of shame. The word “poor” means “to shrink, cower, or cringe,” even as beggars did.¹⁰ In fact, a good translation for this word is the “beggarly poor.”¹¹

When Christ says, “the kingdom of heaven belongs to them,” “them” is emphatic in the Greek—literally meaning “them alone.”¹² Only these people enter the kingdom of heaven. “Poor in spirit” does not mean that these people think they are worthless for that wouldn’t be true; all people are Divine image bearers and therefore have unimaginable worth. Rather, it refers to an awareness and admission of one’s utter sinfulness and lack of virtue before God.¹³ It is a recognition of one’s spiritual bankruptcy.

Interpretation Question: Why is spiritual poverty necessary?

1. Spiritual poverty is necessary for salvation.

This is placed first in the Beatitudes, as it is both the doorway to the kingdom of heaven and also the other attitudes. No one can enter the kingdom of heaven unless they have first come to a place where they recognize their inability to please God and be accepted by him. Hebrews 12:14 says without holiness no one will see God. Because of our sins, we are unacceptable to God and under his wrath (John 3:36). Romans 6:23 says the wages of sin is death. This is where every person who enters the kingdom of heaven begins. They recognize that because of their sin, they are unacceptable to God and under his wrath.

This turns them into the beggarly poor. They cringe before God because they can demand nothing based on their own merit—all they deserve is death. Therefore, they come before God in humility, asking for his grace and mercy. Romans 10:13 says, “For everyone who calls upon the name of the Lord will be saved.” God hears their cry and saves them. Those who have experienced this, and those alone, enter the kingdom of heaven.

In Christ’s parable about the Pharisee and the tax collector in Luke 18:9-14, it was the broken tax collector and not the prideful Pharisee who left the temple justified. The Pharisee boasted in his righteous works before God, but the tax collector cried out for God’s mercy—he was the broken in spirit. This is the pathway of all true believers. Therefore, poverty of spirit supports the doctrine of justification by faith alone. It affirms that nobody can be saved by baptism, pilgrimage, charity, good works, etc.—only God’s grace and mercy can save someone.

This is the opposite of the spirit of the world. Where true believers recognize their spiritual poverty and need for God, the rich in spirit don’t. They neither glorify God nor give thanks to him (Rom 1:21). Some even see faith as a crutch—a sign of weakness; it is for people who can’t make it in this life on their own. And in one sense, this is true; however, everybody is truly weak, whether they realize it or not. Christ said this to the Church of Laodicea, “Because you say, ‘I am rich and have acquired great wealth, and need nothing,’ but do not realize that you are wretched, pitiful, poor, blind, and naked” (Rev 3:17). The church considered themselves rich, but they were really poor. In fact, many believe this church was full of unbelievers, as they had not recognized their spiritual poverty and Christ stood outside their hearts knocking—trying to get in (Rev 3:20). Without spiritual poverty—without recognition of our bankruptcy and need for God’s salvation—no one will enter the kingdom of heaven.

Have you ever had a time where you recognized your spiritual poverty—that nothing, apart from God’s grace, could save you—and cried out for God’s grace like a spiritual beggar? If not, you have not entered the kingdom of heaven. It is the poor in spirit, and theirs alone, whose is the kingdom of heaven.

Application Question: Why are so many professing believers self-deceived about their salvation (like the Pharisee, the Church of Laodicea, and those who approached Christ in Matthew 7:21-23)? How can assurance of salvation be developed?

2. Spiritual poverty is necessary for spiritual growth and being used by God.

Similarly, in Matthew 18:1-4, Christ took a little child in his arms. In the original language, the word “child” is used of an infant or toddler. He says to his disciples, “I tell you the truth, unless you turn around and become like little children, you will never enter the kingdom of heaven!” (v. 3). An infant is utterly helpless; he cries out for the help of his parents for food, covering, and cleaning. This is also true of believers. Romans 8:15 says that we have received the Spirit of adoption by which we cry, “Abba Father.” The Spirit of God creates in the hearts of true believers a dependence upon their Daddy. They cry out not only for salvation, but for their daily needs—God’s peace, strength, power, and mercy.

After this, Christ also says that those who are like this child are the “greatest in the kingdom of heaven” (v.4). Not only is spiritual poverty the doorway to salvation, it is also the pathway to sanctification. Those who are greatest in the kingdom of heaven—those whom God uses in the greatest manner—are like little children, totally dependent upon their heavenly Father.

The Christian life in many ways is the opposite of the natural life. When a child is born, he is totally dependent upon the parents; however, he quickly begins the process of becoming independent. Where before parents brushed the child’s teeth and hair, the child eventually learns how to do this on his own. Progressively, the child grows up and becomes totally independent from his parents. The Christian life is the opposite; when people are born again, they leave their life of independence for a life of spiritual poverty—recognizing their desperate state and need for God’s salvation—and crying out for God. But as we mature in Christ, we begin to recognize our spiritual poverty on a deeper level. We start to see how much we need him for every aspect of life. We need him to make it through another day at work. We need his grace for our relationship issues. We need his grace to discern our future. Those maturing in Christ continually learn their dependence upon him.

Often, in order to develop this, God allows trials in our lives. Trials humble us and show us that we are not our own masters. We are not strong enough, smart enough, or wealthy enough. We continue to need God’s grace. Through trials, God trains us to call out, “Abba Father!” This is what happened with Paul, as he endured a thorn in his flesh. In 2 Corinthians 12:9, God said to him: “My grace is enough for you, for my power is made perfect in weakness.” God allowed weakness in Paul’s life to create a greater spiritual poverty, and it was through this spiritual poverty that God’s power could be fully displayed.

Therefore, it is the spiritually poor that God uses the most; those who experience this are the greatest in the kingdom of heaven. Martin Luther, who it is often said single-handedly brought the Great Reformation, is famous for this saying, “I have so much to do today that I’m going to need to spend three hours in prayer in order to be able to get it all done.”¹⁴ Luther knew his spiritual bankruptcy and thus continually cried out for the riches of God’s grace. Those who are poor in spirit are the ones who God uses the most. The kingdom is not just theirs in the future, it is theirs today. The power and authority of the kingdom will abundantly be manifest in their lives.

For example, when God called Moses to lead Israel, Moses gave excuses for why he couldn’t speak and lead. When God called Gideon to lead Israel, Gideon declared how he was from the least tribe, and he was least in his family. They were both imperfectly perfect for God, because they recognized their weakness—their spiritual poverty. Therefore, God’s power and kingdom could be fully displayed in their lives. Others who might volunteer and declare their credentials and skills are often too strong and too confident for God’s purposes. He prefers the weak—the poor in spirit who recognize their poverty. He says to them, “You say you’re too weak, but you’re perfect for me. My power will be made complete in your weakness.” He finds such people and sows his kingdom deep in them so they can help spread his glory throughout the earth.

This was the same spirit displayed in Paul who declared that nothing good dwelled in his flesh (Rom 7:18), that he was chief of sinners (1 Tim 1:15), and least of all God’s people (Eph 3:8). Poverty of spirit was also displayed in Christ, who in his incarnation declared, “I tell you the solemn truth, the Son can do nothing on his own initiative, but only what he sees the Father doing” (John 5:19). In John 14:29, he said, “For I have not spoken from my own authority, but the Father himself who sent me has commanded me what I should say and what I should speak.” Christ was the epitome of spiritual poverty—he depended totally on the Father, even for what to say. He was just like a child—greatest in the kingdom of heaven. This same spirit must be in us.

Poverty of spirit is the doorway to salvation and the pathway to sanctification. God looks for people with this spirit and uses them greatly for his kingdom (cf. 2 Chr 16:9). With the prideful, he fights against them to make them humble so he may lift them up (James 4:6).

Application Question: How can we tell if we are poor in spirit?

1. If we’re poor in spirit, we will be grateful and less likely to complain.

Complainers believe they deserve better—they deserve better food, better housing, better resources, better church services. Their complaints are rooted in pride and an incorrect view of what they truly deserve. However, those who truly recognize their grave condition before the Lord, are thankful even for little things. They thank God for the continual grace and mercy they receive, as they understand that they deserve nothing more than God’s wrath. Those who truly know their spiritual poverty are grateful people. They start to learn how to give thanks in all situations for this is God’s will for their lives (1 Thess 5:18).

Are you commonly thankful? Or are you prone to complaining?

2. If we’re poor in spirit, we will pray often.

Just as physical beggars continually beg for money and food, spiritual beggars continually plead with the Lord for spiritual resources such as grace, strength, peace, and opportunities to serve and bless others. As in 1 Thessalonians 5:17, they begin to learn something of praying without ceasing.

Are you a spiritual beggar? Are you, like Jacob, wrestling with God until he blesses you—meets your needs, empowers you to serve, or changes somebody’s life? That’s a characteristic of spiritual beggars.

Application Question: How can we grow in awareness of our spiritual poverty?

1. We grow in spiritual poverty by knowing God more.

When we focus on ourselves or others, it creates pride, even if it manifests in insecurity. However, when we focus on God through his Word, prayer, fellowship, and serving, we see our own sin. In Isaiah 6:5, when Isaiah had a vision of God, it led to confessing his sin and that of his people. When Peter recognized Christ, he said, “Go away from me, Lord; I am a sinful man” (Lk 5:8). The more we know God, the more we will see our spiritual poverty and therefore our need for God’s mercy and grace.

Are you pursuing a deeper knowledge of God?

2. We grow in spiritual poverty by asking God for it.

Psalm 51:10 says, “Create for me a pure heart, O God! Renew a resolute spirit within me.” Like David, we must cry out for a humble spirit that pleases God instead of a prideful spirit that God fights against (James 4:6). Many miss God’s best because they have the spirit of this world—pride—instead of the spirit of heaven—a humble, broken spirit.

Are you crying out for more of God’s grace?

Application Question: What are some hindrances to spiritual poverty? How is God calling you to pursue growth in spiritual poverty?

Conclusion

When Christ teaches the Beatitudes, he teaches the character traits of those in the kingdom. True believers possess these and yet aspire to grow in them. Have you experienced poverty of spirit? It is the doorway to heaven—for without it, we won’t recognize our need for salvation. It is the pathway to spiritual maturity—for those who are like children are greatest in the kingdom. Those who recognize their total dependence upon God can be used greatly by him. Moreover, poverty of spirit is also the stairwell that leads to all the other attitudes. Poverty of spirit leads to mourning, to meekness, to hungering and thirsting for righteousness, and so on. Are you poor in spirit? It is by this characteristic that we will ascend the stairwell of the rest of the Beatitudes. Lord, help us look more like you!

Scripture quotations marked (KJV) are from the King James Version of the Bible.

All emphases in Scripture quotations have been added.

¹ Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (p. 16). Wheaton, IL: Crossway Books.

² Guzik, D. (2013). Matthew (Mt 5:2). Santa Barbara, CA: David Guzik.

³ Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (pp. 16–17). Wheaton, IL: Crossway Books.

⁴ Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 1, p. 21). Wheaton, IL: Victor Books.

⁵ Carson, D. A. (1999). Jesus’ Sermon on the Mount and His Confrontation with the World: An Exposition of Matthew 5–10 (p. 17). Grand Rapids, MI: Baker Academic.

⁶ Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (p. 17). Wheaton, IL: Crossway Books.

⁷ Guzik, D. (2013). Matthew (Mt 5:3–12). Santa Barbara, CA: David Guzik.

⁸ MacArthur, J. F., Jr. (1985). Matthew (pp. 140–142). Chicago: Moody Press.

⁹ Guzik, D. (2013). Matthew (Mt 5:3). Santa Barbara, CA: David Guzik.

¹⁰ MacArthur, J. F., Jr. (1985). Matthew (p. 145). Chicago: Moody Press.

¹¹ Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (p. 19). Wheaton, IL: Crossway Books.

¹² Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (p. 22). Wheaton, IL: Crossway Books.

¹³ Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (p. 19). Wheaton, IL: Crossway Books.

¹⁴ Accessed 3/4/17 from http://www.christianitytoday.com/moi/2011/006/december/too-busy-not-to-pray.html

Biblical Topics:

Passage:

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2. Blessed Are the Mourners (Matthew 5:4)

Blessed are those who mourn, for they will be comforted.

Matthew 5:4 (NET)

Application Question: In what ways are the characteristics of the kingdom of heaven different from the kingdoms of this earth, especially as seen in the Sermon on the Mount (Matt 5-7)?

The second beatitude declares God’s blessing—God’s approval and joy—on the lives of those who mourn. It is paradoxical, as are many of the statements in the Beatitudes. Essentially, Christ says, “Happy are the sad.” For most, this is the exact opposite of what is logical. Usually, happiness is the avoidance of grief or things that bring pain.

It is important to remember that the Beatitudes are written in a style of writing called an “inclusio.” The first and the last beatitude end with the promise, “for the kingdom of heaven belongs to them.” This promise fits like two bookends around the Beatitudes, and tells us that each of these characteristics are in those who are part of the kingdom of heaven. The kingdom of heaven is the place of God’s rule. It exists not only in heaven, but also on the earth, where people obey and worship him (cf. Matt 6:10). Currently, on the earth, the kingdom exists in spiritual form, as Christ taught that the kingdom of heaven was in our midst (Lk 17:21). One day, it will literally come to the earth at Christ’s return. With that said, the kingdom of heaven is the opposite of the kingdom of this world in many ways. While the world says, “Blessed are the strong in spirit—the tough,” Christ’s kingdom says, “Blessed are the poor in spirit”—those who recognize their weakness before God. While the world says, “Blessed are those who laugh,” Christ’s kingdom says, “Blessed are those who mourn.” In fact, Luke 6:25 says, “‘Woe to you who laugh now, for you will mourn and weep.” While the world says, “Store up your riches on earth—pursue wealth,” Christ’s kingdom says, “Store up your riches in heaven” (Matt 6:20 paraphrase). The citizens of the kingdom are different from the people of this world.

These Beatitudes represent the character of the citizens of God’s kingdom and, at the same time, their aspirations. Only Christ perfectly models these characteristics, but if they are not in our hearts to the smallest degree, then we might not be part of God’s kingdom (cf. Matt 7:21-23).

In this study, we will consider the paradoxical statement, “Blessed are those who mourn, for they will be comforted.”

Big Question: What does this beatitude mean and what are its applications for the Christian life?

God Blesses Mourners

Application Question: How can you reconcile Scriptures’ commands both to continually rejoice in the Lord and to mourn (Phil 4:4, James 4:8-10, cf. Gal 5:22, Matt 5:4)? How can joy and mourning co-exist?

The New Testament uses nine Greek words for mourning, and Christ uses the strongest of them all.¹ It was used of someone mourning the death of a loved one.² It is a present participle, and it means to “continually” mourn. There is a continuous state of mourning in the life of a true believer.

Again, this is paradoxical. Scripture commands the believer to “Rejoice in the Lord” (Phil 4:4) and teaches that joy is a fruit of walking in the Spirit (Gal 5:22). However, there should be a continual mourning alongside the believer’s joy that separates him or her from the world.

Interpretation Question: What type of mourning is Christ referring to?

1. It refers to mourning over personal sin.

Obviously, it doesn’t refer to mourning over bad circumstances or loss of something precious, since this type of mourning is common to the world as well. It refers to a mourning over personal sin. When people are born again, God changes their relationship to sin. They can’t enjoy it, as they once did, or live in it. First John 3:9-10 says,

Everyone who has been fathered by God does not practice sin, because God’s seed resides in him, and thus he is not able to sin, because he has been fathered by God. By this the children of God and the children of the devil are revealed: Everyone who does not practice righteousness—the one who does not love his fellow Christian—is not of God.

When John refers to continuing in sin, he is not saying that Christians don’t sin any more. In 1 John 1:8, he said, “If we say we do not bear the guilt of sin, we are deceiving ourselves and the truth is not in us.” If we claim to be without sin, the truth—referring to the Gospel—is not in us (cf. 1 John 5:13). We are not truly born again. The Gospel confronts us with our sin and our need for salvation. But when God saves us, he forgives us and changes our relationship to sin. The believer will fall and make mistakes, but the direction of his life is forever changed. He tries to live for God while, at times, stumbling along the way. To “not practice sin” means that the direction of a person’s life is still fulfilling his lusts instead of seeking to obey God.

Believers cannot continue in a lifestyle of sin because “God’s seed resides” in them; they have been “fathered by God” (1 John 3:9). “God’s seed” can be translated “God’s nature.”³ At salvation, a believer receives God’s nature which exerts a strong influence on a believer toward holiness. It is so radically transforming that a true believer cannot continue in a life of sin. Similarly, in Galatians 5:17, Paul describes how God’s Spirit works through our new nature to battle against our flesh—creating a spiritual war in each believer. As a believer walks in the Spirit, he will not fulfill the lusts of the flesh (Gal 5:16). In addition, since being “fathered by God” hinders a believer from continuing in sin, John may also have in mind the reality of God’s discipline on his children. Hebrews 12:5-6 and 8 says:

“My son, do not scorn the Lord’s discipline or give up when he corrects you. “For the Lord disciplines the one he loves and chastises every son he accepts.”… But if you do not experience discipline, something all sons have shared in, then you are illegitimate and are not sons.

God disciplines his children through the correction of his Word (v. 5); if the believer doesn’t respond, God may chasten or spank through storms and trials (v. 6). If the believer continues to persist in sin, God may even take the believer home through an early death. James 5:20 and 1 John 5:16, for example, talk about a sin unto death. We saw this in Acts 5 with Ananias and Sapphira, who lied about their offering and were struck down by the Lord. Also, in 1 Corinthians 11, some believers died as a discipline for abusing the Lord’s Supper. Believers cannot go on sinning because they have been born again—God’s nature indwells them, and as a child of God, the Lord lovingly disciplines them. God, like any human father, is fully invested in the holiness of his children. He will not let them live in continuous rebellion.

Therefore, at salvation, a true believer’s life will change. John says, “By this the children of God and the children of the devil are revealed: Everyone who does not practice righteousness—the one who does not love his fellow Christian—is not of God” (1 John 3:10).

Because of God’s nature and his discipline, a true child of God continually mourns over sin. Consider David’s experience when he didn’t initially repent of sin:

When I refused to confess my sin, my whole body wasted away, while I groaned in pain all day long. For day and night you tormented me; you tried to destroy me in the intense heat of summer. (Selah) Then I confessed my sin; I no longer covered up my wrongdoing. I said, “I will confess my rebellious acts to the Lord.” And then you forgave my sins. (Selah)

Psalm 32:3-5

When David continued in sin, he was miserable. God’s hand was heavy upon him—he was physically sick and maybe even depressed, until he acknowledged his sin and repented. This is true of every believer. Though we may try to live in sin, we can’t. For the genuine believer, it will ultimately lead to mourning. Kent Hughes adds: “It is significant that the first of Martin Luther’s famous 95 Theses states that the entire life is to be one of continuous repentance and contrition. It was this attitude which caused the apostle Paul to affirm, well along into his Christian life, that he was the chief of sinners (l Timothy 1:15).”⁴

The opposite of mourning is rejoicing or laughter. And this is exactly what we often see in the world. Instead of mourning over sin, they rejoice in it. They laugh about it, as they share stories in the locker rooms. They enjoy it through TV and popular music. They celebrate and promote it, as they parade through the streets. Where the world rejoices, the believer mourns. One of the fruits of true salvation is a mourning over sin. If our profession of Christ has not changed our relationship to sin, then it is likely that our profession has not changed our eternal destiny.

Application Question: In what ways have you experienced personal mourning over sin or even God’s discipline?

2. It refers to mourning over the sins of others.

A true believer does not only mourn personal sin, he also mourns the sins of others. A great example of this is Isaiah. When he saw a vision of God’s glory in Isaiah 6:5 (NIV), he said, “‘Woe to me!’ I cried. ‘I am ruined! For I am a man of unclean lips, and I live among a people of unclean lips, and my eyes have seen the King, the Lord Almighty.’” He mourned over his own sin and that of his people. In addition, David said this in Psalm 119:136, “Tears stream down from my eyes, because people do not keep your law.” We should mourn over injustice, corruption, sexual immorality, homosexuality, trafficking, the brokenness of families, the sad state of the church, etc. It is this continual mourning that provokes believers to pursue reform.

Sadly, the church often does not mourn, and therefore doesn’t seek to be agents of reformation. Instead of mourning over sin, we’re either apathetic towards it—where we become spiritually numb, and it doesn’t bother us—or worse, we laugh at sin, like the world, and sometimes even enjoy it. We watch it on TV and listen to it on the radio. Satan has a wise strategy. He knows that if he can tempt us to laugh at sin, soon it will lead to acceptance and participation. And that is exactly what has happened to God’s people. Consider God’s neglected command to Israel to mourn in Isaiah 22:12-13:

At that time the sovereign master, the Lord who commands armies, called for weeping and mourning, for shaved heads and sackcloth. But look, there is outright celebration! You say, “Kill the ox and slaughter the sheep, eat meat and drink wine. Eat and drink, for tomorrow we die!”

Unfortunately, this is often true of the church—laughing, joking, and celebrating instead of mourning. In James 4:8-10, God also commanded compromising Christians to mourn. James writes,

Draw near to God and he will draw near to you. Cleanse your hands, you sinners, and make your hearts pure, you double-minded. Grieve, mourn, and weep. Turn your laughter into mourning and your joy into despair. Humble yourselves before the Lord and he will exalt you.

Jesus Christ the Mourner

In the OT, Jeremiah was known as the weeping prophet, as he constantly wept over Israel’s sins. In Jeremiah 9:1, he said: “I wish that my head were a well full of water and my eyes were a fountain full of tears! If they were, I could cry day and night for those of my dear people who have been killed.” In the NT, Christ is compared to Jeremiah; some actually thought he was a resurrected Jeremiah (Matt 16:14). To that end, Christ is never recorded in the Gospels laughing, though he probably did; however, the narrators do mention his crying twice. He cries over the effects of sin when Lazarus died (John 11:35) and also over the rebellion in Jerusalem (Lk 19:41). Mourning must have been a common character trait of Christ. No doubt, Christ often wept when he saw the false religion of Israel, the selfishness of its leaders, the corruption of the Roman government, and the brokenness in the families. Isaiah prophesied that Christ would be “a man of suffering and familiar with pain” (Is 53:3 NIV). Christ, though full of God’s joy, was also a mourner.

In the same way, believers should not only be known by their joy but also by their genuine sorrow. Romans 8:22-23 describes how creation groans, and we groan as well, awaiting our deliverance from sin and full adoption as sons of God.

No doubt, as God commanded Israel through Isaiah and the Jewish Christians through James to mourn (Isaiah 22:12-13, James 4:8-10), he also commands the contemporary church saying, “Groan, weep over your sins and the sins of your community. Mourn over how far your nation has fallen away from God!” Ecclesiastes 3:4 says there is “a time to weep and a time to laugh, a time to mourn and a time to dance.” Sadly, the contemporary church has not discerned the seasons. They laugh, when they should weep. They dance, when they should sit in mourning. They binge-watch and listen, when they should close their eyes and ears. Consequently, the church has become largely secular. Many times, it is hard to tell the difference between nonbelievers and Christians. They talk and dress the same, laugh and mourn at the same things, and have the same goals.

God commands us to mourn! Are we mourning? Have we ever grieved over our sin and that of the world, or are we apathetic? Have we lost our sensitivity to sin?

Application Question: Are there any specific ways that God is calling you to mourn personally, locally, or nationally? Are there any ways that God is calling you to be part of efforts toward reform?

God Comforts Mourners

The word “comforted” has the same root as the Greek word “paraclete,” which Christ used of the Holy Spirit.⁵ In John 14:26, Christ called the Holy Spirit our Helper, Counselor, or Comforter—the one who comes alongside us to help. In 2 Corinthians 1:3-4, God is called, “the Father of mercies and God of all comfort, who comforts us in all our troubles so that we may be able to comfort those experiencing any trouble with the comfort with which we ourselves are comforted by God.” In Matthew 5:4, “Blessed are those who mourn for they will be comforted,” “they” is emphatic—meaning “they alone.” Only those who deeply mourn the effects of sin experience God’s comfort.

Interpretation Question: In what ways do mourners experience God’s comfort?

1. God comforts mourners through salvation.

When people truly accept the Gospel—that they are sinners under the wrath of God and in need of salvation (John 3:36)—mourning and repentance always follow. John preached repentance (Matt 3:2), Christ preached it (Matt 4:17), and so did his apostles (Acts 2:38). Godly mourning and repentance are necessary for true salvation. In 2 Corinthians 7:10, Paul said, “For sadness as intended by God produces a repentance that leads to salvation, leaving no regret, but worldly sadness brings about death.” God comforts mourners with true salvation.

Kent Hughes simply said, “Spiritual mourning is necessary for salvation. No one is truly a Christian who has not mourned over his or her sins. You cannot be forgiven if you are not sorry for your sins.”⁶

2. God comforts mourners through forgiving their sins.

Psalm 32:1 says, “How blessed is the one whose rebellious acts are forgiven, whose sin is pardoned!” As with the Beatitudes, “blessed” can be translated, “happy.” Divine happiness is bestowed upon believers when God forgives their sins. At the cross, God forgave us judicially. There is now no condemnation for those who are in Christ (Rom 8:1). When God sees us, even though we still fail, he sees the perfect righteousness of his Son (1 Cor 5:21). We are now sons of God. But we still need relational forgiveness to restore intimacy. For example, even though I have a fight with my wife, our legal status doesn’t change—she stays my wife. But a fight does affect our intimacy, and therefore, forgiveness is needed. In the same way, with God, we need relational forgiveness on a daily basis. First John 1:9 says, “But if we confess our sins, he is faithful and righteous, forgiving us our sins and cleansing us from all unrighteousness.” And when he forgives and cleanses us, we experience his comfort, joy, and intimacy—we experience God’s blessing.

3. God comforts mourners by delivering them or others from sin.

God blesses those who mourn, and many times this divine favor is manifest through both being delivered from sin and the fostering of righteousness (cf. Matt 5:6). When God does this in our lives or others, we experience his comfort. Sometimes, he delivers us or a friend from a stronghold; at other times, he revives a church, changes a city or a nation, as we groan and pray over it. Believers experience God’s comfort, as he rescues us and others from sin.

4. God comforts mourners through his Word.

Romans 15:4 says, “For everything that was written in former times was written for our instruction, so that through endurance and through encouragement of the scriptures we may have hope.” Godly mourning often leads us to Scripture (cf. Ps 119:71), and when it does, God frequently comforts us with its rich truths: He comforts us with the blessed hope of our Lord’s return. He comforts us with the hope of our resurrected bodies and that one day we won’t struggle with sin or sickness. He comforts us with the hope that he works all things for our good, including our trials and failures. Everything written in Scripture was meant to give us hope. If we are not drinking deeply from Scripture, we will lack much of the comfort and hope God provides.

5. God comforts mourners through the ministry of other believers.

In 2 Timothy 1:16, Paul said, “May the Lord grant mercy to the family of Onesiphorus, because he often refreshed me and was not ashamed of my imprisonment.” While Paul was in prison, God refreshed him many times through Onesiphorus. Similarly, as we mourn, God often lavishes his comfort on us through other believers as well.

6. God comforts mourners ultimately at Christ’s second coming.

At Christ’s return, God will deliver us from the presence of sin altogether. We will have new bodies that are free from pride, lust, anger, and everything that causes stumbling. He will make all things right as he rules on the earth. Revelation 21:4 says, “He will wipe away every tear from their eyes, and death will not exist any more—or mourning, or crying, or pain, for the former things have ceased to exist.’”

Without mourning, we never experience God’s comfort. Without mourning sin, no one can be saved. Without mourning, we never break strongholds in our lives. Without mourning, nations aren’t changed. The problem with the church is that we don’t mourn, and therefore, we often lack God’s comfort. God is looking for mourners, so he can bless and use them greatly for his glory. Every great reformer throughout history was a mourner who experienced God’s comfort. Nehemiah, for one, fasted and mourned and then God sent him to build the wall around Jerusalem and bring a national revival (cf. Neh 1, 8). In that revival, Nehemiah experienced God’s comfort over his mourning.

Are you mourning? Have you experienced God’s comfort?

Application Question: In what ways have you experienced God’s comfort in the midst of mourning over sin or its effects?

Growth in Spiritual Mourning

Application Question: How can we grow in our spiritual mourning?

1. We grow in spiritual mourning by turning away from sin.

First Thessalonians 5:22 says, “Abstain from every form of evil” (ESV). Sadly, many of us don’t do this. Instead of abstaining from sin, we entertain it, talk about it, and soon, lose sensitivity to it. Ultimately, it begins to manifest in our lives. If we are going to be mourners, we must flee from every form of evil. Don’t pump it in your ears, don’t read about it, don’t watch it, and don’t joke about it. If we choose to do so, we are on the slow path of decay.

In Psalm 1:1, David said, “Blessed is the man who walks not in the counsel of the wicked, nor stands in the way of sinners, nor sits in the seat of scoffers” (ESV). Many commentators see this as the pathway into depravity. It starts with simply listening to the counsel of the wicked—what sinners are saying. Maybe some rationalize these actions by saying, “We have to know what’s going on in the world so we can relate to the lost.” Then it leads to standing in the “way”—meaning their behavior has gone from listening to practicing. Then the final stage is sitting with mockers. This is when believers begin to mock holy things. They say, “Do you really believe that God created the world by his Word? Do you really believe that people should wait to have sex before marriage? Do you really believe homosexuality is sin?” And they mock those who believe such things. But it all starts out with listening to the wrong “counsel.” Many have lost the blessing of God simply by what they listened to or read.

If we are going to be blessed mourners, we must stay away from “every form of evil.” Exposure to evil slowly hardens our conscience and decays our morals.

2. We grow in spiritual mourning by studying God’s Word.

God’s Word tells us what is wrong and convicts us of it. It is like a mirror that shows our failures and that of others (James 1:23-25). It is a sharp two-edged sword that pierces our consciences so that we can repent (Heb 4:12). If we don’t study God’s Word, our consciences will grow calloused and dull.

3. We grow in spiritual mourning by confessing our lack of mourning and praying for God’s grace.

We must confess that we have lost sensitivity and are no longer offended at sin, as we should be. We may, in fact, enjoy it and commonly laugh at it. We must pray for grace to be like our Lord who mourned over the world and its sin.

Application Question: Are there any other ways that believers grow in spiritual mourning? How is God calling you to pursue growth in spiritual mourning?

Conclusion

As we conclude, let us consider Ezekiel’s vision about Israel’s destruction. Ezekiel 9:1-6 says,

Then he shouted in my ears, “Approach, you who are to visit destruction on the city, each with his destructive weapon in his hand!” Next, I noticed six men coming from the direction of the upper gate which faces north, each with his war club in his hand. Among them was a man dressed in linen with a writing kit at his side. They came and stood beside the bronze altar. Then the glory of the God of Israel went up from the cherub where it had rested to the threshold of the temple. He called to the man dressed in linen who had the writing kit at his side. The Lord said to him, “Go through the city of Jerusalem and put a mark on the foreheads of the people who moan and groan over all the abominations practiced in it.” While I listened, he said to the others, “Go through the city after him and strike people down; do no let your eye pity nor spare anyone! Old men, young men, young women, little children, and women—wipe them out! But do not touch anyone who has the mark. Begin at my sanctuary!” So they began with the elders who were at the front of the temple.

In the natural world, God sent Babylon to judge Israel, but in the spiritual world, he sent six angels with weapons. In addition, there was one angel with a writing kit, called to mark those who grieved and lamented over all the detestable things done in the city. They mourned over the idolatry, the sexual immorality, and the general dishonoring of God. While others were judged, the mourners were saved. In the same way, there is a group of people on this earth who are part of God’s kingdom. They are identified by their mourning over sins—theirs and the world’s. And because of this, God marks them; he sets them apart to himself and protects them from his wrath. They will at times be mocked by the world because they are different—because they won’t partake in or condone sin. At times, they are even persecuted. However, they are salt and light to the earth. They are a blessing to those who persecute and hate them. And though disliked and, at times, marginalized by the world, God marks them and blesses them. They are members of his kingdom, and one day they will fully inherit it at Christ’s coming.

Are you a mourner? Blessed are the mourners for they will be comforted—both in this life and the life to come.

Scripture quotations marked (KJV) are from the King James Version of the Bible.

All emphases in Scripture quotations have been added.

¹ Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (p. 30). Wheaton, IL: Crossway Books.

² Guzik, D. (2013). Matthew (Mt 5:4). Santa Barbara, CA: David Guzik.

³ Stott, J. R. W. (1988). The Letters of John: An Introduction and Commentary (Vol. 19, p. 130). Downers Grove, IL: InterVarsity Press.

⁴ Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (p. 30). Wheaton, IL: Crossway Books.

⁵ Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (pp. 30–31). Wheaton, IL: Crossway Books.

⁶ Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (p. 29). Wheaton, IL: Crossway Books.

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3. Blessed Are the Meek (Matthew 5:5)

Blessed are the meek, for they will inherit the earth.

Matthew 5:5 (NET)

Application Question: In what ways is this beatitude paradoxical? How does it differ from the world’s philosophy?

The world says it is the proud, the tough, and the aggressive who inherit the earth. It is the survival of the fittest. But Christ says the meek will inherit the land. It is a paradoxical statement, just as the other Beatitudes are.

As we consider this—it is important to remember that the Beatitudes are characteristics of those who enter the kingdom of heaven. The Beatitudes begin and end with “for the kingdom of heaven belongs to them.” If these characteristics are not in our lives, however imperfectly, we are not part of the kingdom of heaven.

Again, there is a progression within these characteristics. It starts with being poor in spirit. This means that people intellectually recognize that there is nothing in them that would commend them to God. They are like beggars with no spiritual credit to their account. It is the poor in spirit, and them alone, who are part of the kingdom of heaven. When people recognize their sin and therefore poverty before God, this leads to an emotional response—mourning over sin. From these two attitudes arises the third beatitude, “meekness.” Those who recognize their sin and mourn over it become the meek who inherit the earth.

In this study, we will consider meekness and the promise to the meek.

Big Question: What does it mean to be meek and receive the earth? Also, what applications can we take from this beatitude?

Meekness

Interpretation Question: What does it mean to be meek and what does it look like practically?

First, it should be said that there is no one English word that can fully capture the meaning of the Greek word. “Prautes” was used of a soothing medicine, a soft breeze, and a trained animal.¹ It is typically translated meek, humble, or gentle. Since none of these fully capture the meaning, we’ll consider what it looks like to be meek.

1. The meek are self-controlled or Divinely controlled.²

As mentioned, the Greek word was used of a formerly wild animal that had been broken and trained by its master. Previously, the animal could not be ridden or controlled, but after being trained, it followed the master’s instruction. This is true of believers; when we first come to Christ, we often are wild and don’t fully submit to or trust our Master. However, through both trials and blessings, God teaches us to fully trust and obey him.

We saw this in the life of Abraham. When he first began to follow the Lord, he left his home and family to go to the land to which God called him. However, Genesis 11 tells us that he didn’t leave his entire family behind and that he stopped before reaching Canaan. He brought his father and nephew and tarried in Haran for many years until his father died. Abraham didn’t fully obey God—his obedience was delayed and partial. Then when he finally got to the promised land, there was a famine. Therefore, he immediately left and went to Egypt where he suffered by briefly losing his wife to Pharaoh (Gen 12). Later, as Abraham awaited the promised child, he took things into his own hands by marrying his wife’s servant, Hagar (Gen 16). This caused great strife in his family—strife which continues today between Jews and Arabs. However, in Genesis 22, when God calls him to sacrifice his son, Isaac, he immediately obeys though it would have cost him greatly. Hebrews 11:19 says he was willing to sacrifice his son because he believed God would raise him from the dead. Through his years of walking with God, and at times stumbling, he learned to continually trust and submit to God—he grew in meekness. Instead of responding with delayed obedience or clear disobedience, when God made him wait, put him in a trial, or commanded something perplexing, he learned to immediately obey. Abraham grew in meekness—he was God-controlled.

Young Christians often get mad at God when things don’t go their way. They are like partially trained horses that don’t fully trust their Master and occasionally try to buck him off. Psalm 32:8-9 says:

I will instruct and teach you about how you should live. I will advise you as I look you in the eye. Do not be like an unintelligent horse or mule, which will not obey you unless they are controlled by a bridle and bit.

As immature believers, God must, at times, exert force on us to obey. He must train us to be meek. But as we mature, his Word and pleasure become sufficient.

Application Question: In what ways have you experienced this gradual growth in submission to God and his Word, even as Abraham did?

2. The meek are gentle in response to personal offense, as they trust God with judgment.

Christ taught this in various ways and demonstrated it with his life. In Matthew 5:38-41, he teaches that if someone slaps us on the cheek, we should turn the other cheek. And, if someone makes us go one mile, we should willingly go two miles. If someone wants our shirt, we should give our jacket as well. This is the type of person that the world would call “weak,” but it is not weakness—it is power under control. It is not that the person cannot fight back, it’s that he won’t fight back. He trusts God to fight his battles; it is his job to bless.

We saw this in Joseph’s response to his brothers who had previously sold him into slavery. After Joseph’s father died, the brothers threw themselves down before Joseph—declaring that they were his slaves and pleading with him to not punish them. In Genesis 50:19-21, he responds:

“Don’t be afraid. Am I in the place of God? As for you, you meant to harm me, but God intended it for a good purpose, so he could preserve the lives of many people, as you can see this day. So now, don’t be afraid. I will provide for you and your little children.” Then he consoled them and spoke kindly to them.

When he says, “Am I in the place of God?”, this means that it was not Joseph’s right to judge them. It was God’s. Joseph chose to bless them and provide for their children. Paul taught the same thing in Romans 12:19-21:

Do not avenge yourselves, dear friends, but give place to God’s wrath, for it is written, “Vengeance is mine, I will repay,” says the Lord. Rather, if your enemy is hungry, feed him; if he is thirsty, give him a drink; for in doing this you will be heaping burning coals on his head. Do not be overcome by evil, but overcome evil with good.

Obviously, this is perfectly modeled in Christ. Peter said this about him, “When he was maligned, he did not answer back; when he suffered, he threatened no retaliation, but committed himself to God who judges justly” (1 Pet 2:23).

How do you respond when people hurt or insult you? The meek respond with gentleness. They bless and don’t curse. They seek to serve, instead of seeking revenge, as they entrust judgment to God.

Application Question: Why is it so difficult to leave justice with God in regards to personal offense? Should we, at times, defend ourselves? If so, when?

3. The meek are righteously angry at injustice towards others and dishonor toward God.

Righteous anger is a great virtue. Psalm 7:11 describes how God is angry at sin all day long; therefore, we should be as well. Without righteous anger, sin continues, people are abused, God is blasphemed, and nothing ever changes. Often, sin continues simply because we are not angry enough. We are apathetic and unconcerned about the rampant sin of society, the pain of others, and the injustices happening throughout the world; therefore, evil continues to spread.

The meek respond gently to personal offense but with righteous anger when others are injured or treated unjustly. Again, we see this perfectly modeled in Christ. When he was personally insulted, he was like a lamb. He never retaliated and often said nothing. He was powerful; he could have called myriads of angels to defend him, but he didn’t. He willingly submitted himself to God’s perfect will—including death for our sins. However, when it came to others being mistreated or God being dishonored, he was like a lion. He called the Pharisees serpents and whitewashed tombs. He went into the temple twice with a whip and drove out those cheating others and dishonoring God.

In Numbers 12, Moses was called the meekest man on the earth (v. 3). When his sister and brother were angry with him for marrying an Ethiopian woman, he did and said nothing. God defended him by judging his sister and making her leprous. In response, Moses pleaded for mercy and God healed her. But when Israel sinned against God by worshipping the golden calf, he broke the stone tablets, which the Ten Commandments were written on, ground up the idol and made the Israelites drink it (Ex 32). He was righteously angry, but not selfishly angry.

William Barclay translated the word “meek” as “Blessed are those who are always angry at the right time, and never angry at the wrong time.”³ Furthermore, he added:

If we ask what the right time and the wrong time are, we may say as a general rule for life that it is never right to be angry for any insult or injury done to ourselves—that is something that no Christian must ever resent—but that it is often right to be angry at injuries done to other people. Selﬁsh anger is always a sin; selﬂess anger can be one of the great moral dynamics of the world.⁴

Application Question: In what ways have you experienced righteous anger when others were hurt or God was dishonored? How did you handle it?

4. The meek are humble before God and others.

They are humble because they know their spiritual poverty—how they fall short of God’s glory—and continually mourn it. Where the prideful desire to exalt themselves and, in the process, often put others down, the humble desire for God to be exalted and for others to be lifted up. Philippians 2:3-4 says, “Instead of being motivated by selfish ambition or vanity, each of you should, in humility, be moved to treat one another as more important than yourself. Each of you should be concerned not only about your own interests, but about the interests of others as well.” This is what Christ did, as he became a man and offered his life for others (Phil 2:5-11). This is how Paul was when he said that he would rather be cursed and cut off from Christ so that Israel may be saved (Rom 9:2-3). The humble seek the interests of God and others over their own. Are you humble?

Application Question: How would you describe the difference between pride and humility? How should humility be practiced?

Tests of Meekness

Application Question: How can we tell if we are meek?

We can discern if we are meek by honestly answering a few simple questions:

Do I submit to God and his Word? Or do I get angry at God and rebel against him, especially when times are hard?
How do I respond when people accuse or hurt me? In general, do I let God defend me or do I fight for my rights? Martin Lloyd Jones said it this way: “The test of meekness is not whether we can say we are poor sinners, but what we do when others call us vile sinners” (paraphrase).⁵
Am I righteously angry when people dishonor God and hurt others? Or am I apathetic when it comes to the honor of God and the pain of others?
Am I humble or prideful? Am I pursuing the benefit and blessing of others above my own? Or is my prosperity the driving force in my life? Is it important for others to think highly about me? Or am I content with God’s pleasure and approval?

Application Question: Which characteristic of the meek stood out most to you and why? Which aspect do you feel most challenged to grow in? What other questions are good tests of our meekness?

The Necessity of Meekness

Application Question: Why is it necessary to be meek?

1. Meekness provides a proof of salvation.

Again, when Christ said, “they will inherit the earth,” “they” is emphatic—meaning “they alone.” When people have truly been born again, they recognize their spiritual poverty and are led to mourn. This creates meekness in their lives. Because they see their sin before God, it creates a humility—leading them to submit to Christ’s lordship. They begin to imperfectly control their anger. Instead of seeking revenge, they begin to bless their enemies, instead of cursing them.

Christ says if these characteristics are not showing up in our lives, we are not part of his kingdom. The world is wild and unruly—they don’t obey God. But the believer has submitted control of his life to God and wants to obey him. Since he has been forgiven so much, he forgives others when they fail him. Because God’s nature abides in him, he is angry at his sin and that of others, so he fights against it.

Is meekness being demonstrated in your life—bringing assurance of salvation? Kent Hughes describes the importance of meekness for assurance this way:

Again, this is not to suggest that you are not a Christian if you fall into these sins [referring to being harsh, grasping, vengeful, and uncontrollable], but rather to point out that if they are part of your persona, if you are a self-satisfied “Christian” who thinks that the lack of gentleness and meekness is “just you” and people will have to get used to it, if you are not repentant, you are probably not a Christian.

Jesus’ words are not demanding perfection. The point is, however, that if a gentle/meek spirit is not at least imperfectly present in your life, if it is not incipient and growing, you may very well not have the smile of Christ, which is everything.⁶

2. Meekness is necessary as an act of obedience.

In Scripture, God commands believers to be meek. Colossians 3:12 says, “Put on then, as God’s chosen ones, holy and beloved, compassionate hearts, kindness, humility, meekness, and patience” (ESV). Many times, we must respond in meekness simply as an act of obedience to our heavenly Father.

3. Meekness is necessary to receive and understand God’s Word.

In the ESV, James 1:21 says, “Therefore put away all filthiness and rampant wickedness and receive with meekness the implanted word, which is able to save your souls.” In order to receive the seed of the Word of God, we must have meek hearts—hearts willing to submit to our Master. If we rebel and fight against what Scripture teaches, the Word of God will never take root in our lives to save or sanctify us.

In fact, we need meekness—a willingness to submit to our Master’s Words—to even understand Scripture. John 7:17 says, “If anyone wants to do God’s will, he will know about my teaching, whether it is from God or whether I speak from my own authority.” If we don’t want to do God’s will, we won’t be able to truly understand God’s Word. We’ll twist and pervert Scripture to make it fit our desires, or we’ll reject it outright. We need this meek spirit in order to receive and understand Scripture.

4. Meekness is necessary in order to properly teach Scripture.

In 1 Peter 3:15 (NIV), Peter said:

But in your hearts revere Christ as Lord. Always be prepared to give an answer to everyone who asks you to give the reason for the hope that you have. But do this with gentleness and respect

“Gentleness” is the same word for “meekness.” Without gentleness, we’ll harm people with God’s Word. We’ll argue, fight, and push people away. Paul said in Ephesians 4:15 that we must speak the truth in love. Without humility, we’ll puff ourselves up with our knowledge and condemn others. We’ll be like the Pharisees who sought to hurt and control others with Scripture, instead of edifying and healing them. In addition, without righteous anger—an important aspect of meekness—people will never recognize the seriousness of sin. We need meekness to properly teach God’s Word.

Application Question: What are your thoughts about the importance of meekness for assurance of salvation and to receive, understand, and teach Scripture? What are some other reasons why meekness is necessary?

Growth in Meekness

Application Question: How can we grow in meekness?

We develop meekness through several ways:

1. To grow in meekness, we must ask God for it.

Meekness is a supernatural characteristic. It is a fruit of the Holy Spirit (Gal 5:23). Pride, lack of self-control, and fits of rage are fruits of our flesh (Gal 5:19-20). We must cry out for the Holy Spirit to bear the fruits of humility, self-control, and gentleness in our lives.

2. To grow in meekness, we must yoke ourselves to Christ, in discipleship.

Christ said this in Matthew 11:29, “Take my yoke on you and learn from me, because I am gentle and humble in heart, and you will find rest for your souls.” Again, “gentle” can be translated “meek.” In biblical times, a young ox was yoked to an experienced ox so that he could be trained. Christ is the perfectly meek one. As we commit to Christ and abide in him through praying, studying his Word, serving, etc., he will train us to be like him. He will train us to keep our mouths closed when people criticize or hurt us and to trust that God will defend us. He’ll teach us to be righteously angry—consumed with God’s glory and justice for all.

Are you allowing yourself to be trained by Christ—the one who submitted his rights to God and trusted God’s judgment? Or are you allowing yourself to be trained by the world—seeking the earth now instead of in eternity?

3. To grow in meekness, we must grow in faith.

In the same way, a wild horse must learn to trust the master in order to be tamed, we must also learn to trust God to grow in meekness. This concept is also reflected in Psalm 37, in which Matthew 5:5 was originally quoted. David, the author of this wisdom Psalm, begins it with:

Do not fret when wicked men seem to succeed! Do not envy evildoers! For they will quickly dry up like grass, and wither away like plants. Trust in the Lord and do what is right! Settle in the land and maintain your integrity!

Psalm 37:1-3

It is easy to focus on the prosperity of the world who do not acknowledge God and sometimes persecutes the just. This often leads to discouragement and, at times, even following the world’s path. In Psalm 37:10-11, David said: “Evil men will soon disappear; you will stare at the spot where they once were, but they will be gone. But the oppressed will possess the land and enjoy great prosperity.”

Similarly, in Psalm 73, another wisdom Psalm, Asaph said his feet almost slipped, as he envied the arrogant and their prosperity (Ps 73:2-3). It wasn’t until he went into God’s sanctuary that he understood their ultimate end and found strength to persevere (Ps 73:17).

Likewise, if we are to inherit the land and God’s blessings, we must go into God’s sanctuary and see the end of the wicked—those who live for this world. We must learn to trust God to defend and reward us, and ultimately to judge the ungodly.

How do we grow in faith—our trust in God?

In short, Romans 10:10 says faith comes by hearing and hearing by the Word of God. As we live in God’s Word, our minds become transformed by it. We begin to understand that in God’s economy, the first will be last and the last will be first. It is the meek and humble, not the proud and arrogant, who inherit the land. Without living in God’s Word, our faith will be weak, and we’ll get discouraged and possibly start following the path of the world—seeking to inherit the earth now.

Application Question: How is God calling you to pursue growth in meekness?

Inherit the Earth

Interpretation Question: What does it mean to inherit the earth?

To inherit the earth seems to have three aspects:

1. In the future, the meek will inherit the earth at Christ’s coming.

When God created the earth, he gave dominion of it to man. However, when Adam sinned, paradise was lost. Satan became the prince of this world, and sin brought this world into bondage. Instead of staying in a state of newness and fruitfulness, it decays, grows thorns, and causes pain. However, one day, at Christ’s return, he will give the world again to the meek. At that time, there will be a renewal of the earth—the lion will lie down with the lamb, the cow will feed with the bear, and children will lead them (Isaiah 11). There will be perfect peace in the world. Paradise will be ruled by the meek, as they are co-heirs with Christ (Rom 8:17).

2. Presently, the meek inherit the earth in the sense that they are not owned by their possessions.

Kent Hughes said it this way:

But there is also a present inheritance that abundantly enriches our earthly existence. There is a sense in which those who set their minds on riches never possess anything. This was given classic expression by one of the world’s wealthiest men when asked how much is enough money. “Just a little bit more,” he answered. He owned everything, yet possessed nothing!

It is the meek who own the earth now, for when their life is free from the tyranny of “just a little more,” when a gentle spirit caresses their approach to their rights, then they possess all.⁷

The world is constantly ruled by the spirit of more. They need the newest phone, the newest laptop, the newest clothes, and the newest car, and therefore never really possess anything. Instead, things possess them. However, when believers don’t focus on the things of this world, it allows them to “seek first the kingdom of heaven” and Christ says, “all these things will be added unto them” (Matt 6:33 paraphrase). God meets their needs now, and one day, they will possess all things.

3. Presently, the meek inherit the earth in that God often exalts them to places of leadership and authority now.

God opposes the proud but gives grace to the humble (James 4:6). He took Moses who was the meekest man on the earth and put him in leadership over his chosen people. He took Joseph from slavery and prison and made him second in command over Egypt. He took David, a shepherd boy, and made him king over Israel. God blesses the meek and often gives them the land—leadership and authority—now.

“Blessed are the meek, for they [alone] will inherit the earth.” Only these people will receive the eternal inheritance of the earth. And only these people possess the earth now. For most, the world and its things possess them. God often places the meek in places of authority and leadership now, which is just a foretaste of eternity.

Application Question: What do you think about the statement, “Most people don’t possess things; things possess them”? In what ways is this true? Why should believers relate differently to earthly possessions? How have you seen or experienced God putting the meek in places of authority now?

Conclusion

The world says it is the proud, the tough, and the aggressive who inherit the earth. It is the survival of the fittest. But Christ says it is the meek—the ones who submit to God and trust him to defend them. It is those who humble themselves before their Master and submit to his leading who inherit the land.

Are you one of the meek? It is the meek, and the meek alone, who inherit the land. Thank you, Lord. Amen!

Scripture quotations marked (KJV) are from the King James Version of the Bible.

All emphases in Scripture quotations have been added.

¹ MacArthur, J. F., Jr. (1985). Matthew (p. 170). Chicago: Moody Press.

² Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (pp. 34–35). Wheaton, IL: Crossway Books.

³ Barclay, W. (2001). The Gospel of Matthew (Third Ed., p. 111). Edinburgh: Saint Andrew Press.

⁴ Barclay, W. (2001). The Gospel of Matthew (Third Ed., p. 111). Edinburgh: Saint Andrew Press.

⁵ Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (pp. 37–38). Wheaton, IL: Crossway Books.

⁶ Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (p. 36). Wheaton, IL: Crossway Books.

⁷ Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (p. 37). Wheaton, IL: Crossway Books.

Biblical Topics:

Passage:

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4. Blessed Are the Hungry (Matthew 5:6)

Blessed are those who hunger and thirst for righteousness, for they will be satisfied.

Matthew 5:6 (NET)

One of the greatest indicators of health is hunger. When a person isn’t feeling well and he visits the doctor, the doctor often asks, “Have you been eating?” In the same way that physical hunger helps us discern our physical health, spiritual hunger helps us discern our spiritual health. It even displays if we are spiritually alive at all.

It is good to remember that the Beatitudes encompass both the character and aspirations of citizens of the kingdom of heaven. The first and last beatitudes end with the promise, “for the kingdom of heaven belongs to them.” This style of writing tells us that each of these characteristics will be present in the life of somebody who has entered the kingdom—somebody who is born again. But not only do these characteristics tell us if we are born again—spiritually alive—they tell us if we are spiritually healthy. No one has ever perfectly modeled these characteristics except for Christ, but if Christ lives in us, they will be displayed in our lives to some extent. Because they are the characteristics of our Lord, we should continually aspire to grow in them.

In this study, we will consider the fourth beatitude, “Blessed are those who hunger and thirst for righteousness, for they will be satisfied.”

Big Question: What does it mean to hunger and thirst for righteousness and thus be filled? How should this beatitude be applied?

Hunger and Thirst for Righteousness

Interpretation Question: What type of hunger and thirst is Christ referring to?

The words for “hunger” and “thirst” are not words used of somebody who is casually hungry and thirsty. They refer to someone who is starving for food and someone who will die without a drink.¹ This is something most people from developed countries know nothing about. When we’re hungry, we open the refrigerator and grab a snack. If we’re thirsty, we pour a cup of water. But the ancient world, to whom Christ spoke, knew hunger and thirst well. Most families in Palestine could only eat meat once a week. Wages were low, if they existed at all, and did not allow for luxuries—it was just enough to survive. Travel often led people through large deserts with no water; therefore, thirst was a common companion.² When a person is desperately hungry and thirsty, nothing else will satisfy them—not a beautiful sunrise or sunset, not entertainment or rest—only food and water will do.

The Greek words for “hunger” and “thirst” are present participles meaning a continual hungering and thirsting.³ There is a continual hunger and thirst in the life of true believers that separates them from the world. What is that hunger and thirst for? According to Christ, it is for righteousness.

There is something unusual in this Greek statement. Typically, Greek verbs like “hunger” and “thirst” have partial objects. For example, “I am hungry for some bread” or “I’m thirsty for some water.” But Christ uses an unqualified object. It’s like saying, “I’m hungry for all the bread” or “all the water.” True believers are hungry for complete righteousness—not partial righteousness.⁴ It’s not OK to love God, and yet compromise in their language, practice dishonesty, or commit immorality. These people want to be fully righteous—partial righteousness won’t do. They want to be perfect like their Lord. God created us for this. Ephesians 2:10 says, “For we are his workmanship, having been created in Christ Jesus for good works that God prepared beforehand so we may do them.”

Application Question: What types of righteousness or good works do true believers hunger and thirst for?

1. Believers hunger and thirst for Christ’s imputed righteousness.

God, initially, creates this hunger in an unbeliever as he is convicted of his sin and failures before God. Romans 3:23 says, “for all have sinned and fall short of the glory of God.” Romans 6:23 says, “For the payoff of sin is death”. God made man in the image of God—to be holy. However, all men have failed to be like God in action, word, and thought. Therefore, because God is righteous and holy, we are under his wrath and deserving of death (cf. John 3:36). Hebrews 12:14 (NIV) says “without holiness no one will see God.”

Therefore, how can man have a right relationship with God? How can a person be saved and have eternal life—abiding with God forever? Two thousand years ago, Christ, the Son of God, came to the earth as a man and lived the perfect life that we could never live. He always did what the Father told him to do. He always said what the Father said. He was the perfect child. However, the world, who loves sin and therefore hates righteousness, rejected and crucified Christ. On the cross, Christ not only suffered the scorn of man, but the wrath of God. Christ took the wrath we deserved for our sin so he could offer those who come to him the gift of perfect righteousness.

Romans 3:21-22 says,

But now apart from the law the righteousness of God (which is attested by the law and the prophets) has been disclosed—namely, the righteousness of God through the faithfulness of Jesus Christ for all who believe. For there is no distinction

To all who believe in Christ—acknowledging in his life, death, and resurrection for the sins of the world—and turn from their sin to follow him, he imparts his perfect righteousness to their account. Second Corinthians 5:21 says, “God made the one who did not know sin to be sin for us, so that in him we would become the righteousness of God.”

Those who are truly born again have gone through the steps of the Beatitudes: They recognize their spiritual poverty, as they have fallen short of God’s glory—even their righteous deeds are as filthy rags before God (Is 64:6). They mourned because of their sin and because they were under God’s judgment. They became the meek who submitted to the Lordship of Christ and began to hunger and thirst for righteousness. Therefore, God saved them by imparting the perfect righteousness of Jesus to their account. They are now sons and daughters of God and will dwell eternally with him.

Have you recognized your sinfulness and inability before God? No amount of work will save you: church attendance won’t, taking the Lord’s Supper won’t, and neither will baptism. Our only hope for salvation is Christ’s perfect work on our behalf.

While believers hunger and thirst to be made right before God, the world is content—they say, “I’m a pretty good person; I believe God will accept me into heaven,” or they have no desire to be right with God at all. Others desire to be right with God, but instead of recognizing their inability to save themselves, they try to earn their salvation through works. Our only hope for salvation is Christ’s perfect work and sacrifice for our sins. When God resurrected Christ, he was saying, “I accept my Son’s sacrifice on your behalf.” Romans 4:25 says, “He was given over because of our transgressions and was raised for the sake of our justification.”

Have you experienced Christ’s imputed righteousness? Romans 10:13 tells us that anyone who calls upon the name of the Lord shall be saved. We must turn from our sin and accept Christ as our Lord and Savior, and he will save us.

2. Believers hunger and thirst for practical righteousness.

Those who have been made righteous by Christ in salvation will naturally hunger and thirst to serve God and others through righteous works. Righteous deeds are not the root of salvation, as taught by all other religions; they are the fruit of true salvation—of already being made righteous before God. James said that faith without accompanying works is dead (James 2:17). If our profession of faith does not produce a lifestyle of hungering for and practicing good works, our profession is false. In Matthew 7:21, Christ said, “Not everyone who says to me, ‘Lord, Lord,’ will enter the kingdom of heaven—only the one who does the will of my Father in heaven.” Only those who do the will of the Father will enter heaven. Serving and obeying God is a proof of true salvation. This hunger for righteousness begins when we are spiritually born at salvation, just as hunger for food happens immediately with natural birth. A healthy baby desires the nutrients that come from his or her mother. And it’s the same for a spiritual baby—he will hunger and thirst for righteousness and God will fill him. God fills believers throughout this life with righteous works and deeds, and one day, he will ultimately fill them, as they become perfect like Christ (cf. 1 John 3:2). They will serve Christ and others eternally in the coming kingdom (cf. Lk 19:17,19).

Application Question: What are some specific aspects of practical righteousness that believers hunger and thirst for?

A practical righteousness that believers hunger and thirst for is the salvation of souls.

In John 4, we see the story of Christ meeting with the woman at the well. After talking with her briefly, she leaves to gather her Samaritan friends so they can meet the Messiah. The disciples approach Christ about getting some food to eat. However, Christ sharply responds to them saying: “My food is to do the will of him who sent me and to finish his work. Lift up your eyes, the fields are ripe for harvest!” (John 4:32-35, paraphrase). Soon after, many Samaritans came to hear him speak and believed in him (39-40).

It is the most natural thing for new believers to want to share their faith with all who will listen. They share it with their friends, family, co-workers, and even strangers. Often, they are viewed as over-zealous. But such enthusiasm is simply the natural hunger of someone who has been born again—they want others to know Christ.

It is good for us to remember that hunger is a sign of our spiritual health. Are you still hungry for souls to know Christ?

A practical righteousness that believers hunger and thirst for is knowing God’s Word.

When Christ was tempted in the wilderness by Satan to turn a rock into bread, Christ responded, “Man does not live by bread alone, but by every word that comes from the mouth of God” (Matt 4:4). No doubt, while Christ fasted for forty days, he was eating and drinking God’s Word. In fact, his very response came from Deuteronomy 8:3, and every other time he was tempted, he responded with Scripture.

It is the most natural thing for believers to desire God’s Word when they have truly been born again. Before salvation, they are apathetic towards Scripture. They don’t typically desire to read it, study it, listen to it being taught, or obey it. But when they are born again, it becomes their food. Like Job, they cry out, “I love your words even more than my daily bread” (Job 23:12, paraphrase). Like David, they declare, “O how I love your law! All day long I meditate on it” (Ps 119:97). Furthermore, he cries, “Seven times a day I praise you because of your just regulations” (Ps 119: 164).

Are you still delighting in God’s Word and meditating on it all day long? Or has it become a chore and a burden?

A practical righteousness that believers hunger and thirst for is the knowledge of God.

The Psalmist says:

O God, you are my God! I long for you! My soul thirsts for you, my flesh yearns for you, in a dry and parched land where there is no water.

Psalm 63:1

As a deer longs for streams of water, so I long for you, O God! I thirst for God, for the living God. I say, “When will I be able to go and appear in God’s presence?”

Psalm 42:1

Moses who spoke to God face to face and had a more intimate relationship with God than other prophets, cried out, “Show me your glory!” (Ex 33:18). Paul, who met Christ in a vision at his salvation, who received the Gospel by a revelation of Christ (Gal 1:12), who went to the third heaven and heard unexplainable words (2 Cor 12:4), said that he counted everything a loss to gain Christ and that he desired to know him more intimately by experiencing the power of the resurrection, fellowshipping with his sufferings, dying like Christ, and resurrecting like him (Phil 3:8-10).

Though a believer meets Christ at salvation, that only whets his appetite. There should be a continual hungering to know and experience God more.

Are you still hungering and thirsting to know God and experience him?

A practical righteousness that believers hunger and thirst for are the specific works God has called them to.

Each believer is God’s workmanship; he has fashioned every believer in a specific way to serve him (Eph 2:10). As we walk with God, he cultivates both our desire and aptitude for these specific works, and then gives us opportunities to serve. Philippians 2:13 (NIV) says he works in us to “will” and to “act” according to his good pleasure. For some that will include parenting and raising godly children; for others that will include serving in business, education, or politics; for others, it might include serving in full-time ministry. As we walk with God, he cultivates a hunger and thirst for the specific righteous deeds he has called us to, which will glorify his name.

Application Question: How would you rate your hunger from 1 to 10 for the various practical righteous works mentioned—knowing God, his Word, and evangelizing? What specific and unique works has God cultivated a desire for in your life? How are you serving or pursuing service in that unique capacity?

Lack of a Spiritual Appetite

Application Question: Why do believers often lack a spiritual appetite?

There could be many reasons for lack of a spiritual appetite:

1. Some lack a spiritual appetite simply because they have never been born again.

A spiritual appetite is a necessary proof of salvation. Jonathan Edwards called these “religious affections.” We may have seasons when we are not as hungry, but if we have never experienced these affections, then we have never been born again. A continuous lack of appetite might represent a lack of true life.

2. Some lack a spiritual appetite simply because their diet is unhealthy.

Parents often tell their children: “Don’t eat sweets before dinner because they will ruin your appetite!” In the same way, many Christians are feasting on sin and things of the world, and these rob them of their spiritual appetite and therefore the blessing of God. God approves and smiles upon those who are desperately hungry for righteousness.

We see another good picture of this in 1 Peter 2:1-2. Peter says, “So get rid of all evil and all deceit and hypocrisy and envy and all slander. And yearn like newborn infants for pure, spiritual milk, so that by it you may grow up to salvation.”

He calls for the believers to get rid of various types of sin, and then calls them to yearn for spiritual milk—referring to the Word—like newborn babies so that they can grow. The implication is that feasting on sin and the things of the world hinders our appetite for the things of God. John said it this way: “Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him” (1 John 2:15). Essentially, he states, “You can’t love both.” If we are loving the things of this world—things that dishonor God or don’t acknowledge him—we will find our love for God decreasing. In the same way, when we are constantly feasting on things that acknowledge and honor God, our love for the things of the world will decrease and our love for God will increase.

3. Some lack a spiritual appetite simply because of busyness.

When it comes to natural hunger, many neglect eating simply because they are too busy. In the midst of their busyness, they don’t notice or pay attention to their hunger and therefore skip meals. No doubt, this happens spiritually, as well.

Certainly, we get a picture of this in the story of Mary and Martha in Luke 10. Christ visited the two sisters’ house. While there, Martha was busy being a good host—serving everybody. The problem, as she saw it, was that her sister, Mary, was simply sitting at Jesus’ feet while he taught. Martha became angry and confronted Jesus. She said to him, “Tell my sister to help me.” Christ simply responded, “Martha, Martha, you are busy about many things. She has chosen what is better, and it will not be taken from her” (38-42, paraphrase).

What’s paradoxical is that Martha was doing a good thing; she was serving God and others. However, good things are most commonly the enemy of the best things. Many are just like this. They are busy doing good things like work, ministry, recreation, etc.; however, they are neglecting what’s most important. They don’t have time to pray, study God’s Word, or worship; therefore, their spiritual appetite for these things decreases.

Personally, I have noticed that when I’m implementing the spiritual discipline of Sabbath—where I take one day a week to cease working and rest—that it rejuvenates me not only physically but spiritually. I find that I’m more thankful and joyful. I desire to pray, read God’s Word, and serve more. However, when I neglect my Sabbath, I start going into survival mode. I’m not thankful, joyful, or prayerful—I’m just trying to survive.

Are you still spiritually hungry? If not, why not?

Application Question: What practices, or neglect of practices, often leads to a lack of spiritual appetite in your life?

Fostering a Healthy Appetite

Application Question: How can we develop a healthy appetite for the things of God?

1. To foster a healthy appetite, we must confirm that we are born again.

We cannot conjure up a desire for the things of God. Romans 8:7 says, “because the outlook of the flesh is hostile to God, for it does not submit to the law of God, nor is it able to do so.” First Corinthians 2:14 tells us,

The unbeliever does not receive the things of the Spirit of God, for they are foolishness to him. And he cannot understand them, because they are spiritually discerned.

An appetite for the things of God is a supernatural work that God does within a person in order for him to respond to God in salvation (cf. Eph 2:8-9) and obey him (Phil 2:13). Therefore, if one has never accepted Christ or if one suspects that his profession is not genuine, he should confess his sins before God and commit to following Christ as Lord and Savior (cf. Rom 10:9-10, 13). God will save him, fill him with the Holy Spirit, and give him a new nature, which desires the things of God.

2. To foster a healthy appetite, we must stay away from appetite-killers.

We must repent of any sins—turning away from ungodly entertainment, relationships, and other practices. With good things, we must be disciplined with them or let them go as well. We must be vigilant in protecting our spiritual appetite.

3. To foster a healthy appetite, we must eat.

If a natural baby doesn’t eat for a day, the parents will take him to the doctor and that doctor will connect the baby’s arm to an IV. The doctor will force-feed the child because if the child doesn’t eat, he’ll die. We should do the same spiritually. Often the wisest thing we can do when we lack a spiritual appetite is force-feed ourselves. We should wake up in the morning and get into the Word and prayer. Before bed, we should do likewise. We should take advantage of spiritual opportunities like small groups, worship services, and other ministries. We must force-feed ourselves in order to cultivate our hunger.

4. To foster a healthy appetite, we must eat with others.

One of the most enjoyable activities on the earth is eating with others. Friends eat together, families eat together, people interested in one another eat together, strangers eat together to get to know one another. As we eat with others, it often increases our enjoyment of the food.

Proverbs 13:20 says, “He who walks with the wise becomes wise, but the friend of fools will suffer harm” (paraphrase). Wisdom and foolishness in Scripture are not intellectual issues but spiritual issues. The fool says in his heart there is no God (Ps 14:1). Therefore, the wise are those who love, honor, and obey God. By walking with the wise, we will become wise. If we walk with those who love and study God’s Word, it will increase our love and knowledge of the Word. If we walk with those passionate about evangelism, the spirit of evangelism will catch fire in our hearts.

However, the opposite is true as well. If we walk with those who are disobedient to God or who compromise their faith, we will do the same. It is often said that friends of the same feather flock together. Often our closes friends will be people like us—either people who desperately hunger for God and the things of God or people who lack spiritual hunger.

Which are you? Are you helping cultivate hunger for God in those around you? Or are you putting out their fire by your compromise?

Application Question: How is God calling you to pursue a healthier appetite? Are there any other ways believers can cultivate a healthy appetite?

The Promise to the Hungry

Blessed are those who hunger and thirst for righteousness for they will be satisfied.

Matthew 5:6

This promise seems to have two aspects:

1. God promises to fill the hungry with righteousness.

The word “satisfy” can also be translated “fill” (NIV). Essentially, this means that our righteousness is proportional to our spiritual appetite. Those who hunger for God’s Word—God reveals it to them in deeper ways. Those who hunger for souls—God gives them disciples. Those who hunger to serve—God provides opportunities. Therefore, those who don’t hunger lack righteousness.

It has been those who desperately hungered for righteousness throughout history that God used the most. It was not the wisest or most talented. It was those that hungered. John Knox, who God greatly used to stir revival in Scotland, once said, “Give me Scotland or I die!” He was somebody who desperately hungered and thirsted, and God greatly used him as a result.

Are you desperately hungry for righteousness in your life and others? If so, God will fill it. If not, you will lack righteousness.

2. God promises to satisfy the hungry.

There is an emotional component to the word “satisfy.” Most are never satisfied because they pursue contentment in possessions, fame, power, and love. However, only righteousness can truly satisfy us—only knowing God and serving him and others. Anything else will leave us dry, both in this life and throughout eternity.

Application Question: In what ways have you experienced hunger for righteousness and God satisfying that hunger? In what ways have you experienced lack when you haven’t hungered?

Conclusion

Appetite is an indicator of our physical health, and it’s the same with our spiritual health. God smiles on and approves of those who desperately hunger and thirst for righteousness. They hunger for a more intimate relationship with God, a deeper knowledge of God’s Word, the salvation of the lost, and ultimately, God’s will to be done in every situation. Because they hunger and thirst, God fills and satisfies them. And one day, they will ultimately be satisfied with God’s presence and perfect righteousness in heaven.

Are you still hungering and thirsting for righteousness? If so, God promises to fill those desires.

Scripture quotations marked (KJV) are from the King James Version of the Bible.

All emphases in Scripture quotations have been added.

¹ Boice, J. M. (2002). The Sermon on the Mount: an expositional commentary (p. 41). Grand Rapids, MI: Baker Books.

² Boice, J. M. (2002). The Sermon on the Mount: an expositional commentary (p. 41). Grand Rapids, MI: Baker Books.

³ MacArthur, J. F., Jr. (1985). Matthew (p. 181). Chicago: Moody Press.

⁴ MacArthur, J. F., Jr. (1985). Matthew (p. 183). Chicago: Moody Press.

Biblical Topics:

Passage:

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5. Blessed Are the Merciful (Matthew 5:7)

Blessed are the merciful, for they will be shown mercy.

Matthew 5:7 (NET)

As mentioned previously, the Beatitudes are character traits of those who have entered the kingdom of heaven (cf. Matt 5:3, 10). We have learned that believers are the poor in spirit—they recognize their lack of righteousness before God. This leads them to mourn over their sin. They become the meek—those who humble themselves and submit to God’s control. This leads them to the fifth beatitude—hunger for righteousness and the promise of God filling that hunger. This is a turning point in the Beatitudes. The first four are inner character changes that reflect the believer’s relationship with God; the last four are outward manifestations of those character changes, which reflect the believer’s relationship with others.¹ As believers hunger for righteousness, God makes them the merciful (5:7), the pure in heart (5:8), and the peacemakers (5:9). Because of this righteousness, the world persecutes them (5:10).

In this study, we will consider the fifth beatitude, “Blessed are the merciful, for they will be shown mercy.”

Big Question: What does the fifth beatitude mean and how should it be applied?

The Merciful

Interpretation Question: What is mercy? What is the difference between mercy and grace?

Mercy is goodness offered to those in misery or distress. It often includes compassion or forbearance shown to an offender—somebody that deserves only justice. John MacArthur defines it as follows:

Mercy is meeting people’s needs. It is not simply feeling compassion but showing compassion, not only sympathizing but giving a helping hand. Mercy is giving food to the hungry, comfort to the bereaved, love to the rejected, forgiveness to the offender, companionship to the lonely. It is therefore one of the loveliest and noblest of all virtues.²

Scripture teaches us that God is merciful. Paul called God the “Father of mercies and the God of all comfort” (2 Cor 1:3). Psalm 103:8 says, “The Lord is merciful and gracious” (ESV). In Titus 3:5, Paul states that God saved us not because of our righteous deeds but because of his mercy. Hebrews 2:17 calls Christ our merciful high priest. The believer is merciful because God is merciful. When a person becomes born again, God’s mercy begins to manifest through his life in various ways. In fact, it will identify him.

Now it should be said that this concept—the very idea of mercy—was radical to the Roman world. Mercy was despised by Romans. MacArthur adds:

A popular Roman philosopher called mercy “the disease of the soul.” It was the supreme sign of weakness. Mercy was a sign that you did not have what it takes to be a real man and especially a real Roman. The Romans glorified manly courage, strict justice, firm discipline, and, above all, absolute power. They looked down on mercy, because mercy to them was weakness, and weakness was despised above all other human limitations.³

Though at times despised or considered weak by the world, mercy is a supreme virtue since it is a character trait of both God and his people.

We must ask, “What is the difference between mercy and grace?” These terms are often used synonymously; however, they are slightly different. Grace is unmerited favor to those who don’t deserve it. Mercy is unmerited favor towards the miserable or hurting. It often includes withholding justice others deserve.

Application Question: In what ways should believers show mercy to others?

1. Believers show mercy by helping those caught in desperate circumstances.

This is emphasized in both the Old Testament and New Testament. Israel was commanded to take care of foreigners because they once were foreigners in Egypt (Lev 19:34). They were called to not harvest the sides of their fields, as they should be left for the poor (Lev 23:22). They were also called to care for the widow and the orphan and not oppress them. Zechariah 7:9-10 orders, “The Lord who rules over all said, ‘Exercise true judgment and show brotherhood and compassion to each other. You must not oppress the widow, the orphan, the foreigner, or the poor, nor should anyone secretly plot evil against his fellow human being.’”

Similarly, James wrote to scattered Christians saying: “Pure and undefiled religion before God the Father is this: to care for orphans and widows in their misfortune and to keep oneself unstained by the world” (Jam 1:27). Like Israel before them, the early church focused on caring for those in desperate circumstances. When Paul and Barnabas were sent to the Gentiles by the apostles, they were asked to “remember the poor” (Gal 2:10).

Mercy was perfectly manifested in Christ. His ministry was primarily to the despised and downtrodden. He healed the sick and fed the poor. Christ declared this about himself in Luke 4:18-19:

“The Spirit of the Lord is upon me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim release to the captives and the regaining of sight to the blind, to set free those who are oppressed, to proclaim the year of the Lord’s favor.”

In Acts 2:45, the early church sold all they had and gave to the poor among them. As followers of Christ, we must also care for the poor, sick, struggling, and oppressed. We should be zealous about this ministry as well. It is our Christian duty. Those who are part of the kingdom will be greatly involved in these ministries. They are the merciful.

Darren Carlson, the President of Training Leader’s International, shared this about his conversation with refugees while visiting Christians in Athens:

I can't tell you how many times, I have heard this from Iranian and Afghan believers:

I left my country, and everywhere on my way to Greece, there were Christians. As I left my country, Muslims were literally shooting at me and my family. But in Turkey and Greece, Christians have welcomed me, clothed me, and fed me. When I got off the boat, it was Christians that were passing out food and water. When I came to Athens, it was Christians who gave me a shower, helped me with a medical issue, and gave me a meal with spices from my home. I became a Christian because they were so different than Muslims.

Caring for those in miserable circumstances must be the ethic and practice of Christians. Are you reaching out to the poor, needy, and desperate, as our Lord did?

2. Believers show mercy by helping those caught in sin.

Obviously, Christ perfectly displayed this as well. He came to save people from their sin. He told the woman caught in adultery and a cripple that he healed to sin no more (John 8:11, 5:14). He called people to repent, turn from their sin, and follow him. Ultimately, he delivers all who turn to him from the penalty and power of sin, and one day, he will deliver them from the presence of sin.

Followers of Christ should help people struggling with sin as well. Galatians 6:1-2 says,

Brothers and sisters, if a person is discovered in some sin, you who are spiritual restore such a person in a spirit of gentleness. Pay close attention to yourselves, so that you are not tempted too. Carry one another’s burdens, and in this way you will fulfill the law of Christ.

How should we help those caught in sin? By using Scripture, we should lovingly correct other believers by showing them how they are thinking and acting incorrectly. Then, again by using Scripture, we should show them how to get right with God and help hold them accountable (cf. 2 Tim 3:16-17).

Mercy towards sinners does not only include helping believers get right with God, but it also includes helping unbelievers turn from their sin to follow Christ. Sharing the Gospel is the most merciful act we can do, and every believer should participate in this ministry.

Are you being merciful by lovingly correcting believers and sharing the Gospel with the lost?

3. Believers show mercy by forgiving those who sinned against them.

Colossians 3:13 says, “bearing with one another and forgiving one another, if someone happens to have a complaint against anyone else. Just as the Lord has forgiven you, so you also forgive others.” The command to forgive as Christ forgave should turn us away from shallow attempts at forgiveness. Many declare, “I forgive you, but I don’t ever want to see you or talk to you again.” However, that is not how God forgives us. Scripture says God remembers our sins no more (Is 43:25). This doesn’t mean that God can forget; he can’t, since he is omniscient. It means that he no longer holds our sins against us as a barrier to intimacy or usefulness. We must do the same. This doesn’t mean that we don’t recognize people’s immaturity, propensity to bend the truth, or hurt us. It just means that we love them through those events and issues, and aim to help them grow in holiness—which may include things like correction, discipline, and times of separation (cf. Matt 18:15-17, 1 Cor 5:9-13).

Are you forgiving those who have failed you?

Application Question: What is your experience with mercy ministries, such as caring for orphans, widows, and the poor, as well as correcting those in sin and sharing the Gospel? What makes mercy ministries both difficult and enriching?

The Promise to the Merciful

Interpretation Question: What does God’s promise to the merciful mean practically—“blessed are the merciful for they will be shown mercy”?

1. God’s promise means that God will help the merciful in times of need.

Proverbs 19:17 says, “The one who is gracious to the poor lends to the Lord, and the Lord will repay him for his good deed.” In Matthew 6:1-3, Christ talks about God’s reward for those who give to the needy with right hearts, which includes heavenly reward (cf. Matt 6:19). In 2 Corinthians 9:7-8, Paul declares that if we are cheerful givers, God will provide grace to meet all our needs and to excel in good works. Verse 8 says, “And God is able to make all grace overflow to you so that because you have enough of everything in every way at all times, you will overflow in every good work.” The promise of mercy applies both to our practical and spiritual needs. If we excel at mercy, God will not only provide for our financial needs but open doors for greater service. God blesses those who are channels—not reservoirs.

Similarly, Malachi 3:10-12 says:

“Bring the entire tithe into the storehouse so that there may be food in my temple. Test me in this matter,” says the Lord who rules over all, “to see if I will not open for you the windows of heaven and pour out for you a blessing until there is no room for it all. Then I will stop the plague from ruining your crops, and the vine will not lose its fruit before harvest,” says the Lord who rules over all. “All nations will call you happy, for you indeed will live in a delightful land,” says the Lord who rules over all.

The tithe was used to take care of the temple, provide for the needs of the priests and Levites, and feed the poor. God promised that if his people excelled in giving tithes, he would open the heavens and bless them with something so large they wouldn’t be able to receive it. Because of God’s blessing, all the nations would call Israel blessed.

Likewise, when believers give abundantly to church ministries, mission and mercy organizations, and the needy, they spiritually and practically enrich themselves. Luke 6:38 says, “Give, and it will be given to you: A good measure, pressed down, shaken together, running over, will be poured into your lap. For the measure you use will be the measure you receive.’” Psalm 41:1-3 says:

How blessed is the one who treats the poor properly! When trouble comes, the Lord delivers him. May the Lord protect him and save his life! May he be blessed in the land! Do not turn him over to his enemies! The Lord supports him on his sickbed; you completely heal him from his illness.

2. God’s promise implies that God will discipline believers for their lack of mercy.

Proverbs 28:27 says, “The one who gives to the poor will not lack, but whoever shuts his eyes to them will receive many curses.” These curses don’t just come from a lack of giving but a lack of mercy in general. In Matthew 6:14-15, we see how God disciplines those who don’t forgive others. It says, “For if you forgive others their sins, your heavenly Father will also forgive you. But if you do not forgive others, your Father will not forgive you your sins.”

This discipline is clearly demonstrated in the Parable of the Merciless Servant (Matt 18). In the parable, a master forgives a servant a great debt—the equivalent of twenty million in U.S. currency. Yes, immediately after this, the servant refuses to forgive his fellow servant a small debt of roughly two thousand dollars in today’s currency.⁴ Because of this, the master throws the unforgiving servant into jail to be tortured until the original debt was paid. In Matthew 18:35, Christ said this to his disciples, “So also my heavenly Father will do to you, if each of you does not forgive your brother from your heart.” This discipline shows up in many ways: trials, demonic attacks, sickness, etc. (cf. 1 Cor 5:5, 11:21-22, 30-31). James 2:13 reminds us that, “For judgment is merciless for the one who has shown no mercy.”

Unforgiveness and a lack of mercy in general hinder our intimacy with God and also bring harsh discipline.

3. God’s promise implies that lacking mercy proves that we’ve never received mercy and therefore lack salvation.

Some have misinterpreted this beatitude to mean that we can earn salvation by being merciful. However, this doesn’t take into account the context of the Beatitudes. As mentioned, there is a progression. The first four Beatitudes are inner changes in believers which begin at salvation and continue throughout sanctification. Then there are outer manifestations of these inner changes in the next four. In addition, the interpretation of mercy as a way of earning salvation clearly contradicts Scripture’s teaching that salvation is by faith alone—apart from works (cf. Gen 15:6, Eph 2:8-9). Though not a means of salvation, practicing mercy is both a fruit and proof of salvation. It provides believers with assurance of whether they possess saving faith or not.

This assurance manifests itself in two tests: First, if we are unmerciful to the needs of the world, then we are not saved. First John 3:17 says: “But whoever has the world’s possessions and sees his fellow Christian in need and shuts off his compassion against him, how can the love of God reside in such a person?” Additionally, in the Parable of the Sheep and the Goats, Christ said this to the goats:

“Then he will say to those on his left, ‘Depart from me, you accursed, into the eternal fire that has been prepared for the devil and his angels! For I was hungry and you gave me nothing to eat, I was thirsty and you gave me nothing to drink. I was a stranger and you did not receive me as a guest, naked and you did not clothe me, sick and in prison and you did not visit me.’

Matthew 25:41-43

Their lack of mercy proved their lack of salvation. God’s love had never changed their selfish hearts (cf. Rom 5:5); they lived to serve only themselves, not God and others.

Secondly, if we are unforgiving and vengeful towards those who hurt us, this may demonstrate that we have never received mercy. For it is those who have been shown mercy who will constantly show mercy to others. This doesn’t mean that if we struggle at times to forgive others or show mercy that we’re not saved. It means that if there is no struggle—that is, if we are just vengeful, unforgiving, and unconcerned about the desperate needs of others—then we are not born again.

Are you the merciful? Or are you unforgiving and unconcerned about the pains of others?

Application Question: How have you experienced a change in your life towards being more merciful as you’ve grown in Christ? In what ways have you experienced God’s promise either for showing mercy or neglecting to show it?

Growth in the Practice of Mercy

Application Question: How can we grow in the practice of mercy?

1. To grow in the practice of mercy, we must remember our own sin and desperate situation.

This is often what we don’t do. We see how others have failed us, but we forget that we have both failed God and others. We consider how stupid and inconsiderate someone else is, but forget times in our past when we were stupid and inconsiderate. We condemn the person who cut us off in traffic and yet forget that we’ve made mistakes in driving as well. Forgetting our own sins and failures leads to harshness in judging others. It is sin nature to emphasize our goodness and minimize our badness. In fact, we tend to condemn others as a means of building ourselves up. We say to ourselves (and often others), “I can’t believe they did that!” “I could do that better.” or “I would never do that!” Like the Pharisees, we primarily see our successes and not our failures—leading us to condemn others when they fail (cf. Lk 18:9-14). The Pharisees were unmerciful because they thought themselves to be so righteous.

However, it is the one who deeply mourns over his sin that is truly merciful (cf. Matt 5:4, 7). It has been said that, “Unless we recognize ourselves as chief of sinners, like Paul (1 Tim 1:15), we are not yet ready for ministry.” Unless we have become like Isaiah, who declared that he was deserving of judgment because of the sins of his mouth, we are not ready to be sent, like him, to serve those caught in sin (Is 6). If we don’t recognize our own great depravity, we will not be gentle or effective in our ministry to others. We will not be the merciful. In fact, we may be abusive.

Are you remembering your failures? You can tell by whether your response is typically gentle or harsh when others fail you.

Application Question: In what ways have you experienced yourself being overly harsh with others and their failures, especially with areas you previously struggled with? How have you seen this hypocritical spirit in others? How can we grow in awareness of our sins?

2. To grow in the practice of mercy, we must identify with others.

An aspect of mercy is sympathy and compassion. It is identifying with others’ pain and struggles. It is seeing through their eyes and walking with their feet. When we truly do this, we will work to alleviate their pain, and we’ll also forgive their misgivings. This is exactly how Christ sought to provide mercy for us. He didn’t stay in heaven and simply watch our pain and failures. He came down and became human. He felt and experienced poverty. He experienced the loss of a father at an early age. He was mocked, betrayed, and hurt. Though he never sinned, he experienced temptation and bore our sins on the cross. He identified with us so he could deliver us and forgive us.

This is the very reason why many don’t show mercy. We don’t want to see through the eyes and experiences of others. We want to help, but we don’t want to taste their cup of suffering. It is when touching the leper, sitting beside the person dying in the hospice, living with the poor, and eating and drinking with the lost that true compassion is developed. It is as we identify with the hurting and lost that true mercy—compassion in action—is fostered.

I experienced this while working with people with developmental needs for three years. Essentially, I was a house parent: I gave them their medications, prepared breakfast for them, bathed and shaved them, counseled them, and was available to them at night if anything went wrong. Before I started working with this population, I remember being hesitant and a little scared. I was scared simply because I had never really been around people with such special needs. Theologically, I knew my hesitancy was wrong, but practically, it was still there. However, when I started working with them, I fell in love with them. They became some of my closest friends. I loved talking and hanging out with them; eventually, they started coming to church with me. But, it wasn’t until I started living with them and serving them, that my heart started to grow for them. By identifying with them, a desire to alleviate their pain grew in me.

This is why believers are often radically changed by going on a mission trip or serving in a mercy ministry. By touching the broken, as our Lord did, their hearts are radically changed. They start to sympathize and work for their deliverance.

This is also true with forgiveness. It is the past experiences of others that lead them to act as they do, including hurting others. As people start to really consider the paths others have walked, in order to empathize with them, it becomes easier to forgive their failures. There is a French proverb that says, “to understand all is to forgive all.” In addition, it has often been said, “Hurt people, hurt people.” By understanding the hurts of those who hurt and fail us, it will be easier to forgive them.

Have you developed compassion for the hurting? Are you identifying with them?

Application Question: Why is identifying with others so important not only for mercy ministry but ministry in general? In what ways have you experienced the importance of identifying with others as the one receiving mercy or giving it?

3. To grow in the practice of mercy, we must develop our love for others.

God does not just want people to give or to help others in pain. He wants them to do it with the right heart—one full of love. Paul said, “If I give all my possessions to the poor and don’t have love, I gain nothing” (1 Cor 13:10, paraphrase). He also said we should not give out of necessity or compulsion for God loves a cheerful giver (2 Cor 9:7). God wants believers to be just like him. He wants us to love serving and giving.

Micah 6:8 says: “He has showed you, O man, what is good. And what does the LORD require of you? To act justly and to love mercy and to walk humbly with your God” (NIV 1984). Micah says we must not only show mercy but love it. It is very possible for our acts of kindness and forgiveness toward others to stem from wrong motives, including simply being done out of obligation. First Peter 4:9 instructs us to “Show hospitality to one another without complaining.”

This is important to hear because people who serve in mercy ministries tend to struggle with bitterness and burn-out; the work is hard and the people are often difficult and ungracious. Even Christ was hated by the people he served. Mercy ministers will constantly experience criticism, attacks, and a lack of gratefulness from those they serve as well. It can be hard to keep a right heart at times.

However, God not only commands our actions, but he commands our hearts. He commands us to love him with all our heart, mind, and soul and to love our neighbors as ourselves (Mk 12:30-31). He calls us to give thanks in all circumstances for this is God’s will for our lives (1 Thess 5:18). Also, through living in the Holy Spirit, he provides us with the fruit of love, patience, perseverance, and self-control (Gal 5:16, 22-23). He will give us grace to be merciful and do it with the right heart.

Do you love showing mercy? Or is it simply an obligation? As we show mercy, we must have the right heart—one filled with love.

Application Question: Why is it so common for those serving in mercy ministries to become bitter and lose a right heart? In what ways have you experienced hurt from those you served? How did you overcome it or remain faithful? How can we grow to love mercy?

4. To grow in the practice of mercy, we must remember God’s promise to the merciful.

Proverbs 11:25 (NIV) says, “A generous person will prosper; whoever refreshes others will be refreshed.” God promises to bless and refresh those who serve others. When Christ was burnt out, God refreshed him with the ministry of angels (Mark 1:13). When Elijah was weary, God refreshed him with food brought by ravens (1 Kings 19:3-6). When David was weary, he “drew strength from the Lord” (1 Sam 30:6). This promise brings encouragement especially when we, as ministers, feel like quitting or giving up. God promises to bless and refresh us.

This also should be an encouragement to those too depressed or discouraged to serve. Sometimes, the best way to receive encouragement or relief is to show mercy to others; for then, God will show mercy to us. Christ promised that by taking on his yoke of service, we will find rest for our souls (Matt 11:29). God’s promise is a tremendous motivation to practice the ministry of mercy.

Application Question: In what ways have you experienced God’s refreshment in ministry? Is there anybody that you feel God wants you to encourage and refresh for their faithful ministry efforts? In what ways is God calling you to pursue growth in mercy and seek his promise to the merciful?

Conclusion

Christ is our merciful high priest (Heb 2:17). He identified with us, as he came down to this world as a man. He preached the good news to the poor. He set free captives of sin and the devil. He fed the hungry and healed the sick. He died for our sins, and therefore was the perfect manifestation of mercy. If he lives in us, his characteristic of mercy should manifest in some way, no matter how small, in our lives. Blessed are the merciful for they (and they alone) shall receive mercy. Are you growing in mercy?

Scripture quotations marked (KJV) are from the King James Version of the Bible.

All emphases in Scripture quotations have been added.

¹ MacArthur, J. F., Jr. (1985). Matthew (pp. 186–187). Chicago: Moody Press.

² MacArthur, J. F., Jr. (1985). Matthew (p. 190). Chicago: Moody Press.

³ MacArthur, J. F., Jr. (1985). Matthew (p. 188). Chicago: Moody Press.

⁴ Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (p. 49). Wheaton, IL: Crossway Books.

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6. Blessed Are The Pure In Heart (Matthew 5:8)

Blessed are the pure in heart, for they will see God.

Matthew 5:8 (NET)

As a reminder, the fourth beatitude, hungering and thirsting for righteousness, marked a pivot in the Beatitudes. From there, God begins to fill his people with righteousness. He makes them the merciful, the pure in heart, and the peacemakers. In many ways, “Blessed are the pure in heart, for they shall see God” is the chief beatitude. Some have wondered why it is not the first beatitude or the last, as the culmination.¹ Throughout history, seeing and knowing God has often been considered the summum bonum—the highest good in life. Jeremiah quotes the Lord:

Let not the wise boast of their wisdom or the strong boast of their strength or the rich boast of their riches, but let the one who boasts boast about this: that they have the understanding to know me

Jeremiah 9:23-24 (NIV)

He names three things that people often pursue in life as the highest good: wisdom, strength, and wealth; however, the highest good is knowing God. This is essentially what Matthew 5:8 promises—to see and know God more intimately.

Moses cried out for this in Exodus 33:18, as he asked to see God’s glory. God responded to him that no one could see his face and live. However, he would show Moses his back—a manifestation of his glory, but not his full glory. Here in Matthew 5:8, Christ promises the highest good that man can achieve—seeing and knowing God. It is for this reason that some view this beatitude as the climax or pinnacle of the Beatitudes; the first five lead to it and the last two flow from it.²

In this study, we’ll consider the sixth beatitude: the blessing on the pure in heart and the promise of seeing God.

Big Question: What does the sixth beatitude mean and what applications can we take from it?

The Pure in Heart

Interpretation Question: What does it mean to be pure in heart?

The word “pure” has had a variety of uses: It was used of soiled clothes which had been washed clean, and an army of soldiers which had been purged of the discontented, unwilling, cowardly, and inefficient soldiers—with only first-class fighters remaining.³ It was also used of metals that had been refined until all the impurities were gone—leaving only pure silver, pure gold, etc.⁴ Therefore, the word generally means both “clean” and “unmixed.”

When Christ adds the word “heart” to it, he is not just referring to emotions. In the biblical mindset, “heart” refers to the mind, will, and emotions.⁵ Therefore, we must ask what does Christ mean practically by being “pure in heart”?

1. To be pure in heart refers to having an inner moral righteousness.

When people follow God and are born again, God begins to change their hearts. He starts ridding them of jealousy, anger, pride, and selfishness, and replacing these attitudes with selflessness, humility, love, patience, and other virtues. The more a person grows in these godly virtues, the more they see God. Therefore, to hold on to ungodly attitudes is to hinder our relationship with God and our ability to see him. We see this commonly in Scripture. James 1:7-8 describes how the double-minded man is unstable in all his ways and how he will receive nothing from God when he prays. The double-minded man is somebody who wants to live for the world and live for God at the same time (cf. James 4:3-4). Therefore, he is unstable and ineffective in prayer. Likewise, David said if he cherished iniquity in his heart, the Lord would not hear him (Ps 66:18). To love sin, to cultivate unforgiveness, or pride is to hinder our relationship with God and our ability to see him.

This was especially important for the Jews and Pharisees to hear, as they tended to focus on outward compliance to God’s laws instead of inward compliance. They thought if they hadn’t killed anyone, they had kept the law against murder, but Christ said to be angry is to commit murder in our hearts. They thought if they hadn’t committed adultery, they had kept that commandment, but Christ said to lust is to commit adultery. To commit either of these is to fail to both love God and man, which are the greatest commandments. Christ rebuked the Pharisees for this by calling them white-washed tombs—clean on the outside but filled with dead men’s bones on the inside (Matt 23:27). He described them as drawing near God with their mouths while their hearts were far from him (Matt 15:8). Clearly, the Pharisees didn’t give attention to cultivating pure hearts.

Psalm 24:3-4 (NIV) says, “Who may ascend the mountain of the Lord? Who may stand in his holy place? The one who has clean hands and a pure heart, who does not trust in an idol or swear by a false god.” This Psalm seems to describe the ideal worshiper. “Clean hands” refers to godly works, and a “pure heart” refers to inner morality. When our heart is right, it leads to right actions. This is the person that God allows into his presence. He seeks after worshipers, who worship him in spirit (heart) and truth (John 4:23).

Are you developing an inner morality? If so, you will increasingly see God. The more you cultivate honesty, integrity, patience, perseverance, hatred for sin, etc., the more you will experience God’s presence.

2. To be pure in heart refers to being sincere—free of hypocrisy.

This is certainly part of inner morality, but worth separating for emphasis. As we continue to study the Sermon on the Mount, and the Gospels in general, Christ will repeatedly mention this. In Matthew 6, he calls for the disciples to not be like the Pharisees and teachers of the law who did their acts of righteousness (praying, giving, and fasting) to be seen by men. He says if we do this, then we have received our reward—the acknowledgment of men—but we will not be rewarded by God.

This is something those who serve in ministry must be particularly aware of. It is easy to start to do good works for the applause of men. We can tell if this is in our hearts by how we respond when criticized or praised by others; criticism will overly discourage us, and praise will overly excite us. Are we really seeking God’s honor and praise alone? It is also possible to do good works primarily for financial purposes. Christ stressed that he was the good shepherd and all who came before him were just hirelings—doing ministry simply for pay. When the wolf comes, the hireling flees because he is only there for pay (John 10). How do we respond when we encounter trials in our ministry—our service to God and others? If we are just there for the benefits, we will not stay committed.

Are our motives for serving God pure? Or are they mixed and insincere?

3. To be pure in heart refers to being single-minded in devotion to God.

As mentioned, the word “pure” was used of cleansing an army—getting rid of the cowardly and the uncommitted and leaving only the most devoted and effective fighters. Sadly, we are often like this with God—divided between love for the world and its things, and love for God and his kingdom. Therefore, many Christians are stunted in their growth. They are not hearing God’s voice, not enjoying his presence, because this is something God gives to the single-minded—the devoted. Matthew 13:22 describes how “worldly cares and the seductiveness of wealth choke the word, so it produces nothing.” It’s the divided heart that misses God’s best.

In Philippians 3:13 (NIV), Paul said, “this one thing I do”—referring to his pursuit of knowing and being rewarded by Christ (cf. v. 10-12, 14). Sadly, for most, God is just one of their many things, and therefore, they miss out on a heightened intimacy with God. Through Jeremiah, God said this to the idolatrous Israelites who were deported to Babylon, “When you seek me in prayer and worship, you will find me available to you. If you seek me with all your heart and soul” (Jer 29:13). It is when we turn away from our idols and come after God with our whole heart that we will truly see him and know him.

Are you pursuing God with your whole heart or are you half-hearted?

Application Question: Which aspect of purity of heart stood out to you most and why (inner morality, sincerity, single-minded devotion)? What are common idols that distract people from single-minded devotion to God? Describe a season (or seasons) in your life when you were the most single-minded. What contributed to your passion and devotion? What eventually detracted from it?

Growth in Purity of Heart

Application Question: How can we grow in purity of heart?

1. To grow in purity of heart, we must make sure that we are saved.

It is the pure in heart, and they alone, who will see God. As with the other beatitudes, these characteristics are only true of the born again. Hebrews 12:14 says without holiness “no one will see the Lord.” What God does at salvation is give us a clean heart—a new nature. It is a promise of the New Covenant. Ezekiel 36:25-26 says,

“‘I will take you from the nations and gather you from all the countries; then I will bring you to your land. I will sprinkle you with pure water and you will be clean from all your impurities. I will purify you from all your idols. I will give you a new heart, and I will put a new spirit within you. I will remove the heart of stone from your body and give you a heart of flesh.

At salvation, purity of heart begins; God gives us a new nature and new desires—desires to pursue him and obey him. This is one of the ways that we know that we are saved. We know something of purity of heart—singleness of mind—a desire to follow Christ as Lord and please him above ourselves and everybody else.

Have you experienced this new heart?

2. To grow in purity of heart, we must continually confess anything unpleasing to God.

While on earth, we will never be completely pure of heart. Jeremiah 17:9 says that our hearts are “deceitful above all things and beyond cure” (paraphrase) and yet, Christ still commands us: “be perfect, as your heavenly father is perfect” (Matt 5:48). Consequently, we must continually confess pride, anger, lust, and everything that dishonors God. In fact, we must ask God to help us discern the evil in our hearts, as we often are blind to its defects. In Psalm 139:23-24, David prays, “Examine me, and probe my thoughts! Test me, and know my concerns! See if there is any idolatrous tendency in me, and lead me in the reliable ancient path!” As we discern wrong attitudes and actions, we must confess and repent to God. When we do this, God is faithful and just to forgive us and cleanse us from all unrighteousness (1 John 1:9).

Are you daily confessing and repenting of wrong attitudes, words, and actions?

3. To grow in purity of heart, we must guard and protect our hearts.

Our hearts are idol factories—prone to love and worship things other than God. Because of this, we must continually guard it, not only from sinful things but also good things that might steal our affections. Proverbs 4:23 says, “Guard your heart with all vigilance, for from it are the sources of life.” In Matthew 6:19-21, Christ, aware of this sinful tendency in our hearts, commanded believers to not store up riches on this earth, not because riches are inherently sinful, but because wherever our riches are, our hearts will be also. Riches tend to steal our hearts from God and seeking his kingdom first. We must be aware of this disease in our hearts—they are prone to love entertainment, clothes, cars, career, social media, popularity, etc., over God. For some of us, we must forsake certain possessions, even as Christ commanded the rich man (Matt 19:16-22). We can’t handle them appropriately; they will keep us out of the Word, away from prayer, and serving God. For others, we will just have to be disciplined in our use of these objects. This is a wisdom principle; each believer will have to discern this through the Holy Spirit and the counsel of godly saints. What might be a treasure (and therefore a temptation) to one person, might not be a treasure for another.

4. To grow in purity of heart, we must pray for it.

In prayer, we recognize that only God can truly change our hearts. In Psalm 51:10, David prayed: “Create for me a pure heart, O God! Renew a resolute spirit within me!” Create in me a heart that is solely devoted to you—one that beats to honor your name and build your kingdom. We must recognize our lack of a clean heart and cry out for it. In Psalm 86:11 (NIV), David again prayed, “Give me an undivided heart, that I may fear your name.” So many things pull me away from you, unify my mind to worship you, Lord. If we are going to grow in purity of heart, like David, we must cry out for it.

5. To grow in purity of heart, we must saturate ourselves with God’s Word.

Christ said this to his disciples in John 15:3, “You are clean already because of the word that I have spoken to you.” It was through hearing the Gospel and believing it, that the disciples were made clean, as Christ gave them new hearts. However, it is still through God’s Word that our hearts are daily made clean. Hebrews 4:12 says, “For the word of God is living and active and sharper than any double-edged sword, piercing even to the point of dividing soul from spirit, and joints from marrow; it is able to judge the desires and thoughts of the heart.”

As we study God’s Word, it cuts us. It reveals wrong heart motives and makes us more into the image of Christ. It sanctifies us.

Are you living in God’s Word?

6. To grow in purity of heart, we must desire the promise of knowing God more than anything else.

If you really desire to see God more and more, then you will be willing to get rid of anything that corrupts your heart. Is it your entertainment—your music and TV watching—that defiles your heart with explicit content? If so, you must be willing to get rid of it to know God more. Is it your relationships that are drawing you away from Christ? If so, you must be willing to let go of them to know God more. If you don’t really want to see God and experience him, then you won’t do whatever it takes to be pure in heart.

Philippians 4:8-9 (NIV) says,

Finally, brothers and sisters, whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable—if anything is excellent or praiseworthy—think about such things. Whatever you have learned or received or heard from me, or seen in me—put it into practice. And the God of peace will be with you.

To think on what is noble, right, pure, and lovely, we must, by necessity, let go of what is common, wrong, compromised, and ugly. It is only when our thoughts and practices are right, that the God of peace will be with us, as we experience his presence and intimacy in a special way.

7. To grow in purity of heart, we must continually think on eternity.

First John 3:2-3 says,

Dear friends, we are God’s children now, and what we will be has not yet been revealed. We know that whenever it is revealed we will be like him, because we will see him just as he is. And everyone who has this hope focused on him purifies himself, just as Jesus is pure).

The more we hope to see and serve Christ throughout eternity, the more we will want to purify ourselves because we want to please him. However, if our hearts are continually set on this world and the things of the world, we will become increasingly secular and worldly—dimming our spiritual sight.

Are you thinking on eternity and seeing Christ?

Application Question: What are some other practices that aid in developing purity of heart? In what ways is God challenging you to pursue growth in purity of heart?

Seeing God

Interpretation Question: What does the promise of seeing God mean?

1. Seeing God has a present aspect to it.

Believers will see God in creation.

In Psalm 19:1-2, David said that the heavens declare the glory of God and that they daily pour forth speech about him. In Psalm 29:7-10, David describes seeing and experiencing God in a thunder storm:

The Lord’s shout strikes with flaming fire. The Lord’s shout shakes the wilderness, the Lord shakes the wilderness of Kadesh. The Lord’s shout bends the large trees and strips the leaves from the forests. Everyone in his temple says, “Majestic! The Lord sits enthroned over the engulfing waters, the Lord sits enthroned as the eternal king.

David, a man after God’s own heart, even saw God in his imperfect and aging body, as he declared how he was fearfully and wonderfully made (Ps 139:14). Only the pure in heart have this type of sight. They see God even in imperfect things like creation, as it still bears his marks. Similarly, when the disciples were fearful about their futures, Christ comforted them with God’s work in creation (Matt 6). He asked, “Did you see the lilies of the field today—how God clothed them? Did you see the birds of the air—how God fed them?” Christ saw creation as revealing God’s love and providence. As we grow in purity of heart, we’ll see God more in his creation.

Believers see God in difficult circumstances.

We saw this with Joseph. After his father died, his brothers pleaded with him to not treat them harshly. Joseph responded, “As for you, you meant to harm me, but God intended it for a good purpose, so he could preserve the lives of many people, as you can see this day” (Gen 50:20). He saw God’s goodness in the storms of life where others might have doubted God, became angry at him, or turned away from him. We also saw this with Job—even after he had lost his family and much of his business—he declared, “The Lord gives, and the Lord takes away. May the name of the Lord be blessed!” (Job 1:21). To him, both blessings and trials came from the hand of God. When Stephen was stoned, Christ appeared to him in the clouds—no doubt strengthening him to be the church’s first martyr (Acts 7:56). God works all things to the good of those who love the Lord, including trials (Rom 8:28).

Are you seeing his hand in your trials?

Believers see God in acts of worship.

The purer our hearts, the more we will see and experience God, as we study God’s Word, pray, fellowship with others, and serve. When our hearts are not pure, we will meditate on Scripture and receive nothing. We will worship and pray, but it’s as if the heavens are shut. We’ll serve, and it will only be a burden. God reveals himself to those with right hearts.

2. Seeing God has a future aspect.

Obviously, we will most clearly see God in heaven. First Corinthians 13:12 says, “For now we see in a mirror indirectly, but then we will see face to face. Now I know in part, but then I will know fully, just as I have been fully known.” This verse compares our vision of God to looking into a mirror. Ancient mirrors were made of polished stone or metal and therefore weren’t very clear—the reflection was dim at best. However, in eternity, we will see God face to face. We will know him, even as he knows us. This is the great hope of believers. Only those who are truly born again will ultimately see God.

Application Question: In what ways have you experienced the promise of seeing and experiencing God when your heart was pure before God? In what ways have you experienced a lack of intimacy with God when in sin or consumed with lesser things?

Conclusion

“Blessed are the pure in heart” is the climax of the Beatitudes. It is the climax because it brings the greatest blessing—seeing God. As seeing and knowing God becomes our highest pursuit in life, there will be no cost that we are unwilling to pay, and no height that we are unwilling to climb to know him. Blessed are the pure in heart for they, and they alone, will see God. Lord, purify our hearts. Amen.

Scripture quotations marked (KJV) are from the King James Version of the Bible.

All emphases in Scripture quotations have been added.

¹ MacArthur, J. F., Jr. (1985). Matthew (p. 202). Chicago: Moody Press.

² MacArthur, J. F., Jr. (1985). Matthew (p. 202). Chicago: Moody Press.

³ Barclay, W. (2001). The Gospel of Matthew (Third Ed., p. 122). Edinburgh: Saint Andrew Press.

⁴ MacArthur, J. F., Jr. (1985). Matthew (p. 204). Chicago: Moody Press.

⁵ Boice, J. M. (2002). The Sermon on the Mount: an expositional commentary (p. 46). Grand Rapids, MI: Baker Books.

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7. Blessed Are The Peacemakers (Matthew 5:9)

Blessed are the peacemakers, for they will be called the children of God.

Matthew 5:9 (NET)

As Christ continues his lesson on the characteristics of believers, it is no surprise that after speaking on the “pure in heart” that he now focuses on the peacemakers. It is only those who daily conquer sin in their own lives—who work to bring peace to the civil war in their own hearts—that are ready to help others fight this battle as well.

Peacemakers are those who mourn over sin, those who purify their lives, and help others do the same. This does not make them popular. In fact, it often leads to persecution, as we’ll see in the next beatitude: “Blessed are those who are persecuted for righteousness” (Matt 5:10). However, this ministry is needed.

In this study, we will consider what it means to be a peacemaker, how to grow in our peacemaking, and the reward of peacemakers.

Big Question: What does the seventh beatitude mean and what are some applications we can take from it?

Peacemakers

Interpretation Question: What does it mean to be a peacemaker?

“Peace” or “Shalom” was a common Jewish greeting. It meant more than the absence of conflict; it expressed a desire that the one “greeted will have all the righteousness and goodness God can give. The deepest meaning of the term is ‘God’s highest good to you.’”¹ In addition, it must be noticed that Christ doesn’t say blessed are those who “love peace,” but blessed are “the peacemakers.” Everybody loves the concept of peace, but very few are willing to be active in creating it. It is impossible to have peace without God’s righteousness. Peace without righteousness is just a truce with sin. The pursuit of true peace often results in trouble. Christ said, “I didn’t come to bring peace, but to bring a sword” (Matt 10:34, paraphrase). Christ, the Prince of Peace (Is 9:6), realized that to have true peace, there must, at times, be conflict. Christ died to reconcile God and people (Rom 5:1), and people with one another (Eph 2:14-18). Often a peacemaker is somebody who comes between two warring parties and takes the blows from each side in order to create peace.

What does it look like practically to be a peacemaker?

1. Peacemakers seek to reconcile people with God.

Second Corinthians 5:18-21 says:

And all these things are from God who reconciled us to himself through Christ, and who has given us the ministry of reconciliation. In other words, in Christ God was reconciling the world to himself, not counting people’s trespasses against them, and he has given us the message of reconciliation. Therefore we are ambassadors for Christ, as though God were making His plea through us. We plead with you on Christ’s behalf, “Be reconciled to God!” God made the one who did not know sin to be sin for us, so that in him we would become the righteousness of God.

God is a holy God and therefore cannot have a relationship with sinful people. Therefore, all people are under the wrath of God because of our sins. The Gospel message is the truth that Christ bore God’s wrath on the cross for our sins, so we can have a right relationship with God. Romans 5:1 says, “Therefore, since we have been declared righteous by faith, we have peace with God through our Lord Jesus Christ.” Peacemakers are those who devote their lives to sharing this message. Because they have experienced it, they share it with others—hoping to reconcile people with God.

Are you sharing the Gospel message? This is what peacemakers do.

2. Peacemakers seek to reconcile people.

This starts with us and our relationship with others. Matthew 5:23-24 says that if we go to the altar to offer a gift and realize that somebody has something against us, we should leave the gift, reconcile with the person, and then offer the gift to God. Romans 12:18 says, “If possible, so far as it depends on you, live peaceably with all people.” We forgive those who have sinned against us. We bless and don’t curse them. We humble ourselves and ask for forgiveness from those we sinned against. Because we’ve been reconciled with God, we seek to reconcile with others.

Not only do we seek to reconcile with others, but we seek to help others reconcile. In Philippians 4:2-3, Paul says,

I appeal to Euodia and to Syntyche to agree in the Lord. Yes, I say also to you, true companion, help them. They have struggled together in the gospel ministry along with me and Clement and my other coworkers, whose names are in the book of life.

Paul understood that division tends to spread, as people take sides. It opens the door for Satan (Eph 4:26-27) and removes the blessing of God from a community (Ps 133). Therefore, though Paul was away in prison, he urged two women in Philippi to reconcile. He also petitioned a member of the church to help them. In 1 Corinthians 6:1-11, when believers were suing one another before unbelievers, Paul called for the church to appoint wise men in the congregation to judge the dispute. He also counseled them to accept being wronged (even as Christ taught us to turn the other cheek) for the sake of unity. Satan is the divider, but Christ is the reconciler. Therefore, Christians aid Christ in this reconciliation mission. This means listening to others, exposing points of commonality, bringing God’s Word to bear upon the situation, and leading people towards a resolution.

3. Peacemakers confront sin in hopes of fostering righteousness.

This again starts with the peacemaker’s own life. In Matthew 7:3-5, Christ taught that if we are going to take the speck out of our neighbor’s eye, we must first take the log out of our own eye. Christ also said that if our eye offends us, we should pluck it out, and if our hand offends us, we should cut it off (Matt 5:29-30). In other words, believers should be ruthless in seeking to get rid of personal sin. As we conquer wrong thoughts and actions in our own life, we are more effective in leading others out of sin.

In Matthew 18:15-17, Christ lays out the process for confronting sin in others. He said:

“If your brother sins, go and show him his fault when the two of you are alone. If he listens to you, you have regained your brother. But if he does not listen, take one or two others with you, so that at the testimony of two or three witnesses every matter may be established. If he refuses to listen to them, tell it to the church. If he refuses to listen to the church, treat him like a Gentile or a tax collector.

If a brother is in sin, we should confront him one-on-one. Most fail at this first point. Some fail because their contention is not a sin issue at all—it is a preference or wisdom issue. We shouldn’t treat sin the same as a preference or wisdom issue. Christ flipped tables and pulled out a whip over sin (John 2). He also went to the cross over it. Sadly, many do this over non-sin issues—dividing relationships, ministries, and work places. When in a potential conflict, one must ask, “Is this a sin or non-sin issue?” This type of deliberation will end many conflicts before they start.

Others fail at Christ’s direction by sharing the sin with others first—causing more conflict. Proverbs 16:28 says a whisperer separates friends. Or, they fail by not confronting the person at all. We say to ourselves, “This has nothing to do with me,” “It is his choice,” and so on. However, sin always affects more than just the person sinning. It dishonors God, and it hurts others, even if only by modeling sin—leading to its spread. Paul said a little leaven leavens the whole lump (1 Cor 5:6). If sin isn’t confronted in the body of Christ, it will spread to others. Therefore, the peacemaker, in obedience to God, confronts sin. He or she speaks the truth in love (Eph 4:15). If the person in sin doesn’t respond, he brings one or two others to petition the person to repent. If this doesn’t work, he brings it before the church. And if the person still doesn’t respond, the church disciplines the believer. As mentioned, if this process of confronting sin is not happening in a church, sin infects, spreads, and ultimately kills. It pushes people away from God and his Church.

This is a difficult ministry, but God says that he blesses the peacemaker. Christ confronted the Pharisees—the spiritual leaders who were misleading Israel. Christ confronted those who were being dishonest at the temple. He ultimately confronted all sin at the cross, as he bore the penalty for everyone’s sins so they could be reconciled to God.

Are you willing to confront sin—both yours and others? If so, you must desire God’s blessing more than the blessing of others.

Application Question: What makes this ministry so difficult? Why do so many choose to not participate in it? In what ways have you had to participate in peacemaking in the past? What were the results? Is there a specific situation that you feel God calling you to intervene and help bring peace?

Growth as a Peacemaker

Application Question: How can we grow as peacemakers?

1. To grow as peacemakers, we must continually get rid of sin in our own lives.

The more we conquer sin in our lives, the more effective we will be at helping others conquer it. People will more likely listen to us if we’re walking right with God than if we’re not. Also, we’ll be more successful at counseling others on how to be set free, if we’re experiencing victory ourselves. Therefore, we must continually confess and repent of sin to be effective at this ministry.

2. To grow as peacemakers, we must be painfully honest.

Jeremiah said this about the false prophets: “They dress the wound of my people as though it were not serious. ‘Peace, peace,’ they say, when there is no peace” (6:14 NIV). Where false prophets ignore the problem or don’t recognize the seriousness of it, peacemakers call sin, sin, and rebellion, rebellion. We must recognize sin in our own life and others. First John 1:9 says, “If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness.” The Greek word for “confess” means to “say the same thing.” We must see our sin, and that of others, the same way God does. It put Christ on the cross; it divides us from God and others. If we are going to grow as peacemakers, we must be brutally honest about sin both individually and corporately.

3. To grow as peacemakers, we must be willing to risk pain.

Any time we confront sin—seeking to restore people to God and others—we risk being misunderstood, hated, and even persecuted. Such is the lot of peacemakers. As mentioned, it is no surprise that the next beatitude is, “Blessed are those who are persecuted for righteousness.” If we are going to be peacemakers, we must be willing to risk pain. Proverbs 27:6 says, “Faithful are the wounds of a friend”—true friends are willing to hurt each other, in love, in order to heal each other.

4. To grow as peacemakers, we must develop healthy communication skills.

Healthy communication includes being a good listener. James 1:19 says, “Understand this, my dear brothers and sisters! Let every person be quick to listen, slow to speak, slow to anger.” Note that he says we should be “quick to listen.” Literally, we must hurry up to listen. Typically, we only hurry up to speak. This leads to misunderstanding, as we often lack all the facts. As believers, we must listen to (1) what a person is saying, (2) and what a person is not saying. This includes asking clarifying questions to discern what’s really going on and the root of the issues. (3) We also must listen to the Holy Spirit. We should shoot arrow prayers up to God when engaging in a potentially explosive conversation. That’s what Nehemiah did, while talking with the King of Persia about restoring the walls of Jerusalem (Neh 2:4). This conversation could have led to his execution; therefore, he bathed it with prayer.
Healthy communication includes choosing our words and tone carefully. Proverbs 17:27 says, “The truly wise person restrains his words, and the one who stays calm is discerning.” To restrain one’s words means to weigh them and consider their potential effect, instead of simply speaking without much deliberation. We should ask ourselves, “Could this offend or hurt somebody?” “Is this the best way to say this?” A fool just says what’s on his heart—not considering how others might respond (Prov 29:11). In addition, thought must be given to the tone of our words. Proverbs 15:1 says, “A gentle response turns away wrath, but a harsh word stirs up wrath.” It has been said that communication is seventy percent nonverbal including body language and tone.
Healthy communication includes controlling our anger. James 1:20 says, “For human anger does not accomplish God’s righteousness.” Proverbs 15:18 says, “A quick-tempered person stirs up dissension, but one who is slow to anger calms a quarrel.”

5. To grow as peacemakers, we must return good for evil.

Since the peacemaker is often misunderstood, criticized, and even persecuted, he must make peace by sowing seeds of peace. Romans 12:18-20 says,

If possible, so far as it depends on you, live peaceably with all people. Do not avenge yourselves, dear friends, but give place to God’s wrath, for it is written, “Vengeance is mine, I will repay,” says the Lord. Rather, if your enemy is hungry, feed him; if he is thirsty, give him a drink; for in doing this you will be heaping burning coals on his head. Do not be overcome by evil, but overcome evil with good.

As we sow peace, Lord willing, it will create righteousness. James 3:18 (NIV) says, “Peacemakers who sow in peace reap a harvest of righteousness.” Are you returning good for evil?

6. To grow as peacemakers, we must develop perseverance.

Often sin takes a long time to root out. Our evangelism, prayers, and conflict resolution will often not immediately produce positive fruit. However, Galatians 6:9 encourages us, “So we must not grow weary in doing good, for in due time we will reap, if we do not give up.”

Don’t give up. There is a proper time for a harvest, and that time is within God’s sovereign plan. He will produce fruit, if we don’t give up.

7. To grow as peacemakers, we must trust God.

We cannot actually create peace; only God can. We must sow the right seeds and trust God. Second Timothy 2:24-25 (NIV) says,

And the Lord’s servant must not be quarrelsome but must be kind to everyone, able to teach, not resentful. Opponents must be gently instructed, in the hope that God will grant them repentance leading them to a knowledge of the truth

The Lord’s servant doesn’t quarrel because his hope is in God. Only God can change hearts. We plant seeds and water them, but God makes it grow (1 Cor 3:6). We must remember this.

In addition, part of trusting in God is being faithful in prayer. We should fight our battles in prayer before we fight them in person. We should pray for blindness to be removed from people’s eyes, Satan to be bound, right words to say, and God to bring truth and righteousness.

Are you growing as a peacemaker?

Application Question: Which aspect of growing as a peacemaker do you feel most called to develop? Are there specific skills that you feel stronger at? Which ones? What are some other ways to grow or become more efficient at peacemaking?

Sons of God

Interpretation Question: What does it mean to be called sons of God?

In this context, the phrase “children of God” is better translated “sons of God”² (cf. the ESV and NASB versions), since, in Jewish thought, the term ‘son’ bears the meaning “partaker of the character of.”³ For example, when Christ sent the disciples on missions, he told them to look for a house with a “son of peace.” “Son of peace” simply means a peaceful person (Lk 10:6 KJV). When Barnabas was called a “son of encouragement,” it meant he was an encouraging person (Acts 4:36). Therefore, to be called a “son of God” refers to someone who is Godlike—demonstrating God’s character. In the same way that Christ came to earth to reconcile people with God and people with one another, “sons of God” participate in the same ministry.⁴

The verb “shall be called” is a continuous future passive. It means that believers will not call themselves sons of God. Others will do so, and this will happen throughout eternity.⁵

The reward of peacemakers reminds us that those who continually participate in God-like peace-making are truly born again—truly children of God. If we don’t participate, then we may not be. Kent Hughes puts it this way:

If we are not peacemakers but troublemakers, there is high probability that we are not true children of God, regardless of how prominently we wear our evangelicalism. Peacemakers are sometimes troublemakers for the sake of peace, but not troublemakers who spread rumors and gossip about others. If you are constantly fomenting discontent, if you find joy in the report of trouble and scandal, if you are omnicritical, always fault-finding, if you are unwilling to be involved in peacemaking, if you are mean—if these negative qualities characterize your life, you are probably not a true Christian (cf. 1 Corinthians 6:9–11; Galatians 5:19–21 on the fate of those involved in slander, hatred, discord, dissension, and factions).⁶

MacArthur adds:

Peacemaking is a hallmark of God’s children. A person who is not a peacemaker either is not a Christian or is a disobedient Christian. The person who is continually disruptive, divisive, and quarrelsome has good reason to doubt his relationship to God altogether. God’s sons-that is, all of His children, both male and female-are peacemakers. Only God determines who His children are, and He has determined that they are the humble, the penitent over sin, the gentle, the seekers of righteousness, the merciful, the pure in heart, and the peacemakers.⁷

Are you a peacemaker? If so, God calls you a son or daughter of God—a partaker in his character—and others will know you by this designation throughout eternity.

Application Question: Are there any prominent peacemakers—sons or daughters of God—who come to your mind when you think of this beatitude? How do you feel called to model them?

Conclusion

“Blessed are the peacemakers for they shall be called sons of God.” Christ, the Son of God, was called the Prince of Peace. He brought peace between God and people, and people with others. He has committed this same ministry—the ministry of reconciliation—to us. It is a difficult ministry. Many want peace at all costs, but sons and daughters of God will not forsake righteousness or truth to have peace. That is just a truce with sin—something God will never do. There is often a cost for peace, and peacemakers are often the ones who pay it. Christ bore a cross and so must his disciples. Are you willing to pay the cost for peace? Lord, help us to be faithful peacemakers who reap a harvest of righteousness.

Scripture quotations marked (KJV) are from the King James Version of the Bible.

All emphases in Scripture quotations have been added.

¹ MacArthur, J. F., Jr. (1985). Matthew (p. 211). Chicago: Moody Press.

² Carson, D. A. (1999). Jesus’ Sermon on the Mount and His Confrontation with the World: An Exposition of Matthew 5–10 (p. 28). Grand Rapids, MI: Baker Academic.

³ Carson, D. A. (1999). Jesus’ Sermon on the Mount and His Confrontation with the World: An Exposition of Matthew 5–10 (p. 28). Grand Rapids, MI: Baker Academic.

⁴ Barclay, W. (2001). The Gospel of Matthew (Third Ed., p. 126). Edinburgh: Saint Andrew Press.

⁵ MacArthur, J. F., Jr. (1985). Matthew (p. 218). Chicago: Moody Press.

⁶ Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (p. 66). Wheaton, IL: Crossway Books.

⁷ MacArthur, J. F., Jr. (1985). Matthew (pp. 217–218). Chicago: Moody Press.

Biblical Topics:

Passage:

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8. Blessed Are The Persecuted (Matthew 5:10-12)

“Blessed are those who are persecuted for righteousness, for the kingdom of heaven belongs to them. Blessed are you when people insult you and persecute you and say all kinds of evil things about you falsely on account of me. Rejoice and be glad because your reward is great in heaven, for they persecuted the prophets before you in the same way.

Matthew 5:10-12 (NET)

The first seven Beatitudes lead naturally into the eighth. The more we demonstrate the characteristics of the kingdom in our lives, the more we will be persecuted by the world. Persecution is the gold stamp on the believer’s life. The last beatitude is the only one with a double blessing. Christ says, “Blessed are those who are persecuted for righteousness” (v.10) and “Blessed are you when people insult you” (v.11). It is these people and these alone who are part of the kingdom of heaven.

We must consider this beatitude well, as it will sustain us in dark times. When Charles Spurgeon was severely depressed over the criticism he received in his ministry, his wife printed all eight beatitudes on a large sheet of paper and tacked it on the ceiling above his bed. She wanted him to remember, first thing in the morning and last at night, that the righteous will be persecuted. There are no exceptions, and we must remember this as well.¹

In Matthew 24:9, Christ taught that in the end times believers will be hated by all nations because of him. Persecution will only continue to grow as this world gets further away from God. As this world becomes darker, the light in believers will become even more offensive. Already, more Christians have died for the faith in the last century, than the other centuries combined. How can we remain faithful in suffering?

In this study, we will consider the persecution believers experience because of righteousness, the joy to be found in it, and its reward.

Big Question: What is the meaning of the eighth beatitude and what are some applications from it?

Persecuted

Interpretation Question: What does it mean to be persecuted?

The word “persecuted” means to “pursue” or “chase.” It can also be translated “harass.”² In verse 11, Christ says, “Blessed are you ‘when’ people insult you”. “When” can also be translated “whenever.” This means that believers will not always be persecuted. They will experience times of peace and possibly times of popularity. Even Christ was not persecuted all the time.³

“Persecuted” is a passive perfect participle and could thus be translated “allow themselves to be persecuted.”⁴ What is shocking about these believers is that they are willing to undergo persecution in order to pursue righteousness, preach truth, and to honor God. They are willing to bear their cross for Christ’s sake (cf. Lk 14:27).

Observation Question: What are the three types of persecution Christ lists that believers will at times experience?

“Insult” literally means to “to cast in one’s teeth.”⁵ This probably refers to people negatively talking about believers to their faces.
“Persecute,” in the context of verse 11, probably refers to physical abuse, such as imprisonment.
“Falsely say all kinds of evil against you” may refer to being talked about behind their backs.
There will be times and seasons when Christians experience each of these.

Interpretation Question: Why will believers be persecuted?

Christ gave two reasons: “for righteousness” in verse 10 and “on account of me” in verse 11. These two statements are clearly parallel—referring to the same thing. As with Abel, Cain killed him not because of something he did wrong but because of something he did right. Abel offered an acceptable sacrifice to God which enraged Cain. Obviously, this also happened to Christ. John 3:19-20 comments on the world’s response to Christ:

Now this is the basis for judging: that the light has come into the world and people loved the darkness rather than the light, because their deeds were evil. For everyone who does evil deeds hates the light and does not come to the light, so that their deeds will not be exposed.

When people are living in sin, they naturally will hate those living in righteousness. To be the honest person in a class room where everybody is cheating (and to possibly report or speak out against those who are cheating) will provoke persecution. To work at a business, where others regularly gossip, talk negatively about the leadership, get drunk after work, practice dishonesty, etc., and be the one to decline to participate will again stir up resentment. It may lead to being harassed, passed over for promotion, or even fired. With Daniel, his co-workers got him tossed into the lion’s den (Dan 6). You may not face lions, but your persecution will increase as you, like Christ, expose sin and call for righteousness. Therefore, harassment, ostracism, and persecution are the lot of faithful believers.

Persecution for righteousness also happens as a result of spiritual warfare. In Job 1, when God drew attention to Job’s righteousness, it led Satan to accuse Job and seek permission to afflict him. Job lost his job, family, and eventually his health, and it was all rooted in the spiritual realm; he was attacked because of his righteousness. This commonly happens to believers, especially when they are on fire for God. Satan will afflict them because of their righteousness in order to deter them from living for God. To do this, he not only uses demons but also the world.

Interpretation Question: How was persecution experienced in the early church?

Persecution was experienced in at least three ways:

1. Persecution often manifested in one’s family life.

Typically, a child might become saved but the parents and siblings would not. A wife would accept Christ while the husband refused. As result, some believers were shunned, beaten, disowned, and possibly killed over their faith.

2. Persecution often manifested in one’s social life.

Social gatherings and celebrations commonly happened at temples. People would bring meat to be sacrificed; a portion was burned for the gods and another portion was given to the priests, but the majority went to those who sacrificed. They would celebrate by eating and drinking at the temples in honor of the gods. The typical invitation would say something like: “I invite you to dine at the table of our Lord Serapis”⁶ (or the name of some other god). This excluded Christians from those gatherings. How could they participate in a celebration meant to honor pagan gods? This even affected ordinary dinners at a neighbors’ house. Typically, before eating dinner, pagans would offer food and drink to their idols—similar to how Christians asks for the Lord’s blessing over their meals. How could a Christian participate with a clear conscience? Again, this led to separation, hatred, and ostracism.

3. Persecution often manifested in one’s work life.

Much of the ancient work life was also centered around worshiping the gods. A blacksmith might be offered a contract to make idols, or a mason to work on temples. This again would affect the conscience of Christians. In addition, cheating, cutting corners, and bribery was common in the work force. To refuse could lead to not only being hated but also losing employment. This was the lot of early Christians.

Tertullian, a second-century Christian leader, was approached by a man who said, “I have come to Christ, but I don’t know what to do. I have a job that I don’t think is consistent with what Scripture teaches. What can I do? I must live.” Tertullian replied, “Must you?” For Tertullian, there was only one option: Obey and honor Christ—survival was secondary.⁷

Heightened Persecution

At times, this persecution grew to startling heights. Under Nero, Christians were burned as torches to light up his garden. Meat was tied to Christians’ bodies, and they were given to the dogs to be torn apart in the amphitheater. By the end of the first century, the Roman emperors became deified. As the empire expanded, it became the primary way Romans tried to keep unity between all the nations under their rule. People could worship other gods and speak different languages, but they had to declare that Caesar was Lord. It was compulsory to give a verbal oath of this once a year. When completed, they would receive a verifying certificate called a libellus. After this public proclamation, people could continue to freely worship other gods. However, this was something faithful Christians refused to do, and therefore were considered traitors. Because of their refusal, they suffered the confiscation of property, loss of work, imprisonment, and often death.⁸

Certainly, Christians could avoid persecution by compromising their faith—declaring that Caesar was Lord, honoring the gods at the temples and people’s homes, and by not speaking out against sinful practices—and indeed, some did. However, Christ taught that in order to be his disciples, we must hate father, mother, and other family members. We must be willing to take up our cross (Lk 14:26-27). A “disciple” who is unwilling to bear his cross is no disciple at all, and according to this final beatitude, he is not part of God’s kingdom. In fact, Christ taught that those who denied him before others, he would also deny before the Father (Matt 10:33). In Luke 6:26, he declared, “Woe to you when all people speak well of you, for their ancestors did the same things to the false prophets.” Bearing the character of the Beatitudes always leads to bearing the persecution of the final beatitude. It won’t always be extreme in nature, such as imprisonment or burning; often it will be subtle—like being considered strange, weird, or archaic (cf. 1 Pet 3:16, 4:4)—but it will be there if we are truly part of the kingdom.

Are you willing to take up your cross to follow Christ?

Application Question: In what ways do you see persecution towards Christians growing in the world today? How have you experienced persecution for righteousness? How should a Christian respond if he or she lacks some form of persecution for righteousness?

Rejoicing in Persecution

Observation Question: How should believers respond to this persecution?

Believers are not called to retaliate or return evil for evil. We are not called to sulk in self-pity over our persecution. In verse 12, Christ calls believers to “Rejoice and be glad.” “Be glad” can literally be translated, “Leap for joy!” And this is what has happened throughout biblical history. In Acts 5:41, the apostles, after being flogged by the Sanhedrin, left rejoicing because they had been counted worthy to suffer for the name. In Acts 16:25, while in prison, Paul and Silas were praying and singing hymns. They rejoiced in the midst of their suffering.

Surprisingly, joy in suffering is not an uncommon experience for those being persecuted for the faith. Kent Hughes shares two powerful testimonies:

Samuel Rutherford, the saintly Scottish pastor, wrote from his prison sty, “I never knew by my nine years of preaching so much of Christ’s love, as He taught me in Aberdeen by six months imprisonment.” “Christ’s cross,” he also said, “is such a burden as sails are to a ship or wings to a bird.”

And in our own time a Romanian pastor describes how he was imprisoned and tortured mercilessly and yet experienced joy. Locked in solitary confinement, he had been summoned by his captors, who cut chunks of flesh from his body, and was then returned to his cell, where he was starved. Yet in the midst of this sadism, there were times when the joy of Christ so overcame him that he would pull himself up and shuffle about the cell in holy dance. So remarkable was his joy that on his release from prison and his return to his home, he chose to fast the first day in memorial to the joy he had known in prison.⁹

Interpretation Question: How is joy possible in the midst of great suffering for Christ?

1. Joy in suffering for Christ is a Divine bestowal.

This beatitude, as with the others, begins with “Blessed,” which can be translated “Happy.” When believers are willing to accept persecution for the sake of righteousness, God gives them a divine bestowal of joy. This has been the experience of believers throughout history. Like Stephen being “full of the Holy Spirit” as he saw Christ before being stoned in Act 7:55, many experience intimacy with God while suffering for the faith—resulting in great joy.

2. Joy in suffering for Christ is a discipline.

When Christ calls for us to “Rejoice and be glad,” these verbs are imperatives in the Greek. Therefore, they are not mere suggestions, but holy commands from our Lord. We must, as an act of obedience, choose to rejoice and leap for joy when criticized and thought strange for Christ. We do this in the same way that we seek to give thanks in everything, as this is God’s will for us in Christ Jesus (1 Thess 5:18).

3. Joy in suffering for Christ is a result of redeemed thinking.

Observation Question: What type of thinking leads to joy in the midst of suffering for righteousness, as demonstrated in Matthew 5:10-12?

(1) We must remember that suffering for righteousness, as with the rest of the Beatitudes, is a proof of our salvation. Christ says this about those persecuted for righteousness, “for the kingdom of heaven belongs to them.” “Them” is emphatic in the Greek—meaning “them alone.” Thus, to be without some form of persecution may prove we are not truly saved. (2) We must remember that suffering for righteousness will be greatly rewarded in heaven. James 1:12 says, “Happy is the one who endures testing, because when he has proven to be genuine, he will receive the crown of life that God promised to those who love him.” (3) We must remember that suffering for righteousness puts us in the company of the prophets. Elijah was hunted by Ahab and Jezebel. Jeremiah was imprisoned and tradition says stoned to death. Similarly, Isaiah was sawed in half. John the Baptist was beheaded. Jesus was crucified. Stephen was stoned. Ten of the eleven disciples (excluding the betrayer, Judas) were martyred. John, the eleventh, was exiled to the Island of Patmos by the Emperor Domitian. As we rightly consider suffering for righteousness, it should cause us to be glad—literally leap for joy! Paul taught that just as belief in Christ is a gift of God so is suffering for him. Philippians 1:29 says, “For it has been granted to you not only to believe in Christ but also to suffer for him.” Suffering for the faith is a gift from God, and therefore we should rejoice in it.

Interpretation Question: What are some other reasons that Scripture says we should rejoice in suffering?

(4) Scripture also teaches that we can rejoice because suffering produces perseverance in us, character, and hope in God (Rom 5:3-4). (5) We can rejoice in suffering because it makes us weak, and therefore, more able to display God’s power. God told Paul that his power was made perfect in weakness (2 Cor 12:7-8)—leading Paul to boast in his weaknesses and infirmities (v. 9-10). (6) We can rejoice in suffering because in the midst of it, we experience God’s comfort and therefore are equipped to offer comfort to others who suffer. Second Corinthians 1:3-4 says,

Blessed is the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort, who comforts us in all our troubles so that we may be able to comfort those experiencing any trouble with the comfort with which we ourselves are comforted by God.

As we rightly think on suffering for Christ and sufferings in general, we realize that though suffering is a cross to bear, it is also a crown to wear. The benefits are exceedingly great—so much so that biblically-minded Christians can truly leap for joy in them. God is working in believers for his good—making them into the image of Christ to the glory of God (Rom 8:28-29). Thank you, Lord, for your faithfulness in using the cross for the good! Amen!

Application Question: What are your thoughts about the possibility of experiencing joy in the midst of suffering for Christ? Why is this possible? How have you experienced joy in the midst of trials in general?

Conclusion

Paul told his protégé, Timothy, that “Now in fact all who want to live godly lives in Christ Jesus will be persecuted” (2 Tim 3:12). This is an inescapable fact. And, as this world becomes darker, the light that shines from believers will become even more offensive—leading every nation to hate Christians (Matt 24:9). Already, more Christians have died in the last century for the faith, than the other centuries combined.

However, let us remember that afflictions we experience in this life are light in comparison to the weight of glory and reward we will experience in heaven (2 Cor 4:17). We should consider it a gift to experience what our Lord suffered on this earth (cf. Phil 1:29). It means we are looking more like him. In addition, we also must remember when it is time to suffer for Christ’s name, grace will be available. The grace that saved us and the grace that sanctifies us will be available so we can suffer in a way that glorifies Christ (cf. Phil 1:19-20). Thank you, Lord!

Scripture quotations marked (KJV) are from the King James Version of the Bible.

All emphases in Scripture quotations have been added.

¹ Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (p. 72). Wheaton, IL: Crossway Books.

² Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (p. 73). Wheaton, IL: Crossway Books.

³ MacArthur, J. F., Jr. (1985). Matthew (p. 222). Chicago: Moody Press.

⁴ MacArthur, J. F., Jr. (1985). Matthew (p. 224). Chicago: Moody Press.

⁵ Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (p. 73). Wheaton, IL: Crossway Books.

⁶ Barclay, W. (2001). The Gospel of Matthew (Third Ed., pp. 128–129). Edinburgh: Saint Andrew Press.

⁷ MacArthur, J. F., Jr. (1985). Matthew (p. 223). Chicago: Moody Press.

⁸ MacArthur, J. F., Jr. (1985). Matthew (pp. 223–224). Chicago: Moody Press.

⁹ Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (p. 70). Wheaton, IL: Crossway Books.

Biblical Topics:

Passage:

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9. Salt Of The Earth (Matthew 5:13)

“You are the salt of the earth. But if salt loses its flavor, how can it be made salty again? It is no longer good for anything except to be thrown out and trampled on by people.

Matthew 5:13 (NET)

What should the church’s relationship with the world look like? There has been great debate on this throughout church history. Some believe the church is to be totally separate from the world. This has been seen in how some Christian communities isolate themselves from the world in monasteries. They are not to touch the world—listen to its music or entertainment; they are to be totally separated. Though this is not as popular today, some do this in different ways. They go to church with no unbelievers, are homeschooled or go to a Christian K-12, go to Christian colleges, work in Christian organizations, and literally never have contact with the world. I heard of one family that would not let their children go to youth group because some unbelievers were attending.

Other Christian communities seek to mimic the world in order to influence it. Church services play secular music, the pastor occasionally curses; believers enjoy the same entertainment and wear the same clothes as the world. In this community, it is often hard to tell the difference between Christians and nonbelievers. This is frequently all done in the name of being “seeker sensitive.”

There are commendable aspects to each of these practices: One emphasizes holiness and the other emphasizes evangelism. However, they both miss the mark.

What does Scripture say about the church’s relationship to the world? In Matthew 5:13-14, Christ calls the disciples the salt of the earth and the light of the world. Both of these metaphors symbolize how Christians should influence the world and are presented on the backdrop of the Beatitudes. In Matthew 5:3-10, Christ emphasizes the character traits of true believers—those who are part of the kingdom of heaven. They are the poor in spirit, the mourners, the meek, those who hunger and thirst for righteousness. They are the merciful, the pure in heart, and the peacemakers. These attributes ultimately provoke anger and resentment from the world. Matthew 5:10 says the final trait of kingdom citizens is that they are persecuted because of righteousness. Though, at times, hated by the world, Christ said believers are necessary for it. They are the salt and light of the earth.

In this study, we will consider only one of these metaphors—salt. What does it mean to be the salt of the earth? How can we grow in saltiness? How does salt lose its flavor?

Big Question: What does it mean to be the salt of the earth and what applications can we draw from this passage?

Salt of the Earth

Interpretation Question: What did salt represent in the ancient context, and how does this metaphor apply to believers?

1. To be the salt of the earth means that believers are valuable to the world.

The Romans believed that, other than the sun, there was nothing more valuable than salt. In fact, Romans were paid in salt, which is where the phrase “He’s not worth his salt” was coined.¹ Salt was also considered a mark of friendship. When two people shared salt, they were bound to look after one another’s welfare, even if they were previously enemies.² Salt also was used to bind a covenant between two parties. It was a form of notarization. Parties would eat salt in the presence of witnesses to confirm the covenant (cf. 2 Chr 13:5).³

Therefore, when Christ called the disciples salt of the earth, these aspects would have naturally come to their minds. Salt was extremely valuable and so were they. Even wars have been fought over salt.⁴ Though at times hated by the world, believers are extremely valuable to it.

2. To be the salt of the earth means that believers preserve society from moral decay.

One of the primary uses of salt in the ancient world was as a preserve. There were no ice-machines or refrigerators in those days; therefore, to preserve food, it was placed in a saline solution.⁵ In fact, sometimes salt was even used to preserve bodies for their burial. It was a key ingredient used for mummification in Egypt.⁶

Interpretation Question: What does this metaphor tell us about the world and its nature?

This implies that the world is on a progressive path to destruction. Left to itself, societies and cultures will naturally decay. In Romans 1:18-32, Paul describes this process. Because the world suppresses the truth of God because of their love for sin, their hearts are continually darkened (v. 21). “Heart” refers to one’s mind, will, and emotions. Therefore, they turn to worshiping idols instead of the true God. They become consumed with sexual immorality. This then leads to practicing and approving homosexuality. Then Paul says this in Romans 1:28-32:

And just as they did not see fit to acknowledge God, God gave them over to a depraved mind, to do what should not be done. They are filled with every kind of unrighteousness, wickedness, covetousness, malice. They are rife with envy, murder, strife, deceit, hostility. They are gossips, slanderers, haters of God, insolent, arrogant, boastful, contrivers of all sorts of evil, disobedient to parents, senseless, covenant-breakers, heartless, ruthless. Although they fully know God’s righteous decree that those who practice such things deserve to die, they not only do them but also approve of those who practice them.

Religion erodes because people don’t want to acknowledge the true God. The family erodes as people lack love. Businesses and government erode as people lack ethics. Society becomes full of evil, murder, and strife. This is the natural decay happening in the world. This began right after the fall in Genesis 3. Cain killed Abel. Lamech, Cain’s son, killed another man. Eventually, in Genesis 6, God vowed to destroy the earth because every thought of humanity was continually evil (v. 5-7)—the world became completely rotten. And eventually God destroyed it through a world-wide flood, which left only eight people on the earth. In Genesis 11, the decay in humanity came to a forefront again. Instead of being fruitful and spreading throughout the earth as commanded, people rebelled against God and decided to stay in one place to make a name for themselves and to build a tower which reached to heaven (v. 4)—possibly referring to the worship of the stars, which was common in ancient Babylon. Therefore, God judged the world by giving them various languages—causing them to scatter throughout the earth. At times, God has wiped out whole nations because of their wickedness. This happened to Sodom and Gomorrah because they were abusing the poor (Ez 16:49-50) and committing lewd sexual acts (Gen 19:5). Therefore, God destroyed the city by raining sulfur and fire on it (Gen 19:24).

In the midst of this world-wide moral decay, believers are salt—a preserving influence on this world. They preserve the world in a negative sense by retarding the decay. But they also preserve it in a positive sense by promoting righteousness.

Application Question: How do believers preserve society from moral decay practically?

Believers preserve society by keeping back God’s destructive wrath.

In Genesis 18, Abraham petitioned God to not destroy Sodom and Gomorrah if there was a righteous remnant of only ten in the city, and God promised he would not. However, Sodom lacked ten righteous people, and therefore, God destroyed the land. In the same way, God holds back his wrath on a family, a business, a school, a city, or a nation because of a righteous remnant. Commonly, before he brings his destruction, he removes or protects that remnant, as was seen with Noah and Lot. Even the 144,000 Jewish followers of Christ in the tribulation period will be sealed and protected from God’s wrath (Rev 7). Some even believe that God will remove his church before the tribulation, and that it will only take seven years for the earth to become fully corrupt and be wiped out again by Christ at his coming (cf. 2 Thess 2:5-8, 1 Thess 5:9). Believers are the righteous remnant which protects society from God’s destructive wrath.

Believers preserve society by praying for it.

In Ezekiel 22:30-31, God said he sought for a man to stand in the gap but because he found none, he destroyed the land. Like Abraham interceding for Sodom and Gomorrah, Christians should often pray for presidents and kings, holiness in nations, the spread of the gospel, and the church to be salt and light. They should also continually pray for God’s mercy and forgiveness over the sins of others. In Amos 7, God was going to judge Israel two separate times, but both times Amos cried out for mercy, and God relented. In Amos 7:2, he said, “‘Sovereign Lord, forgive Israel! How can Jacob survive? He is too weak!” Believers must continually do the same. They must intercede for their family, church, government, and nation. When they do this, they preserve it from Satan’s influence and God’s destruction.

Believers preserve society by being a righteous influence on it.

This is done in many ways: Believers are a righteous influence by practicing godly behavior: caring for the weak and vulnerable in society, practicing honesty and integrity, championing righteous causes and condemning sin, etc. When this is done, it will spur hatred and anger in some, but with others, it will draw them to repentance. For many, it will initially show up in anger and then lead to repentance.

As we consider how morally decadent the world is, we must not be shocked. The world is supposed to decay. It has the treacherous disease of sin in it, and when it is fully grown, it always produces death (James 1:15). What we should be shocked at is the lack of positive influence from the church. When we see the corruption in the world, we must ask, “Where is the remnant? Where is the salt that retards decay and provokes righteousness?” It is no surprise that when societies have reached startling heights of corruption, the church has also; there was no remnant, or it was very small.

What are some other ways that the church is salt to the world?

3. Believers are salt by bringing flavor to society and creating thirst for Christ.

The ancient world used salt for seasoning, as we do. When eating something well-seasoned or spicy, it typically increases one’s thirst. Christians should serve a similar role in the world. Though the world mocks Christians—often claiming that they are boring and don’t know how to have fun, the reality is that society itself is bland like tasteless food. Everything it offers fails to satisfy. This is very clear when considering consumerism. “Buy this!” “Watch that!” “Eat this!” “Listen to that!” Everyone claims to have the latest and greatest product which will bring satisfaction; however, it all leaves a person ultimately unsatisfied. It may seem to satisfy briefly, but it leaves a person dry, as nothing can truly gratify the desire for eternity and God in the heart of man. Therefore, humanity is doomed to continually run after the next thing. People go from product to product, job to job, and relationship to relationship—only to find themselves unfulfilled.

In John 4:13-14, Christ said this to the woman at the well: “‘Everyone who drinks some of this water will be thirsty again. But whoever drinks some of the water that I will give him will never be thirsty again.” That is exactly how this world is—nothing truly satisfies. All their wells leave them parched and dry.

When the world looks at believers and sees how different they are, it should provoke them to want to know why. When the world sees how believers can go through trials with joy and without complaining, when they are content instead of constantly dissatisfied, when they bless instead of cursing their enemy, when they suffer willingly for righteousness sake, it demonstrates what the world lacks—and draws them to Christ. The world is bland and therefore unsatisfying, but the true believer’s lifestyle should be like salt—provoking people to thirst for the satisfying water only Christ can give.

Kent Hughes tells a fitting story about Woodrow Wilson’s visit to a barber shop one time, which demonstrates the effect of salt:

“I was sitting in a barber chair when I became aware that a powerful personality had entered the room. A man had come quietly in upon the same errand as myself to have his hair cut and sat in the chair next to me. Every word the man uttered, though it was not in the least didactic, showed a personal interest in the man who was serving him. And before I got through with what was being done to me I was aware I had attended an evangelistic service, because Mr. D. L. Moody was in that chair. I purposely lingered in the room after he had left and noted the singular affect that his visit had brought upon the barber shop. They talked in undertones. They did not know his name, but they knew something had elevated their thoughts, and I felt that I left that place as I should have left a place of worship.”⁷

Are you being salty? Does your presence make a difference in your environment? Are you deterring people from sin and provoking them towards righteousness? Are you making people thirsty for Christ?

Application Question: In what ways have you experienced salt in the lives of others which made you desire to be more godly?

Growing in Our Saltiness

Application Question: How can a person grow in saltiness and therefore maximize one’s effectiveness in blessing the world and other believers?

1. To grow in saltiness, we must be different.

Salt must be different than the medium that it is placed on. When seasoning something, we don’t put meat on meat or veggies on veggies. We add salt, and it flavors and preserves the food. Therefore, believers must be different than the world. When the world cheats and is dishonest, believers must have integrity. When the world curses and swears, believers must only speak edifying words. When the world enjoys ungodly entertainment, believers must seek to enjoy only things that glorify God and bless others.

If we are just like the world, we will only further their decay, instead of retarding it or promoting positive change. Are you different or just like everybody else?

2. To grow in saltiness, we must allow ourselves to be sprinkled into ungodly places.

If salt is kept in the salt shaker, it is rendered ineffective. Sadly, that is how many Christians are. We are kept in the church and around other believers and therefore have no positive impact on the world. We must allow ourselves to be placed in companies, schools, and nations that are corrupt, so we can help bring righteousness. This is difficult because being righteous when others are not always brings persecution. In addition, it often leads to loneliness—feeling like we’re the only faithful ones (cf. 1 Kings 19:10). However, Christ was persecuted and experienced loneliness—he was alone in the wilderness and at his betrayal, when all his disciples left him. These negative experiences are, at times, necessary to bring positive change. To be effective, we must allow ourselves to be sprinkled into ungodly places.

3. To grow in saltiness, we must commune with other faithful Christians.

In the Greek, the “you” in “You are the salt of the earth” is plural. Christ was not referring to individuals specifically, but individuals as part of the community of believers. The more salt placed on something, the more flavored it becomes. Similarly, like iron sharpening iron, we must surround ourselves with other salty believers to be encouraged, challenged, and built up, so we can be more effective in the world. If we are not cultivating our faith in church, small groups, and ministries, we won’t be very effective around the lost. In fact, without faithfully communing with other salty believers, we will probably start to conform to the world rather than changing it (cf. Rom 12:2).

4. To grow in saltiness, we must commune with Christ.

It is only because we have Christ’s nature in us that we are salt—apart from that, we are just like the world. Therefore, to grow in saltiness, we must continually abide in Christ. In John 15:5, Christ said that he was the vine and that we are the branches. If we abide in him, we will produce much fruit. We must abide in Christ to be our most potent—suitable for application to the world.

5. To grow in saltiness, we must not be discouraged by our smallness.

It doesn’t take much salt to flavor something. Sometimes we may be the only Christian, and at other times, we may be part of a small minority. After Christ’s death, resurrection, and ascension, he only had 120 followers praying in an upper room (Acts 1), but soon they filled the Roman Empire. Today, Christianity is the largest religion in the world. It doesn’t matter how small we are individually, as a local church, or as a population. God only needs one disciple to stand in the gap to save a nation (cf. Ez 22:30, Jonah 3). We shouldn’t be discouraged at our smallness. God delights to make his power known through a small, faithful minority (cf. 1 Cor 1:27-29).

Are you growing in saltiness? The world and other believers need you.

Application Question: Have you experienced times of being more salty—seemingly more effective for Christ? What was the fruit of that season? What contributed to it? How do you feel God is calling you to currently pursue growth in saltiness?

De-Salted

But if salt loses its flavor, how can it be made salty again? It is no longer good for anything except to be thrown out and trampled on by people.

Matthew 5:13b

Interpretation Question: What does Christ mean by salt losing its flavor or saltiness?

Salt, by nature, is a very stable compound and, therefore, can’t lose its essential properties. NaCl remains NaCl! Therefore, what does Christ mean by salt losing its flavor or saltiness (NIV). In the ancient world, salt was often found on river banks or sea beds, and sometimes, the salt had mixed with other minerals—making it less salty and even repulsive. It was not fit for food and could not be thrown into a field or garden, as it would kill the vegetation. Therefore, it would typically be thrown on a road or path and eventually ground into the dirt, as people walked over it.⁸

How does this apply to believers?

A true believer cannot lose his essential nature as salt, since Christ dwells in him. However, he can lose his effectiveness by mixing with the world. Typically, the process begins with friendship with the world (James 4:4), then becoming stained by the world (James 1:27), then loving the world (1 John 2:15), and then being fully conformed to the world (Rom 12:2)—where we look no different at all. James said, “Adulterers, do you not know that friendship with the world means hostility toward God” (James 4:4). John said, “Do not love the world or the things in the world. If anyone loves the world, the love of the Father is not in him” (1 John 2:15). There is an opposing principle working in the world system that draws people away from God. We must be careful of mixing, as it will not only draw us away from God but also faithful believers. This leads to ineffectiveness in our ministry to the world.

In fact, like contaminated salt which can’t be thrown into a field or garden without killing the vegetation, worldly believers are dangerous. Instead of drawing people to God, they push people away from him. Worldly believers not only promote sin in the world instead of retarding it, they also promote sin in the church. In 1 Corinthians 5:6, Paul said, “a little yeast affects the whole batch of dough”—sin spreads and contaminates others. Christ said one either gathers or scatters (Matt 12:30). There is no in between. We are either bringing others to Christ or pushing them away. Which are you doing?

Interpretation Question: What does “trampled on by people” refer to, if anything?

“Being trampled on by people” may ultimately refer to God’s discipline (Matt 5:13b). Hebrews 12:6 says that “For the Lord disciplines the one he loves and chastises every son he accepts.” To live a compromised life only brings the discipline of our loving Father. When Jonah rebelled against God, God brought a storm into his life—leading the sailors he was with to throw him off a ship and into the sea (Jonah 1). With the prodigal son, the father allowed him to leave the household. The son lost his wealth by gambling and intermingling with prostitutes. He eventually became a poor servant caring for pigs and eating their food. It was when he reached rock bottom that he turned back to the father’s house (Lk 15). No doubt, God often disciplines believers by allowing them to follow their sinful desires and receive the full consequences of their disobedience. Many times, this happens until they come back to their senses, like the prodigal son did. This is how a person is often “re-salted.” God works in them through discipline and God’s Word to turn them back both to himself and righteousness. If they won’t turn back, sometimes, he just takes them home. Ananias and Sapphira, because of their lying to the church and God, received an untimely death (Acts 5). God’s discipline is meant to help us become salty again, even if that only happens in heaven.

This is not only true individually as believers but also corporately as church communities. Christ told the church of Ephesus that he would remove their lampstand (Rev 2:5)—symbolizing their effectiveness in the community—because they lost their first love. The church of Ephesus no longer exists today. Sadly, this is true of many great historic churches. At one time, they were vibrant and salty—positively influencing their community—but now they are full of liberality and false doctrine. They exist but only to the detriment of the wider-community. They are soon to be removed totally. We must hear that salt that loses its saltiness is only fit to be trampled into the ground where it eventually disappears.

Have you lost your saltiness? If so, the Father’s discipline might be the best thing to meditate on, as the fear of the Lord is the beginning of wisdom (Prov 9:10). It is the beginning of living a wise life—a life that honors God and blesses others.

Application Question: Share a time when you were not walking with God as you ought. What were the consequences of this? How did God bring you back? How have you witnessed or experienced God’s judgment personally, on another believer, or a Christian community? What made you think it was God’s judgment?

Conclusion

Believers are the salt of the earth—they are valuable. They preserve society from decay, and they flavor it—creating a thirst for Christ. Are you allowing yourself to be salt or have you become dangerous by compromise—only fit for the discipline of God? Lord, help your church to be salty!

Scripture quotations marked (KJV) are from the King James Version of the Bible.

All emphases in Scripture quotations have been added.

¹ MacArthur, J. F., Jr. (1985). Matthew (p. 241). Chicago: Moody Press.

² MacArthur, J. F., Jr. (1985). Matthew (p. 241). Chicago: Moody Press.

³ MacArthur, J. F., Jr. (1985). Matthew (p. 241). Chicago: Moody Press.

⁴ https://en.wikipedia.org/wiki/History_of_salt

⁵ Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (p. 78). Wheaton, IL: Crossway Books.

⁶ https://en.wikipedia.org/wiki/Mummy

⁷ MacArthur, J. F., Jr. (1985). Matthew (p. 236). Chicago: Moody Press.

⁸ MacArthur, J. F., Jr. (1985). Matthew (p. 245). Chicago: Moody Press.

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10. The Light of the World (Matthew 5:14-16)

You are the light of the world. A city located on a hill cannot be hidden. People do not light a lamp and put it under a basket but on a lampstand, and it gives light to all in the house. In the same way, let your light shine before people, so that they can see your good deeds and give honor to your Father in heaven.

Matthew 5:14-16 (NET)

What should the church’s relationship with the world be like? After teaching the Beatitudes, which are character traits of those who are truly part of God’s kingdom, Christ teaches about the relationship his followers will have with the world. They are to be salt and light.

Is there a difference between the two metaphors? If so, it is only slight. MacArthur shares:

Whereas salt is hidden, light is obvious. Salt works secretly, while light works openly. Salt works from within, light from without. Salt is more the indirect influence of the gospel, while light is more its direct communication. Salt works primarily through our living, while light works primarily through what we teach and preach. Salt is largely negative. It can retard corruption, but it cannot change corruption into incorruption. Light is more positive. It not only reveals what is wrong and false but helps produce what is righteous and true.¹

The metaphor of light being used to describe the disciples would have seemed strange if not ludicrous to the original audience. Spurgeon adds:

“This title had been given by the Jews to certain of their eminent Rabbis. With great pomposity they spoke of Rabbi Judah, or Rabbi Jochanan, as the lamps of the universe, the lights of the world. It must have sounded strangely in the ears of the Scribes and Pharisees to hear that same title, in all soberness, applied to a few bronzed-faced and horny-handed peasants and fishermen, who had become disciples of Jesus.”²

Yet, this metaphor was not just applied to the disciples but to all believers. We are the light of the world. With that said, believers are light only because Christ is light. In John 8:12, Christ declared, “I am the light of the world. The one who follows me will never walk in darkness, but will have the light of life.”³ Christ is the Light; therefore, we reflect the light he gives us. We are like the moon—only a big ball of dust, not of much value by itself. But in the right place, at the right time, when the sunlight of Christ shines on us—magical things happen. People fall in love with Christ, marriages are restored, people turn from a life of destruction to a life of purpose. As the light of Christ reflects off believers, they light the world. But this light is something more than a reflection since Christ actually indwells us—changing us into his image. We are no longer darkness but are actually lights ourselves (cf. Eph 5:8).

In this study, we’ll consider the believers’ relationship with the world by considering the metaphor of light. In what ways are we light? How can we shine brighter?

Big Question: What does it mean for believers to be the light of the world? What applications can we take from this metaphor?

The Light of the World

Interpretation Question: What does the metaphor of light represent biblically?

John MacArthur’s comments are enlightening:

In Scripture the figurative use of light has two aspects, the intellectual and the moral. Intellectually it represents truth, whereas morally it represents holiness … The figure of darkness has the same two aspects. Intellectually it represents ignorance and falsehood, whereas morally it connotes evil.⁴

We see this in many places. Psalms 119:105 says, “Your word is a lamp to walk by, and a light to illumine my path.” Here light refers to intellectual truth as seen in God’s Word. In Romans 13:12-14, it refers to moral deeds, and darkness refers to immoral deeds. It says,

The night has advanced toward dawn; the day is near. So then we must lay aside the works of darkness, and put on the weapons of light. Let us live decently as in the daytime, not in carousing and drunkenness, not in sexual immorality and sensuality, not in discord and jealousy. Instead, put on the Lord Jesus Christ, and make no provision for the flesh to arouse its desires.

Isaiah 5:20 refers to both the intellectual and the moral. It says, “Those who call evil good and good evil are as good as dead, who turn darkness into light and light into darkness, who turn bitter into sweet and sweet into bitter.”

Believers are light because they have been changed intellectually and morally. These changes are significant—making believers like a town on a hill, which illumines the sky for hundreds of miles. The light from believers cannot be hidden.

Interpretation Question: In what ways are believers light and the world darkness?

1. Believers are light because they know God, and the world is dark because they reject the true God.

Romans 1:21-23 describes the world as intellectually darkened in reference to knowing God, the Creator. It says,

For although they knew God, they did not glorify him as God or give him thanks, but they became futile in their thoughts and their senseless hearts were darkened. Although they claimed to be wise, they became fools and exchanged the glory of the immortal God for an image resembling mortal human beings or birds or four-footed animals or reptiles.

The world has a darkened mind. They profess to be wise when they are really fools. They deny the living God by worshiping false gods or themselves or denying God’s existence all together. Psalm 14:1 says the fool says in his heart there is no God. The world is dark because they do not know or acknowledge God. But believers are light because they know the Light—they know God. Christ said this is eternal life, that they may know God (John 17:3).

2. Believers are light because they know the gospel and Scripture in general, and the world is darkness because they reject revelation.

Second Corinthians 4:4 says, “among whom the god of this age has blinded the minds of those who do not believe so they would not see the light of the glorious gospel of Christ, who is the image of God.” The world is blinded to the light of the gospel. First Corinthians 1:18 says, “For the message about the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God.” To the believer, the gospel is the power of God and the wisdom of God. Believers are light.

Not only are unbelievers blinded to the gospel but Scripture in general. First Corinthians 2:14 says, “The unbeliever does not receive the things of the Spirit of God, for they are foolishness to him. And he cannot understand them, because they are spiritually discerned.” While the world rejects Scripture and cannot understand it, it is the believers’ daily bread (Job 23:12), constant meditation (Psalm 1:2), and joy (Psalm 119:24).

3. Believers are light because they practice righteousness, and the world is darkness because it doesn’t.

Again, Romans 13:12-14 says,

Believers are called to put aside the deeds of darkness and to clothe themselves with Christ.

Similarly, 1 John 3:10 says, “By this the children of God and the children of the devil are revealed: Everyone who does not practice righteousness—the one who does not love his fellow Christian—is not of God.” Children of God are identified by obeying God, and unbelievers are identified by disobedience.

Essentially, to be in darkness is to be ignorant of God and his Word and to rebel against both. The world is darkness, but believers are light. They know the truth about creation, the gospel, and God, and they live in view of these realities. But the world rejects these things.

Ephesians 5:8 says, “for you were at one time darkness, but now you are light in the Lord. Walk as children of the light.” We used to be darkness, but now, we are light and commanded to live in accordance with that reality.

Application Question: The implication of believers being light is that the world is in darkness. In what further ways is the world in darkness? In what ways have you experienced deliverance from former darkness, and how are you still experiencing it?

The Function of Light

Application Question: What are typical functions of light and how do these apply to believers in this world?

1. As light, believers expose darkness.

While Christ was on the earth, he exposed the false teaching of the Pharisees and scribes. He exposed the corruption taking place in the temple. It should be the same with believers. They shine light on dishonest practices, gossip, corruption amongst leaders, racism, etc. This often angers people. They are the ethical lights within a friendship, a family, a business, an education system, or a government.

Are you willing to expose the darkness? We expose darkness indirectly simply by living a moral life, but we also expose it directly by calling sin as it is. Kent Hughes put it this way:

We need to be ethical light when we are in the office, in the classroom, in the shop, and in the Church. We must be willing to risk being called “negative,” “narrow,” “judgmental,” “puritanical,” or “bigoted.” If God’s Spirit is calling us to stand up against wrong, it is up to us to be faithful.⁵

2. As light, believers give off light.

Ephesians 5:13 (NIV) says: “But everything exposed by the light becomes visible—and everything that is illuminated becomes a light.” “When light touches something, it becomes light. It is lit up; and, to some degree, the object gives off light itself. It is converted and changed.”⁶

In the same way, the light of a believer’s life often changes a work environment, as sin is exposed and righteousness replaces it. It changes people’s lives, as they repent and give their lives to Christ. Light by nature is more powerful than darkness. It transforms environments.

In 1 Peter 2:12, Peter said this to believers: “and maintain good conduct among the non-Christians, so that though they now malign you as wrongdoers, they may see your good deeds and glorify God when he appears.” Though persecuted and mocked by the world, believers, through their conduct, often change those around them, even if only slowly. When Christ comes, many will glorify God for the chaste lives of a Christian co-worker, friend, or family member who led them to Christ.

Light makes other things light—it gives off itself. We’ll consider several other functions of light which, in one sense, arise from how light gives off light. However, they are worth noting for emphasis.

3. As light, believers help others grow.

Plants can grow in a dark cave as long as light is present. In addition, research tells us that broken bones heal faster when they are soaking up sunlight.⁷ This all should be true of Christians in a dark world. As they shine their lights, friends, family, and co-workers grow.

Are the people around you growing—getting to know God more, changing their language, attitudes, and actions?

4. As light, believers wake people out of slumber.

When it’s spring time, people tend to wake up earlier because of the gradual increase of sunlight into their bedrooms. It’s also true that if you immediately turn on the lights while somebody is sleeping, it will often quickly wake the person up. In the same way, the ethical light of believers who are on fire for Christ will often awaken those who are spiritually lethargic or spiritually sleeping. They stir spiritual zeal in those who are spiritually lazy and help awaken those who are spiritually dead. As light, believers wake people out of slumber.

5. As light, believers warm those who are cold.

Light not only illuminates, it warms. When people are cold from standing in a shadow, they move to a place with more sunlight to get warm. When in a home that is cold, people go by the fireplace. Heat is emitted from light. Therefore, when believers are light, they warm people’s hearts—provoking them to love God and others. The impact of their warmth helps others repent of bitterness and anger and instead show acts of kindness. By loving, believers warm up homes, workplaces, and communities. Often people run to them to find fellowship, comfort, and encouragement.

Application Question: What are some other functions of light which believers represent in this world? What makes exposing the darkness in a company, church, or relationship difficult? How can we do this wisely? Share a time when God called you to expose darkness. How did it turn out?

Growth as Light

People do not light a lamp and put it under a basket but on a lampstand, and it gives light to all in the house. In the same way, let your light shine before people, so that they can see your good deeds and give honor to your Father in heaven.

Matthew 5:15-16

Application Question: How can we grow as light? How can we be most effective?

1. To grow as light, we must stay near Christ, who is the Light.

Kent Hughes gave this illustration when considering how believers can shine even brighter:

A man returning from a journey brought his wife a matchbox that would glow in the dark. After he gave it to her, she turned out the light, but it could not be seen. Both thought they had been cheated. Then the wife noticed some French words on the box and asked a friend to translate them. The inscription said: “If you want me to shine in the night, keep me in the light.” So it is with us! We must expose ourselves to Jesus, delight in his Word, and spend time in prayer soaking up his rays.⁸

Second Corinthians 3:18 (ESV) says, “And we all, with unveiled face, beholding the glory of the Lord, are being transformed into the same image from one degree of glory to another. For this comes from the Lord who is the Spirit.” As we walk with our Lord and Savior, we are daily transformed into his image and glory. If we’re going to grow as light, we must spend time with the Light!

2. To grow as light, we must continually congregate with other godly believers.

When you place many burning coals together, the light becomes more intense, hotter, and burns longer. In fact, the “you” of “you are the light of the world” is plural referring not just to Christians individually but corporately. We are more effective as lights together. We strengthen our individual light by being around other godly believers who are on fire. We also increase our light by listening to messages and reading books by great lights in our community. As we do this, our light increases. Similarly, if we continually put ourselves around people who are not walking for Christ, our light and effectiveness will diminish. Proverbs 13:20 says, “He who associates with the wise grows wise but the companion of fools suffers harm.”

3. To grow as light, we must fight against tendencies to hide our light.

Matthew 5:15 is partially repeated in the parallel text of Mark 4:21. In Mark 4:21, Christ says, “‘A lamp isn’t brought to be put under a basket or under a bed, is it? Isn’t it to be placed on a lampstand?” Many commentators believe the basket and the bed represent common reasons that people hide their lights. The basket Christ referred to was probably a bushel for collecting grain. This perhaps demonstrates how many hide their light because of work. Many believers get so busy at work that they hide the light of Christ, or they hide it in fear of it hindering career progression. Our light is not to be hid under the bushel of work. But secondly, Christians tend to hide their light simply because of laziness, as symbolized by a bed. They are too lazy to go to church, read their Bible, serve on missions, or share the gospel. No wise person puts a lamp under a basket or a bed, and neither should believers, as our light is more important than any lamp in a house.

4. To grow as light, we must put ourselves in the most strategic positions.

In Matthew 5:15, Christ talked about putting a lamp on a stand. When placing a lamp in a house, people put it in the most advantageous position. We must consider this when deciding what we will do for work, where we will live and go to church, etc. How can we most effectively spread our light to others?

Also, we must remove anything that might dim our light or make it ineffective. There are certain environments that could hinder the effectiveness of our light either by not using it or threatening to blow it out by temptation. Believers must live as light by putting their lights on stands for all to see.

5. To grow as light, we must be balanced.

Charles Spurgeon gives this great insight:

“The text says that the candle gives light to all that are in the house. Some professors give light only to a part of the house. I have known women very good to all but their husbands, and these they nag from night to night, so that they give no light to them. I have known husbands so often out at meetings that they neglect home, and thus their wives miss the light.”⁹

Sadly, this is true for many Christians. We give our best at work and neglect home or give our best at home but neglect being lights at work. Some of us work really hard at a hobby or something we really enjoy but aren’t very faithful at church—nobody at our church is blessed by our light. If we’re going to grow as lights, we must be balanced—displaying God’s light wherever the Lord places us.

6. To grow as light, we must practice good deeds.

In Matthew 5:16, Christ said, “let your light shine before people, so that they can see your good deeds and give honor to your Father in heaven.” This is actually a command, not a suggestion. The word “good” can also be translated “beautiful.” It focuses not only on the quality of the works but the attractiveness of them as well. Their beauty draws others to God. Since light refers to truth and moral deeds, we must give ourselves to these works. Like Christ, we must teach God’s Word and share the gospel with others. We also must be given to mercy ministries—caring for the poor, infirmed, and oppressed. We must give ourselves to beautiful works which draw people to God.

Are you letting your light shine by doing good works to the glory of God?

7. To grow as light, we must have the right motive.

Again, Matthew 5:16 says, “let your light shine before people, so that they can see your good deeds and give honor to your Father in heaven.” We must notice the motive for shining our light. It is not so that people can glorify us, but so that they can glorify God. Most people are living to make a name for themselves instead of God (cf. Gen 11, the tower of Babel). Without the right motive, our lights will grow dim and ineffective. People often can discern the reasons that we do certain works. Are we doing good works for our benefit—to be seen and praised by others, to make money, to be promoted, etc.? If so, our lights will become dim and actually turn people away from God.

Sadly, this is very common among the religious. Christ warns about these dark motives throughout the Sermon on the Mount. He challenges his disciples and those listening to not be like the Pharisees and scribes who did their righteous works to be seen by others. He said they had their reward but would not be rewarded by the Father (Matt 6:1-8). He also said we should be consumed with storing up riches in heaven instead of on earth (Matt 6:19-21).

Psalm 115:1 sums up the attitude we should have in our daily activities perfectly. It says, “Not to us, O Lord, not to us! But to your name bring honor, for the sake of your loyal love and faithfulness.” Lord, let this be true of our hearts. Amen!

Application Question: How is God calling you to grow as a light? In what ways are you tempted to hide your light? In what ways do you believe God is calling you to place your light in the most effective position? How can we protect ourselves from wrong heart motives—like money and fame?

Conclusion

MacArthur shares stories about two godly saints which serve as a fitting conclusion to our study of being lights of the world:

It is said of Robert Murray McCheyne, a godly Scottish minister of the last century, that his face carried such a hallowed expression that people were known to fall on their knees and accept Jesus Christ as Savior when they looked at him. Others were so attracted by the self-giving beauty and holiness of his life that they found his Master irresistible.

It was also said of the French pietist Francois Fenelon that his communion with God was such that his face shined with divine radiance. A religious skeptic who was compelled to spend the night in an inn with Fenelon, hurried away the next morning, saying, “If I spend another night with that man I’ll be a Christian in spite of myself.”

That is the kind of salt and light God wants His kingdom people to be.¹⁰

Are you being a light in the world—drawing all to God by your words and actions? Lord, help this be true of us in Jesus’ name.

Scripture quotations marked (KJV) are from the King James Version of the Bible.

All emphases in Scripture quotations have been added.

¹ MacArthur, J. F., Jr. (1985). Matthew (p. 244). Chicago: Moody Press.

² Guzik, D. (2013). Matthew (Mt 5:14–16). Santa Barbara, CA: David Guzik.

³ The New International Version. (2011). (Jn 8:12). Grand Rapids, MI: Zondervan.

⁴ MacArthur, J. F., Jr. (1986). Ephesians (pp. 205–206). Chicago: Moody Press.

⁵ Hughes, R. K. (1990). Ephesians: the mystery of the body of Christ (p. 167). Wheaton, IL: Crossway Books.

⁶ Teacher's Outline and Study Bible - Commentary - Teacher's Outline and Study Bible – Ephesians: The Teacher's Outline and Study Bible.

⁷ Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (p. 86). Wheaton, IL: Crossway Books.

⁸ Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (pp. 85–86). Wheaton, IL: Crossway Books.

⁹ Guzik, D. (2013). Matthew (Mt 5:14–16). Santa Barbara, CA: David Guzik.

¹⁰ MacArthur, J. F., Jr. (1985). Matthew (p. 247). Chicago: Moody Press.

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11. A Proper View Of Scripture (Matthew 5:17-20)

“Do not think that I have come to abolish the law or the prophets. I have not come to abolish these things but to fulfill them. I tell you the truth, until heaven and earth pass away not the smallest letter or stroke of a letter will pass from the law until everything takes place. So anyone who breaks one of the least of these commands and teaches others to do so will be called least in the kingdom of heaven, but whoever obeys them and teaches others to do so will be called great in the kingdom of heaven. For I tell you, unless your righteousness goes beyond that of the experts in the law and the Pharisees, you will never enter the kingdom of heaven.

Matthew 5:17-20 (NET)

How should believers view Scripture?

Many believers have different views about Scripture. Some believe it is just good suggestions that we should consider for our lives. Some believe that Scripture is trustworthy when it comes to the gospel, but that its ethics no longer directly apply to our rapidly changing culture. Some believe it is fully God’s Word; while others believe it’s only partially God’s Word. Some believe it is full of errors and lacks authority; while others believe it is fully accurate and thus authoritative. What did Christ believe about Scripture?

When Christ said that he did not come to abolish “the law or the prophets,” this was a common way to refer to the whole Old Testament. Luke 16:16 uses the phrase “law and prophets” this way: “The law and the prophets were in force until John; since then, the good news of the kingdom of God has been proclaimed, and everyone is urged to enter it.” As Christ taught about those who are truly part of the kingdom of heaven in Matthew 5:3-16, some would have questioned if he was contradicting Scripture. Jewish teachers taught that people entered heaven by following the Mosaic law. Was Christ teaching a new way to be right with God and enter heaven? Was he getting rid of the Mosaic law and what the prophets taught? Christ discerns their questions and answers them; that is why he begins with, “Do not think I have come to abolish the Law and the Prophets.” Christ corrects their thinking about his views on the Old Testament. In studying his view of the OT, we can discern a proper view of Scripture in general.

In addition, as we study these verses, it must be said these are considered some of the most difficult verses in Scripture to interpret.¹ What does Christ mean by proclaiming that he did not come to abolish the law and prophets but fulfill them? What is the believer’s relationship to the law? In addition, is there rank in heaven? In what ways are some called greatest and least in God’s kingdom? Finally, in what way must our righteousness surpass that of the Pharisees and experts in the law to enter the kingdom of heaven? This passage is filled with difficult questions.

In fact, godly believers have taken different sides on some of the topics that arise from this passage. However, as we study them, we must remember that God wants us to understand Scripture. It is our guide to obeying and following him. In addition, God has given us not only his Word but his Holy Spirit to help us in the process of interpretation. He has also given us other godly believers who have wrestled with the text before us.

As we study this text, we will consider Christ’s view of Scripture, so it can inform ours.

Big Question: What was Christ’s view of the Old Testament? How should this affect the believers’ view of Scripture in general?

Believers Should Recognize Christ as the Fulfillment of Scripture

“Do not think that I have come to abolish the Law or the Prophets; I have not come to abolish these things but to fulfill them.

Matthew 5:17

Interpretation Question: In what ways did Christ fulfill the law or the prophets?

First, it is helpful to define some terms. For Jews, the term “Law” commonly referred to the 613 commands given to Israel in Exodus 20-31, Leviticus, and Deuteronomy.² They detailed the ceremonial, civil, and moral laws of Israel. However, “Law” was sometimes used of only the Pentateuch—the first five books of the OT. At times, it was even used of the whole Old Testament (cf. John 10:34, 12:34). Also, the phrase “the Law or the Prophets,” as mentioned, was another way of referring to the entire Old Testament (cf. Matt 22:40, Lk 16:16). In addition, sometimes Jews would call the whole OT the “law of Moses and the prophets and the psalms” (cf. Lk 24:44).³

Christ said he did not come to abolish the law or prophets but to fulfill them. This is difficult because there is, obviously, some way in which he did abolish them. Believers are no longer under food laws, ceremonies, sabbath days, etc. (cf. Mk 7:19, Col 2:16-17). What did he mean by this controversial saying? It helps to understand that the word “fulfill” has the idea of completion, filling up, or accomplishing.⁴ Someone compared Christ’s relationship to the law to the destruction of an acorn. One can destroy an acorn in one of two ways: He can destroy the acorn by smashing it with a hammer, or by planting it in the ground so that it grows into an oak tree.⁵ Christ destroyed the law by the second way. He removed the acorn of the law by totally fulfilling it. In fact, he did this in such a way that believers are no longer under the Old Testament law. Romans 10:4 says, “For Christ is the end of the law, with the result that there is righteousness for everyone who believes.” Romans 6:14 says we are no longer under law but under grace.

In what ways did Christ fulfill the law and the prophets—the entire OT? There are many ways:

1. Christ fulfilled the OT by fulfilling its messianic predictions.

Beginning in Genesis 3:15, Scripture prophesies about the coming messiah. There was going to be a seed from the woman who would crush the head of the serpent. Many have seen this as the first prophecy of the virgin birth—there has only been one seed of a woman, everyone else has come from the seed of the man. A man born of a virgin would be bitten by Satan on the heel—a veiled prediction of Christ’s death on the cross—and the man would crush Satan’s head—which ultimately refers to Christ’s victory through his death and resurrection. From there prophecies continue: He would come through Abraham, through Jacob, through Judah, through David, and through Solomon. He would be born in Bethlehem, etc. The Gospels detail how Christ fulfilled these messianic predictions. There are around sixty major prophecies—twenty-nine of them fulfilled on the day of his death.

2. Christ fulfilled the OT by fulfilling its types and shadows.

Colossians 2:16-17 says: “Therefore do not let anyone judge you with respect to food or drink, or in the matter of a feast, new moon, or Sabbath days—these are only the shadow of the things to come, but the reality is Christ!” The food laws, religious festivals, and sabbath days were all shadows fulfilled in Christ. As shadows, aspects of Christ could be discerned from them which helped prepare people for the coming messiah. The Sabbath represented how Christ would be our rest. The Day of Atonement demonstrated how a perfect lamb would be a substitute for the people. When John saw Christ, he said, “Look, the Lamb of God who takes away the sin of the world!” (John 1:29). The atonement lamb never removed people’s sins, that is why every year it had to be offered again. But after Christ, there is no longer a need to practice the Day of Atonement. Christ completed it. He perfectly fulfilled it (Matt 5:17).

In addition, Christ fulfilled many other types in the Old Testament, as seen in numerous narratives. In the same way God sent manna from heaven for Israel to eat, Christ said he was manna from heaven (John 6:32-35). When the Israelites were dying from snake bites, Moses called for them to look at a raised bronze snake and live. That was a picture of Christ on the cross and how those who believed in him would be saved (John 3:14-15). Christ is the last Adam (1 Cor 15:45). The first Adam willfully followed his wife into sin, but the last Adam died for his wife—the people of God—so that she might be saved. Christ fulfills not only the law, but the prophecies and the stories of the Old Testament. He is seen everywhere. In John 5:39, Jesus said, “You study the scriptures thoroughly because you think in them you possess eternal life, and it is these same scriptures that testify about me.”

3. Christ fulfilled the OT by perfectly obeying God’s law.

Galatians 4:4 says that Christ was born under the law. In Matthew 3:15, at Christ’s baptism, he declared how he must fulfill all righteousness. Christ obeyed the 613 commands in the Mosaic law perfectly. Since he was perfect, he can offer us his righteousness and take our sins (2 Cor 5:21). When going through the Gospels, it is important to understand that it was the misinterpretations of the law by the scribes and Pharisees that he didn’t obey—not the law itself.

4. Christ fulfilled the OT by paying the righteous demands of the law.

The penalty for disobeying God’s laws was death. Christ, though perfect, died for the sins of the world. Romans 6:23 says, “For the payoff of sin is death, but the gift of God is eternal life in Christ Jesus our Lord.” Because of Christ’s death, we can accept his sacrifice for sins, follow him as Lord and Savior, and be saved eternally (cf. John 3:16, Romans 10:9-13).

5. Christ fulfilled the OT by giving believers power to keep the righteous requirements of the law through the Spirit.

Romans 8:4 says, “so that the righteous requirement of the law may be fulfilled in us, who do not walk according to the flesh but according to the Spirit.” This was prophesied in the Old Testament; God would write his laws on our hearts and give us power through his Spirit to fulfill them. Ezekiel 36:27 says, “I will put my Spirit within you; I will take the initiative and you will obey my statutes and carefully observe my regulations.”

Interpretation Question: If believers are not under the law anymore, in what way do we fulfill the righteous requirements of the law through the Spirit?

Romans 13:8-10 says,

Owe no one anything, except to love one another, for the one who loves his neighbor has fulfilled the law. For the commandments, “Do not commit adultery, do not murder, do not steal, do not covet,” (and if there is any other commandment) are summed up in this, “Love your neighbor as yourself.” Love does no wrong to a neighbor. Therefore love is the fulfillment of the law.

Similarly, Galatians 5:14 and 18 say, “For the whole law can be summed up in a single commandment, namely, ‘You must love your neighbor as yourself’… But if you are led by the Spirit, you are not under the law.”

Though not called to practice food laws, sabbath days, etc., the Spirit, which Christ sent us, produces righteousness in our lives. The Spirit helps us put to death the misdeeds of the body (Rom 8:13) and helps us love God and others more (Gal 5:22-23). Christ fulfills the law by his Spirit working in us.

Finally, it should be added that Christ not only fulfills the OT but also the NT. He is the emphasis of the Gospels, as they reveal his life and teaching. The book of Acts describes his works through his apostles. The Epistles share his teaching through his apostles, and the book of Revelation describes his wrath, second coming, and ultimate rule on the earth. Christ is the fulfillment and focus of the entire Scripture. We should recognize him as we study God’s Word and help reveal him as we teach Scripture to others. We must have an entirely Christocentric view of Scripture.

Application Question: Why is it important to have a Christocentric view in studying and teaching Scripture—especially the OT? What symbol or shadow of Christ stands out most to you in the OT?

Believers Should Recognize the Perseverance and Authority of Scripture

I tell you the truth, until heaven and earth pass away not the smallest letter or stroke of a letter will pass from the law until everything takes place.

Matthew 5:18

Interpretation Question: What does the smallest letter or stroke of a letter refer to?

When Christ referred to the smallest letter or stroke of a letter, he was referring to specific aspects of the Hebrew letter system. The smallest letter in the Hebrew alphabet is the “jot” or “yod.” The stroke of a letter refers to a “tittle,” which is a small mark that serves to distinguish one letter from another. It is similar to the way the bottom stroke of a capital E distinguishes it from a capital F.⁶ Jesus said the law would not pass away until heaven and earth pass away and everything is accomplished that was taught in the OT.

Interpretation Question: What does Christ’s comments about law in Matthew 5:18 teach about Christ’s view of Scripture?

1. Christ believed in the endurance of Scripture.

Sometimes people make arguments that Scripture has been tampered with, specific books lost, and that the copies that we have are not correct. However, Christ taught that God would preserve Scripture even down to the tiniest letter and the least stroke of a pen. Peter said that “the word of the Lord endures forever” (1 Peter 1:25).

This is made clear by all the attempts throughout history to stomp out God’s Word. It has endured constant criticism from both the science and history communities. It has endured manipulation from cults and false prophets. It has been burned and banned by nations. And yet, it still endures today. It is the most copied, printed, translated, and sold book every year. In addition, from a historical reliability standpoint (i.e. the number of copies and the time interval from the originals), it is the most accurate ancient manuscript. In fact, it has more historical evidence than any ten ancient manuscripts combined. There is no book like it. God has preserved his Word. Christ prophesied this, the evidence supports it, and believers trust it.

2. Christ believed in the authority of Scripture.

In addition, Christ’s comments demonstrate that he believed in the literal inspiration of Scripture—that the exact words of Scripture, and even the letters, were chosen by God and not just the ideas. This is important since some liberal theologians would argue against this today. They would say that you can’t trust what the Bible says about science or history—it’s the ideas that matter, not the details. However, Christ did not take that view. Every word of Scripture, even down to letter and least stroke of a pen, was important.

In fact, we see this in Christ’s discussion with the Sadducees in Matthew 22:30–32. The Sadducees were the liberal believers in Christ’s day. They did not believe in miracles, the resurrection, or even an afterlife. One day, they tested Christ on his belief of the resurrection. They concocted a scenario where a woman’s husband dies and then she marries his brother. The brother dies, and she marries another brother. He dies, she marries another, and so on, until the seventh died. Then she eventually died. The Sadducees asked Christ, “At the resurrection whose wife will she be?” On this, commentator William MacDonald says, “Basically, they argued that the idea of resurrection posed insuperable difficulties, hence it was not reasonable, therefore it was not true.”⁷ Look at how Christ responded in Matthew 22:30–32:

For in the resurrection they neither marry nor are given in marriage, but are like angels in heaven. Now as for the resurrection of the dead, have you not read what was spoken to you by God, ‘I am the God of Abraham, the God of Isaac, and the God of Jacob’? He is not the God of the dead but of the living!

Here, Christ’s argument rests on the tense of the word “am.” Essentially, Christ says, “Didn’t you notice that ‘I am the God of Abraham, the God of Isaac, and the God of Jacob’ was written in the present tense?” Christ was saying that Abraham, Isaac, and Jacob are all still alive, and therefore, would one day be resurrected. This confronted their lack of belief in the afterlife and the resurrection. It also challenged their liberal view of Scripture. Every word of Scripture has been chosen by God, even down to the tense.

We can trust Scripture. It is authoritative even down to the tense and letters of words. Therefore, we can trust what Scripture says about science, history, life, death, and everything else. Scripture teaches its own inerrancy. Psalm 19:7-8 says, “The law of the Lord is perfect and preserves one’s life. The rules set down by the Lord are reliable and impart wisdom to the inexperienced. The Lord’s precepts are fair and make one joyful.” Scripture is perfect, reliable, and fair. Christ believed in the perseverance and authority of Scripture, and so must we.

Do you believe in everything Scripture teaches? It is trustworthy in what it teaches about God, creation, marriage, parenting, male and female roles, sin, righteousness, eternity, and itself.

Application Question: Why is the endurance and authority of Scripture so important to the Christian faith? In what ways have many forsaken belief in the endurance and authority of Scripture?

Believers Should Recognize that Eternal Reward Is Based on Our Response to Scripture

So anyone who breaks one of the least of these commands and teaches others to do so will be called least in the kingdom of heaven, but whoever obeys them and teaches others to do so will be called great in the kingdom of heaven.

Matthew 5:19

Observation Question: According to Matthew 5:19, what is the basis for reward and greatness in the kingdom of heaven?

In Matthew 5:19, Christ teaches something that is often very confusing to believers. He says that those who break one of the least of these commands and teach others to do so will be called least in the kingdom of heaven. And, those who practice God’s Word and teach others to do so will be called great in the kingdom of heaven.

What is Christ referring to? It should be made clear—that this is not a salvation issue. Believers are not saved by teaching and obeying Scripture. It’s also not a loss of salvation issue (if that were possible); even the “least in the kingdom” are still part of the kingdom.

One of the things that Christ constantly teaches in the Sermon on the Mount is the reality of rewards in heaven. In Matthew 6, he teaches the disciples to not be like the Pharisees and scribes who did their righteous deeds to be seen by people. Their reward was being seen by others, but they would not be rewarded by the Father. Furthermore, in Matthew 6:19, he challenges the disciples to store up riches in heaven and not on earth. Reward seems to refer to both rulership and opportunities to serve in heaven. In the Parable of the Minas, the faithful servants are rewarded with cities to rule over (Lk 19:16-19). Those who are great in heaven will have more opportunities to rule with Christ and serve others.

Though salvation is not based on works, reward or loss of reward is. Second John 8 says, “Watch out, so that you do not lose the things we have worked for, but receive a full reward.” These works specifically have to do with our teaching and obeying of God’s Word. This is important to hear because often Christians think that only pastors are called to teach God’s Word. This is not true. In the Great Commission, God calls all believers to make disciples of all nations—teaching them everything that Christ commanded (Matt 28:19-20). All believers are called to teach God’s Word to others. We should share the gospel with the lost. We should teach other believers how to grow in Christ. Parents should teach their children (Eph 6:4); older women should teach younger women (Titus 2:3-4); husbands are called to teach their wives (Eph 5:25-26). We are all called to study and teach God’s Word.

Since it is possible for us to teach others to disobey God’s Word, interpretation is very important. If we misinterpret Scripture, we can lead others astray. Second Timothy 2:15 says, “Make every effort to present yourself before God as a proven worker who does not need to be ashamed, teaching the message of truth accurately.” Who will God approve? Those who work hard at studying Scripture in order to correctly teach truth. Laziness and bad interpretation will lead to lack of approval and lack of reward. There will be many in heaven with good intentions but harmful hermeneutics—the study of interpreting Scripture—who led others astray.

But it is not just our teaching that matters; our obedience matters as well. Paul said this to Timothy, “Be conscientious about how you live and what you teach. Persevere in this, because by doing so you will save both yourself and those who listen to you” (1 Tim 4:16). If we have correct doctrine, but don’t practice it, we will harm not only ourselves but those who watch and listen to us. Reward in heaven will be based on what we do with God’s Word. John MacArthur’s comments are helpful:

Greatness is not determined by gifts, success, popularity, reputation, or size of ministry but by a believer’s view of Scripture as revealed in his life and teaching.

Jesus’ promise is not simply to great teachers such as Paul or Augustine, Calvin, Luther, Wesley, or Spurgeon. His promise applies to every believer who teaches others to obey God’s Word by faithfully, carefully, and lovingly living by and speaking of that Word. Every believer does not have the gift of teaching the deep doctrines of Scripture, but every believer is called and is able to teach the right attitude toward it.⁸

Are you faithfully studying and teaching God’s Word to others? Sadly, many believers simply don’t care what it says. They think as long as they know the gospel and love God and others, that’s all that matters. Some might even declare that doctrine is dangerous because it divides. However, God has called us to study his Word and teach it to all, as we make disciples. Unfaithful Christians neglect studying God’s Word, and that reality will be displayed in their lack of reward from God in heaven. First Corinthians 3:15 talks about some Christians getting into heaven as escaping the fire—there will be no rewards for them.

Are you teaching and obeying God’s Word? Those who are faithful, God will reward. Those who aren’t will experience loss of reward.

Application Question: What makes the doctrine of reward in heaven so controversial, as some really struggle with this doctrine? Why is it important? Are you motivated by reward? Why or why not?

Believers Should Recognize that to Enter Heaven, Our Righteousness Must Conform to Scripture

For I tell you, unless your righteousness goes beyond that of the experts in the law and the Pharisees, you will never enter the kingdom of heaven.

Matthew 5:20

Interpretation Question: In what way must a believer’s righteousness surpass that of the Pharisees and the experts of the law to get into heaven?

This comment would have been startling to the Jews listening. Pharisees and teachers of the law (or scribes) were considered the most righteous people in Israel. “The Jews had a saying, ‘If only two people go to heaven, one will be a scribe and the other a Pharisee.’”⁹ The Jews would have thought, “If they can’t get into heaven, how can we?”

What did Christ mean by needing a greater righteousness to enter heaven?

1. Christ meant to show that man’s righteousness can never earn salvation and that imputed righteousness is needed.

The Jews believed that studying the law and practicing its righteousness led to being accepted by God and entering heaven. However, the law was never meant to save. It was meant to show how people were sinful and in need of the Savior. Romans 3:20 says, “For no one is declared righteous before him by the works of the law, for through the law comes the knowledge of sin.” Romans 3:23 says, “for all have sinned and fall short of the glory of God.” According to the law, the consequence of one sin is death—separation from God eternally (Rom 6:23). Even the Pharisees and scribes were not righteous enough to get into heaven—they had fallen short of God’s glory and were under God’s judgment just like everybody else. Therefore, how can people secure a greater righteousness and be saved?

Romans 3:21-22 (ESV) says, “But now the righteousness of God has been manifested apart from the law, although the Law and the Prophets bear witness to it—the righteousness of God through faith in Jesus Christ for all who believe…” Christ lived the perfect life that people could never live. Though he never sinned, he died on the cross for our sins. When he died on the cross, he took our sin and gave us perfect righteousness (2 Cor 5:21). This was the righteousness that Christ was calling the Jews to accept. It is only applied to those who believe in and follow Christ—they believe that Jesus is the Son of God and that he died for our sins, was buried, and resurrected.

Have you believed in Christ and therefore been made right for heaven?

2. Christ meant to show that only those who practice true righteousness, as fostered by the Spirit, are really saved.

The Pharisees and scribes loosened the demands of God’s law by only teaching the need to practice outward righteousness. They taught if one had not murdered or committed adultery, he had kept the law. These were called the traditions of the elders. But Christ corrects this laxing of the law. He said that anyone who has been angry or lusted had broken the laws of murder and adultery in his or her heart. The Pharisees had never been given God’s Spirit, so they could not practice true righteousness which was both internal and external. Christ called them whitewashed tombs—pretty on the outside but full of dead bones on the inside (Matt 23:27).

In addition, the Pharisees and scribes also changed many of God’s commands. In Matthew 5:43, Christ said, “You have heard that it was said, ‘Love your neighbor’ and ‘hate your enemy.’” Love your neighbor came from Leviticus, but hate your enemy was an addition—something that Scripture never taught. The Pharisees and scribes again loosened the demands of God’s law by saying that people did not need to love their enemy. However, Christ taught what the law truly demanded—to even love one’s enemies and to in fact bless them.

When Christ taught that those who belong to the kingdom of heaven are the poor in spirit, the mourners, the meek, those who hunger and thirst for righteousness, the merciful, the pure in heart, and the peacemakers (Matt 5:3-9), he was outlining the supernatural changes in the life of true believers. In the New Covenant, God gives believers new hearts. He writes his laws on them and gives them the Holy Spirit in order to obey these laws (cf. Jer 31:33, Ez 36:27). This is what the Pharisees did not have, which proved that they were not truly born again. True believers have a greater righteousness because it is both internal and external.

This is important to emphasize. Though we are saved by faith alone (cf. Eph 2:8-9), true faith is never alone. It always produces righteousness (cf. James 2, Eph 2:10). It will be a greater righteousness than that of Pharisees and scribes because it comes from a right heart that obeys God’s Word.

This will be a predominant theme throughout the rest of the Sermon on the Mount. Christ will continue to describe the character and righteousness of those in his kingdom. Are you part of his kingdom? We must have Christ’s imputed righteousness which comes through faith. But we also must have righteousness that conforms to God’s Word—proving our faith.

Application Question: What is the difference, theologically speaking, between works being the root of salvation and works being the fruit of it? Why is righteousness so important as a proof of true salvation (cf. James 2)? In what ways have you experienced the fruit of salvation—a changing life?

Conclusion

How should believers view Scripture? This is important because our view of Scripture has eternal consequences—affecting salvation and reward in heaven.

Believers Should Recognize Christ as the Fulfillment of Scripture
Believers Should Recognize the Perseverance and Authority of Scripture
Believers Should Recognize that Eternal Reward Is Based on Our Faithfulness to Scripture
Believers Should Recognize that to Enter Heaven, Our Righteousness Must Conform to Scripture

Scripture quotations marked (KJV) are from the King James Version of the Bible.

All emphases in Scripture quotations have been added.

¹ Carson, D. A. (1999). Jesus’ Sermon on the Mount and His Confrontation with the World: An Exposition of Matthew 5–10 (p. 36). Grand Rapids, MI: Baker Academic.

² MacDonald, W. (1995). Believer’s Bible Commentary: Old and New Testaments. (A. Farstad, Ed.) (p. 1218). Nashville: Thomas Nelson.

³ Guzik, D. (2013). Matthew (Mt 5:17–18). Santa Barbara, CA: David Guzik.

⁴ MacArthur, J. F., Jr. (1985). Matthew (p. 263). Chicago: Moody Press.

⁵ Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 1, p. 22). Wheaton, IL: Victor Books.

⁶ MacDonald, W. (1995). Believer’s Bible Commentary: Old and New Testaments. (A. Farstad, Ed.) (p. 1218). Nashville: Thomas Nelson.

⁷ MacDonald, William. Believer’s Bible Commentary: Old and New Testaments. (A. Farstad, Ed.). Nashville: Thomas Nelson, 1995), 1287.

⁸ MacArthur, J. F., Jr. (1985). Matthew (p. 272). Chicago: Moody Press.

⁹ MacArthur, J. F., Jr. (1985). Matthew (p. 277). Chicago: Moody Press.

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12. Maintaining Peaceful Relationships (Matthew 5:21-26)

“You have heard that it was said to an older generation, ‘Do not murder,’ and ‘whoever murders will be subjected to judgment.’ But I say to you that anyone who is angry with a brother will be subjected to judgment. And whoever insults a brother will be brought before the council, and whoever says ‘Fool’ will be sent to fiery hell. So then, if you bring your gift to the altar and there remember that your brother has something against you, leave your gift there in front of the altar. First go and be reconciled to your brother and then come and present your gift. Reach agreement quickly with your accuser while on the way to court, or he may hand you over to the judge, and the judge hand you over to the warden, and you will be thrown into prison. I tell you the truth, you will never get out of there until you have paid the last penny!

Matthew 5:21-26 (NET)

How can we maintain peaceful relationships with others?

After the fall in Genesis 3, God prophesied the discord that would occur in human relationships. The wife would desire to control her husband and the husband would try to dominate her (Gen 3:16). This fracture in marriage would spill over into all relationships. In fact, in Genesis 4, we see the first murder, as Cain killed his brother Abel. Paul taught that hatred, discord, fits of rage, dissensions, and factions are part of the sinful nature (Gal 5:20-21). Therefore, we are all prone to discord. Sadly, this discord is often greatest within families, including our church families.

In Matthew 5:21-26, Christ teaches the importance of maintaining peaceful relationships. God is watching and will judge those who live in discord. Christ begins by considering the ultimate fracture of a relationship—murder; then moves to the motive and acts which precede it. As we study Matthew 5:21-26, we’ll learn principles about how to maintain peaceful relationships.

Big Question: What does Matthew 5:21-26 teach about maintaining peaceful relationships?

To Maintain Peaceful Relationships, We Must Guard Our Hearts from Evil Thoughts—Including Anger

Matthew 5:21-22

Interpretation Question: What does Christ mean by the phrase, “You have heard that it was said”?

When Christ says, “You have heard that it was said to an older generation, ‘Do not murder,’” he is not referring specifically to the sixth commandment. He is referring to the common misinterpretation by the Jews of the sixth commandment. This is the first of six misinterpretations that Christ will consider in the Sermon on the Mount. By explaining these, Christ teaches the Jews how their righteousness must surpass that of the Pharisees to enter the kingdom of heaven (Matt 5:20).

When interpreting the sixth commandment, the Pharisees and scribes taught that if one had simply not murdered, he had obeyed the law and therefore was right with God. This made people feel holy and prideful, since they had “perfectly” kept God’s law. However, the OT law, properly interpreted, did not only focus on outward observances. All the OT laws can be summarized in two commands—love God and love your neighbor (Matt 22:36-40). They did not just prohibit or command certain actions, they also prohibited and commanded certain heart motives. Essentially, we could ask the question, “If a person plans to murder someone, but at the last moment doesn’t because of fear of consequences or cowardice, is that person still just before God?” The answer is, “No!” God wants righteousness on the inside and not just the outside.

Christ taught that the absence of committing physical murder did not by itself protect a person from God’s judgment. He said, if a person was angry, he would be subject to judgment (v. 21). Though the same word for “judgment” is used in verses 21 and 22, it is not referring to the same judgment. In ancient Israel, if a person committed murder, he would be tried by a human court. The judgment for manslaughter was capital punishment. However, the second “judgment” Christ referred to was God’s. This is clear since no human court can condemn a person for evil motives without the corresponding act. God sees our heart, and he will judge us for anger. Though anger does not have the same consequence as murder, God sees it as murder since it’s the seed of murder. First John 3:15 says, “Everyone who hates his fellow Christian is a murderer, and you know that no murderer has eternal life residing in him.”

Therefore, we have our first principle about how to maintain peaceful relationships. We must guard our hearts from poisonous thoughts and attitudes. In Genesis 4, God counseled Cain to master the sin in his heart, so that he wouldn’t murder his brother, and we must master our sinful hearts as well. Pastor Campbell Morgan rightly said, “The supervision of the Kingdom does not begin by arresting a criminal with blood-red hands; it arrests the man in whom the murder spirit is just born.”¹ To maintain right relationships, we must battle our sin on the heart-level.

Application Question: How can we keep ourselves from anger and other evil attitudes?

1. To keep ourselves from anger, we must test if it is a righteous anger.

When Christ says, “anyone who is angry with a brother will be subjected to judgment,” some versions add, “anyone who is angry ‘without cause.’” Many ancient manuscripts include this phrase; however, the best and oldest manuscripts do not.² This means some scribe thought to himself, “Christ can’t be excluding all anger since some anger is just.” Though the addition was wrong, the interpretation of the scribe was correct. Scripture does teach that there is a righteous anger. Psalm 7:11 says, “God is a just judge; he is angry throughout the day.” Christ flipped tables and used a whip in the temple when people were being cheated and God dishonored (John 2). He called the Pharisees serpents, hypocrites, and whitewashed tombs because of their false teaching and evil hearts (Matt 23).

Interpretation Question: What is the difference between righteous anger and selfish anger?

Righteous anger is concerned with injustice done towards others and dishonor towards God. Unrighteous anger is concerned only with personal injustice—when people hurt or offend us. When sin came into the world, the natural tendency towards anger in man’s heart, which is part of being made in the image of God, became corrupt. It became consumed with defending self instead of God and others.

Only Christ perfectly demonstrated God’s righteous anger. When others were mistreated, Christ was angry like a lion. When he was mistreated, he was gentle like a lamb. Peter said this about how Christ responded to personal offense: “When he was maligned, he did not answer back; when he suffered, he threatened no retaliation, but committed himself to God who judges justly” (1 Pet 2:23). We must do the same.

Therefore, in order to maintain peaceful relationships, we must test our anger. “Am I angry because others are being hurt and God is being dishonored? Or is this anger just about me being personally offended?” On the cross, Christ prayed for his enemies—asking for God to forgive them—and he died for them. We must bless those who hurt us as well.

2. To keep ourselves from anger, we must recognize that unrighteous anger and thoughts will be judged by God.

Christ taught that judgment would not just happen because of murder, but also because of being angry. God hates the sin in our hearts so much that he will discipline us because of it. Therefore, we must recognize it as a grievous sin. Sadly, we are often just like the Pharisees and scribes. We think as long as we haven’t cursed or slapped somebody then we are OK. No, God hates anger, jealousy, pride, and all wrong attitudes that lead up to discord and ultimately murder. Therefore, we must recognize these wrong attitudes as murderous sins before God.

Are we angry with a friend, relative, or co-worker? We must recognize it as a grievous sin against God—their Creator.

3. To keep ourselves from anger, we must view things from God’s perspective.

When Joseph was approached by his brothers, who originally sold him into slavery, he said, “As for you, you meant to harm me, but God intended it for a good purpose, so he could preserve the lives of many people, as you can see this day” (Gen 50:20). He viewed God as in control of evil and using it for good. It was the same with Job, as he declared, “The Lord gives, and the Lord takes away. May the name of the Lord be blessed!” (Job 1:21). They both saw God in control of all circumstances including the evil of men and demons. In addition, Christ, when he prayed for those who murdered him, said, “Father, forgive them, for they don’t know what they are doing.” He realized that sin and Satan had blinded them. It didn’t make them less responsible, but it did negatively affect them. Similarly, we must see our circumstances from God’s perspective to keep ourselves free from anger. We must recognize God’s sovereignty and the bondage of Satan and sin on this world.

Do you see God as in control of all events, even bad things that happen to you? You can be sure he is using it for your good (Rom 8:28).

4. To keep ourselves from anger, we must constantly repent of it.

Heart sins are more difficult to stop than outward sins. We forgive somebody, but when we see them, all those bad emotions come back. When they talk, sometimes judgmental thoughts flood our hearts: “They are so hypocritical—so insincere! I can’t believe them!” First Corinthians 13:5 (NIV) says love holds “no record of wrongs” or it can be translated love does “not entertain evil thoughts” (Aramaic Bible in Plain English). Therefore, we must constantly repent of sins, and as we do that, God changes our hearts. At times, our ungodly heart motives may be so ingrained in us that we need to confess them to others and seek accountability and prayer, so that we can be free of them (James 5:16).

5. To keep ourselves from anger, we must resist the devil and his accusations.

The title “devil” means “accuser” or “slanderer,” and that is often what Satan does to our hearts. He shoots arrows of suspicion, bitterness, jealousy, and anger at us. In response, we repeat the bad experiences and evil words over and over again in our minds. Therefore, we must not only repent, but we must also resist the devil through prayer and God’s Word (James 4:7). When Satan accuses, we must quote Scripture’s command to “entertain no evil thoughts,” “to hold no record of wrongs,” and “to bless and not curse.” When he tries to stir us to commit evil acts towards them, we must quote Scripture’s command to feed our enemy when they are hungry and give them drink when they are thirsty (Rom 12:20). We must resist the devil by God’s Word and through submitting to God in prayer.

6. To keep ourselves from anger, we must overcome it with acts of love.

Romans 12:21 says: “Do not be overcome by evil, but overcome evil with good.” Not only do we overcome the evil in others by doing good, but also the evil in us. As we act in love, often our emotions follow. Most people simply follow their emotions instead of leading their emotions. As we pray for people and serve them, our hard hearts often become soft hearts.

If we are going to maintain peaceful relationships, we must fight anger and sinful thoughts on the heart-level.

Application Question: Why is it so difficult to guard our hearts from anger and other wrong attitudes? How do you overcome anger? In what ways have you experienced the spiritual warfare of demonic accusations seeking to foster suspicion and bitterness in your heart?

To Maintain Peaceful Relationships, We Must Guard Our Tongues from Evil Speech—Including Slander

But I say to you that anyone who is angry with a brother will be subjected to judgment. And whoever insults a brother will be brought before the council, and whoever says ‘Fool’ will be sent to fiery hell.

Matthew 5:22b

Christ says that not only will wrong heart motives be judged by God, but also wrong speech. Anger is not only the seed of murder, but also the seed of slander and cursing. Typically, slander and cursing come before a murderous act. Two people are angry at one another—leading to verbal accusations and slander, and then physical abuse. Christ says even this second stage will be judged by God.

“Insult” can literally be translated “raca,” which is an Aramaic word meaning “empty.”³ It was like calling somebody a dummy, block-head, or a nobody. “Fool” means “stupid” or “dull.” We get the word “moron” from this Greek word.⁴ To the ancients, this word had moral and religious overtones. Psalm 14:1 says, “Fools say to themselves, ‘There is no God.’ They sin and commit evil deeds; none of them does what is right.” Because these people reject God, they live ungodly lives. They were vile people. “Raca” was primarily an attack on a person’s intellect and “fool” was an attack on a person’s character.

Christ said that to call somebody “Raca” would lead to their being taken before the “council.” “Council” can be translated “Sanhedrin” or “supreme court.” It referred to the highest court in the land that dealt with only the most serious offenses. To call somebody “fool” would lead to “hell.” Christ wants us to understand God takes cursing and slandering others seriously. James 4:11 says, “Do not speak against one another, brothers and sisters…” We are not to murder people with our hands, hearts, or our words. The name “devil” actually means “slanderer.” When we curse others and gossip about them, we are doing Satan’s work, and God will judge us for it. God hates murder including the heart attitude and actions leading up to it. All animosity will lead to judgment and ultimately hell.⁵

Therefore, to maintain peaceful relationships, we must not only guard our hearts but our tongue. Our tongue commonly destroys relationships. James describes how the tongue is like a destructive fire. Though a match is little, it can destroy a whole forest (James 3:5-6). Many friendships, marriages, and other family relationships have been destroyed by unwise words. Wars have been started. Therefore, we must learn how to guard our tongue.

Application Question: How can we guard our tongues?

1. To guard our tongues, we must be slow to speak.

Proverbs 17:27 says, “The truly wise person restrains his words.” Wise people restrain their words. They realize how dangerous they are. Proverbs 18:21 says the power of life and death is in the tongue. Unrestrained words can destroy a person, a relationship, and a community. Therefore, wise people always consider their words. “If I say this, what will be the effect?” Many times, they simply choose to say nothing at all.

Are you controlling your tongue or simply speaking whatever is on your heart? Proverbs 29:11 says, “A fool expresses all his emotions but a wise person controls them” (God’s Word Translation).

2. To guard our tongues, we must only speak gracious and edifying words.

Colossians 4:6 says: “Let your speech always be gracious, seasoned with salt, so that you may know how you should answer everyone.” It promises that if our conversations are full of grace—meaning that we bless people with our words even when they don’t deserve it—and also, if they are seasoned with salt—meaning that we turn conversations from perverse or ungodly talk to something edifying—then we will know how to answer everyone. It seems that when we choose to only speak for God, he will give us the words to say in various situations. On the reverse, if we don’t practice godly talk—we’re prone to sexual jokes, criticism, and complaining—then we won’t know how to answer people in a godly way. Essentially, whatever we practice, we’ll become good at in our lives.

Are you only speaking words that edify others?

3. To guard our tongues, we must remember that God will judge our words.

Again, Christ says that ungodly language will be judged by God—even landing some in hell. They don’t go to hell because of their words. Their words prove that they have never been saved. They give insight into what’s truly in their hearts. Good fruit comes from a good heart and bad fruit from a bad heart (Matt 12:33-35).

Jesus taught that not only will God judge our ungodly words but also idle ones (Matt 12:36). We are made in the image of God and there is the power of life and death in our tongues. We must use them properly; if not, God will judge us.

4. To guard our tongues, we must submit them to God.

James 3:7-8 says, “For every kind of animal, bird, reptile, and sea creature is subdued and has been subdued by humankind. But no human being can subdue the tongue; it is a restless evil, full of deadly poison.” No human can tame the tongue, only God can. Therefore, we must submit it to God. We must confess our sins and ask for God’s grace to control our tongues and use them for his glory. In Psalm 141:3, David said, “O Lord, place a guard on my mouth! Protect the opening of my lips!” We must also walk in the Spirit through spiritual disciplines, so we will produce the fruit of the Spirit which includes self-control (Gal 5:16, 22-23).

Are you guarding your tongue, or are you tearing people down with your words—slandering their intelligence and character? If so, you must remember God will judge such improprieties. To slander the creature is to slander his Creator. If we’re going to maintain peaceful relationships, we must guard our speech.

Application Question: Why is the tongue so hard to control? In what ways do you struggle with your tongue? In what ways have you experienced destruction in a family, friendship, or community because of unrestrained tongues?

To Maintain Peaceful Relationships, We Must Recognize that Discord Hinders Our Relationship with God

So then, if you bring your gift to the altar and there remember that your brother has something against you, leave your gift there in front of the altar. First go and be reconciled to your brother and then come and present your gift.

Matthew 5:23-24

Next, Christ focuses on the effect of wrong relationships on worship. For the Pharisees and scribes, everything was centered around worship. “They spent much time in the synagogues and in the Temple. They made sacrifices, offered prayers, gave tithes, and carried on religious activities of every sort. But it was all heartless external ceremony.”⁶ In the illustration of one offering a gift at the altar, Christ demonstrated that right relationships with others are necessary to have a right relationship with God. To come to worship and offer sacrifices without practicing love in our relationships is simply an outward act with an evil heart. Paul said it this way, “If I speak in the tongues of men and of angels, but I do not have love, I am a noisy gong or a clanging cymbal” (1 Cor 13:1). Worship without love for God and others is just noise to God—a clanging cymbal. There is nothing redeeming about our worship if we’re allowing our relationships to stay in discord and unresolved tension. Sadly, this happens often. Pastors fight with their wives and children before coming to worship. Because of a fight, members won’t even look at one another at church or in a small group. This is not true worship; it is just pretense. We cannot have a right relationship with God without right relationships with others. Christ taught that if others were upset with us, we should leave worship, fix that relationship, and then return.

Scripture teaches that one’s horizontal relationships always reflect his or her vertical relationship. Christ said that if we don’t forgive others, God won’t forgive us (Matt 6:15). First John 4:20 says: “If anyone says ‘I love God’ and yet hates his fellow Christian, he is a liar, because the one who does not love his fellow Christian whom he has seen cannot love God whom he has not seen.”

If we claim to love and worship God and yet are in discord with others, our worship is fake—we’re just liars. If we really love God, we will go and seek reconciliation with others, so we can truly worship God and receive his blessing.

Peter said something similar to husbands in 1 Peter 3:7. “Husbands, in the same way, treat your wives with consideration as the weaker partners and show them honor as fellow heirs of the grace of life. In this way nothing will hinder your prayers.” Essentially, Peter taught that discord hinders the prayers of a husband and wife. They may pray but their prayers hit the ceiling—they are ineffective. We must recognize that it’s the same with us.

If we’re going to maintain peaceful relationships, we must realize that discord negatively affects our relationship with God and therefore our ministry to others. Holding on to unforgiveness means that he will not forgive our sins. It makes our prayers ineffective and our offerings as well. If we really want a right relationship with God and his blessing, we will seek to maintain peaceful relationships.

Application Question: In what ways have you experienced how discord hinders your relationship with God—whether in prayer, worship, meditation, or serving? Why are our relationships with others so important to God?

To Maintain Peaceful Relationships, We Must Seek to Resolve Conflicts Quickly

Reach agreement quickly with your accuser while on the way to court, or he may hand you over to the judge, and the judge hand you over to the warden, and you will be thrown into prison. I tell you the truth, you will never get out of there until you have paid the last penny!

Matthew 5:25-26

Christ leaves the illustration of worship, and then uses a legal illustration. It was common in those days that if a person owed a debt but didn’t pay it, a plaintiff would take him to court. On the way to court, the accused could make amends with the plaintiff; but once the case had started it was out of their hands and in the hands of the judge. If the accused was found guilty, he was put into prison until the debt was paid.⁷ Typically, relatives would have to help pay bail or the bill while the person was incarcerated.

Christ’s point is unmistakable: We are to make every effort, with no delay, to reconcile our relationship with a brother or sister so we can avoid God’s discipline. Sadly, discord between friends, relatives, and associates often lasts for years. When this happens, there are great consequences to the unforgiving party. These consequences include hurt, the deepening of strongholds, and the loss of joy and relationships, but there is much more. In Matthew 18:21-35, Christ gave a similar illustration in the Parable of the Merciless Servant. A master had forgiven a servant a great debt; however, this same servant chose not to forgive a fellow servant of a lesser debt. Therefore, the master handed the merciless servant over to jailors to be tortured until he paid the debt. Christ spoke to his disciples saying that God would do the same to them if they didn’t forgive from the heart (v. 35).

These torturers probably picture demons. We see God discipline his people through Satan or demons several times in Scripture: Saul was handed over to a tormenting spirit for his sins (1 Sam 16:14). The man committing sexual immorality in 1 Corinthians 5:5 was handed over to Satan. The two false teachers in 1 Timothy 1:20 were handed over to Satan as well. When we choose sin over God, we open the door for demonic torment. It may manifest in many ways—sickness, depression, discord, and other difficulties (see Job).

Again, in order to avoid God’s discipline, we must seek to reconcile as fast as possible. The longer we delay, the more opportunities we allow for Satan to attack us. Ephesians 4:26-27 says, “‘Be angry and do not sin’; do not let the sun go down on the cause of your anger. Do not give the devil an opportunity.” Ephesians 4:3 says, “making every effort to keep the unity of the Spirit in the bond of peace.” Don’t delay! Don’t give Satan a foot-hold in your life, your friendship, your marriage, or your church! Work hard to reconcile! Sadly, many don’t give zealous effort to reconcile—allowing Satan to afflict both themselves and others.

If we are going to maintain peaceful relationships, we must make every effort to reconcile quickly. Romans 12:18 says, “If possible, so far as it depends on you, live peaceably with all people.”

Application Question: What steps should people take to seek reconciliation?

Believers should humble themselves by asking for forgiveness and offering forgiveness. This includes providing restitution for any wrongs we might have done. If we gossiped to others, we should confess our wrongs to them. If we stole, we should restore what was stolen or equivalent.
Believers should return good for evil. This means serving them, speaking well of them, and loving them, even when evil is returned. Romans 12:21 says, “Do not be overcome by evil, but overcome evil with good.” By sowing good seeds, we will often reap a good harvest. However, returning wrong for wrong only leads to further destruction.
Believers should be patient. Galatians 6:9 says, “So we must not grow weary in doing good, for in due time we will reap, if we do not give up.” Though we should quickly seek reconciliation, God is the one who changes hearts. We must patiently wait on him. We’ll reap if we don’t faint.

Application Question: Why is it important to seek reconciliation quickly? Share a story about some discord that God resolved. Are there any current relationships God is calling you to reconcile?

Conclusion

How can we maintain peaceful relationships with others?

To Maintain Peaceful Relationships, We Must Guard Our Hearts from Evil Thoughts—Including Anger
To Maintain Peaceful Relationships, We Must Guard Our Tongues from Evil Speech—Including Slander
To Maintain Peaceful Relationships, We Must Recognize that Discord Hinders Our Relationship with God
To Maintain Peaceful Relationships, We Must Seek to Resolve Conflicts Quickly

Scripture quotations marked (KJV) are from the King James Version of the Bible.

All emphases in Scripture quotations have been added.

¹ Guzik, D. (2013). Matthew (Mt 5:21–22). Santa Barbara, CA: David Guzik.

² Stott, J. R. W., & Stott, J. R. W. (1985). The message of the Sermon on the mount (Matthew 5-7): Christian counter-culture (pp. 83–84). Leicester; Downers Grove, IL: InterVarsity Press.

³ Carson, D. A. (1999). Jesus’ Sermon on the Mount and His Confrontation with the World: An Exposition of Matthew 5–10 (p. 43). Grand Rapids, MI: Baker Academic.

⁴ MacArthur, J. F., Jr. (1985). Matthew (p. 295). Chicago: Moody Press.

⁵ Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (p. 101). Wheaton, IL: Crossway Books.

⁶ MacArthur, J. F., Jr. (1985). Matthew (p. 296). Chicago: Moody Press.

⁷ MacArthur, J. F., Jr. (1985). Matthew (p. 298). Chicago: Moody Press.

Biblical Topics:

Passage:

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13. How To Avoid Sexual Temptation (Matthew 5:27-30)

“You have heard that it was said, ‘Do not commit adultery.’ But I say to you that whoever looks at a woman to desire her has already committed adultery with her in his heart. If your right eye causes you to sin, tear it out and throw it away! It is better to lose one of your members than to have your whole body thrown into hell. If your right hand causes you to sin, cut it off and throw it away! It is better to lose one of your members than to have your whole body go into hell.

Matthew 5:27-30 (NET)

How can we protect ourselves from sexual temptation?

Sexual immorality is a tremendous temptation in our societies. It is the ultimate promotional advertisement. It is used to sell cell phones, colognes, clothes, and other accessories. It is used to promote athletic events. It saturates our entertainment including our TV, movies, and music. What makes the promotion of sex even more pervasive is the invention of the Internet. In a few clicks, people can have access to pornography, which is one of the biggest industries in the world. Statistics say that 70% of men ages 18-24 watch porn and one out of three porn viewers are women. The average age for a child to first view porn is eleven years old.¹ The consumption of pornography is leading the march on the destruction of marriages and families. Statistics say that when men watch pornography in marriage their divorce statistics double. When women start watching pornography, their divorce statistics triple.²

Though the principles in this passage apply to lust and sexual immorality generally, Christ’s focus is on adultery. He says that when a man looks at a woman lustfully, he has already committed adultery in his heart. In Matthew 5:20, Christ began to address the need for a person’s righteousness to surpass that of the Pharisees and scribes to enter the kingdom of heaven. The rabbis of that day focused on externally keeping God’s commands to the exclusion of heart motives. They taught that to not murder was to keep the sixth commandment, but Christ taught that to be angry was to murder. Here the rabbis taught that to not commit physical adultery was to keep the seventh commandment. However, Christ taught that lusting after a married person was to commit adultery before God.

Obviously, to Christ lust and adultery are not the same—nor do they deserve the same consequences. According to the law, the consequence for adultery was death. However, God hates not only the act of adultery but also what leads up to it—the lustful eye and the lustful thought. All his commands are summarized by loving God and our neighbor (Matt 22:37-40). Therefore, to lust after someone we are not married to is to not recognize their innate dignity before God. It is to de-value that person and make him or her an object, and God hates this.

Therefore, as we consider this text on adultery, it teaches us how to avoid sexual temptation all together. Sexual temptation is destructive; therefore, it must be avoided. First Corinthians 6:18 says, “Flee sexual immorality! ‘Every sin a person commits is outside of the body’—but the immoral person sins against his own body.” It is a sin against our mind, body, and spirit. It binds, traps, wounds, and kills. It is so powerful, we are not called to fight or resist it. We are simply called to flee from it.

In this study, we will discern principles about how to avoid sexual temptation.

Big Question: What principles about avoiding sexual temptation can we learn from Matthew 5:27-30?

To Avoid Sexual Temptation, We Must Guard Our Eyes

Matthew 5:27-29

Interpretation Question: Is it a sin to simply “look” at a person we’re attracted to?

When Christ says, “whoever looks at a woman to desire her has already committed adultery with her in his heart,” he is not referring to an incidental or involuntary glance. The Greek word for “looks” is a present participle which refers to a continuous gaze.³ He speaks about the person who gazes to satisfy his or her lustful desires. It describes the person who watches an X-rated movie for the purpose of satisfying his lust. It describes the person who repeatedly looks at another’s figure to derive pleasure from it.

This is what happened with David before he committed adultery with Bathsheba (2 Sam 11). David didn’t sin by looking at Bathsheba. He probably couldn’t have avoided noticing a woman that was bathing in the nude on top of her roof! However, when he saw her, he could have immediately gone back into the house and fought to get those images and thoughts out of his mind, but he didn’t. He continued to look, leading to lust, and then to the act of adultery. Therefore, if we are going to have victory against sexual temptation, we must guard our eyes.

Application Question: How should we guard our eyes?

1. To guard our eyes, we must recognize the power and impact of images we view and read.

A 2012 study published in Psychological Science, showed that the more teens were exposed to sexual content in movies, the earlier they started having sex.⁴ Another study showed that boys exposed to sexually explicit media were 3 times more likely to engage in sexual activity within two years than non-exposed boys. The same study showed that girls were 1.5 to 2 times more likely to engage in sexual activity after exposure.⁵

The eyes are a doorway to the mind and whatever one’s mind continually thinks on, a person will eventually do. If a person is going to be pure, he must be intentional about guarding his eyes. This will affect the types of movies watched, books read, and Internet sites visited. It will also affect how one looks at the opposite sex. For many, when they view the opposite sex, it is hard to not view them from a sexual standpoint. Their eyes continually trigger lustful thoughts and intentions, and if not combated, these eventually trigger lustful actions. When perverse images are continually viewed, a person’s lust can become out of control, even leading to tragic acts such as sexual harassment, rape, molestation, etc.

No doubt, this contributes to the frightening sexual abuse statistics! One out of three American women will be sexually abused during their lifetime. One out of four women and one out of six men will be sexually assaulted by the age of eighteen.⁶ Four out of five sexual assaults are committed by someone known to the victim.⁷ Why is sexual abuse so pervasive and overwhelming? No doubt, it, in part, has to do with the increased access to erotic material in books, on TV, and on the Internet. The result of people viewing these materials is that they eventually can’t control themselves—they are filled and controlled by the darkness their eyes continually engage in.

Conversely, a person whose eyes are continually engaging with the Word of God and godly things will be controlled by them. Fruits of the Spirit will be born in their lives—love, joy, peace, and self-control (Gal 5:22-23).

What are you focusing your eyes on? If we don’t understand how powerful images and what we see are, then we won’t guard what we watch or look at.

2. To guard our eyes, we must learn how to “bounce” them.

In Job 31:1, Job said, “I made a covenant with my eyes; how then could I entertain thoughts against a virgin?” In order to remain pure, Job guarded his eyes from looking at a woman lustfully. This was his continual discipline.

Some have called this “bouncing” one’s eyes. When seeing an attractive person, instead of cultivating lustful thoughts and intentions, a person quickly bounces his or her eyes to something else. When seeing seductive images on the TV or the Internet, instead of taking a second look, one bounces his or her eyes by turning the channel or closing the webpage.

3. To guard our eyes, we must pray over them.

Another discipline we should practice is prayer. David, a man who struggled with lust, often prayed over his eyes. In Psalm 119:37, he prayed: “Turn my eyes away from what is worthless! Revive me with your word!”

He prayed for God to turn his eyes from viewing dark images to the light of God’s Word. Whatever we practice becomes a habit. If we’ve practiced sizing up members of the opposite sex and looking at alluring images, then we will need even more grace to break those habits. Prayer is one of the ways that God changes our eyes from being dark to light. We should also enlist the help of others to pray for us (James 5:16).

Lord, turn our eyes from what is worthless to what is good.

Application Question: Why are our eyes so important in this battle for purity? How do you protect your eyes? How is God challenging you to grow in this endeavor?

To Avoid Sexual Temptation, We Must Guard the Eyes of Others

But I say to you that whoever looks at a woman to desire her has already committed adultery with her in his heart.

Matthew 5:28

Interpretation Question: Do we have a responsibility of guarding the eyes of others to prevent them from lusting?

I believe this is implied in this text. Arthur Pink’s comments are helpful, though they focus exclusively on women. He says,

If lustful looking is so grievous a sin, then those who dress and expose themselves with the desire to be looked at and lusted after … are not less but perhaps more guilty. In this matter it is not only too often the case that men sin but women tempt them to do so. How great then must be the guilt of the great majority of modern misses who deliberately seek to arouse the sexual passions of young men. And how much greater still is the guilt of most of their mothers for allowing them to become lascivious temptresses. (An Exposition of the Sermon on the Mount [Grand Rapids: Baker, 1974], p. 83)⁸

Not only must we guard our own eyes, but we must guard the eyes of our brothers and sisters. As Pink pointed out, this responsibility is not just for individuals but also for parents who train their children. Parents must teach the importance of modesty. The world will only teach them how to be alluring and sexually suggestive. This is especially true for a woman since her body is more alluring than a man’s. That is why in many cultures, it is socially acceptable for a man to have his shirt off and not a woman. It seems that God made the woman’s body that way—it is the more delicate vessel, which should be honored (1 Peter 3:7). Also, this is especially important for women because men are typically more visually stimulated, while women are more emotionally stimulated.

In 1 Timothy 2:9-10, Paul said,

Likewise the women are to dress in suitable apparel, with modesty and self-control. Their adornment must not be with braided hair and gold or pearls or expensive clothing, but with good deeds, as is proper for women who profess reverence for God.

Modesty means that a Christian woman should avoid extremes in her clothing. She should not be known for dressing haggardly nor with expensive clothing. However, it especially applies to provocative dress, which can cause others to stumble. It will be very hard for a woman to avoid provocative clothing, as Satan is the ruler of this world (John 12:31), which includes the fashion industry. Sex drives the fashion industry. Shorts and skirts continue to get shorter, tops reveal more cleavage, and pants are tighter. For a woman to dress modestly, she will have to go against the flow and be very strategic and particular in her purchases.

With that said, this is also true for men. Men need to consider their clothing in order to not be a stumbling block to their sisters. Men should be careful of wearing t-shirts that are 3X too small and pants with no air in them.

Dressing modestly is especially important to maintain purity in a dating relationship. Many couples with aims of remaining pure before marriage cause each other to stumble by stirring the other’s passions. Wise pre-marriage couples will have conversations about this topic in order to not stumble the other.

How is your clothing? Could it potentially stumble others?

If we are going to avoid sexual temptation, we must not only protect our eyes but also others’.

Application Question: In what ways have you noticed the trend in clothing to be tighter, shorter, and more revealing? How can Christians wisely avoid these trends?

To Avoid Sexual Temptation, We Must Guard Our Mind

But I say to you that whoever looks at a woman to desire her has already committed adultery with her in his heart.

Matthew 5:28

Interpretation Question: What does “heart” refer to in Matthew 5:28?

When Christ referred to lusting in one’s “heart,” it refers to the mind, will, and emotions. But it probably primarily focuses on one’s mind. Many husbands would never commit the act of adultery because of shame or fear of being caught. However, they are willing to commit the act of adultery in their minds. It is not that having a “bad thought” is a sin. It is almost impossible to fully control passing thoughts. The media, the music, others’ conversations, etc., affect what passes through our minds. However, we can control what we continually think on. We can control what our minds rest on and that is why Christ calls these lustful thoughts adultery.

The imagination is a tremendous gift from God. With our imaginations, we can dream big dreams—dreams that lead to helping others and honoring God. However, our imaginations can also lead to great evil—murder, theft, adultery, and other things. Therefore, we must control our imaginations and use them for good. In order to do this, we must guard our minds.

Application Question: How can we guard our minds?

1. In order to guard our minds, we must recognize ungodly thoughts by testing them against God’s Word, and then rejecting them.

David said this in Psalm 19:7: “The law of the Lord is perfect and preserves one’s life. The rules set down by the Lord are reliable and impart wisdom to the inexperienced.”

The Hebrew word for “inexperienced” or “simple” has the meaning of “open-minded.”⁹ The ancient Jews used this word to describe “someone whose mind was like an open door: everything went in and everything went out.”¹⁰ This person is gullible and will believe anything. His mind is open even to thoughts and images that should be rejected. However, David says that by filling the mind with God’s Word, one becomes wise to discern what is not of God (cf. Heb 5:14). Wisdom in Scripture primarily refers to knowledge of God and obedience to him (cf. Prov 9:10). That is why Scripture describes the “fool” as one who says there is no God (Psalm 14:1).

A person who does not know the Word of God will have difficulty testing what is not good and therefore have difficulty protecting himself. His mind will continually be saturated by ungodly thoughts, sexual images, and lusts meant to control and destroy him. He will lack the power and discernment to close the door on sexual thoughts and many times will not only accept them but also cultivate them.

In fact, every time Christ was tempted in the wilderness, he quoted Scripture to combat the temptations. We must do the same to combat sexual temptation. We should memorize Scriptures like:

Flee from sexual immorality. Every other sin a person commits is outside the body, but the sexually immoral person sins against his own body. Or do you not know that your body is a temple of the Holy Spirit within you, whom you have from God? You are not your own, for you were bought with a price. So glorify God in your body.

1 Corinthians 6:18-20 (ESV)

Dear friends, I urge you as foreigners and exiles to keep away from fleshly desires that do battle against the soul,

1 Peter 2:11

For you know what instructions we gave you through the Lord Jesus. For this is the will of God, your sanctification: that you abstain from sexual immorality; that each one of you know how to control his own body in holiness and honor, not in the passion of lust like the Gentiles who do not know God; that no one transgress and wrong his brother in this matter, because the Lord is an avenger in all these things, as we told you beforehand and solemnly warned you. For God has not called us for impurity, but in holiness. Therefore whoever disregards this, disregards not man but God, who gives his Holy Spirit to you.

1 Thessalonians 4:2-8 (ESV)

If we are going to protect our mind, we must recognize what is not godly. When watching TV shows, listening to music, or engaging in risqué conversations that cultivate and stir lust, the simple accepts what pollutes his soul, while the wise recognizes and rejects what would dishonor God’s temple (1 Cor 6:19).

2. In order to guard our minds, we must saturate ourselves with God’s Word and other things that represent its truths.

Similar to the last point, Philippians 4:8-9 says,

Finally, brothers and sisters, whatever is true, whatever is worthy of respect, whatever is just, whatever is pure, whatever is lovely, whatever is commendable, if something is excellent or praiseworthy, think about these things. And what you learned and received and heard and saw in me, do these things. And the God of peace will be with you.

The more we saturate our minds with what’s true, the less room we have for lies. We should meditate on God’s Word in the morning and at night and throughout the day. When we do this, it brings God’s presence and blessings (Ps 1:2-3). We should leave the enemy no room to work within our hearts.

3. In order to guard our minds, we may at times need to command the devil to leave in Jesus name.

Again, when Jesus was tempted in the wilderness, he initially responded to the temptation with quoting Scripture, but ultimately, he commanded the devil to leave. Matthew 4:10-11 describes this: “Then Jesus said to him, ‘Go away, Satan! For it is written: ‘You are to worship the Lord your God and serve only him.’ Then the devil left him, and angels came and began ministering to his needs.”

Similarly, at times you may need to do this. When battles with lust, pornography, and illicit sex are especially difficult, we can be sure that the enemy has set up camp in these areas, and we may need to pray in authority over these demonic strongholds to be broken in the name of Jesus. We may also need to ask others to pray in authority over them (cf. Matt 16:23). James 5:16 says to confess our sins to one another and pray for one another so that we may be healed.

Application Question: Why is the mind so important not only in battling lust but all sins? How do you protect your mind? What disciplines are helpful?

To Avoid Sexual Temptation, We Must Be Violent

If your right eye causes you to sin, tear it out and throw it away! It is better to lose one of your members than to have your whole body thrown into hell. If your right hand causes you to sin, cut it off and throw it away! It is better to lose one of your members than to have your whole body go into hell.

Matthew 5:29-30

Interpretation Question: What is Christ referring to when he commands one to tear out his eye and cut off his hand?

When Christ talked about tearing out one’s eye and cutting off one’s hand, he was not being literal. Obviously, if a person plucked out one eye, he could still see, and if he cut off one hand, he could still use the other. These were figures of speech that symbolized war time tactics. In ancient wars, when an army conquered another, they would at times pluck out the eyes and cut off the hands of the conquered so that they would never rise up and fight again and so they would be disgraced (cf. 1 Sam 11:2). This cruel tactic was used on Samson. When the Philistines defeated him, they blinded him with the intent of disabling him from ever harming them again (Judges 16:21).

By using this figure of speech, Christ shares how we must similarly be violent in order to be pure. He shows us how severely we must deal with sexual temptations. If our eye—what we look at—is causing us to lust, we must get rid of it. If our hand—what we do—is causing us to sin, we must cut it out of our life.

The eye and the hand represent things dear to us—things that may seem essential for life. However, even these must not be spared in our efforts to be holy and pure. Is an intimate relationship tempting us? It must be severed. Is it our reading or TV watching? Let us discard it. We must be violent in our task of remaining pure and holy.

This violence will be demonstrated in various ways: I had a friend get rid of his TV in order to be holy. Personally, as a seminary student and youth pastor, I wouldn’t own the Internet at home because I wanted to protect myself from temptation. I would only use it at work or school. I even had to end dating relationships that went too far physically to protect the person and myself, but most importantly, to honor God.

With this said, we can understand why many cannot remain pure. The reason is simple. They just don’t hate their sin enough. Purity is not a big enough priority to get rid of things that are dear to them. They love their eye and their hand too much. Friendships, TV shows, a dating relationship, the convenience of the Internet, etc., are too much to part with in their quest to be holy.

Are you willing to be violent in order to be holy?

Application Question: What are common things that hinder people’s ability to stay pure? Why are these things so hard to cut out of people’s lives? What things have you had to cut out of your life to remain pure in mind and body? Are there any things God is calling you to get rid of currently in order to remain pure?

To Avoid Sexual Temptation, We Must Fear God’s Judgment

Matthew 5:29-30

Interpretation Question: What does Christ mean by being thrown into hell for sexual immorality?

Being thrown into hell for sexual immorality seems confusing. How can Christ talk to his disciples (Christians) about being thrown into hell for cultivating lustful thoughts? Christ died for our sins, and we’re called to accept his sacrifice in order to be saved. When we do this, we are forgiven of our sins. If this is true, why would we go to hell for sexual immorality?

Does this mean that a believer can lose his salvation? That doesn’t seem to be the case, as taught by other Scriptures (cf. John 6:38-39, 10:27-30, Romans 8:28-30). However, Scripture constantly declares that many professing believers aren’t truly saved. Christ told the professing believers in Matthew 7:21-23 to depart from him as they were lawbreakers. Their lifestyle of sin proved that they had never been saved. He said to them “I never knew you.” Since this is written in the same context (the Sermon on the Mount), that is probably the best way to interpret the judgment of hell.

Those who profess Christ but live in continuous unrepentant sexual sin are probably not genuinely saved and therefore will be judged in hell. In fact, their judgment will be more severe, as they knew the right way, but still refused to obey God. Luke 12:46-48 describes Christ’s judgment on unfaithful servants. It says,

Then the master of that slave will come on a day when he does not expect him and at an hour he does not foresee, and will cut him in two, and assign him a place with the unfaithful. That servant who knew his master’s will but did not get ready or do what his master asked will receive a severe beating. But the one who did not know his master’s will and did things worthy of punishment will receive a light beating.

This is the consistent witness of Scripture—our lives prove the reality of our faith, whether it is genuine or false. First Corinthians 6:9-10 says,

This is important for us to think on since “our generation treats sin lightly. Sin in our society is better thought of as aberration, or as illness. It is to be treated, not condemned and repented of; and it must not be suppressed for fear of psychological damage.”¹¹ However, Christ taught that sin is deserving of hell. Our only hope is to turn to Christ who will save us. He bore God’s wrath for us; however, we must not only believe in his life, death, and resurrection, but also repent of our sins and follow him.

With that said, not only should we fear eternal judgment, but also earthly judgment. Hebrews 12:6 says, “For the Lord disciplines the one he loves and chastises every son he accepts.” In 1 Corinthians 11:30, people were depressed, sick, and asleep, meaning they had died, because they had abused the Lord’s Supper. When we live in unrepentant sin, God will discipline us (cf. 1 Cor 11:32).

If we are going to avoid sexual temptation, we must fear God’s judgment. Proverbs 9:10 says the fear of the Lord is the beginning of wisdom—it’s the beginning of living a wise life.

Do you fear God’s judgment?

Application Question: Why is it so common for Christians to not fear God? Do you fear the Lord’s discipline? If so, why, and how does this fear affect you? How can we grow in the fear of the Lord?

Conclusion

How can we avoid sexual temptation and all its dangers?

To Avoid Sexual Temptation, We Must Guard Our Eyes
To Avoid Sexual Temptation, We Must Guard the Eyes of Others
To Avoid Sexual Temptation, We Must Guard Our Mind
To Avoid Sexual Temptation, We Must Be Violent
To Avoid Sexual Temptation, We Must Fear God’s Judgment

Scripture quotations marked (KJV) are from the King James Version of the Bible.

All emphases in Scripture quotations have been added.

¹ Accessed 8/25/2015 from http://www.dailyinfographic.com/the-stats-on-internet-pornography-infographic

² Accessed 5/26/17, from http://www.sciencemag.org/news/2016/08/divorce-rates-double-when-people-start-watching-porn

³ MacArthur, J. F., Jr. (1985). Matthew (p. 302). Chicago: Moody Press.

⁴ Accessed 11/14/2017 from https://www.psychologytoday.com/blog/real-healing/201208/overexposed-and-under-prepared-the-effects-early-exposure-sexual-content

⁵ Accessed 11/14/2017 from https://www.psychologytoday.com/blog/real-healing/201208/overexposed-and-under-prepared-the-effects-early-exposure-sexual-content

⁶ Accessed 8/28/2015 from http://www.woar.org/resources/sexual-assault-statistics.php

⁷ Accessed 8/28/2015 from https://rainn.org/statistics

⁸ MacArthur, J. F., Jr. (1985). Matthew (p. 303). Chicago: Moody Press.

⁹ Accessed 8/25/ 2015 from http://biblehub.com/topical/s/simple.htm

¹⁰ Wiegel, Robert, “How Does God’s Word Change Us.” Sermon accessed 8/25/2015 from https://sermons.logos.com/submissions/49039-19-Psalm-019-7-08-How-Does-Gods-Word-Change-Us#content=/submissions/49039

¹¹ Carson, D. A. (1999). Jesus’ Sermon on the Mount and His Confrontation with the World: An Exposition of Matthew 5–10 (p. 47). Grand Rapids, MI: Baker Academic.

Biblical Topics:

Passage:

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14. How to Protect Our Marriages (Matthew 5:31-32)

“It was said, ‘Whoever divorces his wife must give her a legal document.’ But I say to you that everyone who divorces his wife, except for immorality, makes her commit adultery, and whoever marries a divorced woman commits adultery.

Matthew 5:31-32 (NET)

How can we protect our marriages?

In the previous passage, Matthew 5:27-28, Christ corrected the Pharisees’ view on adultery saying that if one lusted in his heart, he had already committed adultery. Here in Matthew 5:31-32, he corrects their permissive view of divorce. Essentially, the Pharisees legalized adultery by allowing themselves and others to simply get a divorce and remarry the person they desired. Divorces were very common in ancient Israel and in the ancient world in general. “The first-century [Roman] poet Martial speaks of women who have been ten times divorced.”¹ Over 400 years earlier, in the book of Malachi, God rebuked the Israelites over this very issue. He said:

Another thing you do: You flood the Lord’s altar with tears. You weep and wail because he no longer looks with favor on your offerings or accepts them with pleasure from your hands. You ask, “Why?” It is because the Lord is the witness between you and the wife of your youth. You have been unfaithful to her, though she is your partner, the wife of your marriage covenant. Has not the one God made you? You belong to him in body and spirit. And what does the one God seek? Godly offspring. So be on your guard, and do not be unfaithful to the wife of your youth. “The man who hates and divorces his wife,” says the Lord, the God of Israel, “does violence to the one he should protect,” says the Lord Almighty. So be on your guard, and do not be unfaithful.

Malachi 2:13-16 (NIV)

The people in Israel were wondering why God rejected their worship. He told them that it was because of the prevalence of divorce in their culture. He describes divorce as bringing “violence” in the home (v. 16). He also implies that divorce hurts the children by making them rebellious. In the middle of this passage, he says, “And what does the one God seek? Godly offspring. So be on your guard, and do not be unfaithful to the wife of your youth” (v. 15). God desires godly children; therefore, the Israelites should stay faithful to their wives instead of divorcing them.

The reality of children experiencing long term negative effects from divorce is well attested. In 1979, former Harvard Medical School psychiatrist, Armand Nicoli, said this:

If people suffering from severe nonorganic emotional illness have one experience in common, it is the absence of a parent through death, divorce, or some other cause. A parent’s inaccessibility, either physically, emotionally, or both, can profoundly influence a child’s emotional health. (“The Fractured Family: Following It into the Future,” Christianity Today, 25 May 1979)²

He continues, as quoted by John MacArthur:

“The trend toward quick and easy divorce, and the ever-increasing divorce rate, subject more and more children to physically and emotionally absent parents.” If the trend is not reversed, he says, “the quality of family life will continue to deteriorate, producing a society with a higher incidence of mental illness than ever before.”³

Certainly, this is what we are seeing today. Children often struggle with great anxieties, depression, and other maladies which come from the absence of one or both parents. Lack of parental affection and guidance can often lead to acts of rebellion like joining gangs, abusing drugs, and other criminal activity. God desires godly offspring, so we must remain faithful to our spouses.

Divorce was not only common in the ancient world, it is common in modern times. Sadly, it has become almost fashionable. I once read a bumper sticker that said, “I am always right; ask my ex-wives.” Around fifty percent of marriages end in divorce. “Some surveys indicate that eight of ten people are either directly or indirectly affected by divorce.”⁴ The mere mention of the word “divorce” brings painful memories and feelings to many people. It was an epidemic during Christ’s time, and it is an epidemic now. Therefore, Christ speaks right to this issue in the middle of the Sermon on the Mount.

How can we protect our marriages, spouses, and children? As we study this text, we will learn principles about protecting our marriages in a culture of divorce.

Big Question: What principles about protecting marriages can be discerned from Matthew 5:31-32?

To Protect Our Marriages, We Must Be Delivered from Permissive Views about Divorce

“It was said, ‘Whoever divorces his wife must give her a legal document.’

Matthew 5:31

Interpretation Question: What exactly were the Pharisees and scribes teaching about divorce?

When Christ said, “It was said, ‘Whoever divorces his wife must give her a legal document,’” he is continuing to correct the Pharisees’ misinterpretations of the law. This particularly referred to Deuteronomy 24:1-4 which gave instructions about divorcing one’s wife. It says:

If a man marries a woman and she does not please him because he has found something offensive in her, then he may draw up a divorce document, give it to her, and evict her from his house. When she has left him she may go and become someone else’s wife. If the second husband rejects her and then divorces her, gives her the papers, and evicts her from his house, or if the second husband who married her dies, her first husband who divorced her is not permitted to remarry her after she has become ritually impure, for that is offensive to the Lord. You must not bring guilt on the land which the Lord your God is giving you as an inheritance.

This passage was meant to protect the wife; the husband couldn’t just leave her on a whim and then try to take her back later. Divorce had to be legal. This meant the husband needed to think long and hard about leaving his wife. The law was meant to hinder divorce, not promote it.

The interpretation of this passage became a matter of contention among the Jews. It all centered around the phrase “something offensive.” If a husband found “something offensive” in his wife, he could give her a divorce document. What does “something offensive” mean? The phrase can be translated “some matter of nakedness”; however, it doesn’t always refer to something sexual (Gen 2:25, 3:7, 10). It could simply refer to “some shameful thing.”⁵ In the first century, there were two schools of thought on this. The conservative school, led by Rabbi Shammai, believed it referred to something sexual, but short of adultery. It couldn’t refer to adultery since adultery required capital punishment in the Old Testament (Lev 20:10; Deut 22:22). Rabbi Hillel taught the liberal view that it could refer to anything dissatisfying to the husband, including burning his breakfast.⁶ Rabbi Akiba, who also came from the liberal school of thought, taught that a husband could even divorce his wife if he found someone prettier.⁷

During this time frame, the predominant view held was the liberal one—that a man could divorce his wife essentially for any reason.⁸ The only thing needed was an official divorce certificate. It was all about one’s personal decision and the paper, as if a paper could truly dissolve a marriage. It was this misinterpretation of the law that Christ was correcting.

Sadly, this is also the predominant view in the present world and often in the church. Marriage is all about happiness and as soon as one loses happiness, he or she should consider divorce. When a struggling couple gets marital counseling from friends, family, and sometimes the church, they ask the magic question, “What will make you happy?” If it’s being separated from your spouse, then do it. “Life is too short!” they say. However, that wasn’t Christ’s view, and it shouldn’t be ours either.

Marriage is not about our happiness alone; it is more about our holiness and building God’s kingdom. God gave Adam a wife, in part, because it wasn’t good for him to be alone. He needed a helper (Gen 2:18). But the other reason God gave Adam a wife was for them to oversee God’s kingdom together (Gen 1:28). God ordained marriage, and it is chiefly about serving God and building his kingdom.

This view is expanded in the New Testament as marriage is described as a spiritual gift meant to build up the body of Christ and to advance his kingdom. Consider what Paul said in 1 Corinthians 7:7:

Sometimes I wish everyone were single like me--a simpler life in many ways! But celibacy is not for everyone any more than marriage is. God gives the gift of the single life to some, the gift of the married life to others. (The Message)

Here Paul taught that marriage is a spiritual gift, even as singleness is. And since all gifts are meant to build up God’s body and his kingdom (cf. 1 Cor 12:7), a godly marriage is a powerful weapon for God’s kingdom. The fact that marriages are meant to build God’s kingdom and give God glory makes them a constant target of the evil one (cf. 1 Cor 7:3-5). If Satan can pervert marriages or destroy them, he can hinder the advance of God’s kingdom and diminish the glory God should receive.

Again, in order to protect our marriage, we must rid ourselves of false views about marriage. From God’s perspective, a person’s choice and a piece of paper alone can’t end a marriage union. God ordained marriage for his glory, and he also ordained what ends a marriage.

Well, what is a proper perspective on marriage and divorce?

Application Question: In what ways have you seen a permissive view of divorce in our culture? What are its negative effects on couples, children, friends, and society in general? How have you been affected by divorce?

To Protect Our Marriages, We Must Understand God’s Original Plan for Marriage

But I say to you that everyone who divorces his wife, except for immorality, makes her commit adultery, and whoever marries a divorced woman commits adultery.

Matthew 5:32

Implied in Christ’s limited view on what can actually sever a marriage covenant is the fact that divorce mars God’s original plan for marriage. He declares that unbiblical divorce leads to the remarried partner committing adultery. This means that though the State may recognize some marriages as being dissolved through divorce, God doesn’t. God’s intent was for the marriage union to last. In Matthew 19:3-6, Christ makes this clear when speaking to the Pharisees about divorce:

Then some Pharisees came to him in order to test him. They asked, “Is it lawful to divorce a wife for any cause?” He answered, “Have you not read that from the beginning the Creator made them male and female, and said, ‘For this reason a man will leave his father and mother and will be united with his wife, and the two will become one flesh’? So they are no longer two, but one flesh. Therefore what God has joined together, let no one separate.”

In marriage, a couple separates from their family and becomes one flesh—they become a separate unit or entity. In fact, marriages are meant to model the unity in the God-head. Genesis 1:27 says, “God created humankind in his own image, in the image of God he created them, male and female he created them.” Man and woman were both made in the image of God, but this image was especially seen in their marriage union. In the same way that the God-head is a plural which is one—the Trinity—the marriage union is a plural which is one—two becoming one flesh (Gen 2:24). In fact, even the functionality of the God-head is meant to be seen in the union. First Corinthians 11:3 says, “But I want you to know that Christ is the head of every man, and the man is the head of a woman, and God is the head of Christ.” Though there is equality in the God-head, there is also authority and submission. In marriage, this is modeled; the wife submits to her husband in the same way that Christ submits to God. The husband resembles God’s authority, and the wife resembles Christ’s submission. The husband and wife are co-equal but with different functions. Finally, the marriage relationship models the God-head not only in its unity and function, but also its permanence. What God joins, let no one separate. This union is meant to demonstrate something of the God-head’s permanence which is Christ’s focus in Matthew 19:3-6.

Therefore, when marriages are in discord and dysfunction, they mar the image of God—pushing people, especially the children, away from God. To protect our marriages, we must understand God’s original plan for them. They are meant to model the God-head—in unity, function, and permanence. Without a proper view of something, it will always be abused.

Another comment on the lasting unity of marriage is necessary. First Corinthians 7:3-5 says,

A husband should give to his wife her sexual rights, and likewise a wife to her husband. It is not the wife who has the rights to her own body, but the husband. In the same way, it is not the husband who has the rights to his own body, but the wife. Do not deprive each other, except by mutual agreement for a specified time, so that you may devote yourselves to prayer. Then resume your relationship, so that Satan may not tempt you because of your lack of self-control.

In talking about the importance of the sexual union where a married couple becomes one flesh (cf. 1 Cor 6:16), Paul tells couples to not deprive each other, except for spiritual reasons and a specified time, in order to protect themselves from Satan. The implication of this is that couples need to live together and develop intimacy as a protection for their union. They should not be separated for long periods of time because it opens the door for the enemy. It might be thought that this doesn’t need to be said, but in many cultures, husbands and wives are often more focused on career and comfort than the health of their marriage. They will separate for long periods of time—couples living in different states and even continents. Others live together but really never spend quality time together because of work and other commitments. They often go to different churches, work different shifts, enjoy different hobbies, and therefore are never physically together. Again, this opens the door for Satan to try to destroy what God has joined for his glory. This type of danger should be avoided at all cost. Sadly, many couples live like they’re functionally divorced, as they no longer live together or spend significant time together at all—opening the door for a plethora of attacks from Satan to sever the marriage.

Again, if we don’t know the purpose of something, we will abuse it. What God has put together, let no one put asunder. We should strive to protect the unity that God has given in marriage. Those who neglect this unity and intimacy commonly open the door for Satan to destroy it permanently.

Implied in Christ’s statements about unbiblical divorce is the importance of knowing God’s original plan for the marriage union—in brief, its unity models the God-head and was meant to last.

Application Question: Why is it so important for couples to know God’s plan for marriage? What are some other aspects of God’s plan for marriage that should direct and guide it? In what ways is it becoming common for married couples to not live together or spend significant time together because of career or other reasons? What makes this dangerous?

To Protect Our Marriages, We Must Understand What Breaks the Marriage Covenant

But I say to you that everyone who divorces his wife, except for immorality, makes her commit adultery, and whoever marries a divorced woman commits adultery.

Matthew 5:32

Interpretation Question: What does Christ mean by the exception clause of sexual immorality?

Next, Christ describes what breaks the marriage covenant. There is a lot of controversy over the exception clause of sexual immorality. This word “immorality” refers to any kind of illicit sex including fornication, adultery, bestiality, incest, etc.⁹ When used in reference to the marriage union, it refers specifically to adultery. Christ taught that any divorce not caused by adultery, ultimately leads the woman into adultery. This means that she will most likely remarry, and therefore be in a continual state of adultery. Adultery breaks the marriage covenant. When this happens, the innocent party may seek a divorce and remarriage—though it’s not the ideal; however, the guilty party should seek reconciliation or remain single.

This is also true in cases where divorce is probably prudent for a husband or a wife, though there is no infidelity. Even when one divorces a spouse who is physically/verbally abusive or addicted to alcohol and gambling, he or she should remain single or be reconciled. The certificate of divorce alone does not break the marriage covenant before God. First Corinthians 7:10-11 makes this clear. It says:

To the married I give this command—not I, but the Lord—a wife should not divorce a husband (but if she does, let her remain unmarried, or be reconciled to her husband), and a husband should not divorce his wife.

Sometimes “divorce” is translated “separate.” However, the NET translates it “divorce” correctly, as Christ used the same word in the context of divorce in Matthew 19:6. He said, “So they are no longer two, but one flesh. Therefore what God has joined together, let no one separate.” Therefore, when Christ taught that only sexual immorality broke the marriage covenant, he agreed with the conservative train of thought on Deuteronomy 24:1-4. However, because he referred specifically to adultery, as an aspect of sexual immorality, he went even farther than the OT law did. Here Christ is not only correcting the common Jewish misinterpretations of the law (that only a certificate was needed and that it could be done for any reason) but also establishing the radical righteousness of his kingdom (cf. Mk 7:17-19). Again, the OT required that an adulterer be put to death (Lev. 20:10; Deut. 22:22). However, under the New Covenant, death is not required.

The fact that Christ changes this requirement is clearly seen in John 8:1-11. In that passage, the Pharisees bring a woman accused of adultery to Christ and say, “Teacher, this woman was caught in the very act of adultery. In the law Moses commanded us to stone to death such women. What then do you say?” (v. 4-5). Christ replies, “Whoever among you is guiltless may be the first to throw a stone at her” (v. 7). Each of the accusers, feeling convicted, left one by one. Then, Christ pardons her and says, “do not sin any more” (v. 11). Christ adds mercy to the OT requirement. He doesn’t require the death of an adulterer, but he does require the adulterer to repent.

If we are going to protect our marriages, we must understand what severs them. When a couple gets married, they become one flesh (Gen 2:24). According to Scripture, it is a physical union; therefore, only something physical can break it. There are two things that break the marriage union: The first one is death. When one mate dies, the living mate is free to marry another. Romans 7:2-3 says:

For a married woman is bound by law to her husband as long as he lives, but if her husband dies, she is released from the law of the marriage. So then, if she is joined to another man while her husband is alive, she will be called an adulteress. But if her husband dies, she is free from that law, and if she is joined to another man, she is not an adulteress.

Secondly, as Christ teaches here in Matthew 5:32, adultery also breaks the marriage covenant. In that case, the innocent party could choose to leave that relationship and marry another, while the guilty party should seek reconciliation or remain single.

However, with that said, Scripture indicates that it is God’s desire for the innocent party to forgive the offender and to also seek reconciliation. This is clearly displayed in God’s call on Hosea’s life. God told the prophet Hosea to marry a woman who would eventually become a prostitute and cheat on him. God was going to use Hosea’s marriage to display his commitment and love for Israel, who had been unfaithful to him through worshipping false gods. Hosea 3:1 says:

The Lord said to me, “Go, show love to your wife again, even though she loves another man and continually commits adultery. Likewise, the Lord loves the Israelites although they turn to other gods and love to offer raisin cakes to idols.”

After Hosea’s wife had left him and cheated on him, he sought to restore their relationship in obedience to God. Marriages are always meant to display God’s glory, even when unfaithfulness is involved. This seems to be God’s ideal when adultery occurs. The innocent party, instead of standing on his or her rights for divorce, should humbly pray and persevere in seeking reconciliation. If the guilty spouse will not reconcile, then the innocent spouse may choose to divorce and remarry.

Interpretation Question: Are there any other exceptions which break the marriage covenant and therefore allow for remarriage?

There is no universal agreement on this:

1. Some believe that when a believer is married to an unbeliever and the unbeliever leaves, the believer is free to remarry.

In 1 Corinthians 7:12 and 15, Paul says:

To the rest I say—I, not the Lord—if a brother has a wife who is not a believer and she is happy to live with him, he should not divorce her… But if the unbeliever wants a divorce, let it take place. In these circumstances the brother or sister is not bound. God has called you in peace.

Those who believe this would say the phrase “not bound” means that the person is “not bound in marriage.” The marriage is broken, and therefore, the believer is free to remarry.¹⁰ Those who reject this view argue that it doesn’t fit the context. “Not bound” probably refers to not being bound to continually seek reconciliation if an unbeliever leaves.¹¹ This fits with the context of Paul’s command in the previous verse. In 1 Corinthians 7:10-11, he says,

In addition, this exception would not only apply to the case where two unbelievers are married and one gets saved. It would also apply when a believer marries an unbeliever in disobedience to Scripture (cf. 1 Cor 7:39). This would seem to reward a disobedient believer. With that said, if an unbeliever leaves, most likely, he or she will remarry which then breaks the covenant any way.

2. Some believe that when a person divorces before coming to Christ, and later is saved, they are then free to remarry.

If the previous view is correct (that a believer is free to remarry after the desertion of an unbeliever), then this second view seems to be a logical conclusion.¹² Second Corinthians 5:17 says, “So then, if anyone is in Christ, he is a new creation; what is old has passed away—look, what is new has come!”

3. Some believe that there are no exceptions which allow remarriage after divorce.

Those who believe this would say that the word Christ used for “immorality” refers only to fornication. The word “porneia,” from which we get the English word pornography, originally referred only to pre-marital sex. Christ did not use the typical word for adultery, which would refer to extra-marital sex. Therefore, they believe this referred to the betrothal stage in Israel. If a person cheats during this stage, then, and only then, is the other person free to remarry. For instance, Joseph and Mary were betrothed—which was a legal engagement in those days. In the betrothal stage, the couple had not yet consummated and were waiting for the time of marriage. Like marriage, the betrothal stage required a certificate of divorce when ending the union. In addition, if a person cheated on his or her fiancée during this stage, the consequence was capital punishment (Deut 22:23-24). Therefore, those who take this view believe that there are currently no valid divorces before God, which allow for remarriage. Christ’s provision only applied to the betrothal stage, which isn’t practiced in most cultures today. To remarry after divorce always leads to adultery.

However, there are some weaknesses to this view: First, the word “porneia” eventually was used to not only describe fornication but all types of illicit sex, including adultery.¹³ Second, in ancient Israel, betrothal was considered the same as marriage. While Joseph was engaged to Mary, he was called her husband. Matthew 1:19 says, “Because Joseph, her husband to be, was a righteous man, and because he did not want to disgrace her, he intended to divorce her privately.” Deuteronomy 22:23-24 (ESV) also uses the title “wife” during the betrothal stage. Plus, the fact that God required the same punishment for sexual immorality both during the betrothal period and the marriage union (Deut 22:23-24, Lev 20:10), proves that God viewed the betrothal stage the same as a consummated marriage. Therefore, the exception for sexual immorality should not be limited to the betrothal stage. In the OT, immorality in either state broke the marriage covenant, as the offender was stoned and the innocent party was free to remarry.

Application Question: Why are God’s requirements for marriage so strict?

The regulations for marriage are strict in order to discourage divorce. In a society with no regulations and no fault in regards to divorce, it has become rampant and an attractive option in a difficult marriage. Scripture teaches marriage is a covenant which should reflect God’s covenant with us. Even when we fail him and turn our backs on him, he remains faithful to us because of his covenant. When couples get married, they must remember the fact that it is a life-long covenant. This should also encourage singles to be more discerning in who they marry.

Application Question: How should the church respond to those considering a divorce?

We must walk with them and pray with them. We must help them understand what Scripture teaches about divorce. God hates it (Mal 2:16, NASB). And as a general principle, it is typically God’s purpose for us to persevere in trials, as they test and develop our faith. Also, it is while persevering in doing good that God produces a harvest if we don’t faint (Gal 6:9). Most times it is God’s will for us to faithfully persevere in trials, including a difficult marriage, as it will change us and eventually them.

With that said, we must share that there are times divorce should be considered. God gave Israel a certificate of divorce (Jer 3:8). Therefore, not all divorce is wrong or sin. Christ taught that there are valid divorces in the case of adultery. Also, there may be times when divorce is wise if remaining married leads to a greater evil—such as when a spouse and the children are in physical danger. In those cases, they should seek prayer and the counsel of godly saints, including their elders, to discern what is best. If they divorce, they should remain single and continue to pray for the erring spouse. As mentioned, in most cases, the erring spouse will remarry which then breaks the marriage covenant and allows the innocent spouse to remarry.

Application Question: How should the church respond to those who have gotten a divorce?

We should make clear that divorce is not an unforgivable sin. Christ died for every one of our sins, and God’s love and grace are often experienced in even greater ways in our failures. Where sin increases, grace increases all the more (Rom 5:20). As the church, Christ’s body, we must love and comfort those who have suffered through a divorce. We must help them understand that God doesn’t throw anything away. He uses everything for our good and his glory (cf. Rom 8:28, Eph 1:11). Often from our greatest struggles, comes our greatest ministries. Second Corinthians 1:3-4 says,

Application Question: Which view of divorce and remarriage seems to have the most biblical support to you and why? What is the weakness of the views you reject?

Conclusion

With the advent of sin, marriage has been severely damaged, and sadly, most, in some way or another, have been affected by divorce. How can we protect our marriages?

To Protect Our Marriages, We Must Be Delivered from Permissive Views about Divorce
To Protect Our Marriages, We Must Understand God’s Original Plan for Marriage
To Protect Our Marriages, We Must Understand What Breaks the Marriage Covenant

Scripture quotations marked (KJV) are from the King James Version of the Bible.

All emphases in Scripture quotations have been added.

¹ Green, M. (2001). The message of Matthew: the kingdom of heaven (p. 95). Leicester, England; Downers Grove, IL: InterVarsity Press.

² MacArthur, J. F., Jr. (1985). Matthew (p. 308). Chicago: Moody Press.

³ MacArthur, J. F., Jr. (1985). Matthew (p. 308). Chicago: Moody Press.

⁴ Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (pp. 113–114). Wheaton, IL: Crossway Books.

⁵ Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 1, p. 70). Wheaton, IL: Victor Books.

⁶ Wiersbe, W. W. (1996). The Bible exposition commentary (Vol. 1, p. 70). Wheaton, IL: Victor Books.

⁷ Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (p. 114). Wheaton, IL: Crossway Books.

⁸ MacArthur, J. F., Jr. (1985). Matthew (p. 309). Chicago: Moody Press.

⁹ Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (pp. 116–117). Wheaton, IL: Crossway Books.

¹⁰ Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (pp. 119–120). Wheaton, IL: Crossway Books.

¹¹ MacDonald, W. (1995). Believer’s Bible Commentary: Old and New Testaments. (A. Farstad, Ed.) (p. 1768). Nashville: Thomas Nelson.

¹² Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (p. 120). Wheaton, IL: Crossway Books.

¹³ Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (pp. 116–117). Wheaton, IL: Crossway Books.

Biblical Topics:

Passage:

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15. Practicing Radical Truthfulness (Matthew 5:33-37)

“Again, you have heard that it was said to an older generation, ‘Do not break an oath, but fulfill your vows to the Lord.’ But I say to you, do not take oaths at all—not by heaven, because it is the throne of God, not by earth, because it is his footstool, and not by Jerusalem, because it is the city of the great King. Do not take an oath by your head, because you are not able to make one hair white or black. Let your word be ‘Yes, yes’ or ‘No, no.’ More than this is from the evil one.

Matthew 5:33-37 (NET)

How can we practice radical truthfulness in a world of deception?

Essentially, the first sin that happened on the earth was a lie. Satan deceived Adam and Eve, which plunged the world into sin and destruction. From that point, lying became common. In Romans 3:13, Paul described the effects of sin on humanity this way: “Their throats are open graves, they deceive with their tongues.” Sin has affected everybody’s integrity. Children struggle with lying, adults struggle with it, and the aged struggle with it also. Dishonesty is an epidemic from pre-school through graduate school, from the home to the workplace. It is often hard to trust people in our society.

Other than simply sin nature, why do people practice lying?

People lie to make themselves look better (a little exaggeration makes a story more exciting).
People lie to protect themselves from consequences (often to cover up a failure committed).
People lie to gain something they want (like a good grade, a promotion, or tax benefits).

In Matthew 5:33-37, Christ addresses the abuse of oaths and how dishonesty was prevalent in the ancient world. Christ has been correcting common misinterpretations of the OT law; here he corrects the fourth out of six. Essentially, he declares that citizens of his kingdom will be identified by radical honesty.

Psalm 15 teaches something similar, as it describes the ideal worshiper. Consider the characteristics mentioned:

Lord, who may be a guest in your home? Who may live on your holy hill? Whoever lives a blameless life, does what is right, and speaks honestly… He makes firm commitments and does not renege on his promise.

Psalm 15:1-2, 4

When God looks for a worshiper, he finds somebody with integrity: This person speaks the truth from the heart and keeps his promises. Are we those types of worshipers? Are we practicing the righteousness of the kingdom?

In this text, we learn how to practice radical truthfulness in a world of deceit.

Big Question: In Matthew 5:33-37, what principles can be discerned about practicing radical truthfulness?

To Practice Radical Truthfulness, We Must Reject Deceptive Practices

“Again, you have heard that it was said to an older generation, ‘Do not break an oath, but fulfill your vows to the Lord.’ But I say to you, do not take oaths at all

Matthew 5:33-34a

Interpretation Question: What did the OT teach about taking oaths?

The Old Testament did not forbid taking oaths; in fact, it encouraged taking them. Deuteronomy 10:20 says, “Revere the Lord your God, serve him, be loyal to him and take oaths only in his name.” In addition, Jeremiah 12:16 encouraged Gentiles to make oaths in God’s name. It says,

But they must make sure you learn to follow the religious practices of my people. Once they taught my people to swear their oaths using the name of the god Baal. But then, they must swear oaths using my name, saying, “As surely as the Lord lives, I swear.” If they do these things, then they will be included among the people I call my own.

God permitted oaths to restrain humanity’s natural tendency to lie. By invoking God’s name, it brought a greater accountability between people. Essentially by invoking God’s name, one asked for God’s judgment in the case of lying. Deuteronomy 23:21 says, “When you make a vow to the Lord your God you must not delay in fulfilling it, for otherwise he will surely hold you accountable as a sinner.”

What was forbidden in the OT was breaking one’s vows and also flippantly making them. Oaths were reserved for the most solemn occasions and were to be kept. Ecclesiastes 5:2 and 4-6 says:

Do not be rash with your mouth or hasty in your heart to bring up a matter before God, for God is in heaven and you are on earth! Therefore, let your words be few…When you make a vow to God, do not delay in paying it. For God takes no pleasure in fools: Pay what you vow! It is better for you not to vow than to vow and not pay it. Do not let your mouth cause you to sin, and do not tell the priest, “It was a mistake!” Why make God angry at you so that he would destroy the work of your hands?”

However, this was exactly what the Jews were doing. They were flippantly taking oaths, breaking them, and deceiving others by their use. In fact, many were doing this in the name of religion. D.A. Carson explains:

In the Jewish code of law called the Mishnah, there is one whole tractate given over to the question of oaths, including detailed consideration of when they’re binding and when they’re not. For example, one rabbi says that if you swear by Jerusalem you are not bound by your vow; but if you swear toward Jerusalem, then you are bound by your vow. The swearing of oaths thus degenerates into terrible rules which let you know when you can get away with lying and deception, and when you can’t. These oaths no longer foster truthfulness, but weaken the cause of truth and promote deceit. Swearing evasively becomes justification for lying.¹

Specifically, some Rabbis taught that as long as people didn’t use God’s name in an oath, they were free to break it (cf. Lev 19:12). Therefore, they would swear upon one’s mother, father, Jerusalem, or something else that appeared sacred. It was like a child making a statement with his fingers crossed—meaning that at that moment it was OK to lie.

Sadly, the integrity of people today is no better. In certain circumstances, it is considered perfectly acceptable to lie, steal, cheat, and offer or accept a bribe. Often it is thought strange to not. Illegal downloading is done and accepted by almost all. Cheating on taxes is normative; people say to themselves, “It is my money! The government shouldn’t be taking it anyway!” Lack of integrity in marriage is also becoming common. McCall Magazine published this story, as shared by Kent Hughes:

A young wife was at lunch with eleven of her friends, who had been meeting together regularly to study French since their children had been in nursery school. As they conversed, one of the women, the group’s leader, asked, “How many of you have been faithful throughout your marriage?” Only one woman at the table raised her hand. That evening when the young wife told her husband about the conversation, she revealed that she was not the one who had raised her hand. He was shocked and devastated. “But I have been faithful,” she added. “Then why didn’t you raise your hand?” She replied, “I was ashamed.”²

This was the type of dishonest culture that Christ spoke to. Unfortunately, it was the religious people propagating it. If we are going to maintain radical truthfulness, we must reject all forms of deceptive practices. We must reject dishonesty in academia, corporations, romantic relationships, and the home. What happens when we tolerate dishonesty is that our integrity begins to slowly erode: what we previously despised becomes accepted and eventually praised.

Interpretation Question: Was Christ forbidding all oath taking? What about oaths given in courts?

When Christ said, “But I say to you, do not take oaths at all” (v. 34), some have taken it as an absolute prohibition such as the Reformation Anabaptists and the Quakers. George Fox, the founder of the Quakers, was sentenced to prison for refusing to swear on a Bible. He said this to the court:

You have given me a book here to kiss and to swear on, and this book which ye have given me to kiss says, “Kiss the Son,” and the Son says in this book, “Swear not at all.” I say as the book says, and yet ye imprison me; how chance ye do not imprison the book for saying so?” ³

Because of Fox’s stand, people in Great Britain and the U.S. no longer have to swear on the Bible in court. They can simply affirm to tell the truth.⁴

However, Christ was not forbidding all oath taking. Again, the OT encouraged taking oaths. In Genesis 22:16-18, God swore that he would fulfill his call on Abraham’s life and offspring. In fact, when Jesus was on trial and put to an oath by the high priest to say if he was the Son of God, Jesus affirmed. Matthew 26:63-64 says:

…The high priest said to him, “I charge you under oath by the living God, tell us if you are the Christ, the Son of God.” Jesus said to him, “You have said it yourself. But I tell you, from now on you will see the Son of Man sitting at the right hand of the Power and coming on the clouds of heaven.”

In addition, Paul took oaths before God several times in his epistles: In 2 Corinthians 1:23, he says, “Now I appeal to God as my witness, that to spare you I did not come again to Corinth.” In Galatians 1:20, he says, “I assure you that, before God, I am not lying about what I am writing to you!”

Therefore, it doesn’t seem that Christ is giving an absolute prohibition of oaths. He is condemning frivolous oaths and evasive oaths, which only increased dishonesty instead of decreasing it.

As a summary, what deductions about oaths should we take from this? Kent Hughes summarized it this way:

Oath-taking is permitted, but it is not encouraged. In civil life oath-taking, as in the courtroom, is permitted, and when one does so, he does not sin against Christ’s teaching. Also, on rare occasions it may be necessary, as it was for Paul. However, oaths are not to be a normal part of our everyday conversation. In normal relations oaths should never fall from our lips. Kingdom men and women do not need such devices. Their commitment to truthfulness should be evident to all.⁵

If we are going to practice the radical truthfulness of the kingdom, we must reject all dishonest practices: lying, stealing, cheating, and the abuse of oaths.

Application Question: In what ways have you seen and experienced a culture of dishonesty at school, at work, in the government, and even at home? Why is it hard to maintain a moral compass in this dishonest culture?

To Practice Radical Truthfulness, We Must Recognize God as Sovereign

But I say to you, do not take oaths at all—not by heaven, because it is the throne of God, not by earth, because it is his footstool, and not by Jerusalem, because it is the city of the great King. Do not take an oath by your head, because you are not able to make one hair white or black.

Matthew 5:34-36

Again, the Jews tried to evade God’s judgment and deceive others by removing his name from oaths. They thought if they substituted heaven, earth, Jerusalem, or their head for God’s name, then they were free from God’s judgment. However, Christ reminded them that even though they did not mention God’s name, God would still hold them accountable, since he is the sovereign judge over all. If they swore by their mother or father, God was their Creator. If they swore by their life, God was over that as well.

This is also important for us to realize. We tend to fall into the same type of dualism. If we are in church, then that is a holy place where we shouldn’t lie or curse. However, if we are at a meal with friends, our conversations are no longer as refined. That was the type of thought that led the Rabbis into hypocrisy. To them certain places or things invoked God’s judgment and other places or things did not. Consider Christ’s rebuke of the Pharisees in Matthew 23:16-22:

“Woe to you, blind guides, who say, ‘Whoever swears by the temple is bound by nothing. But whoever swears by the gold of the temple is bound by the oath.’ Blind fools! Which is greater, the gold or the temple that makes the gold sacred? And, ‘Whoever swears by the altar is bound by nothing. But if anyone swears by the gift on it he is bound by the oath.’ You are blind! For which is greater, the gift or the altar that makes the gift sacred? So whoever swears by the altar swears by it and by everything on it. And whoever swears by the temple swears by it and the one who dwells in it. And whoever swears by heaven swears by the throne of God and the one who sits on it.

We must therefore recognize God as sovereign over all, if we are going to practice radical righteousness. He is everywhere and hears everything, and we will be judged not only for breaking our oaths, but also for every word. Matthew 12:36-37 says, “I tell you that on the day of judgment, people will give an account for every worthless word they speak. For by your words you will be justified, and by your words you will be condemned.”

Revelation 22:15 describes those who are shut out of the kingdom of heaven as “everyone who loves and practices falsehood.” Our words will be judged; they will prove whether we are truly born again or not.

If we are going to practice radical truthfulness, we must recognize God as sovereign. He is everywhere, he hears all, and will judge all. Therefore, truth is important in every situation, not just some situations. Hebrews 4:13 says, “And no creature is hidden from God, but everything is naked and exposed to the eyes of him to whom we must render an account.”

Application Question: What are your thoughts about the fact that God will judge every one of our words? How should that affect our conversations?

To Practice Radical Truthfulness, We Must Guard Ourselves from the Evil One by Only Speaking Truth

Let your word be ‘Yes, yes’ or ‘No, no.’ More than this is from the evil one.

Matthew 5:37

Interpretation Question: What was Christ challenging believers to do when he said, “Let your word be ‘Yes, yes’ or ‘No, no’?

As a general principle, people use oaths in regular conversations because their integrity is in doubt. Christ says that the members of his kingdom should not have to resort to oath taking. We are called to simply say, “Yes” or “No.”

When Christ said, “Let your ‘word,’” he uses “logos,” which can be translated not only as “word” but also as “speech” or “communication.”⁶ This emphasizes that not only should our oaths be truthful but our regular daily conversations. We should avoid exaggerations which are shared to display ourselves in a more favorable light. We should avoid half-truths which are often given to avoid consequences. Our words at all times must be truthful.

Interpretation Question: What did Christ mean by anything less is from the evil one?

Satan is a liar and the father of lies (John 8:44). When we practice dishonesty, we not only model the devil but open the door for him to use and speak through us. In the same way, Satan spoke through Peter in order to try to convince Jesus to not go to the cross (Matt 16:23), we are no less vulnerable to the enemy’s tactics. When we accept lies and then begin to speak them, we allow Satan to use our voice box to deceive, discourage, and destroy. We must be aware of this reality.

In Ephesians 6:14, Paul said that we protect ourselves from Satan’s attacks by putting on the belt of truth. We must know God’s Word if we are going to stand against the evil one and his deceptions. We must not only know it, but we must constantly speak it.

In Joshua 1, when God commissioned Joshua to lead Israel, God told him to meditate on God’s Word day and night and to never let it depart from his lips (v. 8). Joshua was to continually talk about the Word of God. He was to teach and encourage others with it. If he did this, he would be successful in fulfilling God’s call. No doubt, this promise is for us as well. We must know God’s Truth and speak it to ourselves and others. By doing this, we leave no room for the devil in our lives. If we are going to live the radical integrity of the kingdom, we must always speak the truth, including God’s Word.

Application Question: As with Peter speaking to Christ, in what ways does the enemy try to speak through you, whether to yourself or others (Matt 16:22-23)? How can we recognize his lies and have victory over them?

Conclusion

How can we practice radical truthfulness in a world of deception?

To Practice Radical Truthfulness, We Must Reject Deceptive Practices
To Practice Radical Truthfulness, We Must Recognize God as Sovereign
To Practice Radical Truthfulness, We Must Guard Ourselves from the Evil One by Only Speaking Truth

Scripture quotations marked (KJV) are from the King James Version of the Bible.

All emphases in Scripture quotations have been added.

¹ Carson, D. A. (1999). Jesus’ Sermon on the Mount and His Confrontation with the World: An Exposition of Matthew 5–10 (p. 50). Grand Rapids, MI: Baker Academic.

² Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (p. 113). Wheaton, IL: Crossway Books.

³ Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (p. 127). Wheaton, IL: Crossway Books.

⁴ Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (p. 127). Wheaton, IL: Crossway Books.

⁵ Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (pp. 127–128). Wheaton, IL: Crossway Books.

⁶ MacArthur, J. F., Jr. (1985). Matthew (p. 326). Chicago: Moody Press.

Biblical Topics:

Passage:

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16. The Kingdom Response To Personal Injustice (Matthew 5:38-42)

“You have heard that it was said, ‘An eye for an eye and a tooth for a tooth.’ But I say to you, do not resist the evildoer. But whoever strikes you on the right cheek, turn the other to him as well. And if someone wants to sue you and to take your tunic, give him your coat also. And if anyone forces you to go one mile, go with him two. Give to the one who asks you, and do not reject the one who wants to borrow from you.

Matthew 5:38-42 (NET)

How should we respond towards personal injustice—when people hurt and offend us? Scripture teaches that the Christian response must be very different from the world’s.

In the Sermon on the Mount, Christ teaches about the righteousness of kingdom citizens. He said in Matthew 5:20 that if our righteousness doesn’t surpass the righteousness of the teachers of the law and Pharisees, we will not enter the kingdom of heaven. Then Christ describes six misinterpretations of the Old Testament law by Israel’s teachers. He considered murder (Matt 5:21-26), adultery (Matt 5:27-30), divorce (Matt 5:31-32), and oaths (Matt 5:33-37). In Matthew 5:38-42, he considers the fifth misinterpretation of the law—“eye for eye” and next he’ll consider “hate your enemy” (Matt 5:43-48). The Pharisees’ teachings on all these subjects were incorrect. On each of these, they lessened the standard of God’s law. They did the same with the OT’s teaching on “eye for eye, and tooth for tooth.”

“Eye for eye and tooth for tooth” was a fundamental principle of OT civil law. It taught that the punishment must fit the crime. This principle was the basis of many ancient laws including the Code of Hammurabi, which was written over 100 years before the Mosaic law ¹, and it is the basis of the legal system today. In Latin, it is called lex talionis; it is the same idea found in the expressions “tit for tat” or “quid pro quo.”² As with all the OT law, it represented God’s righteousness and was a good law. It was especially good because it allowed for fairness in the administration of justice and it restrained man’s sinful nature. Typically, when somebody hurts us, we want more than an eye for eye. The selfish anger inside of us typically wants a face or a body for an eye. We saw this in the story of the rape of Jacob’s daughter, Dinah, by a Hivite (Gen 34). When the brothers’ heard about this, instead of taking the culprit to court and seeking an equal punishment, they killed all the men from the culprit’s village. They took much more than an eye for an eye. Blood feuds like this were common in the ancient world. Therefore, God’s law restrained sin.

Interpretation Question: How were the Jewish teachers of the law abusing the OT law, “Eye for eye and tooth for tooth”?

“Eye for eye and tooth for tooth” was never to be judged and implemented by individuals. It was always meant to go before the court system. Exodus 21:22-25 says:

“If men fight and hit a pregnant woman and her child is born prematurely, but there is no serious injury, he will surely be punished in accordance with what the woman’s husband demands of him, and he will pay what the court decides. But if there is serious injury, then you will give a life for a life, eye for eye, tooth for tooth, hand for hand, foot for foot, burn for burn, wound for wound, bruise for bruise.

The punishment for hurting this pregnant woman and potentially her baby had to be agreed upon by not only the husband but the court. The court would approve a punishment equal to the crime—eye for eye, tooth for tooth. It is worth noting that if the baby had died, the punishment would have been life for life. God reckoned the baby as an adult life, which disagrees with abortion laws in most countries.

The Pharisees applied the law of “eye for eye” not only to courts, but to personal relationships, which only justified the natural sin within the human heart. However, we as believers are not to be identified by obeying our sinful nature but our new nature. We are to live as citizens of heaven on earth. How then should we respond when others hurt us? Essentially, it could be summarized by simply saying, we must give up our rights. In the following verses, Christ describes four ways that we should give up our rights when wrongs are committed against us. These four examples probably have specific applications to being persecuted for our faith. In Matthew 5:10, Christ said, “Blessed are those who are persecuted for righteousness, for the kingdom of heaven belongs to them.” If we model the characteristics of the kingdom as seen in the Sermon on the Mount, we will be hated and persecuted by this world. And our response, on a personal level, should not be fighting for our rights—seeking an eye for an eye—but sacrificing our rights, even as Christ did on this earth when he went to the cross.

The teachings in this passage are some of the most abused verses in Scripture. Some have used these verses to support pacifism—the belief that any violence, including war, is unjustifiable. This has led some believers to not join the military, serve as policemen, work in government, or even practice self-defense. This passage has even been used to promote lawlessness and anarchy. Are these applications correct? As we study this passage, we’ll consider four ways believers should respond to personal injustice.

Big Question: What rights must Christians be willing to give up as they serve Christ and respond towards wrongs committed against them?

Christians Must Willingly Give Up Their Right to Retaliation

But I say to you, do not resist the evildoer. But whoever strikes you on the right cheek, turn the other to him as well.

Matthew 5:39

Interpretation Question: Does “do not resist the evildoer” mean that we should never resist evil or an evil person?

Some have said that “do not resist the evildoer” means that Christians should not resist evil at all in society—again not allowing a Christian to serve in the military or the justice system. However, when this verse is compared with other Scriptures, we know that this is a wrong interpretation. Even in this section of the Sermon on the Mount, Christ is confronting the Pharisees’ wrong teachings on the law. He is resisting evil. He did the same in John 2, when he went into the temple, flipped tables, and ran the people out who were cheating the worshipers. Most of the epistles are Christ’s apostles resisting evil and evil people, as they wrote to correct false teaching and false teachers. In fact, Christ commanded believers to resist evil among fellow church members. In Matthew 18:15-17, he said when someone is in sin, we should confront him first one on one, then with two or three others, and if he still won’t repent, it should be brought before the church. And if the person still clings to his sin, he should be removed from the congregation. To obey Christ, Christians must, in fact, resist evil! It’s part of their call as salt and light in the world. They are to expose and remove darkness.

To further support the need to resist evil people, Romans 13:1-7 says that God instituted government for that very purpose—to punish wrongdoers and reward those who do good. Romans 13:4 says: “For it is God’s servant for your good. But if you do wrong, be in fear, for it does not bear the sword in vain. It is God’s servant to administer retribution on the wrongdoer.”

Though Matthew 5:39 is often used to promote pacifism—the belief that all violence, including war, is unjustifiable—that interpretation contradicts the rest of Scripture. Throughout the OT, God called nations and court systems to punish others for their sins. Even Israel was sent to Canaan for a holy war to bring God’s judgment on a wicked people. And the NT teaches that governments and nations still play that role today. Because of this, there is something that theologians call a “just war.” For example, when a nation is committing genocide by wiping out people groups or minorities, it is just to stop them, even if violence is necessary. It is just and merciful. Therefore, we should commonly pray for our leaders, as they seek to bring peace nationally and throughout the world (1 Timothy 2:1-4), and we should consider whether God is calling us to serve among them. God is still calling Josephs, Joshuas, Moseses, Davids, and Daniels to serve in government—to protect people, bless them, and at times, to wisely execute justice.

Therefore, Christ is not commanding believers to never resist an evil person, and he certainly is not forbidding the government and court system from executing justice. This is made clear by the next phrase: “To the person who strikes you on the cheek, offer the other as well.” Christ was forbidding personal retaliation, not civil justice. He was dealing with how we respond when evil is committed against us personally. In that case, we should give up our right to retaliate and instead respond gently. His teaching doesn’t mean we should never call the police or seek justice from an authority. (We’ll talk more about this later). It means it is not our right to exact justice.

Interpretation Question: Does Christ’s command to turn the other cheek mean that we should never defend ourselves if somebody tries to physically assault us?

No, that doesn’t seem to be the cultural meaning of his statement. When Christ refers to being slapped on the right cheek, he is not referring to being physically attacked. To be slapped on the right cheek, one would need to use the back of one’s right hand (as most people are right handed), which was culturally considered a deep insult. According to rabbinical law, being slapped with the back of the hand was twice more offensive than being slapped with an open hand.³ It was like being called a nothing and, in context, it probably referred to being called a heretic.⁴ Again, Christ is probably referring to being persecuted for the faith, as demonstrated by Matthew 5:10-12. Following Christ often led to persecution. A Christian might have been slapped and shamed by family, friends, or even a rabbi for turning from Judaism to Christianity.

Christ taught that his followers should not respond with evil for evil. We should not slap back or try to hurt people when they insult us. Instead, we should willingly take the suffering and give up our right to retaliation.

Certainly, we saw this in the life of Christ. When others were being cheated in the temple, he was like a lion. He fought for their rights and the honor of God. He resisted and exposed evil, as we are also called to do (Eph 5:11). But when the Pharisees raised up deceivers to lie about Christ at his trials, before he went to the cross, he was like a lamb. He said nothing (cf. Mk 14:55-61) and, instead, allowed God to defend him. Christians must do both—fight for others’ rights and, at the same time, in gentleness, be willing to give up our right to retaliation.

First Peter 2:20-23 says:

For what credit is it if you sin and are mistreated and endure it? But if you do good and suffer and so endure, this finds favor with God. For to this you were called, since Christ also suffered for you, leaving an example for you to follow in his steps. He committed no sin nor was deceit found in his mouth. When he was maligned, he did not answer back; when he suffered, he threatened no retaliation, but committed himself to God who judges justly.

When persecuted for our faith or for other reasons, believers must willingly endure suffering. Now, this does not forbid us from going to the police or the court, but it forbids us from taking judgment into our own hands. God has instituted the government, the law system, and authorities in general for those reasons. It is not our place to take vengeance. We see this with Paul when the Jews were trying to kill him while he was imprisoned in Caesarea. In response to the injustice, he appealed to Caesar—the highest court in the land (Acts 25). He used the justice system. We have that right as well.

How do you respond when others slap or insult you? Christ said kingdom citizens will give up their rights to personal retaliation. This supernatural character marks us as kingdom citizens in this world. We willingly suffer personal assaults in order to love God and others more than ourselves.

Application Question: Why is it so hard to give up our right to personal retaliation? Should believers always turn the other cheek when insulted? If not, why not, and how should we discern when to pursue justice? If possible, describe a time when you decided to turn the other cheek and the results.

Christians Must Willingly Give Up Their Right to Possessions

And if someone wants to sue you and to take your tunic, give him your coat also.

Matthew 5:40

Interpretation Question: What was Christ referring to when talking about being sued for a shirt and offering one’s coat as well?

The second right believers must be willing to relinquish for Christ is that of possessions. When Christ referred to being sued for a shirt, he was referring to a tunic, which was more like an ancient suit. A person would typically own multiple tunics. The coat, however, was very expensive, and people typically only owned one.⁵ Often, they were used as blankets to keep people warm at night and in the winter.

Would somebody ever sue another for his clothes? In those times, when people could not compensate with money, sometimes they would pay with clothing. In court, people could be sued for the very clothes on their body, especially if they didn’t have other valuables. However, according to the Mosaic law, people couldn’t be sued for their coats. Keeping one’s coat was an inalienable right. It was considered inhumane to take a person’s coat. How would they stay warm at night or in the winter? If it was taken as a pledge, it had to be returned by the evening (cf. Deut 24:12-14). Exodus 22:26-27 says:

If you do take the garment of your neighbor in pledge, you must return it to him by the time the sun goes down, for it is his only covering—it is his garment for his body. What else can he sleep in? And when he cries out to me, I will hear, for I am gracious.

Again, though this applies to being sued over possessions generally, it has specific reference to the persecution of Christians. Early Christians commonly experienced the loss of their property over their beliefs. Hebrews 10:32-35 says,

But remember the former days when you endured a harsh conflict of suffering after you were enlightened. At times you were publicly exposed to abuse and afflictions, and at other times you came to share with others who were treated in that way. For in fact you shared the sufferings of those in prison, and you accepted the confiscation of your belongings with joy, because you knew that you certainly had a better and lasting possession. So do not throw away your confidence, because it has great reward.

They joyfully accepted the confiscation of their property. Was it theirs? Absolutely. But, as they served Christ, they relinquished their rights to their possessions and didn’t fight over them. And so must we.

Our possessions are to be held with an open hand before the Lord. This will seem very difficult to those who have zealously strived to accumulate things: books, electronics, homes, and cars. However, Scripture teaches that the whole earth is the Lord’s (Ps 24:1). We don’t own anything. We are just stewards of the Lord’s resources. In fact, in Matthew 6:19-21, Christ calls us to not store up riches on the earth but to practice simplicity, since riches have a tendency to steal our hearts. Also, in 1 Timothy 6:6-8, Paul taught that we should learn to be content with food and covering. If we have understood and practiced these principles with our possessions, it will be much easier to relinquish them, if the Lord calls us to, and respond in love to those who persecute us.

We should also note that even though one had a legal right to keep his coat, in this case, he was not to avail himself of that right. In personal relationships, we should never seek vengeance, we should leave it to God or seek justice through the authorities. But at times, it is God’s will for us to not even insist upon our legal rights. First Peter 4:8 says, “love covers a multitude of sins.” In love, many times we should not only forgive but also not insist on justice. In 1 Corinthians 6, the members of the church were suing one another, and Paul sharply rebukes them by saying: “The fact that you have lawsuits among yourselves demonstrates that you have already been defeated. Why not rather be wronged? Why not rather be cheated?” (v. 7). Essentially, he says why not love them and Christ more than your personal rights. This is the Christian way, and so we must prayerfully consider this in situations where our legal rights are violated.

Are you willing to let go of your possessions out of devotion to Christ and love for those who seek to harm you? These types of sacrifices are commonly the way God saves our enemies and draws them to repentance.

Application Question: Why is it so hard to give up our rights to our possessions? Why should we be willing to give them up, even when they are unjustly taken?

Christians Must Willingly Give Up Their Right to Personal Time

And if anyone forces you to go one mile, go with him two.

Matthew 5:41

The next example Christ shares considers our right to our time. Roman soldiers had legal rights to make a civilian carry their luggage up to one Roman mile, which was slightly less than a mile today. However, they could not make civilians carry the luggage longer than that.⁶ This is probably what happened with Simon of Cyrene when he was forced to carry Jesus’ cross (Matt 27:32). The Jews hated such impositions. When Christ said this, he separated himself from the zealots and others who wanted to overthrow the government because of such infractions. Though we may not have direct applications to this in our society, there are certainly indirect applications. James Boice said:

To us that means that we are not to be resentful when people call us on the telephone and take up valuable time—just because they do not have anything to do. And we are not to be surly when we are given added work at the office, are saddled with someone else’s work, or are sent out for coffee when we are in the middle of something we think important. We are to do it cheerfully and as unto the Lord.⁷

How do you respond when someone imposes on your time and energy? Are you gracious? Do you recognize that your time and energy are the Lord’s and he can use them, as he sees fit? Do you trust God’s sovereignty in the interruptions of the day—including disruptions and impositions by those who are rude and disrespectful, like a difficult boss or family member? Our time is not ours. It is the Lord’s, and we must use it even to serve those who hurt and harm us. This is often God’s method of saving the lost and bringing repentance in the lives of the redeemed.

Are you offering your time to the Lord? Are you willing to sacrifice it for the benefit of others, even the rude and unthankful? Sacrifice of time and energy for others, including the unthankful, will mark kingdom citizens in this world. Does it mark you?

Application Question: Why is giving up our time for others so difficult, especially when they are ungrateful? How can we prepare for unplanned interruptions and handle them graciously? Describe a time you willingly sacrificed time and energy for someone who was rude and/or ungrateful and the effects of that sacrifice on them and yourself.

Christians Must Willingly Give Up Their Right to Personal Money

Give to the one who asks you, and do not reject the one who wants to borrow from you.

Matthew 5:42

Finally, we must not only sacrifice our rights to retaliate, to our own possessions, and to our time, we also must give up our rights to our money. Again, this is very difficult to hear, as money is very hard to earn and even harder to keep. We naturally feel that since we earned our money, it is not right for anybody else to have it. We often struggle with the government taking so much of our money in taxes. In our hearts, we think, “I earned this! Why are they taking it!?” With the poor, we think, “Why don’t they work for their own money and stop being lazy!?” But if we are followers of Christ, our money is the Lord’s, and we are to be extremely generous with it.

Christ said to give to the one who asks and to not turn away the one who wants to borrow. Now this, maybe more than the other statements, seems impossible to follow. If we give to everyone who asks, then we’ll have no money. How can this be done? Well, first Christ is not talking about giving to those who do not have legitimate needs or who would use the money in harmful ways like purchasing alcohol. Sometimes giving to others will actually hurt them. There is a need for discernment. In 2 Thessalonians 3, there were people in the church not working to provide for their needs who were waiting on the coming of Christ. In order to do this, they began to depend on the generosity of other church members. However, Paul said if people do not work, they shouldn’t eat (v. 10). The church was called to not support these errant members but to warn and challenge them in love (v. 15). There is a need for discernment—we certainly shouldn’t give money to every request.

With that said, sometimes it is very hard, if not impossible, to discern if the needs are legitimate. Certainly, we must try our best. But when it is impossible, it has been said that it is better “to help a score of fraudulent beggars than to risk turning away one man in real need.”⁸ There is wisdom in this saying that believers should heed.

In general, our use of money is a tremendous indicator of our spiritual health. It reveals what we love. Do we love ourselves more than God and others? First John 3:17-18 says,

But whoever has the world’s possessions and sees his fellow Christian in need and shuts off his compassion against him, how can the love of God reside in such a person? Little children, let us not love with word or with tongue but in deed and truth.

John is giving tests of true salvation (according to his statement in 1 John 5:13). One of the tests is whether we are generous to needy believers. If not, do we really love God? Is his love truly abiding in us? The implied answer is no. True salvation will change our relationship with God, others, and even our money. Others will be more important than our money. Christ said that people will know that we are his disciples by the way that we love one another (John 13:35).

Does the way that we use our money and other resources demonstrate that we are true believers? Are we sacrificially loving others with our money?

Now with that said, we are also commanded to care for our family. Paul said if we don’t care for our family, we are worse than an infidel (1 Tim 5:8). We practice our faith by first caring for our families, but we also practice it by loving others sacrificially. Ephesians 4:28 says, “The one who steals must steal no longer; rather he must labor, doing good with his own hands, so that he may have something to share with the one who has need.” Believers should work to not only provide for themselves and their family but to help others in need.

In following Christ, are you giving up your rights to your finances? Listen, Christ offers the best retirement plan that anyone can ask for: “But above all pursue his kingdom and righteousness, and all these things will be given to you as well” (Matt 6:33). He taught “give and it shall be given unto you” (Lk 6:38). And, Paul said this in 2 Corinthians 9:6-9:

My point is this: The person who sows sparingly will also reap sparingly, and the person who sows generously will also reap generously. Each one of you should give just as he has decided in his heart, not reluctantly or under compulsion, because God loves a cheerful giver. And God is able to make all grace overflow to you so that because you have enough of everything in every way at all times, you will overflow in every good work. Just as it is written, “He has scattered widely, he has given to the poor; his righteousness remains forever.”

There are many promises given to those who are generous givers: God promises to bless givers with all their needs and with tremendous open doors for good works. As they faithfully give, God will provide their needs and expand their ministries.

Have you given up your rights to your money? Are you using your money to bless those in need, including those who harm you? Romans 12:20-21 says, “Rather, if your enemy is hungry, feed him; if he is thirsty, give him a drink; for in doing this you will be heaping burning coals on his head. Do not be overcome by evil, but overcome evil with good.”

In order to do this, we must be willing to use our money to bless the unlovable. When we do this generously and joyfully, we look like God, and God will bless us.

Is your money the Lord’s—for him to use to bless others as he wills? Or is your money primarily used for selfish purposes?

Application Question: What makes Jesus’ teaching about giving money to whoever asks so difficult? How can we practice this kind of generosity? What are some probing questions to ask ourselves for discerning when to give and when not to?

General Applications

1. In responding to personal injustice, we must remember that as followers of Christ, we are called to take up our cross (Luke 14:27)—meaning give up our rights.

Christ was just and deserved no punishment, but he gave up his rights and entrusted them to God. In the same way, we must give up our rights as we serve others and at times experience injustice. We must daily take up our crosses as we follow our Lord. Our lives should not be worldly—consumed with our right to retaliation, possessions, time, and money. Our primary duty and right are to sacrificially love God and others, which at times includes bearing the insults and pain caused by others.

In Luke 14:27, Christ said, “Whoever does not carry his own cross and follow me cannot be my disciple.” The life of the cross is proof that we are disciples, and therefore saved. Have you given up your rights? Are you carrying your cross by dying to your rights?

2. In responding to personal injustice, we must remember that the ability to give up our rights is supernatural—given through the Spirit of God.

As believers, we still have a flesh that wants to fight for our rights—it desires to hold grudges and seek revenge. However, as we live a life of the Spirit, by obeying God and abiding in him, the fruits of the Spirit are born in our lives: love, joy, peace, patience, perseverance, goodness, etc. (Gal 5:22-23). Therefore, we must repent when we walk in the flesh, and we must pray for grace to love those who are unlovable and to give up our right to retaliation. As we draw near Christ through prayer, time in the Word, fellowship, and obedience, he empowers us to live like him. Galatians 5:16 says to walk in the Spirit, and we will not fulfill the lusts of the flesh.

3. In responding to personal injustice, we must remember that love is the primary way we minister to those who hurt us, and God is the one who pursues justice.

Again, Romans 12:17-21 says:

Do not repay anyone evil for evil; consider what is good before all people. If possible, so far as it depends on you, live peaceably with all people. Do not avenge yourselves, dear friends, but give place to God’s wrath, for it is written, “Vengeance is mine, I will repay,” says the Lord. Rather, if your enemy is hungry, feed him; if he is thirsty, give him a drink; for in doing this you will be heaping burning coals on his head. Do not be overcome by evil, but overcome evil with good.

God will bring vengeance; we should bring love. Now certainly, when God places us in positions of authority such as a parent, boss, or government official, we must, as his representatives, bring discipline in those positions. But in that discipline, we must remember mercy and seek to act in a way that is fair and God-honoring.

4. In responding to personal injustice, we must remember that the life of the cross is a rewarded life.

In Matthew 5:5, Christ said, “Blessed are the meek for they will inherit the earth.” Though we don’t fight for our rights now but, instead, choose to sacrifice and serve others, one day everything will be given to us. Though, as Christians, we sacrifice much of what the world pursues and fights for, we will one day be rewarded eternally. It will all be worth it in the end. In eternity, the reward for the meek will be great.

Does your life bear the marks of kingdom citizens—willing to lovingly bear the burden and pain from others—or citizens of this world—consumed with your personal rights and comfort?

Application Question: What other applications did you take from Jesus’ teaching on “eye for eye” and our need to give up our rights in love for God and others?

Conclusion

Consider Kent Hughes inspiring thoughts on this passage:

Jesus changes our lives! We no longer consider it our duty to get even. “Eye for eye, tooth for tooth” is fine for the court, but not for our relation to others—even our enemies. Thanks to Jesus, we have let go of our legalistic obsession with fairness. We are glad that Jesus was not fair with us, for if we were to have gotten what was coming to us, it would not have been good. As Jesus’ followers we give ourselves to the highest welfare of others, even our enemies. We put up with the sins and insults of others for Christ’s sake and theirs. Though hurt many times before, we refuse to withdraw into the shell of self. We do not run from hurt. We appear weak, but we are strong, for only the most powerful can live a life like this. But the power is not ours, but Christ’s. Everything comes from Christ.⁹

How should Christians respond to personal injustice?

Christians Must Willingly Give Up Their Right to Retaliation
Christians Must Willingly Give Up Their Right to Possessions
Christians Must Willingly Give Up Their Right to Personal Time
Christians Must Willingly Give Up Their Right to Personal Money

Scripture quotations marked (KJV) are from the King James Version of the Bible.

All emphases in Scripture quotations have been added.

¹ MacArthur, J. F., Jr. (1985). Matthew (pp. 329–330). Chicago: Moody Press.

² MacArthur, J. F., Jr. (1985). Matthew (pp. 329–330). Chicago: Moody Press.

³ Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (p. 133). Wheaton, IL: Crossway Books.

⁴ Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (p. 133). Wheaton, IL: Crossway Books.

⁵ Boice, J. M. (2002). The Sermon on the Mount: an expositional commentary (pp. 137–138). Grand Rapids, MI: Baker Books.

⁶ MacArthur, J. F., Jr. (1985). Matthew (pp. 334–335). Chicago: Moody Press.

⁷ Boice, J. M. (2002). The Sermon on the Mount: an expositional commentary (p. 138). Grand Rapids, MI: Baker Books.

⁸ MacDonald, W. (1995). Believer’s Bible Commentary: Old and New Testaments. (A. Farstad, Ed.) (pp. 1222–1223). Nashville: Thomas Nelson.

⁹ Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (pp. 136–137). Wheaton, IL: Crossway Books.

Biblical Topics:

Passage:

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17. Radical Love: The Ethic Of Kingdom Citizens (Matthew 5:43-48)

“You have heard that it was said, ‘Love your neighbor’ and ‘hate your enemy.’ But I say to you, love your enemy and pray for those who persecute you, so that you may be like your Father in heaven, since he causes the sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous. For if you love those who love you, what reward do you have? Even the tax collectors do the same, don’t they? And if you only greet your brothers, what more do you do? Even the Gentiles do the same, don’t they? So then, be perfect, as your heavenly Father is perfect.

Matthew 5:43-48 (NET)

How can we practice the radical love of the kingdom?

In this text, Christ gives believers the highest standard one can aim for—being like God. He says, “Be perfect, as your heavenly father is perfect” (v. 48). The word “perfect” can also be translated as “mature.” It has to do with an end, an aim, a goal, or a purpose.¹ In the context, this goal is to love like God. In fact, Christ says that when we love our enemies, we show ourselves to be children of God—mature children that look like him.

In this part of the Sermon on the Mount, Christ continues teaching how the believers’ righteousness must surpass that of the Pharisees and teachers of the law in order to enter the kingdom of heaven (Matt 5:20). He has tackled five misinterpretations of the law where the religious leaders lowered God’s standards: murder, adultery, divorce, oaths, and eye for an eye. This is the sixth and final one where Christ discusses love for our enemies.

True salvation changes a person’s life, and this is most clearly seen in the radical way a believer loves. There should be a supernatural love in the life of believers, which distinguishes them from the world. In Matthew 5:47, Christ says, “And if you only greet your brothers, what more do you do? Even the Gentiles do the same, don’t they?” Christians should be marked by “more”—they should have a radical love.

In this study, we will consider principles about this radical love. As we consider these, we must ask ourselves, “Is the radical love of the kingdom being demonstrated in my life?”

Big Question: What principles about the kingdom’s radical love can be discerned from Matthew 5:34-48?

Radical Love Should Be Demonstrated to All People

“You have heard that it was said, ‘Love your neighbor’ and ‘hate your enemy.’

Matthew 5:43

Interpretation Question: How did the Jews interpret “love your neighbor” (Lev 19:18)?

Who one’s neighbor was, was a running theological debate among the Jews. When Christ taught that loving God and loving one’s neighbor were the greatest laws, a Jew questioned, “Who is my neighbor?” as though it wasn’t obvious (Lk 10:29). Christ answered by teaching the Parable of the Good Samaritan (v. 30-37). Jews hated Samaritans, so it would have challenged their thought of who a neighbor was. A Jewish man was hurt and, while religious leaders walked by and did nothing to help him, a Samaritan cared for him and gave him the help needed.

At this point in history, the religious leaders taught a very limited view of “love your neighbor.” It referred only to Jews—not to Gentiles, and certainly not to one’s enemy.

Interpretation Question: How did they come to the conclusion that loving their neighbor only referred to fellow Jews?

Leviticus 19, where the Jews were called to love their neighbor (v. 18), begins with “Speak to the whole congregation of the Israelites” (v. 1). Moses wrote this to the Jewish nation, so they argued that loving one’s neighbor was limited by that context. However, even within chapter 19, there are many calls to love Gentiles. Leviticus 19:33-34 says:

“‘When a foreigner resides with you in your land, you must not oppress him. The foreigner who resides with you must be to you like a native citizen among you; so you must love him as yourself, because you were foreigners in the land of Egypt. I am the Lord your God.

This was a choice omission by the religious leaders. Among Jews living in Christ’s day, this belief was very common. The Qumran sect who preserved the Dead Sea Scrolls had a common saying, “Love the brother; hate the outsider.” Essentially, many Jews believed it was their duty to love fellow Israelites and hate outsiders.² Instead of love, racism and ethnocentrism were exalted.

Sadly, these types of views, though not explicitly taught, are not uncommon among Christians today. It has often been said that Sunday morning is the most segregated day of the week. It is the time where people of the same ethnicity and socio-economic status gather to worship God—away from those outside of that community. Of course, there is nothing wrong with gathering with those like us; however, there is a problem when others are intentionally excluded and racist and classist views are harbored. It’s not uncommon for a Christian of one race or socio-economic background to not be allowed to date or marry a believer from another race or socio-economic background. The rich and educated are often exalted and the poor and less educated are commonly looked down on. The church often doesn’t love its neighbor—it has a limited love like the world. Racism and partiality flood our churches.

Paul describes the acts of our sinful nature this way: “idolatry, sorcery, hostilities, strife, jealousy, outbursts of anger, selfish rivalries, dissensions, factions” (Gal 5:20). Until the death of our bodies or Christ’s return, we will harbor a sinful nature and therefore, struggle with a propensity to get into factions based on race, culture, wealth, education, and even secondary doctrines. Sadly, the teachings of our spiritual leaders often facilitate these wrong views, even if they only come from parents. This discord was evident in the early church as Greek widows were being neglected in preference for the Jewish widows in Acts 6. In Galatians 2, Paul confronted Peter for shunning the Gentile Christians when other Jewish leaders were around. This partiality was also happening among the Jewish Christians in James 2, as they were favoring the wealthy over the poor. This divisive, worldly spirit is still as prevalent in the church today as it was in the early church.

In Matthew 5:43-48, Christ properly interpreted the law—leaving no room for racism and partiality. People of the kingdom of heaven should not practice racism, classism, ethnocentrism, or general dislike for those different from us, whether that be because of personality or background. Christ’s death on the cross purchased a people for God of every race, tongue, nationality, and socio-economic background. What was separated because of sin, Christ brought together through his death. The body of Christ is a Jewish and Gentile bride without factions of any kind—no first or second-class citizens. Therefore, we should be characterized by a radical love for all.

What are your views towards outsiders—those of a different race, ethnicity, and socio-economic status? Do you treat them differently than those who are like you? Have you conquered the spirit of hate, dissension, and factions in your heart? Kingdom citizens should be radically different than this racist and divided world. Are you truly loving your neighbor—including people who are different from you?

Application Question: In what ways have you seen or experienced racism, classism, and ethnocentrism in our contemporary culture? How have you seen it operating within the church? How should we conquer this worldly spirit—in our lives and others?

Radical Love Should Be Demonstrated Specifically to Enemies

But I say to you, love your enemy and pray for those who persecute you.

Matthew 5:44

Interpretation Question: How did the religious leaders conclude that the Jews should hate their enemies?

Not only did the religious leaders of Jesus’ day teach the need to dislike Gentiles but also to hate one’s enemies. Again, they limited the understanding of “loving your neighbor” to Jews and likeable people. However, Christ’s teaching to love one’s neighbor even applied to one’s enemies. In fact, this was taught throughout the Jewish law. Consider the following verses:

“If you encounter your enemy’s ox or donkey wandering off, you must by all means return it to him. If you see the donkey of someone who hates you fallen under its load, you must not ignore him, but be sure to help him with it.

Exodus 23:4-5

If your enemy is hungry, give him food to eat, and if he is thirsty, give him water to drink, for you will heap coals of fire on his head, and the Lord will reward you.

Proverbs 25:21-22

These verses emphasized how Jews should treat those who personally harmed them. It did not refer to judicial situations like war or a civil court case.

Well, then we must ask, “How did the religious leaders come to the conclusion that the Jews must hate their enemies?” It’s not hard to understand. The leaders considered how the Lord commanded the Jews to wipe out all the Canaanites—not sparing any of them—and applied that to enemies in general. They also drew this conclusion from the imprecatory Psalms which often displayed a great animosity towards one’s enemies. (Imprecatory means to call down curses upon.) For example, Psalm 139:19-22 says:

If only you would kill the wicked, O God! Get away from me, you violent men! They rebel against you and act deceitfully; your enemies lie. O Lord, do I not hate those who hate you, and despise those who oppose you? I absolutely hate them, they have become my enemies!

These are difficult verses; they ask for God to slay the wicked. David declares that he hates and abhors those who rebel against God, and that he counts them as enemies. It is not hard to understand how the religious leaders came to the conclusion that Jews should hate their enemies.

With that said, it is clear that the Old Testament taught the Jews to love their enemies in many passages including the ones we just considered (Prov 25:21-22, Ex 23:4-5). And it is also clear that some passages seem to teach hate for enemies by doctrine and example.

Interpretation Question: How can we reconcile these two seeming contradictions—the call to love enemies and the animosity seen in the slaying of the Canaanites and the imprecatory Psalms?

Here are a few thoughts:

Verses that emphasize hate, especially in the imprecatory Psalms, are written from a judicial standpoint and not a personal one. For example, David writes as the King of Israel who was called to execute judgment on the Canaanites—a sinful people God had called Israel to wipe out. God was going to wipe them out as an act of justice because of their excessive and violent sins: They sacrificed their children to false gods and practiced gross immorality and violence like the people in Sodom and Gomorrah. Israel was called to execute God’s wrath and anger on these people. Romans 13:1-5 teaches that this is the government’s role—officials are God’s servants called to execute wrath on wrongdoers. Therefore, the execution of the Canaanites and the imprecatory Psalms express this judicial role. Properly interpreted, they don’t teach Israelites, or us, to practice personal animosity towards enemies (cf. Prov 25:21-22). That was the misinterpretation of the religious leaders, which Christ was correcting.
In addition, God’s judgment, as expressed towards Canaan and in the imprecatory Psalms, reflects God’s righteous anger, which we should also have. Ephesians 4:26 actually calls us to “Be angry and do not sin” (ESV). Sometimes we’re in sin because we’re not angry. We should be angry when God is dishonored and people hurt (cf. John 2:13-16). However, in response to personal wrong, we should be gentle, even as Christ was (cf. 1 Pet 2:21-23).

Often, we only emphasize that God is love, as he epitomizes it. But God also epitomizes perfect anger and wrath. God is holy, and he hates sin. In contrast with our common saying, “Hate the sin and not the sinner,” Scripture doesn’t really separate sin from the sinner. A person who lies is a liar. A person who commits adultery is an adulterer. A person who commits murder is a murderer. Believe it or not, God hates sin and the sinner, and at the same time, loves them. That is why Christ died for sinners; he died for sinners to demonstrate God’s love for them but also to pay the penalty for their sins by bearing God’s wrath. It’s a paradox—God both loves and simultaneously hates. Consider the following verses:

For this is the way God loved the world: He gave his one and only Son, so that everyone who believes in him will not perish but have eternal life.

John 3:16

The Lord approves of the godly, but he hates the wicked and those who love to do violence.

Psalm 11:5

Certainly you are not a God who approves of evil; evil people cannot dwell with you. Arrogant people cannot stand in your presence; you hate all who behave wickedly. You destroy liars; the Lord despises violent and deceitful people.

Psalm 5:4-6

In the New Testament, this hate or anger is often called God’s wrath. John 3:36 says, “The one who believes in the Son has eternal life. The one who rejects the Son will not see life, but God’s wrath remains on him.” This is the state of all of mankind apart from Christ. God loves them, as he desires for them to repent of their sin, believe in Christ, and follow him as Lord and Savior. But he also hates both the sinner and the sin itself—his wrath abides on sinners and on the cross his wrath abided on Christ for sinners. If we will not repent and accept his Son, God will judge us eternally. Therefore, both love and hate are characteristics of God. And as we follow him, they should both manifest in our lives. We must love, and we must hate. However, Scripture teaches that our hate must not be selfish and vindictive—concerned with personal retaliation (Matt 5:43-44). It must be concerned with God’s glory and the benefit of others. John Stott put it this way:

The truth is that evil men should be the object simultaneously of our ‘love’ and of our ‘hatred’, as they are simultaneously the objects of God’s (although his ‘hatred’ is expressed as his ‘wrath’). To ‘love’ them is ardently to desire that they will repent and believe, and so be saved. To ‘hate’ them is to desire with equal ardour that, if they stubbornly refuse to repent and believe, they will incur God’s judgment. Have you never prayed for the salvation of wicked men (e.g., who blaspheme God or exploit their fellow humans for profit as if they were animals), and gone on to pray that if they refuse God’s salvation, then God’s judgment will fall upon them? I have. It is a natural expression of our belief in God, that he is the God both of salvation and of judgment, and that we desire his perfect will to be done.³

The Preacher’s Outline and Sermon Bible adds:

We cannot love with a perfect love, nor can we hate with a perfect hatred. But God can both love and hate perfectly, because He is God. God can hate without sinful intent. He can hate the sinner in a perfectly holy way and still lovingly forgive the sinner at the moment of repentance and faith (Malachi 1:3; Revelation 2:6; 2 Peter 3:9).⁴

The Pharisees’ misinterpretation of the law allowed people to hate those who wronged them—apart from a judicial context and in a selfish manner. However, Scripture does not allow that. We are called to love our enemies. There is a righteous anger, especially towards those who dishonor God and hurt people; however, we tend to fall short of the righteous anger of God, as it becomes selfish anger (cf. Jam 1:20). Like Stott said, we must love in the sense that we want people to repent and turn to God, and we should go out of our way to act lovingly towards these people. But we must hate in the sense that if people continue in rebellion towards God, that we desire for God to vindicate himself and bring justice. Ultimately, when we pray the Lord’s Prayer—your kingdom come, your will be done—we are praying for his justice (Matt 6:10). When Christ brings his kingdom, he will judge the earth. This is what the martyrs in heaven cry out for in Revelation 6:9-11, as they ask for the holy God to judge the inhabitants of the earth and avenge their blood. The Jews wrongly applied this reality to their honor instead of God’s honor, and they applied it to personal situations rather than judicial. Therefore, they neglected to practice God’s radical love for all, including their enemies, and kept the Jews from practicing it.

Observation Question: How should we demonstrate radical love towards our enemies?

Christ implies two ways:

1. Love must be demonstrated in acts of kindness.

When Christ calls us to love our enemies, he uses the Greek word “agape.” This word is not primarily an emotional love but a volitional love. It is an act of the will, and therefore implies acts of kindness. In 1 Corinthians 13, Paul uses fifteen verbs to describe agape: love is kind, love is patient, love perseveres, love never thinks the wrong, etc.⁵ Agape certainly involves attitude, but it is best described by what it does. In fact, in the parallel passage of Luke 6:27, Christ said, “love your enemies, do good to those who hate you.” This is the way God loved us: Romans 5:8 says, “But God demonstrates his own love for us, in that while we were still sinners, Christ died for us.” Though we were enemies and separated from God, God acted in love towards us by dying for us. We must do the same to those who wrong us. We must love them by performing acts of kindness to them. Romans 12:20-21 says: “Rather, if your enemy is hungry, feed him; if he is thirsty, give him a drink; for in doing this you will be heaping burning coals on his head. Do not be overcome by evil, but overcome evil with good.”

However, it also must be noted that by acting in kindness to them, our emotional love for them will also grow. C.S. Lewis’ comments on loving our neighbor, and thus our enemy, are helpful:

The rule for all of us is perfectly simple. Do not waste your time bothering whether you ‘love’ your neighbour; act as if you did. As soon as we do this we find one of the great secrets. When you are behaving as if you loved someone, you will presently come to love him. If you injure someone you dislike, you will find yourself disliking him more. If you do him a good turn, you will find yourself disliking him less. … The difference between a Christian and a worldly man is not that the worldly man has only affections or ‘likings’ and the Christian has only ‘charity.’ The worldly man treats certain people kindly because he ‘likes’ them; the Christian, trying to treat every one kindly, finds himself liking more and more people as he goes on—including people he could not even have imagined himself liking at the beginning.⁶

As we show acts of kindness to others, especially our enemies, we will find our love for them growing.

2. Love must be demonstrated through prayer.

Out of love, the Lord also calls us to pray for those who persecute us.

Application Question: What types of petitions should we request for our enemies in prayer?

(1) Certainly, we should request for God to forgive them. In Luke 23:34, we saw this with Christ who prayed on the cross, “Father, forgive them, for they don’t know what they are doing.” The imperfect tense of that prayer suggests that he didn’t only pray this once, this was his continual prayer. He continually asked for their forgiveness, as they hammered spikes into his hands and feet, and raised his body up on the cross. As they continually mocked and derided him, Christ continually went into God’s presence pleading for their forgiveness. We should continually do the same, even in the midst of people hurting us or when the bad memories come back. (2) In our prayer, we should also request that the Lord restore and heal our relationships with our enemies. It’s God’s desire for us to live at peace with others (Rom 12:18). (3) In addition, we should also continually plead for their salvation and correction (1 Tim 2:1-4).

John Stott said this about praying for our enemies:

Moreover, if intercessory prayer is an expression of what love we have, it is a means to increase our love as well. It is impossible to pray for someone without loving him, and impossible to go on praying for him without discovering that our love for him grows and matures. We must not, therefore, wait before praying for an enemy until we feel some love for him in our heart. We must begin to pray for him before we are conscious of loving him, and we shall find our love break first into bud, then into blossom.⁷

In the Cost of Discipleship, Dietrich Bonhoeffer who pastored and eventually was killed in Nazi Germany described Christ’s call to pray for our enemies as the “supreme demand.” He said, “Through the medium of prayer, we go to our enemy, stand by his side, and plead for him to God.”⁸

Are you willing to plead for your enemies in obedience to Christ’s command? By doing this, you not only love your enemies but also grow in love for them. You also take part in God’s plan to redeem or correct these people. Let us remember that those who persecute us are the very ones God is calling us to pray for—they should be first on our prayer list. In a sense, by their constant antagonizations and our memories of those hurts, the Lord strongly encourages us to intercede on their behalf. Let us imitate Christ’s example by loving our enemies radically both by our acts of kindness and prayers.

Application Question: Why is it so difficult to do good to our enemies and pray for them? Describe a time that you acted kindly to your enemy and prayed for them instead of returning evil for evil. What were the results on your own life and the person?

Radical Love Proves the Salvation of Disciples

so that you may be like your Father in heaven, since he causes the sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.

Matthew 5:45

Interpretation Question: What did Christ mean by saying that showing love towards our enemies makes us “like” our Father in heaven?

In Matthew 5:45, Christ gives believers incentive for showing radical love to our enemies. The reason is that we may be like our “Father” in heaven. Other versions translate this “so that you may be sons of your Father who is in heaven” (ESV) or “that you may be children of your Father in heaven” (NIV). What did Christ mean by this? Obviously, no one enters the family of God, and therefore is saved, by loving others. Christ meant that this radical love distinguishes a child of God and, therefore proves that we are born again.

This is a very important doctrine and endeavor for everyone who professes Christ. This has been lost in much of Christendom, but there is a need to prove our salvation. At the end of the Sermon on the Mount, Christ warns:

Matthew 7:21-23

Among those who profess Christ, there are many who are self-deceived. Instead of obeying the will of the Father, they practice a lifestyle of evil. When others mistreat them, in rebellion towards Christ’s words, instead of loving and praying for them, they return evil for evil. Christ says in the last days, he will say to many professed believers, “I never knew you. Go away from me, you lawbreakers!” Love in a believer’s life is the proof of purchase. Christ said it this way, “Everyone will know by this that you are my disciples—if you have love for one another.” (John 13:35). Radical love, even for enemies, should mark believers in this world.

John, the disciple of love, said:

By this the children of God and the children of the devil are revealed: Everyone who does not practice righteousness—the one who does not love his fellow Christian—is not of God.

1 John 3:10

If anyone says “I love God” and yet hates his fellow Christian, he is a liar, because the one who does not love his fellow Christian whom he has seen cannot love God whom he has not seen.

1 John 4:20

Does radical love for believers and also your enemies mark your life? The absence of this love could prove that one is illegitimate—not a child of God. It is not natural for a person to love their enemies. It is a supernatural work from God in the life of someone who is truly born again. Romans 5:5 says “the love of God has been shed abroad in our hearts by the Holy Spirit” (paraphrase). At salvation, God pours out his “agape” in our hearts to love both him and others. To lack it to the least extent, might prove that we have never received it. God loves both the good and the evil. He provides rain and sunshine for those who don’t love him. He also sent his Son to die on the cross for those antagonistic towards him. To love “like” him is to prove that we are his children and therefore affirm our hearts before him.

It is important for each professed believer to have assurance of salvation; for within the church are both wheat and weeds, good fish and bad fish, sheep and goats. Therefore, Scripture calls for us to prove our salvation by our works. Consider the following verses:

but I declared to those in Damascus first, and then to those in Jerusalem and in all Judea, and to the Gentiles, that they should repent and turn to God, performing deeds consistent with repentance.

Acts 26:20

Put yourselves to the test to see if you are in the faith; examine yourselves! Or do you not recognize regarding yourselves that Jesus Christ is in you—unless, indeed, you fail the test!

2 Corinthians 13:5

Therefore, brothers and sisters, make every effort to be sure of your calling and election. For by doing this you will never stumble into sin

2 Peter 1:10

Are you demonstrating your repentance by your deeds? Are you examining yourself to see if Christ is in you? Are you making your calling and election sure? The primary way we do this is by our love. Radical love is a proof that Christ—the one who died for his enemies and prayed for them on the cross—is in us. This doesn’t mean we won’t fail at this. We will. But when we do, we should repent and come to Christ for grace to try again. If we are content to simply live a life of bitterness and unforgiveness towards those who have failed us, maybe we have never truly received the mercy of God (cf. Matt 5:7).

Does the way you respond to those who harm you confirm your citizenship? Remember Christ is teaching that if our righteousness doesn’t surpass that of the Pharisees and teachers of the law, we will not enter the kingdom of heaven (Matt 5:20). The Pharisees and teachers of the law were jealous, vengeful, and unforgiving. Though religious, they cursed, lied about, and murdered our Lord. If our love is no different than theirs, we have never truly been saved, and therefore, we will not enter the kingdom of heaven.

Application Question: In what way have you experienced a change in the way you respond to those who harm you since following Christ? How do you still struggle in this area? What should a person do if they have never experienced a change in their response to those who hurt them—in that they are still vindictive and unforgiving?

Radical Love Will Be Rewarded by God

For if you love those who love you, what reward do you have? Even the tax collectors do the same, don’t they? And if you only greet your brothers, what more do you do? Even the Gentiles do the same, don’t they? So then, be perfect, as your heavenly Father is perfect.

Matthew 5:46-48

Another incentive for demonstrating radical love is the fact that we will be rewarded for it. In Matthew 5:46, Christ begins to teach on the reality of heavenly reward. He continues this teaching throughout Chapter 6. He calls the disciples several times to not perform their works of righteousness (giving, praying, and fasting) to be seen by others—lest they lose their reward (6:1,3-4, 6, 17-18). He even commands them to store up riches in heaven instead of on earth (Matt 6:19-20). Christ wants his disciples to receive rewards from their Father. Rewards are the culmination of God’s approval and affirmation on our lives. Every believer should desire them (cf. Matt 25:14-30, 1 Cor 9:24-27).

In considering his kingdom, Christ said his disciples should live in such a way that they will be rewarded. They will be rewarded by practicing a life of secrecy instead of doing their works to be seen by others. They will be rewarded for living by faith instead of living for the things of this world. But they also will be rewarded for practicing a radical love to all, including those who harm them.

In 1 Corinthians 3:12-15, Paul said,

If anyone builds on the foundation with gold, silver, precious stones, wood, hay, or straw, each builder’s work will be plainly seen, for the Day will make it clear, because it will be revealed by fire. And the fire will test what kind of work each has done. If what someone has built survives, he will receive a reward. If someone’s work is burned up, he will suffer loss. He himself will be saved, but only as through fire.

One day, the works of believers will be tested by God and the works that last will be rewarded. One primary concern will be that of motives. Was everything we did motivated by love? In 1 Corinthians 13, Paul said we can do many radical things for God and others like speaking in the tongues of men and angels, prophesying great mysteries, having faith to move mountains, and offering all we have to the poor; however, if we don’t have love—agape—it will profit us nothing (v. 1-3). Only what is done out of agape—God’s radical love—will be recognized and rewarded.

Sadly, often the reason we serve others is to be seen, applauded, and potentially get promoted—we love to receive in return. That is how the world loves. However, receiving is not a condition for agape love. Agape love only cares about the object of its affection. This is how God loves us. He showers his rain and sunshine on the good and evil, without the condition of love being returned. In fact, he knows that we can’t return it, apart from his grace (cf. Rom 8:7). This is the type of love that God will test our hearts for, recognize, and reward in this life and throughout eternity.

What type of love are you showing to others? Is it a selfish love that needs to be seen, recognized, and returned by others? If so, it may profit others, but it will profit you nothing (1 Cor 13:3). Only agape love—radical love—will be honored and rewarded by God. Will your love be rewarded?

Application Question: What are your views on heavenly reward? Does the prospect of heavenly reward motivate you to serve God more faithfully and love people more radically? Why or why not?

Radical Love Distinguishes Believers from the World

Matthew 5:46-48

Interpretation Question: Who were the tax collectors and how were they viewed by the Jews?

Finally, Christ challenges his listeners by using the examples of tax collectors and pagans. The Pharisees and scribes considered tax collectors and Gentiles the lowest of the low—they were outside of God’s grace. Certainly, of all people, the religious leaders were better than them. Tax collectors were employed by the Roman government to collect a certain amount of taxes from the Jews, and whatever they collected over that amount was theirs to keep. Therefore, this led to widespread bribery, extortion, and overall corruption.⁹ The term ‘tax collector’ was essentially synonymous with being a crook—a rich crook. In addition, Jews hated tax collectors simply because they were employed by their enemies—the pagan Romans. Therefore, the examples of the tax collectors and pagans would have greatly challenged the spiritual leaders and Jews as they considered themselves God’s chosen, and everybody else, especially the tax collectors and pagans, was outside of God’s grace.

However, the love of the Pharisees and scribes was no different than theirs. They loved those who were likeable and hated those who were not. All they had was a human love instead of a supernatural love. Christian love should be noted by “more”—more than what the world offers. Christ calls us to be salt and light of the world and that is primarily demonstrated through our radical love.

Kent Hughes said it this way:

The question we must each ask is, is there a “more” in my love? Is there something about my love that cannot be explained in natural terms? Is there something special and unique about my love to others that is not present in the life of the unbeliever? These are important questions because if there is not a “more” to our love, if we love only those with whom we have something in common and who treat us well, if there is nothing more than that, we are perhaps not Christians at all. Notice, I did not say we must perfectly exhibit the “more” of his love. But is there a “more”?¹⁰

Are you living a life of more—a life of radical, kingdom love? Or is your love natural—only loving those who are friendly and likeable? Does your love distinguish you from the world?

Application Question: In what ways are you experiencing the growth of your love for God and others? In what ways are you experiencing the life of “more” (Matt 5:47)? How is God challenging you to grow in loving others, especially your enemies?

Conclusion

It has been said that, “To return evil for good is devilish; to return good for good is human; to return good for evil is divine.”¹¹ Christ taught that this divine love—this radical love—will be demonstrated in the lives of kingdom citizens. They will be persecuted and hated for their faith (cf. Matt 5:10-12), but they will respond with radical love. Radical love is the Christian ethic—it should define believers. What are characteristics of this radical love?

Radical Love Should Be Demonstrated to All People
Radical Love Should Be Demonstrated Specifically to Enemies
Radical Love Proves the Salvation of Disciples
Radical Love Will Be Rewarded by God
Radical Love Distinguishes Believers from the World

Scripture quotations marked (KJV) are from the King James Version of the Bible.

All emphases in Scripture quotations have been added.

¹ Preacher's Outline and Sermon Bible - Commentary - The Preacher's Outline & Sermon Bible – Matthew I.

² Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (p. 141). Wheaton, IL: Crossway Books.

³ Stott, J. R. W., & Stott, J. R. W. (1985). The message of the Sermon on the mount (Matthew 5-7): Christian counter-culture (p. 117). Leicester; Downers Grove, IL: InterVarsity Press.

⁴ The Preachers Outline and Sermon Bible, “Matthew 5:43-48”.

⁵ MacArthur, J. F., Jr. (1985). Matthew (p. 345). Chicago: Moody Press.

⁶ Boice, J. M. (2002). The Sermon on the Mount: an expositional commentary (p. 144). Grand Rapids, MI: Baker Books.

⁷ Stott, J. R. W., & Stott, J. R. W. (1985). The message of the Sermon on the mount (Matthew 5-7): Christian counter-culture (pp. 118–119). Leicester; Downers Grove, IL: InterVarsity Press.

⁸ The Cost of Discipleship, trans. R. H. Fuller [2d rev. ed.; New York: Macmillan, 1960

⁹ Carson, D. A. (1999). Jesus’ Sermon on the Mount and His Confrontation with the World: An Exposition of Matthew 5–10 (p. 56). Grand Rapids, MI: Baker Academic.

¹⁰ Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (pp. 142–143). Wheaton, IL: Crossway Books.

¹¹ Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (p. 141). Wheaton, IL: Crossway Books.

Biblical Topics:

Passage:

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18. Practicing Radical Generosity (Matthew 6:1-4)

“Be careful not to display your righteousness merely to be seen by people. Otherwise you have no reward with your Father in heaven. Thus whenever you do charitable giving, do not blow a trumpet before you, as the hypocrites do in synagogues and on streets so that people will praise them. I tell you the truth, they have their reward. But when you do your giving, do not let your left hand know what your right hand is doing, so that your gift may be in secret. And your Father, who sees in secret, will reward you.

Matthew 6:1-4(NET)

How can we live lives of radical generosity?

God is a giver. He gave his only begotten Son to die for the sins of the world. Not only that, he gives us life, breath, sunshine, rain, and everything else. As his children, we should be givers as well. The previous verse of Matthew 5:48 says, “Be perfect, as your heavenly father is perfect.” Christ teaches on giving right after calling us to be perfect like our Father. Therefore, one of the ways we should aim to be perfect like our Heavenly Father is by generous giving.

In this section of the Sermon on the Mount, Christ again confronts the error of the religious leaders. In Matthew 5:20-48, he confronted their misinterpretations of the law. They lessened God’s commands on areas like murder, adultery, divorce, oaths, loving one’s neighbor, etc. In Chapter 6, he confronts the wrong manner in which they did their acts of righteousness: giving, praying, and fasting. The entire context follows Christ’s strong words in Matthew 5:20 that if our righteousness doesn’t surpass that of the Pharisees and teachers of the law, we will not enter the kingdom of heaven. Therefore, Christ is warning his followers to bear fruits that match their kingdom citizenship.

In Matthew 6:1-4, Christ teaches principles about how to live radically generous lives that resemble God and please him.

Big Question: In Matthew 6:1-4, what principles can be discerned about living a radically generous life?

Believers Must Practice Giving as a Spiritual Discipline

Thus whenever you do charitable giving

Matthew 6:2

Interpretation Question: What does the fact that Christ says “whenever you do charitable giving” imply about his expectation of his followers?

The fact that Christ says “whenever you do charitable giving” and not “if you do charitable giving” implies that God expects believers to give and be generous like him. This was clearly commanded in the OT law:

“‘If your brother becomes impoverished and is indebted to you, you must support him; he must live with you like a foreign resident. Do not take interest or profit from him, but you must fear your God and your brother must live with you.

Leviticus 25:35-36

There will never cease to be some poor people in the land; therefore, I am commanding you to make sure you open your hand to your fellow Israelites who are needy and poor in your land.

Deuteronomy 15:11

In fact, many rabbis over-emphasized the need to give—taking the doctrine above Scriptural boundaries. Some taught that giving would actually atone for one’s sins. This is taught within the Apocrypha, which was written during the intertestamental period before the writing of the New Testament. Tobit 12:8 says, “It is better to give to charity than to lay up gold. For charity will save a man from death; it will expiate any sin.” The Wisdom of Sirach 3:30 says, “As water will quench a flaming fire, so charity will atone for sin.”¹ In the 1500’s, the Roman Catholic church canonized the Apocrypha for this very reason, as it supports salvation by works; however, it wasn’t recognized as canon previously.

Though the Rabbis overemphasized the importance of giving, as all believers are saved by faith and not works (Eph 2:8-9), God certainly commands and expects his people to give generously. Christ taught that this righteousness will be in kingdom citizens. Giving will be their consistent practice and discipline. The Greek word for “give” actually means an act or deed of mercy.² Since believers received mercy from God in their salvation, they will be known for showing acts of mercy to others (cf. Matthew 5:7).

Application Question: What are some general principles for Christian giving?

1. Christian giving naturally happens when Christ is truly first in our lives.

In 2 Corinthians 8:2-5 (NIV), Paul describes how the poor Macedonian Christians financially supported the struggling Jerusalem church. He said,

In the midst of a very severe trial, their overflowing joy and their extreme poverty welled up in rich generosity. For I testify that they gave as much as they were able, and even beyond their ability. Entirely on their own, they urgently pleaded with us for the privilege of sharing in this service to the Lord’s people. And they exceeded our expectations: They gave themselves first of all to the Lord, and then by the will of God also to us.

Though the Macedonian churches were extremely poor themselves, they begged Paul to allow them to support their brothers in Jerusalem. Therefore, radical generosity is not primarily rooted in what we have but who we have. Paul said they first gave themselves to the Lord, and then to others. If God isn’t first in our lives, then we won’t be generous givers. Instead, we will be selfish—concerned primarily with our personal benefit.

Are you giving yourself fully to the Lord—your time, money, goals, and aspirations? If not, you won’t be radically generous.

2. Christian giving should be planned and intentional—not haphazard.

Second Corinthians 9:7 says, “Each one of you should give just as he has decided in his heart, not reluctantly or under compulsion, because God loves a cheerful giver.” The fact that we must decide in our heart implies that our giving should be prayerfully and wisely planned.

Application Question: What should our planned giving include?

Our plan for giving should include regular offerings to our local church.

First Corinthians 16:1-2 says,

With regard to the collection for the saints, please follow the directions that I gave to the churches of Galatia: On the first day of the week, each of you should set aside some income and save it to the extent that God has blessed you, so that a collection will not have to be made when I come.

Paul taught that every time they gathered on Sunday, in keeping with their income, they should set aside money to give. We should do the same. As the Lord provides income, whether that be every two weeks or once a month, we should prayerfully give to the ministries of our local church.

Our plan for giving should include setting aside money for the urgent needs of others.

Ephesians 4:28 says, “The one who steals must steal no longer; rather he must labor, doing good with his own hands, so that he may have something to share with the one who has need.” Having something to share with those in need seems to be above one’s regular giving to the church. These needs might include helping a student go on a mission trip, helping somebody who is struggling financially, supporting an orphanage, or even responding to a world catastrophe.

People often ask me, “Can I give my offerings to other ministries or needs instead of to my church?” I always say, “Do both!” First Timothy 5:17-18 says,

Elders who provide effective leadership must be counted worthy of double honor, especially those who work hard in speaking and teaching. For the scripture says, “Do not muzzle an ox while it is treading out the grain,” and, “The worker deserves his pay.”

One of the main reasons we must give offerings to our local church is to support its ministers. God has commanded for ministers to earn their living from the church, since a worker is worthy of his wages. If we don’t support our ministers, then they won’t be able to serve the church and take care of their families at the same time. Galatians 6:6 says, “Now the one who receives instruction in the word must share all good things with the one who teaches it.” Sharing “all good things” includes, but is not limited to, financial remuneration.

But God also commands us to help those in need, which is often random. Again, Ephesians 4:28 implies that we should plan to be able to meet those needs. It is good to put in one’s budget regular church offerings and also flexible money for random needs. If there are no random needs, then give that money to the church or save it for when other needs occur. Certainly, it is good to regularly support outside ministries that care for the poor or send missionaries; however, it shouldn’t replace our giving to our local church. It should be above that giving.

God calls for our giving to be decided in the heart; therefore, it must be prayerfully and wisely planned.

3. Christian giving must be offered with a joyful heart.

As mentioned in 2 Corinthians 9:7, God wants our giving to be done with a right heart—one of joy—since he loves a cheerful giver. It should not be out of reluctance or compulsion—God doesn’t need our money. He wants our worship. Therefore, we must be joyful in our giving; this joy comes from our desire to please our Father and help others.

4. Christian giving should be sacrificial.

Throughout the Old Testament, we see that God commanded people to bring their best. They were not to bring the lame or diseased lamb (cf. Mal 1:8); they were to offer the lamb without blemish (Ex 12:5). We should also always offer our best. In fact, that seems to be the reason Cain’s offering was rejected while Abel’s was accepted. Genesis 4 says Cain gave some of the fruits of his field, while Abel gave the fat portions of the firstborn of his flock. The firstborn and the fat portions were considered the best in those days. Cain’s was rejected while Abel’s was received. Cain wanted the best part for himself—there was no sacrifice in his life. That is how a lot of our offerings are given in the church today. There is no real sacrifice—there is no heart that says, “God, you are the best and worth more than I can offer!” In 2 Samuel 24:24, David said, “I will not offer to the Lord my God burnt sacrifices that cost me nothing.’”

Is your giving sacrificial? Or are you just giving “some” of the fruit of your field—like Cain—the left-over change in your pocket? God wants our best. Our giving must be sacrificial.

5. Christian giving should ideally be continually increased.

Second Corinthians 8:7 says, “But as you excel in everything—in faith, in speech, in knowledge, and in all eagerness and in the love from us that is in you—make sure that you excel in this act of kindness too.”

Often churches emphasize giving one’s tithe—10% of our income—which was commanded in the Old Testament. Though I think this is a good percentage to begin our giving at, it is never commanded in the New Covenant. The epistles commonly emphasize how we are no longer under the Old Covenant (Rom 6:14, 7:6). We are not bound to practice the food laws, the sabbath days, etc. Many laws continue, but not because we are under the Old Covenant, but because they are repeated in the New Covenant. In the New Testament, there are never any numerical percentages required of our giving. However, we do have teachings like 2 Corinthians 8:7 which says we must seek to excel in giving. This means 10% is a great place to start, but if we stay there we are not obeying the New Covenant. We should seek to excel in our giving.

First Corinthians 16:2 says we should give according to “the extent that God has blessed you” or it can be translated, “in keeping with how he prospers” (HCSB). This means that many people should be giving way more than 10% because the Lord has prospered them so much. Instead of getting a new phone, new car, or new house, when their finances increase, they should seek to excel in their giving. Are you striving to excel in your giving?

Christ said, “when you give” not “if you give.” Our giving is expected, and therefore it should be a regularly practiced spiritual discipline.

Application Question: Are any principles on this list new to you? If so, which? What are some principles that you have found helpful with your regular giving? What are your thoughts on whether Christians must practice the OT tithe?

Believers Must Guard Against Wrong Motives in Their Giving

Matthew 6:1-4

In Matthew 6:1, Christ warns his disciples to not practice their righteous deeds in front of others to be seen by them. In the rest of Matthew 6, he focuses not only on giving but praying and fasting—two other works God expects believers to practice.

The phrase “be careful” has the sense of “being on guard.”³ There is a danger that comes along with all ministry. It is hard not to perform them without concerns about what people think about us or how they perceive our ministry. This is a virtual stronghold for many who serve in public ministry. It can cause great discouragement or great pride. Both are problems, as they are symptoms that prove our ministry is not being done for God alone. Christ warns us of this reality, and we must heed it well.

Seeking the praise of others instead of God was the primary sin of the Pharisees and scribes. John 12:43 said, “they loved praise from men more than praise from God.” Christ called them “hypocrites.” The word literally means “to wear a mask” and was used of an actor.⁴ An actor takes on a false identity and puts on a theatrical performance in order to receive applause. Sadly, that is how a lot of Christian works are done—preaching, teaching, praying, and, as mentioned in this passage, giving.

Christ describes how the hypocrites would sound the trumpet so that all would know they are giving to the poor. Calvin speculated that maybe they did this under the guise of calling for the poor.⁵ In considering the trumpets, we don’t know if Christ was being literal or metaphorical. Either way, his point was that these people wanted everybody to hear and see. They essentially cried out: “Look at how much I am giving! Look at how sacrificial and holy I am!”

We must be very careful of this in our ministries. It is sad that something so good as giving to the poor can be turned into a PR stunt that is all for our benefit. However, this is natural to our sin nature—it is consumed with self-glory.

Application Question: How can we know if we are doing our giving and other good works to be seen by others instead of for God?

We can tell by asking ourselves some pointed questions:

Is it important for others to see or hear about our good works and accomplishments? Do we always have to tell others about our successes? If so, maybe the pride of the Pharisees is in our hearts.
How do we respond when others praise us? Are we overly excited? If so, maybe it reveals a desire for self-glory.
How do we respond when people criticize us or don’t recognize our accomplishments? Does this overly discourage us or even make us upset? If so, our focus might not primarily be on serving God and blessing others.

Certainly, all of us have experienced these negative tendencies in some way. It is a reminder that we are sinners, and that we must always guard our hearts (Prov 4:23). God’s honor and pleasure must always be our primary pursuit, even before the benefit of others.

Observation Question: How should believers guard their hearts from wrong motives in their giving and other good works according to Matthew 6:2-4?

Thus whenever you do charitable giving, do not blow a trumpet before you, as the hypocrites do in synagogues and on streets so that people will praise them. I tell you the truth, they have their reward. But when you do your giving, do not let your left hand know what your right hand is doing, so that your gift may be in secret. And your Father, who sees in secret, will reward you.

Matthew 6:2-4

1. To guard our hearts from wrong motives in our good works, we must practice secrecy when performing them.

Christ said to not announce them with trumpets (v. 2). We must aim to practice our good works and giving in secret. Now it is not a sin for others to see; many times, we cannot avoid being seen. Christ said a city on a hill cannot be hidden, in referring to believers being the light of the world (Matt 5:14-16). The problem is our hearts are prone to being consumed with the thoughts and approval of others instead of the Lord’s. So as much as possible, we should practice secrecy in our giving and other good deeds. With our giving, we should try not to tell others—God’s knowledge of our works is enough. With other ministry successes, we should also keep those a secret, unless we deem it more beneficial for others to know. Paul didn’t share many of his visions and spiritual experiences until it was absolutely necessary and beneficial for others to hear (2 Cor 12). He didn’t want them to think too highly of him (12:6).

2. To guard our hearts from wrong motives in our good works, we must practice immediately forgetting what we’ve done by not self-consciously dwelling on them.

When Christ says to not let our left hand know what our right hand is doing, since most people are right-handed, he assumes most will give with their right hands. While giving, one should make sure the left hand is unaware of what the right hand is doing. He uses this metaphor to say that we should even hide our good works from ourselves. The point is that even though others might be unaware of our good works, many times we are still self-conscious of them. We continually replay our giving, teaching, serving, and other good works over and over in our head—leading either to pride or insecurity. We either puff ourselves up—thinking how great we are—or we get really discouraged because we think we failed. Both of these thought processes reflect that our primary goal in serving is not honoring the Lord and bringing him glory. It is too easy for ourselves and our own approval to become the focus of our good deeds, instead of God. This was exactly how the Pharisees and scribes did their good works. In Luke 18:11-12, a Pharisee, who was praying, continually boasted before the Lord, “Thank you, Lord, that I fast twice a week and give a tenth of all I get” (paraphrase). Though his works weren’t currently in front of others, they gave him great pride, as he boasted before the Lord about them. When practicing our good works, we must be careful of being self-conscious.

Prepare, do your best to honor the Lord and help others, but entrust the results and glory to God. Certainly, there is a place for constructive reflection and evaluation, so we can improve in order to better honor God and bless others. But after doing that briefly, we should forget our works (Phil 3:13)—lest they turn into a boast or an insecurity, which are both rooted in pride.

Christ said those who do their works for others to see have received their reward (v. 2). The “have” used here, or “have received” in other versions, is a commercial term meaning to “receive a sum in full and give a receipt for it.”⁶ It meant that they will receive nothing else. Their reward is the congratulations of others or their self-congratulations, but they will receive nothing from God. In performing good deeds, including our giving, we must be satisfied with God being our only witness and having only his approval.

Application Question: Why is seeking the approval of others such a danger for those serving in ministry? How have you experienced the sinful propensity to be “self-conscious” over our good works—making them essentially about us instead of God? What are common fruits of being self-conscious in our life and ministry? How can we guard ourselves against the tendencies of seeking the approval of others or our own approval in ministry?

Believers Must Pursue God’s Reward for Selfless Giving

And your Father, who sees in secret, will reward you.

Matthew 6:4

Finally, Christ encourages his listeners to practice secrecy in their giving because it will be rewarded by God. This is taught throughout the entire Bible, as giving is part of the Lord’s cycle of blessing.⁷ Consider some of the following verses: Proverbs 11:25 (NIV) says, “A generous person will prosper; whoever refreshes others will be refreshed.” God promises refreshment to those who refresh others by their generosity. When they open their homes for others, or give sacrificially, the same will happen to them. Psalm 41:1 says, “How blessed is the one who treats the poor properly! When trouble comes, the Lord delivers him.” Those who care for the poor and struggling, God will deliver in times of trouble. What they do for others, God will do for them.

Second Corinthians 9:8 (NIV) gives this as a promise for cheerful givers: “And God is able to bless you abundantly, so that in all things at all times, having all that you need, you will abound in every good work.” The promise is twofold: (1) God will make sure givers never lack. This promise is probably broader than just financial provisions; it could also refer to God meeting their emotional, social, and physical needs. (2) God will make them abound in every good work. If God can trust us with money, he can trust us with reaching souls, understanding and teaching the Bible, caring for the poor, etc. He will increase the righteousness of givers. Second Corinthians 9:10 re-enforces this: “Now God who provides seed for the sower and bread for food will provide and multiply your supply of seed and will cause the harvest of your righteousness to grow.”

As a general principle, our effectiveness in ministry correlates to our faithfulness and generosity with God’s money. In Luke 16:10-11, Christ said it this way:

“The one who is faithful in a very little is also faithful in much, and the one who is dishonest in a very little is also dishonest in much. If then you haven’t been trustworthy in handling worldly wealth, who will entrust you with the true riches?

“True riches” don’t just apply to righteous works on earth, but eternal riches in heaven. In Luke 19, the reward for those who were faithful with God’s minas was ruling over cities in the coming kingdom.

John MacArthur’s comments on the correlation between the faithful use of finances and ministry are helpful. He says,

Many young men have dropped out of seminary because they could not handle money, and the Lord did not want them in His ministry. Others have begun in the ministry but later dropped out for the same reason. Still others remain in the ministry but produce little fruit because God will not commit the care of eternal souls to them when they cannot even manage their own finances. Spiritual influences and effectiveness have a lot to do with how well finances are handled.⁸

Are you being a radical giver? If so, God will radically reward you and that reward includes provisions on earth and expanded righteousness both in heaven and on earth. Those who sow sparingly will also reap sparingly and those who sow generously will reap generously (2 Cor 9:6).

How is God calling you to be a radical giver?

Application Question: What promises stood out to you most when considering the reward for givers? How have you seen the principle of giving and receiving at work in your life—either negatively or positively (cf. Mal 3:8-12)?

Conclusion

The members of Christ’s kingdom will be radical givers. Their righteousness will surpass that of the Pharisees and teachers of the law. What are some principles about practicing radical generosity?

Believers Must Practice Giving as a Spiritual Discipline
Believers Must Guard Against Wrong Motives in Their Giving
Believers Must Pursue God’s Reward for Selfless Giving

Scripture quotations marked (KJV) are from the King James Version of the Bible.

All emphases in Scripture quotations have been added.

¹ MacArthur, J. F., Jr. (1985). Matthew (p. 355). Chicago: Moody Press.

² Stott, J. R. W., & Stott, J. R. W. (1985). The message of the Sermon on the mount (Matthew 5-7): Christian counter-culture (p. 128). Leicester; Downers Grove, IL: InterVarsity Press.

³ MacArthur, J. F., Jr. (1985). Matthew (pp. 353–354). Chicago: Moody Press.

⁴ Stott, J. R. W., & Stott, J. R. W. (1985). The message of the Sermon on the mount (Matthew 5-7): Christian counter-culture (p. 129). Leicester; Downers Grove, IL: InterVarsity Press.

⁵ Stott, J. R. W., & Stott, J. R. W. (1985). The message of the Sermon on the mount (Matthew 5-7): Christian counter-culture (pp. 128–129). Leicester; Downers Grove, IL: InterVarsity Press.

⁶ Stott, J. R. W., & Stott, J. R. W. (1985). The message of the Sermon on the mount (Matthew 5-7): Christian counter-culture (pp. 129–130). Leicester; Downers Grove, IL: InterVarsity Press.

⁷ MacArthur, J. F., Jr. (1985). Matthew (p. 358). Chicago: Moody Press.

⁸ MacArthur, J. F., Jr. (1985). Matthew (Vol. 1, p. 359). Chicago: Moody Press.

Biblical Topics:

Passage:

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19. How to Pray (Matthew 6:5-8)

“Whenever you pray, do not be like the hypocrites, because they love to pray while standing in synagogues and on street corners so that people can see them. Truly I say to you, they have their reward. But whenever you pray, go into your room, close the door, and pray to your Father in secret. And your Father, who sees in secret, will reward you. When you pray, do not babble repetitiously like the Gentiles, because they think that by their many words they will be heard. Do not be like them, for your Father knows what you need before you ask him.

Matthew 6:5-8 (NET)

How should believers practice prayer?

In Matthew 6:5-8, Christ continues to correct the wrong manner in which the Pharisees and scribes did their acts of righteousness. After addressing the abuse of giving (v. 2-4), he focuses on the abuse of prayer. Though at times done incorrectly, the Jews were known for prayer. William Barclay said:

No nation ever had a higher ideal of prayer than the Jews had; and no religion ever ranked prayer higher in the scale of priorities than the Jews did. ‘Great is prayer,’ said the Rabbis, ‘greater than all good works.’ One of the loveliest things that was ever said about family worship is the Rabbinic saying: ‘He who prays within his house surrounds it with a wall that is stronger than iron.’ The only regret of the Rabbis was that it was not possible to pray all day long.¹

In addition, Jews had formal prayers for every aspect of life. Barclay adds:

There was prayer before and after each meal; there were prayers in connection with the light, the ﬁre and the lightning, on seeing the new moon, on comets, rain or tempest, at the sight of the sea, lakes or rivers, on receiving good news, on using new furniture, on entering or leaving a city. Everything had its prayer. Clearly, there is something inﬁnitely lovely here. It was the intention that every happening in life should be brought into the presence of God.²

They also had regular times of prayer. Devout Jews would pray three times a day—9 am, 12 pm, and 3 pm. When the Babylonian public officials wanted to find a way to accuse Daniel, they knew he was vulnerable in his prayer life (Daniel 6:10, cf. Ps 55:17). Even though Jews were known for prayer, there was much confusion and misconceptions about prayer. In Matthew 6:5, Christ describes people who “love to pray” however were praying incorrectly.

It is possible for us to love to pray as well and yet be wrong in how we do it. Christ rebukes the common practices of the religious leaders and instructs his disciples on proper praying. In Matthew 6:9-13, he continues to teach on prayer, as he gives a pattern of prayer, often called the Lord’s Prayer.

As was true with the Jews, many people today are confused about their prayer life and struggle with it. Even the disciples approached Christ, later in his ministry, about teaching them how to pray in Luke 11. After watching Christ pray, praying with him, and hearing him teach on it, they still struggled with it. And this is true for many of us.

In Matthew 6:5-8, Christ begins to teach his disciples how to correctly pray, and therefore, we’ll learn principles about properly practicing prayer.

Big Question: In Matthew 6:5-8, what principles can we learn about practicing prayer?

Believers Must Pray as a Spiritual Discipline

“Whenever you pray, do not be like the hypocrites… But whenever you pray, go into your room, close the door, and pray to your Father in secret.

Matthew 6:5a-6a

As with giving, Christ doesn’t say, “if you pray” but “whenever you pray.” Christ expects believers to practice the regular discipline of prayer.

Application Question: What are some aspects of a regular, disciplined prayer life?

1. Prayer takes time.

Like with any discipline, we must take time to do it. If we are going to pray effectively, we must set aside periods of time to partake in it. As mentioned, devout Jews would pray morning, noon, and afternoon. Yes, we are called to pray without ceasing (1 Thess 5:17). However, without set times of intimate prayer with God, our spontaneous prayers throughout the day won’t be as rich and fluid. For example, my wife and I have a date night once a week to focus on undistracted communication and enjoyment of each other. Having a date night doesn’t mean we don’t talk at other times. We have a date night in order to enhance our routine, daily communication. This discipline makes us less prone to miscommunicate. This is true of prayer. Having focused times of prayer will enhance our spontaneous praying throughout the day.

We should select times to focus on prayer and guard them. A great time to do this—apart from distractions—is in the morning. In the Psalms, the writers often talk about seeking the Lord in the morning. Consider the following verses: Psalm 119:147 says, “I am up before dawn crying for help. I find hope in your word.” Psalm 5:3 says, “Lord, in the morning you will hear me; in the morning I will present my case to you and then wait expectantly for an answer.” Similarly, Christ often got up early in the morning, while it was still dark, and went to pray (Mk 1:35). The morning is a great time for us to focus on prayer as well. It is harder to be distracted when nobody else is up and the daily grind hasn’t begun.

Another interesting thought to consider is that we often don’t pray because we feel like we don’t have time. However, prayer maximizes our time. Martin Luther understood this. A famous quote of his is: “I am so busy tomorrow, I must get up three hours early to pray in order to get it all done.” He realized that time devoted to prayer typically makes the rest of the day more productive. It makes us more effective at work and in relationships with others. This is true because through devoted prayer we invite the Divine, not only into our great tasks and trials, but also our mundane. The Lord maximizes the time of those who maximize their time with him. Certainly, you will find this true, as many others have.

Are you setting aside fixed times to be with the Lord?

2. Prayer is often enhanced by having a quiet place where we regularly meet with God.

In Matthew 6:6, Christ calls us to go into our room and close the door—to seek the Lord in secret. He practiced this himself, as he commonly went on a mountain to pray (cf. Lk 6:12, 9:28, Matt 14:23). In Acts 10:9, Peter went on his rooftop to pray. Where do you go to be alone, away from distractions, to focus on God? It doesn’t necessarily have to be a room; it could be a routine. It could be a walk in the morning. It could be putting on your head phones to listen to worship while bringing your requests before God. Where is your secret place? What is your routine like when you meet with God? Christ had one and so did his apostles (cf. Acts 6:4, 10:9). We should have one as well.

3. Prayer takes sacrifice.

As with any discipline, we often have to give up something to do it. We must give up time on the Internet, our cell-phone, and with family or friends. We may even need to sacrifice ministry to have good prayer time. In Acts 6, the apostles gave up an opportunity to serve widows to focus on prayer (v. 4). We must do the same if we are going to be disciplined with our prayer lives. What is God calling you to sacrifice in order to focus on prayer?

4. Prayer flows out of time in God’s Word.

If prayer is talking to God, meditating on God’s Word is God talking to us. We can’t have a healthy prayer life if we are not hearing God speak back. A one-sided conversation is never very productive. Prayer flows out of regular meditation on God’s Word. In fact, our faithfulness to God’s Word leads to answered prayer. In John 15:7-8, Christ said: “If you remain in me and my words remain in you, ask whatever you want, and it will be done for you. My Father is honored by this, that you bear much fruit and show that you are my disciples.”

How can Christ’s words “remain” in us? They remain in us by consistently studying and thinking about them. They also remain in us as we daily obey them. By doing this, Christ says our prayers will be effective. God will answer our prayers. In fact, this is taught in other verses as well:

and whatever we ask we receive from him, because we keep his commandments and do the things that are pleasing to him.

1 John 3:22

...The prayer of a righteous person has great effectiveness.

James 5:16

A righteous person is one who knows and obeys God’s commands. When we do that, God answers our prayers. This makes perfect sense. If a father blesses his children when they are disobedient to him, it only reinforces their sins. If you reward disobedience, it only increases disobedience. If you reward righteousness, it increases righteousness. For that reason, God blesses his children who love and obey his Word. The prayers of the righteous are powerful and effective. David agreed with this principle by stating it negatively. He said, “If I had harbored sin in my heart, the Lord would not have listened” (Psalm 66:18). Harboring sin—meaning not enjoying and practicing God’s Word—hinders our prayer life.

Prayer comes out of healthy communication with God. Healthy communication with God comes from hearing God’s Word and responding in obedience.

In fact, it should be added that one of the best ways to pray is simply to pray exactly what Scripture says. Christ even prayed the Psalms while on the cross (Matt 27:46, Lk 23:46, Ps 22:1, 31:5). We should continually be prompted to pray from our time in Scripture, and we should continually pray what Scripture says.

5. Prayer is enhanced when practiced corporately.

Since Christ tells believers to go into their room, some have thought that this forbids corporate prayer. This is not true. Christ commonly prayed with others and even asked others to pray with him. When Christ went to pray, right before going to the cross, he brought three disciples to pray with him (Matt 26). He did the same at his transfiguration (Matt 17). In fact, the Lord’s Prayer, which he teaches right after this text, is in the plural: “our Father,” “our trespasses,” “our daily bread,” and “deliver us from evil” (Matt 6:9-13). Though Christ emphasizes individual prayer in this passage, he soon focuses on our need to pray corporately afterward. We must do both. Corporate prayer enhances our prayer life, and Scripture says it is especially powerful. Matthew 18:19-20 says: “Again, I tell you the truth, if two of you on earth agree about whatever you ask, my Father in heaven will do it for you. For where two or three are assembled in my name, I am there among them.”

For this reason, we should commonly share our problems, concerns, and ambitions with others, so they can pray in agreement with us. When we don’t do this, we spiritually impoverish ourselves. It’s like the eye saying to the hand, “I don’t need you.” We need the prayers of the body of Christ. When others agree with us in prayer, our prayers are more powerful.

In this passage, Christ doesn’t say “if you pray” but “whenever you pray.” He expects us to pray, and therefore, it must be a regular discipline. Are you disciplined with your prayer life?

Application Question: What are some other helpful principles or tips for practicing a disciplined prayer life? What is your prayer closet or routine that helps you with prayer? In what ways do you struggle with regularly praying?

Believers Must Be Careful of Wrong Attitudes and Practices in Prayer

“Whenever you pray, do not be like the hypocrites, because they love to pray while standing in synagogues and on street corners so that people can see them. Truly I say to you, they have their reward… When you pray, do not babble repetitiously like the Gentiles, because they think that by their many words they will be heard. Do not be like them, for your Father knows what you need before you ask him.

Matthew 6:5, 7-8

Observation Question: What unhealthy practices does Christ warn believers about in their prayer lives?

Christ warns of several wrong tendencies in our prayer life (and righteous acts in general) that we must be careful of. We should:

1. Be careful of being self-conscious and others-conscious in prayer.

Christ said that the hypocrites prayed standing in the synagogues and on the street corners to be seen by others (6:5). This word “hypocrite” was used of actors in a play. They performed in order to receive applause from others. There is a tendency towards this in the midst of our prayers. Yes, we should consider others when praying, especially when praying in public. We should consider their needs and God’s desires for them, so we can pray accordingly. However, we should not be praying with the intention of gaining their approval or for them to notice us. If we do, our prayers cease to be worship to God.

Sadly, it is hard to do any type of ministry without this sinful tendency. It is hard to sing during worship and not wonder what others think of our voice: “Is it too loud?” “Do I sound good?” It’s hard to freely express ourselves in worship—raised hands, bowed head, etc.—and not think of what others might think. Hypocrites embrace these wrong thoughts, instead of fighting against them. They pray eloquently and loudly to be seen.

As mentioned, devout Jews would pray three times a day at the appointed times. They would go to the synagogue to pray, which was fine, but they might stop right in front of the synagogue when praying so they could have the largest audience. Others would be walking along the way and if it turned 3pm, they would stop to pray on the street, which again was no sin. However, the word Christ used for “street” is different than the one used in verse 2, when he talked about the hypocrites blowing their trumpet on the “streets.” The word used in verse 2 refers to a narrow street. The word used in verse 5 refers to a wide street; therefore, it probably refers to a major street corner.³ The hypocrites strategically timed their prayer for when they reached a major intersection—where a large crowd would be. They prayed there so all could see them. We must be careful of this type of hypocrisy in our prayer life. We must guard our hearts from all wrong motives to be seen and exalted—not only in our prayer life but also in other acts of righteousness. We must confess self-centered thoughts and attitudes even as we are worshipping God and serving others. Second Corinthians 10:5 describes how we must take our thoughts captive and submit them to the lordship of Christ.

Sometimes we think of the devil being only in the worst places like a brothel; however, Satan likes to show up at the church and other places of worship. When Christ was in the wilderness fasting, Satan showed up there (Matt 4). In the book of Job, when the angels were gathering to worship God in heaven, Satan showed up there as well (Job 1). One of Satan’s greatest pleasures is probably corrupting people’s worship by making it about themselves or others instead of God. It seems that Satan himself, who was originally an angel of the Lord, practiced the same type of corrupt worship. While leading others in worship of God, he began to want the praise only God was due. Isaiah 14:14 documents him saying, “I will climb up to the tops of the clouds; I will make myself like the Most High!’” Yes, our worship services, times of prayer, teaching, evangelism, and missions are times when Satan will attack. We must be aware of this. He wants to twist our intentions and pervert our worship. Therefore, we must arm our minds and hearts with God’s Word and confession. In the wilderness, Christ did not sin—he rebuked Satan with God’s Word (Matt 4). Since we’re so prone to accept and cultivate wrong thoughts and attitudes, we must confess them quickly. In prayer and other acts of righteousness, we must guard against being self-conscious and others-conscious.

Application Question: How can we discern if we have wrong attitudes in our prayer life?

Here are some pointed questions we must ask:

Do we pray more frequently and fervently when in public than when we’re alone?
Are we spectators of our own performance in prayer—considering our words, volume, and what others think?
Is it important for us to tell others how long and fervently we prayed?

If we answered yes to any of these questions, then we may have pharisaical motives that need to be repented of.

2. Be careful of being thoughtless and heartless in prayer.

In verse 7, Christ says, “do not babble repetitiously like the Gentiles.” “Babble repetitiously” can be translated “empty phrases” (ESV) or “vain repetitions” (KJV). What was Christ referring to? Sometimes pagans would simply repeat a phrase over and over again—trying to coax a response from their gods. For example, we see this today with Hinduism and Buddhism when the word “om” is repeated over and over again, as they pursue blessings from a deity. Christ warned against similar vain repetitions. No doubt, many Gentiles, who converted from paganism, tended to worship God in this manner, but using Christian phrases instead. In addition, Jews sometimes would add many different adjectives to God’s name like wonderful, awesome, majestic, sovereign, and so on. Again, this often became a form of vain repetitions.

Interpretation Question: Is Christ warning against repetition in prayer in general?

Obviously not. Before Christ went to the cross, he prayed three separate times for an hour (Matt 26:36-46). Scripture indicates that his main petition during that time was “My Father, if possible, let this cup pass from me! Yet not what I will, but what you will” (39, 42, 44). He sought the Lord three times for three hours with this petition being the primary focus. Paul prayed three times for his thorn in the flesh to be removed (2 Cor 12). In Luke 18:1-8, Christ encouraged the disciples to persevere in prayer through the Parable of the Persistent Widow. This widow continually went to the judge asking for justice, until he finally responded because of her persistence.

Should there be repetition in our prayer? Yes. What Christ warns against is vain repetition. This means thoughtless prayer—when we’re saying something with no heart or focus. Sadly, this often happens when we pray before a meal or other common endeavors. Sometimes we rattle off these prayers with no thought or real intention to engage God. Vain repetitions are also a warning against allowing our minds to wander during prayer. Again, then we’re just offering words with no heart or thought.

3. Be careful of needlessly long prayer.

Along with warning about vain repetitions, Christ warns against long prayers, which come from these vain repetitions. He said, “they think that by their many words they will be heard.” Many Jews believed that long prayers were preferred over short ones. “Rabbi Levi said: ‘Whoever is long in prayer is heard.’ Another saying has it: ‘Whenever the righteous make their prayer long, their prayer is heard.’”⁴

Interpretation Question: Is Christ forbidding long prayers?

We must be careful about saying long prayers are bad and short prayers are good. That is not the point Christ is making. He is warning against long prayers that are repetitious, thoughtless, and void of a right heart. Sometimes long prayers are needed in the same way long conversations are needed. Most of our conversations are short, but sometimes we need to have long conversations with others. This happens for many reasons: (1) Sometimes conversations are long because we really enjoy a person or enjoy the topic we are talking about. (2) Sometimes they are long because we need to talk through some difficulty, confusion, or hardship. (3) Sometimes they are long so we can gain discernment about a major decision or difficult situation. Prayers are often long for the same reasons, as well as many others. As we grow in our love and passion for God, we will find a desire to spend long times in conversation with him. Other times, our prayers might be long because of turmoil in our heart, the life of another, or the world in general. Long prayers are good and are often a sign of a healthy relationship or a growing relationship. Often, a lack of talking is a sign of a shallow relationship or one that is in discord. Sadly, that is exactly what many Christians have with God. When Christ chose his twelve disciples, which was a major decision, he spent a night in prayer (Lk 6:12-13). Sometimes, our major decisions need that type of prayer. Before Christ went to the cross, he warned his disciples that if they didn’t pray for an hour, they would fall to temptation (Matt 26:40-41). How often do we fall into temptation, lack wisdom for a major decision, or lack strength to persevere through a trial simply because we haven’t spent quality time in prayer? Long prayers are often good.

With that said, often a short prayer is all that is needed. After the prophets of Baal prayed most of the day for fire from heaven to no avail, Elijah prayed briefly, and God answered with fire. God knows our needs before we ask, therefore long prayers are often unnecessary. When a long prayer is needed, it’s mostly for our benefit rather than God’s—to give us peace, strength, or to change our heart.

Here, Christ warns his disciples to not model the needlessly, long prayers commonly offered by the religious leaders. These prayers were in vain because they repetitiously said nothing, lacked the right heart, or were offered in order to be seen by others.

Application Question: How can we avoid ineffective praying like vain repetitions and needlessly long prayers?

One way we can avoid vain repetitions and needlessly long prayers is by preparing for prayer. Sometimes when I’m going to call somebody or lead a meeting, I write out the topics I want to talk about to keep me focused and concise. We should consider doing that before going into prayer as well. Many do this by keeping a prayer list and praying through it. Some do this by praying through the petitions of the Lord’s Prayer or some major points in one’s Scripture meditation. Ecclesiastes 5:2 says: “Do not be rash with your mouth or hasty in your heart to bring up a matter before God, for God is in heaven and you are on earth! Therefore, let your words be few.” Thoughtful preparation helps us to not be quick with our mouth and hasty in our heart—it helps us avoid vain repetitions and needlessly long prayers. When praying, we must avoid wrong attitudes and practices.

Application Question: In what ways have you struggled with some of these negative tendencies—praying self-consciously or conscious of others, vain repetitions/thoughtless prayers, or needlessly long prayers? In what ways can church culture sometimes propagate negative types of praying?

Believers Must Pray with a Proper Knowledge of God and His Character

When you pray, do not babble repetitiously like the Gentiles, because they think that by their many words they will be heard. Do not be like them, for your Father knows what you need before you ask him.

Matthew 6:7-8

Observation Question: In Matthew 6:7-8, what aspects of our relationship to God does Christ mention, which should positively affect our prayer life?

After Christ calls his followers to not be like pagans in their prayers, he tells them why—by implication, God is not like the pagan deities. Pagans lived in fear of their deities. They believed they had to coax them into answering their prayers. They not only continually repeated their petitions for hours, but also would cut themselves and offer human sacrifices to appease them. Again, we saw this in the confrontation between Elijah and the prophets of Baal in 1 Kings 18: they cried out, “Baal, answer us!” from morning to noon (v. 26). When there was no answer, they began to shout louder and cut themselves with knives and swords until evening—still to no avail (v. 28). They tried to coax their make-believe god into answering their prayers. Christ essentially says our understanding of God will either negatively or positively affect our prayers. Therefore, to pray effectively we must develop our knowledge of God and his character.

Christ points out two understandings about God which should help us pray properly:

1. God is our father (v. 8).

By pointing out this reality, Christ essentially says God wants to bless us, give us what we need, and lead us into what is best. He is not a pagan deity whom we should live in fear of. Certainly, he deserves our reverence as our Father, but he also loves us and wants to be intimate with us. Christ used this same reasoning when encouraging his disciples to pray in Luke 11:9-13. He said:

“So I tell you: Ask, and it will be given to you; seek, and you will find; knock, and the door will be opened for you. For everyone who asks receives, and the one who seeks finds, and to the one who knocks, the door will be opened. What father among you, if your son asks for a fish, will give him a snake instead of a fish? Or if he asks for an egg, will give him a scorpion? If you then, although you are evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit to those who ask him!”

He says if a human father, who has sinful tendencies, provides good gifts for his children, how much more will God the Father provide for his children? Basically, Christ says we must come to God in faith because he is our heavenly Father.

James said it this way:

But if anyone is deficient in wisdom, he should ask God, who gives to all generously and without reprimand, and it will be given to him. But he must ask in faith without doubting, for the one who doubts is like a wave of the sea, blown and tossed around by the wind. For that person must not suppose that he will receive anything from the Lord, since he is a double-minded individual, unstable in all his ways.

James 1:5-8

James said if we lack faith—trust in God, his goodness, and his desire to bless his children—we will receive nothing from God. Christ said that if we had the faith of a mustard seed, we could move mountains (Matt 17:20).

Likewise, we must come to God in faith. He is our Father who wants to bless us and guide us into what is best. In fact, if we lack faith in God’s goodness or power, by necessity, we will be hesitant to pray. Why pray if we believe God doesn’t really care or can’t help us?

Interpretation Question: What is faith and how do we develop it?

Faith is not a blank check, as some would say in the “Word of Faith Movement.” One cannot just name something and simply speak it and believe it until it comes to fruition. Faith is based on revelation. It is based on God’s revealed Word and character. John says it this way:

And this is the confidence that we have before him: that whenever we ask anything according to his will, he hears us. And if we know that he hears us in regard to whatever we ask, then we know that we have the requests that we have asked from him.

1 John 5:14-15

This means we can have total faith that God will answer our prayers when we are praying according to his will. How do we know God’s will? We know God’s will by his Word. James promises that God will give us wisdom if we ask in faith (James 1:5). Therefore, we can approach God in faith for that promise. Paul promises that whosoever shall call upon the name of the Lord shall be saved (Rom 10:13). If we repent of our sins and believe in Jesus as our Savior, we can have faith that God will save us. If we are in need and we begin to seek first the kingdom of God and his righteousness, then we can trust God will provide our needs (Matt 6:33). The more we know and believe God’s Word, the more our faith will increase. Romans 10:17 says, “Consequently faith comes from what is heard, and what is heard comes through the preached word of Christ.” If we are little in the Word, then we will be little in faith and little in receiving God’s blessing on our prayers.

With that said, some requests God doesn’t promise to always answer affirmatively. For instance, it is not always God’s will to heal people. Scripture says it is appointed unto man once to die and then the judgment (Heb 9:27). All of us will die at some point unless Christ returns before our death. It is not always God’s will to heal. In those times, we should pray for healing and trust that God’s will, will be done. Christ, at times, even qualified his requests by saying, “Yet not my will but yours be done” (Lk 22:42). No doubt, he prayed like this for our sake, since he always knew God’s will. We can pray for a certain job or ask God to open a specific door, but trust that God will do what is best, even if it means not answering our request in the manner we desire. Often praying is more about intimacy with God and conforming our heart to his will than receiving our requests.

Sometimes, God may give a special impression or word that it is his will to heal, open a door, or act in a certain way, and when that happens, we should have faith. With that said, those experiences must be tested (1 John 4:1), but when they are valid, we should have faith. For example, in the midst of praying, God told Paul it was not his will to remove a “thorn in the flesh” which was probably a physical sickness of some kind (2 Cor 12:7). Apparently, at other times, Paul knew it was God’s will to heal, and therefore he approached God with full confidence. Sometimes, God may give special revelation about his will, but in most circumstances, it will not be clear. And in those times, we must pray and simply trust God. Our faith must be in God’s character—God is our Father and he will always choose the best and most perfect path to bring glory to himself and edify us (cf. Eph 1:11, Rom 8:28).

When we come to God, we must come to him in faith. He is not like the pagan gods—needing to be coaxed by vain repetitions, long prayers, and sacrifices. He is our Father who wants the best for us.

What else does Christ reveal about God, which should influence our manner of prayer?

2. God knows everything (v. 8).

The fact that our Father already knows everything is meant to encourage us to pray more. Sometimes we won’t share with people because we are afraid of their reaction—will they reject us, hate us, or use the information to hurt us? God already knows; therefore, we should run into his presence to share. Why share if he already knows? Because it allows God to work in our hearts, it draws us into more intimacy with God, and it accomplishes God’s will in our lives and that of others. There are some things God won’t do unless we pray (Ez 22:30). James said we have not because we ask not (Jam 4:2).

With all this said, we must recognize that a right view of God encourages our prayers, and a wrong view of God—or wrong theology—hinders our prayers. Like the Pharisees and pagans, if we think God must be coaxed to answer our prayers, we will pray amiss. At times, we may pray needlessly long prayers because we think that it is necessary for an answer. If we have wrong doctrine—such as, it is always God’s will for people to be rich and healthy—we will pray amiss. We must have right doctrine to pray in accordance with God’s will. As mentioned earlier, prayer and God’s Word go together. If we aren’t living in God’s Word—rightly understanding and obeying it—our prayers will be ineffective.

Because of this reality, Satan is always attacking our theology of God. Just as when he attacked Eve, he wants us to think God doesn’t love us, is not trustworthy, and doesn’t have in mind the best for us. Satan lies about God in order to turn us away from prayer and obedience to him. Wrong theology will hinder our prayer life and ultimately our relationship with God.

What are your thoughts about God? Do you trust him? Are you approaching him in faith? Do you realize that he is your heavenly Father who wants to bless you and lead you into what’s best for your life? Do you realize that he already knows your needs and just wants you to ask? Do you realize that even when he says ‘no’ or allows trials, it is for your best? If we are going to faithfully pray, we must be growing in our understanding of God. Wrong understanding will hinder our prayers.

Application Question: In what ways have you experienced wrong views about God that negatively affected your prayer life—whether that was being angry at God or accepting false doctrine? In what ways is the doctrine of our need for faith in prayer being abused in the church? What is the proper balance?

Believers Must Be Motivated by God’s Reward in Prayer

But whenever you pray, go into your room, close the door, and pray to your Father in secret. And your Father, who sees in secret, will reward you.

Matthew 6:6

Instead of pursuing the reward of others approving our spirituality, like the Pharisees did, we must go into our room, close the door, and pursue the reward of our Father. The word Christ uses for “room” was used of a storage room where valuables were hidden, like treasure. It was often a secret room that nobody knew about.⁵ The implication is unmistakable. The place of prayer is a valuable place of treasure. We must go there often to pursue God’s reward.

Interpretation Question: What types of treasure/reward await us in the secret place?

This reward may take many forms:

1. In prayer, God rewards us with his presence.

Jeremiah 29:13-14a says, “When you seek me in prayer and worship, you will find me available to you. If you seek me with all your heart and soul, I will make myself available to you,’ says the Lord.” Those who seek the Lord with all their heart—not for the applause of themselves or others—shall receive the greatest reward, which is knowing God. He will make himself known to those who wake up early to meet with him and who go to bed late just to linger in his presence. He will meet them and reveal himself to them in special ways. With Moses, God spoke to him face to face, as a man speaks to a friend (Ex 33:11). God desires the same intimacy with us (Jam 4:8).

2. In prayer, God rewards us with spiritual rewards.

As mentioned earlier, James 1:5 says that God gives wisdom to those who approach him in faith. Isaiah 26:3 (ESV) says, “You keep him in perfect peace whose mind is stayed on you, because he trusts in you.” God gives peace to those who constantly seek his face in prayer (cf. Phil 4:6-7). In Acts 4:31, after being ordered to no longer preach the gospel, the disciples corporately sought the Lord in prayer, and they were filled with the Spirit and spoke God’s Word with great boldness. Power comes from faithfulness in prayer. Many lack the power of the Holy Spirit and boldness in their lives because they lack prayer.

The rewards of prayer are legion. James 4:2 says, “…You do not have because you do not ask.” Many don’t receive from God simply because they don’t ask. Therefore, they lack wisdom, strength, boldness, and many other graces God would like to give.

3. In prayer, God rewards us with heavenly rewards.

No doubt, when Christ refers to rewards, he also had heavenly rewards in mind. Scripture seems to indicate this may include crowns, which represent our earthly righteousness (Rev 4:10). It also includes greater opportunities to serve him in the coming kingdom. In Luke 19, the Parable of the Minas, the reward for faithfully serving the master was ruling over cities in the coming kingdom.

Our times in prayer are a place of reward. God, our Father, waits for us there, and his desire is to bless. Are you faithfully entering your prayer closet to be rewarded by God?

Application Question: How have you experienced these rewards in your prayer closet? In what special ways does God meet with you there? What keeps you from entering? How will you become more faithful in meeting God there?

Conclusion

How should believers practice prayer?

Believers Must Pray as a Spiritual Discipline
Believers Must Be Careful of Wrong Attitudes and Practices in Prayer
Believers Must Pray with a Proper Knowledge of God and His Character
Believers Must Be Motivated by God’s Reward in Prayer

Scripture quotations marked (KJV) are from the King James Version of the Bible.

All emphases in Scripture quotations have been added.

¹ Barclay, W. (2001). The Gospel of Matthew (Third Ed., p. 220). Edinburgh: Saint Andrew Press.

² Barclay, W. (2001). The Gospel of Matthew (Third Ed., p. 223). Edinburgh: Saint Andrew Press.

³ MacArthur, J. F., Jr. (1985). Matthew (p. 365). Chicago: Moody Press.

⁴ Barclay, W. (2001). The Gospel of Matthew (Third Ed., p. 225). Edinburgh: Saint Andrew Press.

⁵ MacArthur, J. F., Jr. (1985). Matthew (p. 366). Chicago: Moody Press.

Biblical Topics:

Passage:

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20. Our Father (Matthew 6:9a)

So pray this way: Our Father in heaven

Matthew 6:9a (NET)

How should believers pray?

In Matthew 6:5-8, Christ began to teach his followers how to pray: He commanded them to not pray like thez hypocrites, who pray long prayers with vain repetitions to be seen by others. If the prayers of the Pharisees and scribes were to be seen by others, our prayers must be to interact with God alone. If their prayers were thoughtless and heartless repetition, our prayers must involve both our heart and mind—for only these types of prayers will be rewarded by the Father.

The Lord’s Prayer

In Matthew 6:9-13, Christ continues to teach his disciples about praying by giving them what has historically been called the “Lord’s Prayer.” However, it is probably better called the “Disciples’ Prayer” or “Our Prayer.” This was not the Lord’s prayer for it has aspects our Lord could never pray. Since our Lord was sinless, he could never pray “forgive us our debts.”

It should be noted that Christ was not telling us the exact words to pray, but a pattern to pray. It is fine to repeat the Lord’s Prayer verbatim, as long as our hearts and minds are engaged. If not, it simply becomes another form of “vain repetitions” which Christ previously forbade (6:7). An early Christian writing called the Didache, written around 96 AD, recommended that the Lord’s Prayer be prayed three times a day ¹, and in many traditions, the prayer is still repetitiously prayed. However, the Lord’s Prayer is meant to be a pattern and a primer. As we follow the six petitions given, we should add our own thoughts and concerns.

It has been duly noted that the first three petitions are God-ward—may your name be honored, your kingdom come, and your will be done. And the last three petitions are us-ward—give us our daily bread, forgive us our debts, and lead us not into temptation. The order gives clear insight on the purpose of prayer. For many, prayer is often an attempt to selfishly seek their glory and get their will done. However, prayer is primarily about God’s glory and his will. In John 14:13, Jesus said: “And I will do whatever you ask in my name, so that the Father may be glorified in the Son.”

Therefore, true prayer should commonly conform our will to his, as we reflect on the Lord’s glory and will. It should make us see our circumstances and our world from God’s view. It is after spending time glorifying God and praying for his plan, that we should offer our petitions.

As we begin our study of the Lord’s Prayer, we will start off by focusing on “Our Father in heaven,” since this was revolutionary to the Jewish mind, and it should be to ours as well.

Big Question: Why was the invocation of the Lord’s Prayer— “our Father in heaven”—so revolutionary? What applications can we take from God being our Father in heaven?

Our Father in Heaven

Interpretation Question: What made Christ praying “our Father in heaven” so unique in that day?

As we study the invocation of the Lord’s Prayer, we must see it with Jewish eyes. In the Old Testament, God was called Father only fourteen times and never in a personal way.² God’s fatherhood always was in reference to the nation of Israel. For example, Isaiah 64:8 says, “Yet, Lord, you are our father. We are the clay, and you are our potter; we are all the product of your labor.” When God delivered Israel out of Egypt, he adopted them as his “firstborn son” (Ex 4:22). Therefore, occasionally, Jewish prayers would reference this. But no Israelites personally called God, “Father”—ever. In fact, out of respect for God, they even stopped using his covenant name, Yahweh, and instead, would simply say Adonai or some other name of God.³ For a Jew to call God, “Father,” would have been considered irreverent and even blasphemous.⁴ When Christ called God, “Father,” it aroused hatred in the Jews and made them seek to kill him. By calling God, “Father,” he was calling himself God’s Son and making himself equal with God. John 5:17-18 describes one such interaction between the Jews and Christ over this issue:

So he told them, “My Father is working until now, and I too am working.” For this reason the Jewish leaders were trying even harder to kill him, because not only was he breaking the Sabbath, but he was also calling God his own Father, thus making himself equal with God.

Just as the Jews were shocked at Christ calling God, “Father,” his disciples were probably shocked at his encouragement for them to call God, “Father.” By calling God, “Father,” it could have gotten them stoned as blasphemers.

However, this was exactly how Christ prayed throughout the Gospels. In fact, all his prayers (over sixty) used the title Father, except for one—when he prayed on the cross, “My God, my God, why have you forsaken me?” (Matt 27:46).⁵ It was then that the only begotten Son was separated from the Father, as he bore our sins and judgment on the cross. When Christ encouraged his disciples to call God, “Father,” he was granting them his status as sons.⁶ In fact, Christ referred to all who obey God as family members. In Matthew 12:50, Christ said: “For whoever does the will of my Father in heaven is my brother and sister and mother.” Christ’s teaching on God being our Father was such a radical departure from OT law and Jewish tradition that many theologians call this the major difference between the Old Testament and New Testament.⁷

Father in a Redemptive Sense

Now as we consider God being our Father, it must be noted that Christ’s words are not referring to God being the Father of all people. God is indeed the Father of all people in the sense of creation. In Acts 17:28, Paul declared to the Athenians that all people are God’s “offspring.” However, most times Scripture refers to God being Father in a redemptive sense instead of a universal one. Christ said to Nicodemus that in order to enter the kingdom of God, one must be born again (John 3:3). This is the very thing Christ has been teaching about in his Sermon on the Mount. Throughout, he has been distinguishing those who are part of his kingdom and therefore are born again. He said that they are peacemakers who will be called sons of God (Matt 5:9). They are the ones who have a greater righteousness than the Pharisees and scribes and therefore enter the kingdom of heaven (Matt 5:20). They are the ones who love and bless their enemies and therefore are children of their Father in heaven (Matt 5:43-45). And finally, they are the ones who obey God’s will instead of practicing iniquity (Matt 7:21-23).

When each of us was born, we were born as children of the devil (1 John 3:10, Matt 13:38, John 8:44). Christ even called the Pharisees children of the devil (John 8:44)—they bore his likeness and had his character. That is how Scripture describes every person before salvation (1 John 3:10). We are born into the kingdom of this world—the kingdom of darkness. It doesn’t matter if we have Christian families, we are born into the devil’s kingdom and have the nature of our father, Adam—prone to sin against God and hide from him. However, when people recognize that they are sinners and therefore separated from God and under his wrath, repent of their sins, believe in Christ’s death and resurrection, and follow him as Lord, they are born again (cf. Rom 10:9-10). God gives us his Spirit and draws us into an intimate relationship with the Father. John 1:12-13 says it this way:

But to all who have received him—those who believe in his name—he has given the right to become God’s children—children not born by human parents or by human desire or a husband’s decision, but by God.

First John 3:10 says: “By this the children of God and the children of the devil are revealed: Everyone who does not practice righteousness—the one who does not love his fellow Christian—is not of God.” Galatians 4:6 says, “And because you are sons, God sent the Spirit of his Son into our hearts, who calls ‘Abba! Father!’”

When a person is truly born again, there is not only a change of position, as they are translated from the kingdom of darkness to the kingdom of light, the fatherhood of Satan to the fatherhood of God, but there will be a lifestyle change. They begin to have an intimate relationship with their Father through the Spirit. They obey God and love other believers. Again, this is primarily what the Sermon on the Mount is about. If our righteousness does not surpass that of the Pharisees and scribes, we are not part of the kingdom of heaven.

Has there been a change in our lives—a change of allegiance? Are we still living for self or living for God? Are we consumed with gaining this world or expanding the kingdom of God? Have you been born of God? Do you bear his likeness? Has he changed your life?

Application Question: What is your experience with praying the Lord’s Prayer? In what ways have you found it helpful or not helpful?

Applications from God’s Fatherhood

The fact that Jesus authorized his disciples to call God, “Father,” was radical. As mentioned, this concept distinguishes the Old Covenant from the New. J. I. Packer considers the grasp of God’s fatherhood as essential to one’s spiritual life. He said:

If you want to judge how well a person understands Christianity, find out how much he makes of the thought of being God’s child, and having God as his Father. If this is not the thought that prompts and controls his worship and prayers and his whole outlook on life, it means that he does not understand Christianity very well at all. For everything that Christ taught, everything that makes the New Testament new, and better than the Old, everything that is distinctively Christian as opposed to merely Jewish, is summed up in the knowledge of the Fatherhood of God. “Father” is the Christian name for God.⁸

Kent Hughes called the doctrine of the fatherhood of God “one of the most healing doctrines in all of Scripture.”⁹ Therefore, this doctrine is critical for one’s spiritual health and a good way to test our spiritual maturity and growth. We must continually cultivate our awareness, understanding, and practice of this essential doctrine.

Application Question: What should the reality of God being our personal Father teach or remind us of? Why is the understanding of God’s fatherhood essential to one’s spiritual health?

God’s Fatherhood Reminds Us of His Love

In Matthew 6:7-8, Christ warned the disciples to not pray like the pagans because God was their Father, and he knew their needs before they asked. Christ’s warning reflects the common belief system of pagans in that day, who worshipped many gods, and those who still worship them today. Pagans typically live in fear of the gods. Behind every rock, tree, stream, or star is a god that needs to be appeased. Out of fear, pagans would offer the gods their food, wealth, bodies, and even children. William Barclay shares a Greek legend that pictures the antagonism between the gods and humanity:

The most signiﬁcant Greek legend of the gods is the legend of Prometheus. Prometheus was a god. It was in the days before people possessed ﬁre; and life without ﬁre was a cheerless and a comfortless thing. In pity, Prometheus took ﬁre from heaven and gave it as a gift to human beings. Zeus, the king of the gods, was mightily angry that they should receive this gift. So he took Prometheus and chained him to a rock in the middle of the Adriatic Sea, where he was tortured with the heat and the thirst of the day and with the cold of the night. Even more, Zeus prepared a vulture to tear out Prometheus’ liver, which always grew again, only to be torn out again.

That is what happened to the god who tried to help men and women. The whole conception is that the gods are jealous, vengeful and grudging; and the last thing the gods wish to do is to help the human race.¹⁰

Clearly, the God of the Bible is not like pagan deities. He loves his people (John 3:16). He adopts them into his family (Rom 8:15). He is just and, therefore, died for his people so that they may have a relationship with him. Christ, the Son of God, daily prays for his children in order to save them to the uttermost (Heb 7:25). God is our Father, and he loves us. We don’t have to live in fear of him like the pagans feared their gods. We must respect and reverence him, but we shouldn’t live in a negative fear of him or even a fear of our circumstances. In fact, 1 John 4:18 says perfect love drives out fear. Realizing that our God loves us should remove fear about the past, present, and future.

For pagans who have come to Christ through the service of missionaries, the fatherhood of God has been one of the most attractive aspects about Christianity. There is one God and not thousands of warring deities that people need to fear. And this one God is a father who loves us.

Application Question: What types of fears do you struggle with? How does God’s fatherhood help you deal with your fears? Why is understanding God’s love so important for us?

God’s Fatherhood Reminds Us of Our Immediate Access to Him

Naturally, the concept of fatherhood makes one think of immediate access, which wasn’t wholly true of believers under the Old Covenant. Hebrews 10:19-20 says: “Therefore, brothers and sisters, since we have confidence to enter the sanctuary by the blood of Jesus, by the fresh and living way that he inaugurated for us through the curtain, that is, through his flesh.”

In the Old Testament, only the high priest could enter the Most Holy Place—where God’s presence was—and only once a year with the blood of a lamb. However, because of Christ, every believer has full access at any time—a privilege Old Testament saints didn’t have. We can enter his presence while walking, talking, eating, driving, or working. We should always confidently enter his presence, because our perfect lamb—Christ—was slain for our sins.

Are you enjoying access? One of the things Satan commonly does to believers is condemn them for their sins and failures. First, he tempts believers to sin, and then he says, “Feel bad! Feel really bad! Now, don’t read your Bible. Don’t pray! Don’t go to church!” He condemns the believer, so he won’t access God’s presence. There is a difference between conviction and condemnation. The Holy Spirit convicts of sin, so we will turn from it and run to God. Satan condemns us, so we will turn away from God’s presence and continue in sin. However, we must remember that Christ died for all our sins—past, present, and future—and we could never earn the right to enter his presence. Even our righteousness is as filthy rags before God (Is 64:6). We cannot relate to God based on our sins or apparent righteousness—we’ll never be worthy. We can only enter because of the perfect righteousness of the Lamb. Enter! Repent, receive forgiveness of sins, and enjoy God’s mercy, peace, and grace!

William Barclay shares a Roman story which is a good picture of our access to God. He says:

There is an old Roman story which tells how a Roman emperor was enjoying a triumph. He had the privilege, which Rome gave to her great victors, of marching his troops through the streets of Rome, with all his captured trophies and his prisoners in his train. So the emperor was on the march with his troops. The streets were lined with cheering people. The tall legionaries lined the streets’ edges to keep the people in their places. At one point on the triumphal route, there was a little platform where the empress and her family were sitting to watch the emperor go by in all the pride of his triumph. On the platform with his mother, there was the emperor’s youngest son, a little boy. As the emperor came near, the little boy jumped off the platform, burrowed through the crowd and tried to dodge between the legs of a legionary and to run out on to the road to meet his father’s chariot. The legionary stooped down and stopped him. He swung him up in his arms: ‘You can’t do that, boy,’ he said. ‘Don’t you know who that is in the chariot? That’s the emperor. You can’t run out to his chariot.’ And the little boy laughed down. ‘He may be your emperor,’ he said, ‘but he’s my father.’ That is exactly the way the Christian feels towards God. The might, and the majesty, and the power are the might, and the majesty, and the power of one whom Jesus taught us to call Our Father.¹¹

This is true of us. Let us continually come into our Father’s presence.

Application Question: What’s the difference between condemnation and conviction? In what ways have you experienced both? In what ways do you feel God is calling you to more often take advantage of your immediate access to him?

God’s Fatherhood Reminds Us of Our Security

With my four-year-old daughter, there are many things she will not do unless I am by her side. Sometimes, she won’t even go to her friends’ house to ask if they can play unless I am with her. But when I am by her side, many times she is fearless. Similarly, our Father is always with us. Christ told his followers to go and make disciples throughout the earth and then said, “And remember, I am with you always, to the end of the age” (Matt 28:20). We can evangelize and teach God’s Word because he is with us. In Philippians 4:5-6a, Paul said, “Let everyone see your gentleness. The Lord is near! Do not be anxious about anything …” He told the Philippians to be gentle to their enemies because God was near them. He would empower them to love, serve, and respond gently to others. In addition, they didn’t have to be afraid, anxious, or worried about anything. Why? Because God was near, and that is true for us. The fatherhood of God gives us security and confidence in an evil world full of uncertainty.

This is also true when it comes to the believers’ eternal security. In John 10:29, Christ said that believers are in the Father’s hand, and nobody will be able to snatch them out. In Romans 8:38-39, Paul argues similarly that nothing will be able to separate believers from God’s love—not life death, angels, demons, or anything else. This is a normal, healthy relationship between a child and a father. It is not normal for a child to think that a father will ultimately reject them because of some sin or failure. Their relationship is eternal—nothing can change their relationship. A son will always be a son and a daughter a daughter, even when they lack intimacy and love. This is true with our Father as well. He will always love and care for us, even when we, his children, are in rebellion. Therefore, we should have a tremendous security in our relationship with God.

What are your worries? Do you know that God is near you? He will never leave nor forsake you. There is no valley too dark for the Lord and no mountaintop too high. For his sheep, his rod and staff comfort them. He guides them. He prepares a table before them in the presence of their enemies (cf. Ps 23). God’s fatherhood reminds us that we can have confidence and security on this windy and curvy road called life.

Application Question: In what ways have you experienced confidence and security because of your relationship with your heavenly Father? In what ways have you lacked this when distant from him?

God’s Fatherhood Reminds Us of Our Resources

When the disciples were worried about their futures—what they would eat, drink, and wear—Christ reminded them of their Father in heaven (Matt 6:25-33). He said that God provides for the lilies of the field and the birds of the air—there is no reason to worry. God knows of our needs. Paul said it this way: “And my God will supply your every need according to his glorious riches in Christ Jesus” (Phil 4:19). He also said that we have every spiritual blessing in heavenly places (Eph 1:3) and that we are co-heirs with Christ (Rom 8:17). Every resource of God’s is ours. One day we will rule with him. And until then, he will supply all our needs, as we seek him and his kingdom first (Matt 6:33).

Do you know that God will supply all your needs? Do you need wisdom? God will give it if you ask in faith (Jam 1:5). Do you need peace? God gives it to those who choose to reject worry, pray, give thanks, and make their requests known to him in everything (Phil 4:6-7). Do you need finances? Seek first God and his kingdom, and it will be provided (Matt 6:33). God is your Father, and he will supply all your needs according to his riches in glory.

Application Question: In what ways have you experienced God the Father’s faithfulness to meet your needs? Share a story about his faithfulness.

God’s Fatherhood Reminds Us of Our Worth

God’s fatherhood not only reminds us of who God is but also who we are. We are his beloved and the apple of his eye (Zech 2:8). In Ephesians 1:18, Paul prays for the believers’ hearts to be awakened to know that we are his glorious inheritance. In Ephesians 3:14-19, he prays that believers would have power to comprehend the depth, height, and width of God’s love for them. We have great worth to the Lord—no matter what others think about us, nor what we think about ourselves. When we understand our worth, it will transform us. It will deliver us from the depths of discouragement and depression over our failures. In Psalm 139:13-15, David said:

Certainly you made my mind and heart; you wove me together in my mother’s womb. I will give you thanks because your deeds are awesome and amazing. You knew me thoroughly; my bones were not hidden from you, when I was made in secret and sewed together in the depths of the earth.

Satan tries to make us think that we are an accident of evolution instead of the Father’s purposeful and wonderful creation. Every part of our frame was fashioned by him, even the parts that we are insecure about. They are not accidents—they were crafted for his glory. About the blind man, Christ said he was made that way so the works of God might be displayed in him (John 9:3), and this is true of each of us.

The devil speaks lies in our ears about who we are and our worth by using the world’s standards instead of God’s. He seeks to discourage us and pull us away from God’s plan and purpose for our lives. However, our Father speaks destiny over us (Jer 1:5). He quiets us with his love and rejoices over us with singing (Zeph 3:17).

Do you know that God is your Father and you have a purpose? You are his workmanship created in Christ Jesus for good works (Eph 2:10). Like every parent who expectantly plans for their child’s future, God has good plans for you. Even your failures and the evil done to you by others, he will redeem (Rom 8:28, Gen 50:20). Do you know your worth as a child of God?

Application Question: In what ways does Satan continually assault the self-worth of people, including believers? How can we know our worth in Christ in order to battle negative self-images or negative comments from others?

God’s Fatherhood Reminds Us of Our Need to Obey

We are not the father, as though we could tell God what to do. Sometimes this is unwittingly emphasized in popular Christian theology: “Speak it! Declare it! God will do whatever you say as long as you believe!” No, he is the potter, and we are the clay. Our job is to obey and trust him. His will is always good for us. Therefore, we must constantly study his Word and sit at his feet, so we can know and do his will. Matthew 12:50 says, “For whoever does the will of my Father in heaven is my brother and sister and mother.” Doing the Father’s will proves that we are part of the family and not illegitimate.

Are you obeying the Father’s will? In the last days, many will say, “Lord, Lord,” but Christ will say, “I never knew you. Go away from me, you lawbreakers!” (Matt 7:23). Only those who obey are God’s children. God’s fatherhood reminds us of our need to obey him.

Application Question: How can believers daily discern God’s will, so they can obey it? In what way(s) has God been recently calling you to obedience?

God’s Fatherhood Reminds Us of His Discipline

Every good father disciplines his children, and this is true of God as well. Discipline does not just include correction for committed sin, but also training in righteousness. Hebrews 12:5-11 says:

And have you forgotten the exhortation addressed to you as sons? “My son, do not scorn the Lord’s discipline or give up when he corrects you. “For the Lord disciplines the one he loves and chastises every son he accepts.” Endure your suffering as discipline; God is treating you as sons. For what son is there that a father does not discipline? But if you do not experience discipline, something all sons have shared in, then you are illegitimate and are not sons. Besides, we have experienced discipline from our earthly fathers and we respected them; shall we not submit ourselves all the more to the Father of spirits and receive life? For they disciplined us for a little while as seemed good to them, but he does so for our benefit, that we may share his holiness. Now all discipline seems painful at the time, not joyful. But later it produces the fruit of peace and righteousness for those trained by it.

Four aspects of God’s discipline and our response to it should jump out from this text:

(1) First, we must remember all true children receive discipline. If we don’t receive discipline, then we are not children of God—we are illegitimate (v. 6-8). A person who can continue in sin without receiving the correction and chastening of God may not be a child of God at all. Every child of God receives fatherly discipline.

(2) We must have the right attitude when experiencing God’s discipline. We must not “scorn” it or “give up” when he corrects us (v. 5). Essentially, we must not complain or grumble in seasons of discipline, and we must persevere through them because of their purpose. God is using them to make us holy.

(3) All hardship should be viewed as God’s discipline. The author says, “Endure your suffering as discipline” (v. 6). Since our Father is in control of everything: random circumstances, temptations from the devil, and various trials, we should view all hardship as God’s training. In the context, this includes persecution, as these Hebrew Christians had experienced public insult, imprisonment, and even the confiscation of their property for proclaiming Christ’s name (Heb 10:32-34). In Hebrews 12:4, he reminds them that their struggle against sin had not yet led to the shedding of blood. Even these trials, which were clearly evil, were being used by God to discipline or train them. We should remember this, as we consider that the God of the universe is our Father. He uses everything for our good (Rom 8:28-29).

(4) Discipline is ultimately meant to increase our righteousness and give us more peace. Hebrews 12:11 says, “Now all discipline seems painful at the time, not joyful. But later it produces the fruit of peace and righteousness for those trained by it.” It’s not pleasant, but as we’re trained by it, it makes us more like God.

Do you realize that our Father doesn’t waste anything—trials at work, with family and friends, or even with our bodies? It’s all for the purpose of training us and making us holy. Therefore, we must guard our attitudes in the trial (don’t scorn them), and we should not faint in them. Let them train us. James 1:2-4 says,

My brothers and sisters, consider it nothing but joy when you fall into all sorts of trials, because you know that the testing of your faith produces endurance. And let endurance have its perfect effect, so that you will be perfect and complete, not deficient in anything.

Every father disciplines his children for their good and so does our heavenly Father.

Application Question: Why is it so important to see God as controlling all trials, including ones seemingly caused by evil people or the devil? What happens if we don’t recognize his sovereignty over hardships?

God’s Fatherhood Reminds Us of Our Christian Familial Relationships

Christ doesn’t say, “My Father”—though it is certainly OK to pray that way. He says, “Our Father.” The Lord’s Prayer makes us not only look vertically towards God but also horizontally towards others. It doesn’t just ask for God’s glory and our personal benefit, but also seeks the benefit of others. Throughout the Lord’s Prayer, Christ continually uses the plural instead of the singular: “our Father,” “our daily bread,” “our debts,” “deliver us from temptation.”

This reality should deliver us from selfishness in prayer. We should constantly bring before God what’s best for others and not just ourselves. In addition, we should also continually pursue opportunities to pray corporately. Christ not only went to the mountain by himself but also at times asked others to come and pray with him. We must do the same. We are part of the family of God and, therefore, must continually pursue their benefit, even before ours. Philippians 2:3-5 says:

Instead of being motivated by selfish ambition or vanity, each of you should, in humility, be moved to treat one another as more important than yourself. Each of you should be concerned not only about your own interests, but about the interests of others as well. You should have the same attitude toward one another that Christ Jesus had,

Are you continually bringing petitions for others before God? Or are your prayers mostly self-centered—offered for yourself, by yourself, and apart from others?

Application Question: How can we practice the reality of being a family within the church? Give practical examples. How is God calling you to better practice the family-hood of all believers?

God’s Fatherhood Reminds Us of God’s Power and Sovereignty

God is not only our Father, he is our Father “in heaven.” “In heaven” focuses not only on God’s geography but also his power and sovereignty. Psalm 103:19 say, “The Lord has established his throne in heaven; his kingdom extends over everything.” He is God of the heavens and everything under it. Theologically, “our Father” represents God’s immanence—he is near us and wants to be intimate with us. “In heaven” represents God’s transcendence—he is above us, and there is nothing like him in this world. The Jews focused on God’s transcendence and lost his immanency. However, many contemporary Christians have swung in the other direction. They focus on God’s immanency to the exclusion of God’s transcendency. God is their friend and big buddy in the sky, and therefore, they lack reverence. We must hold both of these in tandem. We must be both intimate and reverent. Proverbs 9:10 says, “The beginning of wisdom is to fear the Lord.” Psalm 147:11 (ESV) says, “but the Lord takes pleasure in those who fear him, in those who hope in his steadfast love.” Hebrews 12:28-29 says, “So since we are receiving an unshakable kingdom, let us give thanks, and through this let us offer worship pleasing to God in devotion and awe. For our God is indeed a devouring fire” (emphasis mine).

Are you cultivating a healthy fear and reverence of God?

Application Question: In what ways have you seen or experienced how the contemporary church has focused on God’s immanency and lost his transcendency? Why has this happened? How can the church (and us individually) practice both God’s immanency and transcendency? What is the difference between a healthy fear of God, which God commands, and an unhealthy one?

Brief Thoughts on Parenting

As we consider the fatherhood of God, we must remember that our experiences with our earthly parents can negatively or positively affect our relationship with our heavenly Father. None of us had perfect parents, though many of us had great ones. Our relationship with them, or lack of one, often affects how we relate to God. If our earthly parents were emotionally distant or not around, we tend to think of our heavenly Father in that same way. If our earthly parents were friends but not disciplinarians, again, we often approach or think of God in the same way. For many (if not all of us, in some sense), their concept of God the Father has been corrupted because of experiences with their earthly parents. We need to develop the theological concept of the fatherhood of God wholly from Scripture, and hopefully our experiences with our earthly parents will enhance that understanding and not detract from it.

With that said, as we rightly understand God as Father, we must try to mimic him in our parenting. As mentioned, God’s fatherhood reminds us of our immediate access to him. Therefore, parents must not be unapproachable or so focused on work and hobbies that children can’t, as often as possible, benefit from their presence. Parents must also seek to emulate the immanency of God the Father and his transcendence. Many cultures tip one way over the other in this regard. Some parents are just friends with their children and fail at cultivating discipline and respect. Others are disciplinarians who are not approachable. In one sense, we must be friends with our children—approachable and always willing to lend a listening and empathetic ear. At the same time, we must cultivate respect and discipline in our children. In addition, we must aim to be totally just and at the same time merciful—just like our heavenly Father is with us.

None of us will perfectly model God the Father, but we must always aim to do so. And where we have failed with our children, we must trust and pray that our, and their, heavenly Father will fill in the gaps.

Application Question: How is/was your relationship with your earthly father? Can/could you approach him at any time and talk to him about anything? How does/did your relationship with your earthly father affect your relationship with your heavenly Father? How should those with negative earthly father experiences overcome those memories so they don’t negatively affect their relationship with their heavenly Father? What are some other ways that parents can mimic the heavenly Father in their parenting?

Conclusion

Understanding the fatherhood of God is crucial to our spiritual health and spiritual growth. It should change our relationship not only to God, but also to others, ourselves, our circumstances, and our future. Our view of everything should be radically changed by understanding and growing in our relationship with our heavenly Father.

Are you growing in your understanding, appreciation, and practice of the fatherhood of God? He is ‘your’ Father and ‘our’ Father. Thank you, Lord! Amen!

Application Question: When you think of God as a Father, what aspect of his fatherhood stands out to you most? What aspect of God’s fatherhood do you most want to grow in your understanding of?

Scripture quotations marked (KJV) are from the King James Version of the Bible.

All emphases in Scripture quotations have been added.

¹ Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (p. 199). Wheaton, IL: Crossway Books.

² Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (pp. 154–155). Wheaton, IL: Crossway Books.

³ Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (pp. 154–155). Wheaton, IL: Crossway Books.

⁴ Boice, J. M. (2002). The Sermon on the Mount: an expositional commentary (pp. 167–168). Grand Rapids, MI: Baker Books.

⁵ MacArthur, J. F., Jr. (1985). Matthew (p. 376). Chicago: Moody Press.

⁶ The New International Version. (2011). (Mt 12:50). Grand Rapids, MI: Zondervan.

⁷ Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (p. 155). Wheaton, IL: Crossway Books.

⁸ Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (p. 156). Wheaton, IL: Crossway Books.

⁹ Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (p. 158). Wheaton, IL: Crossway Books.

¹⁰ Barclay, W. (2001). The Gospel of Matthew (Third Ed., pp. 230–231). Edinburgh: Saint Andrew Press.

¹¹ Barclay, W. (2001). The Gospel of Matthew (Third Ed., pp. 233–234). Edinburgh: Saint Andrew Press.

Biblical Topics:

Passage:

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21. May Your Name Be Honored (Matthew 6:9b)

Our Father in heaven, may your name be honored

Matthew 6:9b (NET)

In Matthew 6:9-13, Christ gives his disciples a pattern of prayer. It is not meant to be repeated verbatim, though there is nothing wrong with doing so, as long our hearts and minds are engaged. It was meant to be a primer and pattern. We are to take the petitions and add our own words and thoughts.

As a matter of review, the first three petitions are consumed with God—his name, kingdom, and will. The next three are consumed with us—our daily bread, debts, and temptations. Prayer is first consumed with God and then us. Because of this reality, prayer is one of the primary ways which God conforms our mind and will to his. In prayer, we are made into his image. In prayer, we begin to see the world and our problems in light of God’s power and sovereignty.

The invocation of the Lord’s Prayer is “Our Father in heaven.” For the Jewish mind, this was revolutionary. At the time Christ taught this prayer, Jews would no longer say God’s covenant name, Yahweh. It was too holy. And though the Jews recognized God as the Father of Israel, he was not a personal father. To call him Father would have been disrespectful and even blasphemous. When Christ called God, “Father,” the Jews sought to kill him (John 5:18).

However, the disciples knew that Christ was, in a unique way, the Son of God. Therefore, it was proper for him to call God, “Father.” In Psalm 2, God calls the messiah his Son and declares that the nations will be his inheritance and the ends of the earth his possession (v. 7-8). But for the disciples to call God, “Father,” was another story. Again, in their culture, it was disrespectful, blasphemous, and could have led to their stoning.

In the New Covenant, God grants all believers the privileges of his Son. On the cross, Christ took our sin and gave us his righteousness (2 Cor 5:21). Therefore, God sees us in the same light as his Son—we are all his children. We have immediate access to him, with the right to intimacy and all his resources, as we are co-heirs with Christ (Rom 8:17). We must know God as Father and grow in relating to him as such. The doctrine of God’s fatherhood is one of the most healing doctrines in all of Scripture. And when we pray to our Father, we develop our understanding and practice of this reality.

After the invocation, Christ gives the first petition—"may your name be honored.” In this study, we will study this petition with a focus on the names of God. We will study these in hopes of faithfully praying for God’s name to be hallowed in the world and in our lives.

Big Question: What does it mean for God’s name to be honored, and what are some applications of it?

Name

Interpretation Question: What does the term “name” refer to as Christ uses it? How were God’s names used in the OT?

There are two important aspects to this petition—understanding what “name” means and what “honored” (or “hallowed” as some translate it) means. For the Hebrews and much of the ancient world, one’s name was more than what one was called. It referred to one’s person or character. Today, parents often name their children before they are even born. However, in the ancient world, it was common to name children after discerning their character. For example, with the twins Esau and Jacob, the firstborn came out of the womb and they called him Esau because, even as a baby, he was hairy. (“Esau” means “hairy.”) Since the second born came out of the womb grasping Esau’s foot, they called him Jacob, which means “heel grabber” (Gen 25).

Therefore, when Christ referred to God’s “name,” he referred to God’s person and characteristics. Whenever God reveals himself by a specific name in Scripture or people address him by one, it represents his character.

Application Question: Why is it so important to know God’s character? How is this beneficial to believers?

Prominent Names of God

Because of this reality, “may your name be honored” is the perfect place to pray the names of God. In the Old Testament, the names of God were commonly used in acts of prayer and worship. In the Psalms, when talking about warfare, they might use Yahweh Sabaoth, the Lord of Hosts (Ps 46:7, 11). God is constantly fighting our battles and giving his angels charge over us. When the Angel of the Lord appeared to Gideon and he didn’t die, Gideon built an altar to worship God and called it Yahweh Shalom, the Lord is Peace (Judges 6:22-24). He recognized God’s character of peace and worshiped him as such. God has given us peace with him through his Son (Rom 5:1), and he has also given us his peace to comfort us in whatever circumstances we go through (Phil 4:7).

No doubt, when Christ petitioned that the Lord’s name be hallowed, many names of God came to the disciples’ minds, which they had probably often used in prayer and worship. We should commonly use the names of God in prayer and worship as well.

Application Question: What are some prominent names of God that we can use in the acts of prayer and worship?

1. Yahweh

Yahweh is the most frequently used name of God in the Old Testament, and it is commonly translated as LORD, with all capitals.¹

Yahweh was the name used by Eve (Gen 4:1), Noah (Gen 9:26), and Abraham (Gen 12:6). But it was with Moses and Israel that it took on a greater significance. When Moses was told to set Israel free, he asked God what name he should call him by and God replied with, “I AM” (Ex 3:14).

(1) This name refers to his “eternality.” He has no beginning and no end. (2) It also speaks of his “independence.” I am because of my mother and father, but God simply is—he needs no one. It also represents his “unchangeability” or “immutability,” as some call it. He doesn’t call himself “I will be” or “I was.” God will always be the same, and that is why we can trust him. He doesn’t change. Therefore, when he revealed himself to Israel as “I Am,” it represented those characteristics. When we pray with the name Yahweh, we recognize his eternality, independence, and immutability. (4) We also recognize that he is a God of covenant, as he covenanted with Israel to bring his kingdom to the nations while using this name.

Next, we will consider a few compound forms of the name Yahweh.

2. Yahweh Jireh: The Lord Will Provide

In Genesis 22, after God provides a lamb in the thicket, so Abraham would not have to sacrifice his son, Abraham named that placed Yahweh Jireh—the Lord will provide. God is still providing for people today. He provides rain and sunshine for the just and the unjust. He provides for our daily bread, and he commands us to bring our needs and cares before him (1 Pet 5:7).

We live in a world with a lot of uncertainty—uncertainty about the economy, future employment, retirement, the education system, etc. God wants us to know that his name is Yahweh Jireh; he is faithful, and he will provide. As we pray this name, we recognize that God both knows our needs and will provide for them.

3. Yahweh Rapha: The Lord Who Heals

Yahweh Rapha is a name given by God to Israel while they were in the wilderness. While journeying, they encountered bitter water at a place called Marah (Ex 15:23). However, God told Moses to throw wood into the water; as the wood entered the water, it would heal the water. After this, God told Israel if they obeyed him, he would be their healer. Listen to what he says in Exodus 15:26:

He said, “If you will diligently obey the Lord your God, and do what is right in his sight, and pay attention to his commandments, and keep all his statutes, then all the diseases that I brought on the Egyptians I will not bring on you, for I, the Lord, am your healer.”

God also heals us. It is part of his character; God is a healer. He heals us emotionally, physically, and spiritually. Certainly, healing is at the discretion of God; not everybody will receive physical healing in this life. Sin is in our bodies, and therefore, they decay and get old. However, it is often his will to heal us in various ways. And one day, the great Healer will raise our bodies from the dead (Rom 8:11), and there will be no sickness and no more pain. Our God is a healer. He is Yahweh Rapha—the God who heals us.

4. Yahweh Roi: The Lord Is My Shepherd

Yahweh Roi is the name that David used of God in Psalm 23. He says, “The Lord is my Shepherd; I lack nothing” (Psalm 23:1).

We can be sure that as David was caring for his sheep—feeding and protecting them—his mind began to contemplate how God did the same for him. Similarly, the Lord is our Shepherd and we shall lack nothing (Psalm 23:1). This speaks of the weakness of his children. We are prone to wander; we cannot protect or feed ourselves. Therefore, we need a shepherd who leads, provides, and protects us; a shepherd who gives us rest and makes sure that we have no lack. God is that shepherd.

In fact, what makes our Shepherd so wonderful is that he even died for us. Shepherding during David’s time could be very dangerous. Shepherds were exposed to extreme temperatures, wild animals such as lions and wolves, and even robbers. A shepherd who did not really care for the sheep would simply run away when attacked. But good shepherds were willing to give their lives for the sheep. Christ said this about himself: “I am the good shepherd. The good shepherd lays down his life for the sheep” (John 10:11).

Our Lord is not just a shepherd; he is the good Shepherd. He provides for us, cares for us, and even gave his life for us. He is our Yahweh Roi. We must recognize and pray this reality often.

5. Elohim: God

Elohim is the second most used name of God in the Old Testament. It is a general name for God. The word “El” comes from a root that means strong or power and, therefore, has the connotation of “Strong One” or “Mighty Leader.”²

Because Elohim’s root means power or might, the name is commonly used in verses that demonstrate the power or awesomeness of God. For example, Jeremiah 32:27 says: “I am the Lord, the God of all humankind. There is, indeed, nothing too difficult for me.” It is also the first name used of God in the Bible. “In the beginning, God created the heavens and the earth” (Gen 1:1).

One of the interesting things about the name “Elohim” is that it is a plural noun that always is used with a singular verb. Because of this, many have seen implications of Trinitarian doctrine in the use of Elohim. The word “Elohim” would then not only be a reference to God’s strength but also imply his “plurality” and yet “oneness.” He is plural, but at the same time one. Deuteronomy 6:4 says, “Listen, Israel: The Lord is our God, the Lord is one!”

As we pray with the name Elohim, we remember that God is the powerful Creator and that we have purpose. We are not random accidents of evolution. We also recognize that he is transcendent—there is nothing like him. He is a trinity—three in one: Father, Son, and Holy Spirit.

We’ll briefly look at a few compound names with El.

6. El Elyon: Most High or Most High God

The name El Elyon designates God as the sovereign ruler of all the universe.³ It emphasizes God’s supremacy and sovereignty over everything. We see this name used in reference to Abraham and his defeat of four kings in Genesis 14. Even though Abraham only had 318 trained men and a few allies, he took on the four kings and their armies and defeated them. In response to this victory, the King of Salem, Melchizedek, blessed Abraham. He said: “Worthy of praise is the Most High God, who delivered your enemies into your hand” (Gen 14:20).

Melchizedek blessed Abraham by blessing God. He said that El Elyon, God Most High, delivered Abraham from his enemies. This victory was so spectacular that it was clear that it could have been accomplished only by the Most High God—the one who rules over everyone and everything.

The name El Elyon should comfort us because it teaches that God is in absolute control. There is nothing on earth that happens apart from his control. He is sovereign over all things. God is in control of random events, planned events, the evil of men and Satan (Eph 1:11). He is in control and uses all for his glory and the good of his people (Rom 8:28). This characteristic of God is a tremendous comfort to people, and we should recognize it often in prayer.

7. El Shaddai: The Sovereign God or God Almighty

El Shaddai is used when God promises to give Abraham a son at the age of ninety-nine. Genesis 17:1 says, “When Abram was 99 years old, the Lord appeared to him and said, “I am the sovereign God. Walk before me and be blameless.”

God was declaring to Abraham, through his name, that he was about to do something impossible. He was about to demonstrate his power through the supernatural birth of his son, Isaac. The Almighty God would give Abraham a son, even though he and his wife, Sarah, were past the age of child bearing.

However, this is not the only time we see God Almighty accomplish things that are impossible. The Scripture is full of his mighty works: He created the heavens and the earth with spoken words. He delivered Israel from the oppression of Egypt, parted the Red Sea so they could walk through it, and then closed the Red Sea to destroy the Egyptian army that was chasing them. He is God Almighty.

When Christ came on the earth, he spoke peace to raging storms. He multiplied bread and fish to feed the multitudes. The Almighty God did what was impossible. In fact, the greatest work that El Shaddai has done is to save sinful man. Christ said this in reference to the possibility of a people being saved: “This is impossible for mere humans, but for God all things are possible” (Matt 19:24–26).

It is impossible for people to save themselves. This is what every religion has tried to accomplish from the beginning of time. Like the rich man who sought to justify himself through his works (Matt 19:17–20), the religions of the world have sought salvation through prayer, works of kindness, sacrifice, etc. Because of their works, they assume that they can merit salvation before a holy God. However, Christ says that this is impossible. People cannot save themselves. It is something only God can do. Salvation is monergistic—a work that can only be done by God. Even a believer’s faith is a gift from God in salvation (Eph 2:8–9).

The God who did something impossible by allowing Abraham and his wife, Sarah, who were past childbearing age, to welcome their son, is the same God who reaches into the deadness of our sin and brings new life (Eph 2:1–5). He saves us and makes us new creations in Christ (2 Cor 5:17). He is the same God who is doing miracles today. That is his name because it is part of his character. He is El Shaddai. When we pray with the name El Shaddai, we recognize God’s miracle working character.

8. Adonai: Lord or Master

Adonai is the third most used name of God in the Old Testament, and it is a plural noun similar to “Elohim.”⁴ Therefore, many scholars see this as another implication of the Trinity in the Old Testament. The name is translated “Lord” or “Master.” Psalm 8:1 says: “O Lord, our Lord, how magnificent is your reputation throughout the earth! You reveal your majesty in the heavens above!”

It could be translated “O LORD, our ‘Master,’ how majestic is your name.” This was a declaration that not only was Yahweh God, but also, he was the Master of all people. This is important to say for there are many who recognize the God of the Bible as God but will not honor him as Lord and Master of their lives. James confronted scattered Hebrew Christians about the impossibility of this type of faith being salvific. In James 2:19, he says: “You believe that God is one; well and good. Even the demons believe that—and tremble with fear.”

James says it is possible to believe in one God, be monotheistic, and yet not truly be saved. The demons have orthodox theology as well, but they do not have orthopraxy—they do not submit to God as Lord and Master of their lives. They live a life of rebellion against his Lordship.

The name Adonai reminds us that not only is the God of the Bible, God, but he is our Master as well. We are to submit to him and seek his guidance. When we pray with the name Adonai, we recognize that God is our master and that we are his servants.

9. Abba: Father

Something new to New Testament thinking was the revelation of God as Father. As mentioned, the name Father is only used fourteen times in the Old Testament and never personally. However, in the New Testament, it occurs 245 times.⁵ The name Abba can be translated “Father” or “Dearest Father.” It shows the intimacy and care of God for his children. Most likely, this was the Aramaic name that Jesus taught his disciples to use in the Lord’s Prayer (Matt 6:9), which was later translated into Greek.

In the context of the Lord’s Prayer, “may your name be honored” probably primarily refers to the name ‘Father.’ Our God cares for us like a father. He provides, directs, disciplines, and leads us into righteousness, and our desire must be for others to know God and honor him as Father.

God is still revealing himself to the world today—just like he revealed himself to Abraham, Moses, and Israel. New seasons of life and new trials are opportunities for God to reveal a new name to us—a new aspect of his character and person.

As we worship God and pray for his name to hallowed, like the Old Testament saints, we should routinely use his various names. They are his self-revelation to us, and it should be our desire for the whole world to know and honor them.

Application Question: Which name (or names) stand out most to you and why? Have you ever used the Lord’s names in prayer and worship? If so, how was it helpful or not helpful? Which name do you feel most called to currently pray and use in worship, and why?

Honor

Interpretation Question: What does the word “honor” (or “hallowed”) mean when used of God’s name?

The word “honor” means to “set apart as holy,” “treat as holy,” or “consider holy.” It means to “reverence.”⁶ It must be understood that “honored be your name” is not a declaration, as many think—it is not simply declaring that God is holy. It is a request—a petition—that others, including ourselves, would declare that God is holy and give him the highest respect, reverence, and worship.

In Psalm 34:3, David says, “Magnify the Lord with me! Let’s praise his name together!” This is the heart of the first petition in the Lord’s Prayer—for others to glorify God.

Application Question: In what ways should the Lord’s name be honored? How does this happen?

1. The Lord’s name is honored when people know God and his characteristics.

As mentioned, we can pray for this by specifically using God’s names, as they represent his characteristics. We should pray that people would know Elohim—God as the Creator. People are not accidents; they have a Creator who made them with a purpose. We should pray that all people would know Yahweh—the God of the covenant, who wants to covenant with them to bring his kingdom. We should pray that they would know Adonai—God as their Master. We should pray for them to know El Shaddai—the God of miracles. We must pray for people to know God’s names and characteristics. He is loving, just, sovereign, and merciful. These are revealed both through Scripture and creation. In all these characteristics, God is absolutely perfect. That is why his characteristics are often called his perfections. We must pray for God’s name to be honored, as people learn his characteristics.

2. The Lord’s name is honored when people know and obey God’s will.

Whenever people disobey God’s will with their hearts or actions, they dishonor his name. Therefore, we must pray for people to know God’s Word and obey it. We are praying for those who do not obey God to obey him, and those who already obey him to obey him more. When we are obeying God’s will, as revealed in his Word, God’s name is honored.

3. The Lord’s name is honored when people worship God both privately and publicly.

This is a request for people to continually honor God and thank him—when working, socializing, resting, and worshiping. Colossians 3:17 says, “And whatever you do in word or deed, do it all in the name of the Lord Jesus, giving thanks to God the Father through him.” To do it “in the name of the Lord Jesus” means to do it in such a way that he is honored and praised. We should request that people gather to declare the goodness of God and praise his name corporately in church, small groups, prayer meetings, and other places of worship.

4. The Lord’s name is honored when people revere God and do not take his name in vain.

If you were going to make ten laws that all people would obey, surely you would include things like not murdering, lying, and stealing; however, God not only included those, but he also included not using his name in vain. In fact, he makes it the third law—right after having no gods before him and the command to make no idols (Ex 20:3-7). This shows how important God’s name is to him. Therefore, to pray for God’s name to be honored means that every person would speak of God in a reverential way—not a flippant or demeaning way.

We must pray for God’s name to be honored in all these different ways—as people know him, obey him, worship him, and honor his name instead of dishonoring it.

Application Question: In what ways is God’s name continually profaned throughout the world today? Why is it so easy to neglect God’s glory and will in prayer and instead focus on our individual glory and will?

Conclusion

The first petition of the Lord’s Prayer is consumed with God’s name and it being set apart as holy and not common. Therefore, to truly pray is to humble ourselves before God and pursue his being exalted as our first desire. As we pray this way, God is not only exalted in our lives but also throughout the world. Lord, honor your name both in our lives and everywhere else!

Scripture quotations marked (KJV) are from the King James Version of the Bible.

All emphases in Scripture quotations have been added.

¹ Charles C. Ryrie. Basic Theology: A Popular Systematic Guide to Understanding Biblical Truth (Chicago, IL: Moody Press, 1999), 51.

² Charles C. Ryrie. Basic Theology: A Popular Systematic Guide to Understanding Biblical Truth. Chicago, IL: Moody Press, 1999), 51.

³ Kay Arthur. Lord, I Want to Know You: A Devotional Study on the Names of God. (The Doubleday Religious Publishing Group, 2009), 15.

⁴ Charles C. Ryrie. Basic Theology: A Popular Systematic Guide to Understanding Biblical Truth. (Chicago, IL: Moody Press, 1999), 51.

⁵ Charles C. Ryrie. Basic Theology: A Popular Systematic Guide to Understanding Biblical Truth. (Chicago, IL: Moody Press, 1999), 57.

⁶ Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (p. 163). Wheaton, IL: Crossway Books.

Biblical Topics:

Passage:

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22. May Your Kingdom Come (Matthew 6:10a)

May your kingdom come

Matthew 6:10a (NET)

In the Lord’s Prayer, Christ teaches his disciples how to pray. Though the disciples had probably prayed their whole lives, they still struggled with it and were confused about it. We’re often like that as well.

Christ teaches that our first petitions should be consumed with God—his name, kingdom, and will. Then our prayers should be consumed with others and ourselves—our daily bread, trespasses, and deliverance.

When we come into God’s presence, we must recognize him as our heavenly Father. He cares for us, loves us, and has good plans for us. However, he is not just our Father individually, but also corporately. Christ taught us to pray “our Father”—meaning that we must bring what’s best for the family before him and not just our own requests. “In heaven” reminds us of God’s rule. He rules heaven and everything under it (Ps 103:19), and therefore, he must continually be revered.

“May your name be honored” reminds us that we must be consumed with God’s fame—people knowing and honoring him. We must pray for that continually. The great problem of humanity since the fall has been us being consumed with our name and glory, instead of God’s. That was the first temptation—to be like God. It was not only how Adam and Eve fell (Gen 3), but also how the people at the Tower of Babel fell—they wanted to make a name for themselves (Gen 11). In prayer, we must be consumed with God’s name and not our name.

Next, Christ calls believers to pray for God’s kingdom to come. What is God’s kingdom and what does it mean for it to come? As we consider this petition, we’ll answer these questions and apply it to our lives.

Big Question: What is God’s kingdom and how do we pray for it to come?

The Kingdom of God

Interpretation Question: What is the kingdom of God? Are there different aspects to it?

The kingdom of God is a major theme in the New Testament. In the first three Gospels alone (Matthew, Mark, and Luke), it is mentioned 103 times.¹ John the Baptist taught that the kingdom of heaven was near (Matt 3:2). Christ preached the kingdom from village to village (Mk 1:14, 38, Luke 4:43). This means that the Jews were aware of this kingdom and waiting for it. It was already a major part of their theology before John and Christ arrived.

Therefore, what was Christ referring to in his petition for the kingdom to come? There seems to be various aspects to the kingdom of God, which has created a lot of confusion.

God’s Universal Kingdom

Scripture teaches that God sovereignly rules over everything as king. Consider these Psalms:

Your kingdom is an eternal kingdom, and your dominion endures through all generations.

Psalm 145:13

The Lord has established his throne in heaven; his kingdom extends over everything.

Psalm 103:19

The Lord owns the earth and all it contains, the world and all who live in it.

Psalm 24:1

This is often called God’s universal kingdom ², which is an unchanging and everlasting rule. Everything in the universe and all who live in it are part of this kingdom (cf. 1 Chron 29:11-12, Dan 4:34-35). God is always in control, and in one sense, his will is always done (Eph 1:11). However, Christ seems to be referring to a different aspect of God’s kingdom, since it is still to come in its fullness.

What then is he referring to?

God’s Earthly Kingdom

Christ is referring to God’s earthly kingdom, which won’t be fully realized until Christ returns and reigns on the earth.³ This is clarified by the third petition in the Lord’s Prayer, “may your will be done on earth as it is in heaven.” On earth, God’s will is not always done, and therefore, his earthly kingdom has not fully come.

When did God’s earthly kingdom begin?

There are past, present, and future aspects to this kingdom. It began with earth’s creation. When God created the earth, he was the king, and Adam and Eve were to rule under him as vice regents. He told them to rule over the fish of the sea and the birds of the air, to till the garden, and to fill the earth (Gen 1:28). However, when Adam and Eve sinned, God’s kingdom was lost (Gen 3). Satan, who tempted Adam and Eve, became the ruler of this world (2 Cor 4:4, John 12:31, Eph 2:2)—even though his rulership was still under God’s sovereign rule. The world now does not submit, as it should, to God’s rule. Men and women seek their own kingdoms, and they war to have it. Satan rules men through his invisible forces (Eph 6:12). His desire is to steal, kill, and destroy (John 10:10). He continually fights against God’s plan and rule on this earth.

In Genesis 3:15, after the fall, God prophesied that there would be a male child who would come from the woman who would crush the head of the serpent. Satan and his dominion would not rule forever. There would be a seed who would destroy it. From there, the prophecies about the seed continue: He would be the seed of Abraham and all the nations would be blessed through him (Gen 22:18). He would be the seed of Judah, and he would be a king whom all the nations would submit to. Genesis 49:10 says: “The scepter will not depart from Judah, nor the ruler’s staff from between his feet, until he comes to whom it belongs; the nations will obey him.”

When God delivered Israel from Egypt, he again established his kingdom on the earth. His plan was that through Israel, and eventually the messiah, the nations would be brought to worship God. On Mount Sinai, God gave them his laws. As they obeyed his laws, the surrounding nations would declare how great and wise they were and be drawn to Yahweh (Deut 4:6-8). God ruled over them and gave them the land of Canaan.

However, like Adam and Eve, Israel began to reject God’s rulership. When Samuel was judging Israel, they asked for a king like the nations around them. This is how God responded to Samuel, “Do everything the people request of you. For it is not you that they have rejected, but it is me that they have rejected as their king” (1 Sam 8:7).

However, God would use even this. After their first king, Saul, who was a bad king, God gave them David, a good king, though he had many flaws. God promised David that from his seed there would come a king who would have an everlasting rule. Second Samuel 7:13 says, “He will build a house for my name, and I will make his dynasty permanent.” This was the messiah promised to Eve, Abraham, and Judah. He would be the King of Israel and rule the earth from there.

The Prophetic books abound with prophecies of the Davidic King and his rule. Probably the most significant are the prophecies in Daniel. Daniel 2:44 says:

“In the days of those kings the God of heaven will raise up an everlasting kingdom that will not be destroyed and a kingdom that will not be left to another people. It will break in pieces and bring about the demise of all these kingdoms. But it will stand forever.

Daniel had just finished interpreting the dream of Nebuchadnezzar. He described how there would be four major kingdoms successively ruling, and finally, a last kingdom that would rule forever. The first was Babylon, the second Persia, the third Greece, and then Rome; the final kingdom would be the kingdom of God. It would crush all the kingdoms and bring them to an end.

Daniel 7:13-14 shares more about this final kingdom:

I was watching in the night visions, “And with the clouds of the sky one like a son of man was approaching. He went up to the Ancient of Days and was escorted before him. To him was given ruling authority, honor, and sovereignty. All peoples, nations, and language groups were serving him. His authority is eternal and will not pass away. His kingdom will not be destroyed.

The coming ruler, the messiah, is called the “Son of Man.” This is Luke’s favorite term to use of Christ. Luke 19:10 says, “For the Son of Man came to seek and to save the lost.” It was a messianic term. He was the coming king who would rule the world. This is what John the Baptist was referring to when he declared, “The kingdom of heaven is near!” This is what Christ was referring to as well. In accordance with Daniel’s prophecy, Christ brought an eternal kingdom during the rulership of Rome that would eventually crush all the kingdoms of this world (Dan 2:44).

However, in what would seem to be a tragic turn of events, when the King came, he was rejected by his people. The Jews rejected the promised Davidic King—the Son of Man.

What happened to this final kingdom conquering the kingdoms of this world, as Daniel 2 prophesied? Even within Daniel, the first and second comings of Christ are not distinguished. Yes, the final stage of Christ’s kingdom will conquer all the kingdoms of this world. He will be given the kingdom from the Ancient of Days, and then he will come to the earth on the clouds (Dan 7:13, Mk 13:26, Rev 1:7). However, at his first coming, he came as an infant, born to a virgin. He came as a poor, humble king. Before going to the cross, he declared that his kingdom was not of this world (John 18:36)—it was a spiritual kingdom (Lk 17:21). But at Christ’s second coming, when he comes in the clouds, his kingdom and will, will be done on earth as it is in heaven (Rev 11:15, Matt 6:10).

This is why many Jews were so confused and some rejected him. They were expecting the messiah to immediately conquer all kingdoms and all sin and bring an everlasting righteousness and rule on the earth. However, those accompany his second coming.

Mysteries of the Kingdom

The Interim Stage

While on earth, Christ taught what he called “secrets” or “mysteries” of the kingdom (Matt 13:11). These realities were not fully known in the Old Testament—he revealed them through his teaching on the earth. He taught that there would be an interim period before the final stage of the kingdom. When Christ came, he brought a spiritual kingdom. He told the Jews that the kingdom of God was in their midst (Lk 17:21). Christ brought a spiritual rule. Amongst the kingdoms of this world, there is a spiritual kingdom that will eventually become a physical kingdom on the earth.

In Luke 19:11-27, he gave the Parable of the Minas, where he describes this interim period: A man from a noble birth distributes minas to his servants and then goes to another country to be recognized as king. In the meantime, these servants were to faithfully use their minas—referring to gifts and talents—to make a profit. When the anointed king returned, he rewarded his servants with the administration of cities. In Acts 2, Peter said that at Christ’s ascension, Christ sat at the right hand of God until all his enemies were made a footstool for his feet (32-36). When Peter preached this, he quotes Psalm 2, a royal psalm. He was declaring that Christ was the promised king. In heaven, Christ has been anointed; we are now waiting his return. When he returns, the faithful stewards will be rewarded, and the unfaithful judged.

A Mixture of True and False Disciples

In Matthew 13, in the Parables of the Weeds and Wheat (v. 24-30, 34-38), Christ taught that this kingdom would be a mixture of the saved and unsaved. There would be many who profess Christ but live lives of iniquity—proving that they are not truly born again. At the end of the age, the angels will take the weeds—those who don’t truly know Christ—and throw them into hell, while the true disciples—the wheat—will enter the kingdom. Sowing weeds in a field was not uncommon in ancient times. When farmers wanted to harm their competitors, they would sow weeds in their fields. They did this to hinder the harvest. Satan is doing that today with God’s kingdom. Because many in the church profess Christ but live like their father the devil, people commonly become disillusioned with the church or leave the faith altogether. They’ve seen so much hypocrisy and corruption in the church that they find the faith hard to believe. This is the current state of the kingdom.

This same principle is taught in the Parable of the Net (Matt 13:47-50). A net is thrown into the sea—gathering good fish and bad fish. The net is the kingdom and the fish are people in the kingdom. The bad, which are false professors, are thrown into the fire by the angels. This is the state of the current kingdom—a mix of false and true believers. We must understand this lest we become disillusioned and also turn away.

Application Question: In what ways have you seen or experienced this corruption in the church? How have you seen or experienced people who have turned away because of it or who are disillusioned? How do you minister to those people?

Explosive Growth of the Kingdom and Filtration of Evil

In Matthew 13:31-33, Christ gives two parables: The Parable of the Mustard Seed and the Yeast. These two seem to illustrate some of the same truths. In the Parable of the Mustard Seed, a tiny seed is planted but grows into a large tree where birds come and nest. This illustrates the explosive growth of the kingdom. When Christ died, he had 120 followers praying in an upper room (Acts 1:15). However, in Acts 2, the Spirit falls, Peter preaches, and 3,000 accept Christ. Later, another 5,000 men come to the Lord, not including women and children (Acts 4:4). The kingdom rapidly expanded and continued to expand as missionaries began to spread throughout Jerusalem, Judea, Samaria, and the ends of the earth. Now, Christianity is the largest religion in the world with billions of followers—one-third of the world’s population.

When the parable describes the birds nesting in the tree, it probably represents the influx of evil into the church—false teachers and false doctrine. In an earlier parable, the Parable of the Sower, the birds represented the devil stealing the Word from people’s hearts (Matt 13:4, 19). In the same way, there is a new cult every day. There are many damning doctrines throughout the church—drawing professing Christians away from the narrow way to God. It’s amazing to watch historically conservative denominations around the world continually become liberal—far away from their founding beliefs and practices.

As mentioned, the Parable of the Mustard Seed and the Yeast are similar. Yeast is put into sixty pounds of flour until it worked all the way through the dough (Matt 13:33). There are differing interpretations of this parable: It could represent the explosive growth of the kingdom or it could again represent the evil (false teaching, false teachers, and acts of evil) that would be in this temporary kingdom. Those who think it represents evil focus on the fact that yeast, or leaven, is a common symbol for sin throughout Scripture. Christ warned the disciples to be careful of the yeast of the Pharisees—referring to their false doctrine (Matt 16:6, 12). In referring to sin, Paul said that a little yeast affects the whole batch of dough (1 Cor 5:6).

This spiritual kingdom would have explosive growth, but as it grew, the enemy would sow not only false believers but also lots of false doctrine—leading to many evil acts. Certainly, this has been seen throughout the history of the church. In the Crusades, thousands of Jews were killed in the name of Christianity. In the Middle Ages, many believers were put to death by other “believers” over their beliefs—sometimes these beliefs were orthodox. During this interim period, there are weeds, bad fish, birds, and yeast—all referring to something evil.

Application Question: In what ways have you seen or experienced the continual leavening of true doctrine with the false throughout the church? How can believers know what is true? How can we help those who are caught in false teaching?

The Millennial Kingdom

Before Christ ascended to heaven, the apostles asked him this in Acts 1:6: “So when they had gathered together, they began to ask him, ‘Lord, is this the time when you are restoring the kingdom to Israel?’” They were still waiting on the kingdom where Christ would rule from Israel as the Davidic king. It is interesting to note that Christ doesn’t rebuke them. He simply says, “You are not permitted to know the times or periods that the Father has set by his own authority” (v. 7). The fulfillment of this happens in what is called the millennial kingdom in Revelation 20, which will happen after Christ returns and ultimately in the eternal state referenced in Revelation 21. Revelation 20:4-6 says:

Then I saw thrones and seated on them were those who had been given authority to judge. I also saw the souls of those who had been beheaded because of the testimony about Jesus and because of the word of God. These had not worshiped the beast or his image and had refused to receive his mark on their forehead or hand. They came to life and reigned with Christ for a thousand years. (The rest of the dead did not come to life until the thousand years were finished.) This is the first resurrection. Blessed and holy is the one who takes part in the first resurrection. The second death has no power over them, but they will be priests of God and of Christ, and they will reign with him for a thousand years.

There is some controversy over the millennium. Some believe that there is no future 1,000-year millennium and that we are currently in the millennial kingdom. This belief is called amillennialism. When amillennialist read Revelation 20, which talks about the binding of the devil, the resurrection of those who died during the tribulation period, and the 1000-year rule of Christ, they believe that refers to Christ ruling in heaven now, that Satan is in some way currently bound, and that Christians have been spiritually resurrected with Christ—for them it doesn’t refer to a bodily resurrection. After this period of time, Christ will return and bring the eternal state (Rev 21)—with perfect righteousness—which is the kingdom we are all ultimately praying for.

Another view is called post-millennialism. Like amillennialism, post-millennialist don’t believe in a literal 1,000-year kingdom but that we are in this millennial kingdom now. Postmillennialism differs with amillennialism in that it believes the earth will continually get better, as the gospel spreads, until the earth is converted into a peaceful and righteous utopia, and then Christ will return. When Christ returns to this perfect utopia, that will be the eternal state—the final stage of the kingdom for which we are praying. This view is not very popular today.

Historically, the most popular view is called premillennialism, which takes a plain, or more literal, reading of Revelation 20. After Christ’s return, he will rule in Jerusalem for a thousand years (v. 4, 9). As this reign begins, those who died in the tribulation will be resurrected to reign with Christ (v. 5). The believers who never died in the tribulation will have children who will eventually rebel against Christ after the 1000-year reign when Satan is set free to tempt the nations (cf. Is 65:17-25, Rev 20:7-10).

During the millennial kingdom, there will still be evil on the earth. Initially, it will just be the evil within the hearts of those who don’t have redeemed bodies yet or who haven’t yet been born again. Because of this, Christ will rule the earth with an iron scepter (Rev 2:27, 12:5, 19:15, Ps 2:9). Zechariah 14:16-19 describes Christ’s rule during the millennial period:

Then all who survive from all the nations that came to attack Jerusalem will go up annually to worship the King, the Lord who rules over all, and to observe the Feast of Temporary Shelters. But if any of the nations anywhere on earth refuse to go up to Jerusalem to worship the King, the Lord who rules over all, they will get no rain. If the Egyptians will not do so, they will get no rain—instead there will be the kind of plague which the Lord inflicts on any nations that do not go up to celebrate the Feast of Tabernacles. This will be the punishment of Egypt and of all nations that do not go up to celebrate the Feast of Tabernacles.

Isaiah 2:4 says Christ will “judge disputes between nations; he will settle cases for many peoples.” Christ will rule with an iron scepter until Satan is released and causes the final rebellion. Revelation 20:7-10 describes this rebellion and Christ’s judgment:

Now when the thousand years are finished, Satan will be released from his prison and will go out to deceive the nations at the four corners of the earth, Gog and Magog, to bring them together for the battle. They are as numerous as the grains of sand in the sea. They went up on the broad plain of the earth and encircled the camp of the saints and the beloved city, but fire came down from heaven and devoured them completely. And the devil who deceived them was thrown into the lake of fire and sulfur, where the beast and the false prophet are too, and they will be tormented there day and night forever and ever.

Some struggle with God setting the devil free again during the millennial kingdom. They say, “Why? That doesn’t make sense!” However, we could make the same argument for God allowing Satan to roam the earth and tempt the nations during this stage of redemptive history. In some way, Satan, as all things, works for the glory of God and the benefit of his people. Romans 9:22-24 says:

But what if God, willing to demonstrate his wrath and to make known his power, has endured with much patience the objects of wrath prepared for destruction? And what if he is willing to make known the wealth of his glory on the objects of mercy that he has prepared beforehand for glory— even us, whom he has called, not only from the Jews but also from the Gentiles?

Eternal Kingdom

Finally, after Christ again wipes out all evil in the millennial kingdom, there will be a rule of complete righteousness. Revelation 21 says that there will be a new heaven and a new earth, where there will be no more death, sickness, or sin. This is the final stage of God’s kingdom. This is the kingdom that we are ultimately praying for.

Application Question: In what ways is God’s kingdom past, present, and future? What mystery aspects of the current kingdom stood out to you and why? What are your views on the controversial text of Revelation 20? Is the millennium something that is happening currently or will happen in the future? How should Christians handle secondary doctrines like the millennium, where many orthodox Christians differ in their beliefs?

Praying for the Kingdom

Interpretation Question: What does it then mean to pray for God’s kingdom to come?

1. To pray for the kingdom to come means to pray for the salvation of souls.

Since this kingdom is currently present in spiritual form, it expands as people truly receive Christ and enter his kingdom. When we pray for the kingdom, we should pray for the gospel to be preached, missionaries to be sent out, and for people to receive Christ as their Lord.

2. To pray for the kingdom to come means to pray for people to obey God’s will.

Every kingdom has its rules and norms that citizens must follow, and that is true for God’s kingdom. His laws are found in God’s Word. In fact, many believe the third petition, “your will be done,” is simply a form of Hebrew parallelism.⁴ That means it is restating “your kingdom come” in a different way. When the kingdom comes, all people and the rest of creation will obey God’s perfect will. Further support for this is found in the fact that in Luke’s rendition of the Lord’s Prayer, “your will be done” is omitted (11:2-4). When God’s kingdom comes, his will, will be done. We should pray for world leaders to submit to and defend God’s laws, for parents to teach them, for children to obey them, and all people to proclaim and practice them. The final stage of the kingdom is the place where the King’s will is always done. We must continually pray for this.

3. To pray for the kingdom to come means to pray for Christ’s return and his eternal rule on the earth.

God promised that a future king would come and crush the head of Satan (Gen 3:15, 49:10). Christ accomplished this through his death and resurrection, but the ultimate fulfilment of this promise won’t happen until Christ throws Satan into the lake of fire, from where he will never tempt anyone again (Rev 20:10). We should pray for Christ to come and bring eternal justice, righteousness, and peace.

4. To pray for the kingdom to come means that we are willing to be a part of bringing this kingdom.

Though God promised that his kingdom will come, he has chosen to use both the prayers and the acts of his saints to bring it. Hypothetically, if believers don’t pray, then his kingdom won’t come (cf. Ez 22:30). Therefore, when we pray for his kingdom to come, we are taking part in God’s kingdom work. Prayer is as important, if not more important, than evangelism, teaching God’s Word, caring for the hurting, etc. When we pray for the kingdom to come, we willingly submit ourselves to the King’s Lordship and take part in bringing his kingdom to fruition.

Are you willing to daily pray for the kingdom to come?

Application Question: How can we reconcile the need to pray for the coming kingdom when God has already promised it? What does this teach us about God’s purpose in prayer? How should this affect how we pray for other prophecies?

Conclusion

This petition of the Lord’s Prayer is probably the petition most people tend to pray in vain. Literally, “your kingdom come” can be translated, “your kingdom come now.”⁵ It is a desire for it to happen immediately. Are you really ready for Christ to come today? Most would probably say, no. They want Christ to come after they finish graduate school, after they get married, after they have kids, or after they retire and enjoy it for a little while. The reality is most don’t really want Christ’s kingdom to come now. They want their own. Therefore, as we pray the Lord’s Prayer, we must constantly repent of selfishness—our desire for our own kingdom. We must repent of our plans and bring them before the Lord and say, “Your will be done.” Are you really ready for God’s kingdom? If so, let’s pray until God brings it in its fullness. Lord, come! Lord, come! Amen.

Application Question: Do you feel like you are ready for and desire that Christ would come immediately? If not, why not? If so, why?

Scripture quotations marked (KJV) are from the King James Version of the Bible.

All emphases in Scripture quotations have been added.

¹ Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (p. 170). Wheaton, IL: Crossway Books.

² MacArthur, J. F., Jr. (1985). Matthew (p. 380). Chicago: Moody Press.

³ MacArthur, J. F., Jr. (1985). Matthew (p. 380). Chicago: Moody Press.

⁴ Barclay, W. (2001). The Gospel of Matthew (Third Ed., p. 243). Edinburgh: Saint Andrew Press.

⁵ MacArthur, J. F., Jr. (1985). Matthew (p. 381). Chicago: Moody Press.

Biblical Topics:

Passage:

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23. May Your Will Be Done (Matthew 6:10b)

May your will be done on earth as it is in heaven

Matthew 6:10b (NET)

In Matthew 6:9-13, Christ teaches his disciples the Lord’s Prayer. It is the ideal prayer—meant to be the Christian’s primer and pattern. It is not that a Christian cannot pray without going through this pattern. Certainly, there are times, like when Peter was sinking into the water, that we just cry out, “Lord, save me!” (Matt 14:30). However, in this pattern, we see the priority of prayer which is often neglected when we pray without its structure. The invocation of the prayer, “Our Father in heaven” sets the atmosphere. We are praying to our all-loving, all-knowing, and all-powerful Father. We must pray with trust and out of love. This intimacy with God was purchased by Christ on the cross; therefore, we can come into God’s presence at any time.

The first three petitions are consumed with the Father’s name, kingdom, and will. Often, we enter prayer as though the priority is our name, kingdom, and will. It is not. In fact, when we pray properly, prayer conforms our desires to the Father’s. Therefore, prayer is a tremendous part of our sanctification process. For this reason, those who spend little time in prayer often care little about the things of God. They typically are very consumed with self and anything that negatively affects themselves instead of with God and others. True prayer delivers us from our natural selfishness.

The petition that probably delivers us most from the rule of self is “your will be done.” Martin Luther called it a “fearful prayer.”¹ Kent Hughes said this about praying “your will be done”:

In praying this we invite God to conquer us, and that is why this petition is so scary. When we pray this prayer, we are asking God to do what is necessary to make his will prevail in our lives. And God then comes with gracious, kind violence to root out all impediments to our obedience. To pray this prayer may terrify us, but it will also deliver us from ourselves. It can truly be said that we have not learned to pray at all until every request in our prayers is made subject to this one. “Your will be done” is the petition that determines the authenticity of the other upward petitions, for if we do not mean it, we cannot truly pray, “hallowed be your name” or “your kingdom come.” Truly praying “your will be done” is fundamental to all true prayer.²

As we pray through this petition, we bend our desires to that of the Almighty. It is here where we choose to trust God, even when circumstances are difficult and don’t make sense. It is truly a scary prayer.

In this study, we’ll consider the meaning and applications of this petition in the hope that it will further conform our will to that of God’s.

Big Question: What does it mean to pray “your will be done”? What are some applications of this prayer?

God’s Will

Interpretation Question: What is Christ referring to with the petition, “your will be done”? What are different aspects of God’s will?

One of the most controversial aspects of Christian doctrine is understanding the will of God. It is common for believers to be confused and have questions concerning it: “What is God’s will? How should one find it?” There is good reason for this confusion: When considering Scripture’s teaching on God’s will, it is clear that there are different aspects of it. One could say there are three wills of God. There is:

1. God’s sovereign will

God’s sovereign will is the aspect of God’s will that is always done. It includes things like election, creation, the fall of man, the coming of the messiah, and his eventual return. It is the comprehensive, tolerating will of God that includes good, evil, intentional, and unintentional acts—all working together for God’s glory and the benefit of his people. Ephesians 1:11 says that God “accomplishes all things according to the counsel of his will.” Amos 3:6 says, “…If disaster overtakes a city, is the Lord not responsible?” Amos does not deny that disasters have secondary causes like evil men or the devil. But Amos sees evil men and the devil submitting to God’s sovereign will. This is how Moses could write in Exodus that God would harden Pharaoh’s heart (Ex 4:21) and then later say that Pharaoh hardened his own heart (Ex 8:2). Similarly, Peter could say that Christ being handed over to the Jews and Romans for execution was part of God’s will. In Acts 2:23, he says, “this man, who was handed over by the predetermined plan and foreknowledge of God, you executed by nailing him to a cross at the hands of Gentiles.”

This is a mysterious aspect of God’s will because, at the same time, Scripture says that God does not commit evil, nor can he be blamed for evil. James 1:13 says, “Let no one say when he is tempted, ‘I am tempted by God,’ for God cannot be tempted by evil, and he himself tempts no one.” First John 1:5 says, “… God is light, and in him there is no darkness at all.” Creatures are to be blamed for their sins and not God. However, Scripture does say that God controls evil and evil events in such a way that he can be said to cause them, as in the case of God hardening Pharaoh’s heart (cf. 1 Kings 22:19-23, 2 Sam 24:1, 1 Chr 21:1).

Again, this is a mystery to us, but it is not a mystery to God. Finite creatures cannot fully comprehend an infinite God. What he has revealed about himself, we must believe even if it is paradoxical. This is true with other mysteries like the Trinity and the full humanity and deity of Christ. Though we may not fully understand them, we must accept them. If we reject them or twist these mysteries so that we can better understand them, we do this to our own peril and that of others.

The doctrine of God’s sovereign will is always taught in such a way as to give believers comfort. Evil people are not in control; Satan is not in control, and neither are we. God is in control, and he works all events, even the sins of his creatures, for the good of his people and in accordance with his sovereign will (cf. Rom 8:28, Eph 1:11). Without accepting the reality of God’s sovereign will, we will become anxious, angry, and even unforgiving. When Joseph looked at the evil his brothers had done to him, he said, “As for you, you meant to harm me, but God intended it for a good purpose, so he could preserve the lives of many people, as you can see this day” (Gen 50:20). He could forgive his brothers because he saw God as being in control and using it for the good. This is one aspect of God’s sovereign will.

Application Question: How do you reconcile God’s sovereign will with the free will of others and evil within the world? Is God’s sovereign will comforting to you or terrifying, and why?

2. God’s ethical or preceptive will

This is what we see in the commands of Scripture. Repent and believe in the gospel (Mk 1:15). Flee from all appearance of evil (1 Thess 5:22). Flee from sexual immorality (1 Cor 6:18). Love the Lord with all your heart and your neighbor as yourself (Matt 12:30-31). It is this aspect of God’s will that is not always done. People reject the gospel. They enjoy evil conversations, entertainment, and thoughts. People pursue sexual immorality instead of fleeing from it. God’s ethical will is not always done. In fact, since Satan is the ruler of this world, the opposite is commonly done instead.

3. God’s will of desire

This aspect refers to God’s disposition or inclination. Like God’s preceptive will, this is an aspect of God’s will that is not always done. For example, in Luke 13:34, Christ said this about Jerusalem:

O Jerusalem, Jerusalem, you who kill the prophets and stone those who are sent to you! How often I have longed to gather your children together as a hen gathers her chicks under her wings, but you would have none of it!

God repeatedly sent prophets to Jerusalem. He sent his Son to preach repentance and perform miracles before them; however, they still rejected God, and the majority still reject him today. Though he longed to gather them as a hen gathers her chicks, they would not allow it.

We also see an aspect of God’s desire in 2 Peter 3:9. It says, “The Lord is not slow concerning his promise, as some regard slowness, but is being patient toward you, because he does not wish for any to perish but for all to come to repentance.” Of course, this verse is not referring to God’s sovereign will because other Scriptures tell us that all will not be saved. It is referring to his disposition or inclination. God takes no pleasure in the death of the wicked, but desires that they would turn from their ways and live (Ez 33:11).

Interpretation Question: What aspect(s) of God’s will is Christ referring to with the third petition of the Lord’s Prayer?

Some believe Christ is referring to God’s ethical will (and possibly God’s will of desire), since this aspect of God’s will is not always done, unlike God’s sovereign will.³ However, in the previous petition, Christ calls for us to pray for his kingdom to come (Matt 6:10a). Certainly, this includes praying for God’s sovereign will, since Scripture promises that Christ will return and bring his kingdom to this earth (Rev 11:15). God has chosen to establish his kingdom, as well as other aspects of his sovereign will, through the prayers of his people. In fact, God’s ethical will and will of desire are, at times, part of God’s sovereign will when they are accomplished. Therefore, “your will be done” probably is comprehensive—referring to all aspects of God’s will. Christ prayed for God’s will to be done even when it included his murder by evil men, which clearly wasn’t part of God’s ethical will—though it was part of his sovereign will (Lk 22:42). This is hard to comprehend, but again, God uses all things to bring what is ultimately good on this earth. This means that true prayer includes us trusting our all-wise, all-just, and all-powerful God.

It must be recognized that in some way or another, when people don’t pray, God’s will is not done. In Ezekiel 22:30-31, God said:

“I looked for a man from among them who would repair the wall and stand in the gap before me on behalf of the land, so that I would not destroy it, but I found no one. So I have poured my anger on them, and destroyed them with the fire of my fury. I hereby repay them for what they have done, declares the sovereign Lord.”

It is for this reason that God commonly gives people prayer assignments. In Isaiah 62:6-7, God says,

I post watchmen on your walls, O Jerusalem; they should keep praying all day and all night. You who pray to the Lord, don’t be silent! Don’t allow him to rest until he reestablishes Jerusalem, until he makes Jerusalem the pride of the earth.

Even as he has burdened some to continually pray for the nation of Israel, which will one day repent (Rom 11:25-27), God still places burdens on people to pray for nations to repent, friends and family members to get saved, and families to be restored. We must be sensitive to these burdens for this is how God’s will gets done on earth. He finds a few watchmen who are willing to watch and pray.

Battle of Wills

As we consider this, it must be remembered that initially, when God created the heavens and the earth, everything was good because there was only one will—God’s. However, when Satan rebelled against God because of pride, there became two competing wills—one good and one corrupt. When the angels and people fell, there became billions of competing wills, but only one of them is perfect, and that is God’s.⁴ Therefore, all that is bad, evil, and destructive in the world comes from rebellion against God’s will. James Boice said it this way:

If we are to understand the fullness of what this statement means, we must begin by realizing that all the troubles that exist in this world exist because someone, or some group of people, wants man’s will instead of the will of God. The Bible says, “As for God, his way is perfect” (2 Sam. 22:31; Ps. 18:30). Only God is perfect. Consequently, any way that is not God’s way is imperfect; it is sinful, and thus it is contributory to the problems of this world.⁵

When people ultimately submit to God’s will and only his, there will be complete righteousness, peace, and joy (Rom 14:17). That is why God has given us his Word and his Holy Spirit to save us and enable us to obey him. When people rebel against God’s will, there is lack of peace, discord, war, and ultimately death. Therefore, the third petition of the Lord’s Prayer cries out for God’s will to be done, which will ultimately restore every good thing to this earth.

Application Question: Why is it important to pray for God’s will to be done? What burdens has God given you to pray for until they happen? How do you reconcile the need for man to pray, even though God is sovereign? Should believers pray for God to bring to pass prophetic events, which God has promised will happen? Why or why not?

Praying for God’s Will to Be Done

Application Question: How can we pray for God’s will to done? What does this mean practically?

1. To pray for God’s will to be done means that we cannot pray for anything immoral.

It’s unfortunate that this needs to be said, but we should not pray for grace to cheat on a test or to not get caught in a lie. Prayer is about God’s will, and therefore, true prayer is always moral and conforms to God’s will. James 4:2-3 says, “…You do not have because you do not ask; you ask and do not receive because you ask wrongly, so you can spend it on your passions.” First John 5:14 says, “And this is the confidence that we have before him: that whenever we ask anything according to his will, he hears us.” That’s really what Christ meant when he called us to pray in his name (John 14:13-14). It doesn’t mean to tack his name on the end of our prayers. It means that we should pray in line with his character and purpose. Therefore, to pray outside of God’s ethical will is to pray amiss.

2. To pray for God’s will to be done means for people to be committed to pursuing the knowledge of God’s will.

To pray effectively, we must know God’s will. The primary way we know God’s will is by knowing Scripture. The more people know what Scripture says about parenting, dealing with conflict, serving, working, decision-making, marriage, etc., the more they can obey God’s will. Sadly, even the church is woefully ignorant about what Scripture teaches. Kent Hughes gives a stinging rebuke when considering this reality. He says:

It pains me to hear Christians insist on the authority and infallibility of the Scriptures, if those same Christians do not diligently work at learning the Scriptures. What are the themes of Zechariah and Galatians? What do we learn of God’s will from Exodus and Ephesians? How do the portraits of Jesus painted by Matthew and John differ from and complement each other? In studying God’s will, what have we learned this week that has prompted improvements in our lives?⁶

To pray for God’s will to be done is to commit ourselves to reading, studying, memorizing, and applying Scripture. It also means praying for others to do the same.

Are you committed to understanding God’s will through the diligent study of Scripture?

3. To pray for God’s will to be done means that we must pray for God’s commands to be obeyed throughout the world, especially in areas where they are disregarded.

“Your will be done on earth as it is in heaven” means that we should pray for people to be obedient just as the angels and saints obey God in heaven. Psalm 103:20-21 says, “Praise the Lord, you angels of his, you powerful warriors who carry out his decrees and obey his orders! Praise the Lord, all you warriors of his, you servants of his who carry out his desires!” Those in heaven always obey God’s will immediately and without delay. That should be our constant prayer for ourselves and others.

We should pray for governments to practice God’s ethics—that there would be no corruption in our politics. We should pray for parents to raise their children in the Lord and that children would honor their parents. We should pray for the church to be holy, preach God’s Word, evangelize, serve the needy, and impact society in a way that draws people towards God.

In one sense, to pray this petition is to pray for righteous rebellion. It is to pray that people would be like Christ was, as he lived in a demonically influenced culture. When God was dishonored and people cheated in the temple, Christ flipped tables and rebuked the religious establishment (John 2). Where there was false teaching, he corrected it. We must do the same in our societies as evil plagues our education system, our government, and even our churches. Christians must not passively accept abortion, trafficking, the redefinition of marriage, the watering down and secularizing of our churches, etc. They must fight against immorality just as Christ did. John MacArthur explains it this way:

To pray Thy will be done, on earth as it is heaven is to rebel against the worldly idea that sin is normal and inevitable and should therefore be acquiesced to or at least tolerated. It is to rebel against the world system of ungodliness, the dishonoring and rejecting of Christ, and also the disobedience of believers. Impotence in prayer leads us, however unwillingly, to strike a truce with wrong. To accept what is, is to abandon a Christian view of God and His plan for redemptive history.⁷

4. To pray for God’s will to be done means to pray that people would obey God’s will joyfully.

In heaven, God’s will is not done with bitterness. It is not done out of resignation, like one who is defeated by God: “Fine, Lord! Your will be done.” It is done with joyful obedience. In Romans 1:21, Paul describes the world as unthankful towards God. He says, “For although they knew God, they did not glorify him as God or give him thanks, but they became futile in their thoughts and their senseless hearts were darkened.” The world rejects God—it doesn’t glorify him or give thanks to him. Sadly, many Christians don’t even give God thanks. They obey him with angry or defeated hearts, rather than joyful ones.

To pray this prayer is to pray that people would obey God, just as those in heaven. In the book of Revelation, we are shown visions of the heavenly court where continual worship, praise, and glory are offered to God and Christ from angels and people (Rev 4, 5). Lord, let that happen here on earth.

5. To pray for God’s will to be done means we must submit to God’s perfect wisdom and sovereignty, even when going through trials.

We see this with Christ’s prayer in the Garden of Gethsemane. There he prayed, “Father, if you are willing, take this cup away from me. Yet not my will but yours be done” (Lk 22:42). As he considered bearing the sins of the world and being separated from God, he asked God if there was another way. Certainly, Christ knew that this was the only way. He previously declared that he came to give his life as a ransom for many (Mk 10:45). Therefore, the reason he prayed this way was for us (cf. John 11:41-42). Christ is our example in prayer. When we encounter hard times and difficulties, which is part of God’s sovereign will to conform us into the image of his Son (Rom 5:3-4), we must trust and submit to God. Like Job, we should pray, “Lord, you give, and you take away. Blessed be the name of the Lord” (Job 1:21, paraphrase). We must cry out in faith, “Lord, I trust you. Your will be done.”

It should be noted that this conflicts with the popular understanding about how to pray in faith taught in many churches today. Often it is said that praying in faith simply means that we must speak and declare something, without any doubt, until it comes to fruition. However, true faith is always based on revelation—what God has said. Where we have a clear promise, we should pray with no doubt. To doubt would be to call God a liar and say he is untrustworthy. But, there are some things that God hasn’t promised clearly. For example, it is not God’s will for all people to be physically healed. Scripture clearly teaches that it was appointed for people once to die and then the judgment (Heb 9:27). We all will die at some point. Therefore, we cannot pray with absolute confidence for healing from every disease or ailment. Similarly, we can’t pray in absolute confidence for God to give us a specific job or get us into a specific school. God has promised to meet all our needs (Matt 6:33, Phil 4:19), but not all our wants. In areas where we don’t have clear promises, we must pray with faith in his character. We must pray, “Your will be done.” It is a prayer that says, “Where you lead is always best!” Proverbs 3:5 says, “Trust in the Lord with all your heart, and do not rely on your own understanding.”

Are you submitting to God’s will no matter the situation? Praying “your will be done” helps us do this.

6. To pray for God’s will to be done means that we must pray for God’s final kingdom, where the Father’s will is always done.

As mentioned in the past study, “your will be done” is probably a form of Hebrew parallelism. When we pray, “your kingdom come,” we are praying for the will of the King to be done on the earth. Therefore, this prayer is, in part, eschatological. It looks forward to the coming of Christ and the time when all people will know Christ and obey him. There will be no more murder, discord, or lies. There will be complete righteousness, peace, and joy throughout all creation.

Application Question: In what ways is God challenging you to grow in praying for his will to be done in your life, community, nation, and throughout the world? Are there specific acts of disobedience in your community or nation that especially burden you and that you feel God is calling you to intercede on behalf of? How do you reconcile our call to pray in faith and yet our call to pray, “your will be done”? Is there a conflict between faith in prayer and submission in prayer?

Conclusion

As mentioned, praying for God’s will to be done is a sanctifying grace for us individually. It delivers us from pride and selfishness and conforms us into God’s image. It also is the way that God sanctifies our friends, families, churches, communities, and nations. As we pray it, we must pray it in faith, because one day, all will bow to Christ as Lord and all will obey his will (Phil 2:9-11). Lord, your kingdom come, your will be done on earth as it is in heaven. Amen!

Scripture quotations marked (KJV) are from the King James Version of the Bible.

All emphases in Scripture quotations have been added.

¹ Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (p. 175). Wheaton, IL: Crossway Books.

² Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (p. 177). Wheaton, IL: Crossway Books.

³ R.C. Sproul. The Prayer of the Lord (Kindle Locations 518-522). Kindle Edition.

⁴ Boice, J. M. (2002). The Sermon on the Mount: an expositional commentary (p. 185). Grand Rapids, MI: Baker Books.

⁵ Boice, J. M. (2002). The Sermon on the Mount: an expositional commentary (pp. 184–185). Grand Rapids, MI: Baker Books.

⁶ Carson, D. A. (1999). Jesus’ Sermon on the Mount and His Confrontation with the World: An Exposition of Matthew 5–10 (p. 72). Grand Rapids, MI: Baker Academic.

⁷ MacArthur, J. F., Jr. (1985). Matthew (p. 384). Chicago: Moody Press.

Biblical Topics:

Passage:

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24. Our Daily Bread (Matthew 6:11

Give us today our daily bread

Matthew 6:11 (NET)

One of the great lessons of the Lord’s Prayer is for us to seek God’s interests first and then our interests. We should come before God seeking that his name be honored, his kingdom come, and his will be done. Then we should bring our interests before God.

The fourth petition is a request for God to supply our daily bread. It seems strange that after asking for such great things as God’s kingdom to come that we should ask for something so insignificant as our daily bread. However, this shows God’s great concern for us and reminds us that not only is God our King but also our Father. As King, we are his subjects who do his bidding. As Father, we are his children who enjoy his presence, care, and provision.

In this study, we’ll consider what it means to pray for our daily bread and applications that stem from this request.

Big Question: What does it mean to pray for our daily bread, and what applications can we take from this request?

Prayer for Our Physical Needs

Interpretation Question: What does it mean to pray for our daily bread?

Bread was the basic sustenance for many in the ancient world and, therefore, was at times used metaphorically to refer to physical needs. Sometimes this is still true today. For example, the person in a household who makes the most money is often called the “bread-winner.”

When we ask God for our bread, we are asking him to supply our basic needs. Martin Luther said, “everything necessary for the preservation of this life is bread, including food, a healthy body, good weather, house, home, wife, children, good government, and peace.”¹

Though this petition seems rather simple, there is also a little controversy over it. The controversy comes from doubt over what exactly the Greek word used for “daily” means. The reason for this is because its placement in the Lord’s Prayer is the only time this word is found in popular Greek literature (cf. Matt 6:11, Lk 11:3). Third-century, theologian Origen thought that Matthew invented the word.² However, more recently, this word was found on an ancient shopping list in Egypt. The person was writing down exactly what things to purchase for the day.³ The word seems to be an adjective meaning “of the day that is coming.” If we pray it in the morning, we are asking for provision for the day. If we pray it at night, we are asking for the next day’s provisions.⁴

In the ancient world, this petition was very relevant. Commonly, laborers were paid on the very day that they worked. The pay was typically very low, and it only provided enough to purchase food for that day. It was almost impossible to save money.⁵ This prayer would have given these day laborers great hope—God would meet their needs for the day, just as he did the day before.

Though in many developed nations, people have food stored up for weeks and savings accounts to take care of them in an emergency, we still need to pray this petition and maybe even more so. We need to pray it to remind us that God is our provider and that we are dependent upon him. He gives us life, breath, and everything else (Acts 17:25). James 1:17 says that every good and perfect gift comes from above. God is the one who meets our needs. Therefore, we don’t need to be anxious or worried about the future. This doesn’t mean we shouldn’t plan—we should. However, when we do, we must trust and submit those plans to God (Jam 4:13-15). God is the one who speaks and the bread comes. He speaks and a job opens up right on time. He speaks and there is strength and energy to work. When he speaks, provisions become available in times of need. He makes sure his children lack no good thing (Ps 23:1).

Application Question: Share a story of how God miraculously met your needs or how he continually meets your needs.

Prayer for Our Spiritual Needs

Though the petition for bread refers to our physical needs, it also refers to our spiritual needs. We can discern this by how Jesus uses the word in the Gospels. In John 6:35, he said, “‘I am the bread of life. The one who comes to me will never go hungry, and the one who believes in me will never be thirsty.” We need Jesus more and more each day, and therefore, we should cry out for him. James 4:8 says to draw near to God and he will draw near to us. One of the ways we draw near God is in prayer—seeking to know him and his presence more. In Matthew 4:4, Jesus said, “Man does not live by bread alone, but by every word that comes from the mouth of God.” God’s Word is our bread. Like David, we should constantly petition that God would open our eyes to see wonderful things from his law (Ps 119:18). In addition, Christ uses food, in general, to refer to doing God’s will. In John 4:32 and 34, he said to the disciples, “I have food that you know nothing about; my food is to do the will of the Father and finish his work” (paraphrase). Here we must petition for opportunities to share the gospel, to disciple, and to serve others. Our bread is Jesus, his Word, and his works.

Application Question: How would you gauge your spiritual hunger on a scale from 1 to 10? What aspect of your spiritual needs do you most hunger for and what do you least hunger for and why (cf. God’s Word, prayer, God himself, evangelism, etc.)? How should one increase his or her spiritual hunger?

General Applications

Application Question: What applications can we take from our need to pray for our daily bread?

1. This petition reminds us to ask for our needs based on God’s generous, fatherly nature.

In Matthew 7:7-11, Christ says:

“Ask and it will be given to you; seek and you will find; knock and the door will be opened for you. For everyone who asks receives, and the one who seeks finds, and to the one who knocks, the door will be opened. Is there anyone among you who, if his son asks for bread, will give him a stone? Or if he asks for a fish, will give him a snake? If you then, although you are evil, know how to give good gifts to your children, how much more will your Father in heaven give good gifts to those who ask him!

Christ encourages the disciples to not only pray but also to continually pray. It literally can be translated “ask and keep asking, knock and keep knocking.” Why? Because God is a Father who loves to provide good things for his children. Christ makes the argument that if a natural father provides, how much more will our heavenly Father—who lacks no resources and is not impeded by any sin in himself. In James 1:5, it says, “If anyone lacks wisdom, let him ask of God who gives liberally” (paraphrase). God is a lavish giver. He likes to provide for his children, and therefore, we should constantly come before him to ask for our needs to be met.

In Luke 11:13, the parallel passage, Christ says, “If you then, although you are evil, know how to give good gifts to your children, how much more will the heavenly Father give the Holy Spirit to those who ask him!” In the original, there is no article before Holy Spirit. When this happens, it typically refers to the gifts or ministries of the Holy Spirit instead of his person.⁶ Therefore, this fits perfectly with God’s desire to bless us with spiritual bread. Do you want to know the Word? Ask and keep asking. The Holy Spirit will enlighten you. Do you want spiritual strength to serve? Ask. The Holy Spirit will empower you. Do you want wisdom to disciple others? Ask in faith. The Holy Spirit provides lavishly. God not only wants to provide our physical needs but also our spiritual needs.

Application Question: Why is it important to be persistent in prayer—to ask and keep asking?

2. This petition reminds us to be content with our needs.

When Christ refers to bread, he is referring to basic sustenance that any commoner would need. He doesn’t say to ask for steak, wine, or dessert. Sometimes in popular Christianity, it is taught that God wants to make every person wealthy. However, that is not biblical. The majority of Christians throughout the centuries have been poor and that includes Christ and the disciples. God promises to meet our needs and tells us to pray for them (Matt 6:33, Phil 4:19). Now, it’s not necessarily wrong to pray for wants, but in the Lord’s Prayer, we are taught to pray for our needs. Therefore, the implication is God wants us to learn contentment with having only our needs met.

In 1 Timothy 6:6-8, Paul teaches Timothy the same. He says, “Now godliness combined with contentment brings great profit. For we have brought nothing into this world and so we cannot take a single thing out either. But if we have food and shelter, we will be satisfied with that.” The word “shelter” can be translated “covering” and therefore could refer to clothing and shelter. If we have food, clothing, and shelter, we should be content. However, most of us are not content with our needs, and therefore, we are prone to covet what others have, become jealous, and even complain. In the wilderness, God disciplined the Israelites for the sin of complaining, and he will do the same with us. First Corinthians 10:10 says, “And do not complain, as some of them did, and were killed by the destroying angel.”

This petition reminds us to be humble and content with God’s provision. If he gives us more, praise God! If he gives us just enough, praise God! If we seem to have less than enough, pray in faith. He is faithful to his promises. God will supply all your needs according to his riches in glory (Phil 4:19).

Application Question: Why is it so difficult to be content with our needs? How should a person learn contentment? Is it wrong to pray for our wants and desires?

3. This petition reminds us of how God cares for our bodies and not just our spirits.

Often people have struggled with the concept of a God that cares for our bodies. Greek philosophy considered the body evil and the spirit good. Regrettably, this has shown up in Christianity in various ways throughout the centuries. Sometimes people practiced ascetism—a rigid discipline of the body. Other times, it’s shown up in hedonism—the pursuit of pleasures, even sinful ones, based on the thought that our bodies don’t really matter. However, we must remember that the promise of salvation is not just a salvation of our spirits but a salvation of our bodies. One day we will be resurrected and have perfect bodies like our Lord. In 1 Corinthians 6:13, Paul said that our bodies are for the Lord and the Lord for our bodies. Later in verse 19, he says we were bought with a price and therefore we should honor God with our bodies. God cares not only for our spirits but also our bodies—that’s why this petition for daily bread has both spiritual and physical implications. In fact, we saw this in Christ’s ministry—he spent a lot of time healing people’s bodies and satisfying their physical hunger.

Certainly, this reminds us to stay away from harmful things like sexual immorality, gluttony, and addictions. It also challenges us to take care of our bodies by eating right, exercising, and getting good rest. Our body is the Lord’s. In this petition, we are asking for him to provide good things for our bodies, so they can serve and honor him. One day, he will raise our bodies from the dead; he cares for them and so should we.

Application Question: How do you take care of your body and seek to honor God with it? Are there some ways God is challenging you to be a better steward of your body?

4. This petition reminds us that no request is too small for God.

Sometimes people only pray when it comes to major events—a terrible accident or sickness, or when a need seems insurmountable. However, God wants us to bring all our cares before him. In 1 Peter 5:7, it says, “Cast your cares before the Lord for he cares for you” (paraphrase). The word “cares” literally means a “dividing of the mind.” We should bring anything that divides our mind—anything that makes us worry—before the Lord. However, we should not just bring our anxieties but also our joys, questions, and desires. God wants to know. This is a reminder of his love for us. Everything matters to him. Scripture says he puts our tears in a bottle and that the hairs on our head are numbered (Ps 56:8, Lk 12:7). God knows and cares about every detail of our lives, and he wants us to bring them before him at all times.

5. This petition reminds us to not worry about the future.

This does not remove prudent planning. But as we plan, we must understand how God works. He often only gives us the bread for today and not tomorrow. He often provides right when something is needed and not before, so we stay totally dependent upon him. When the Israelites were in the wilderness and God provided manna from heaven for them, he chose to provide it every morning and commanded them to not store up for the next day. When they disobeyed, the food spoiled (Ex 16). God was teaching them to trust in him, and he often does the same with us. He provides just enough, so we will learn to trust him for our daily needs. When we need to know the next step, he makes it clear. When we need the extra money, he provides it. In all of this, God teaches us to be anxious for nothing (Phil 4:6).

Are you worried? Trust him. He is faithful.

Application Question: What types of worries do you commonly struggle with? How can praying the fourth petition of the Lord’s Prayer help you and others have peace?

6. This petition reminds us to pray for others and help in providing for their needs.

The Lord’s Prayer begins with the plural “Our,” and the last three petitions are also in the plural—our daily bread, our debts, and deliver us. Sadly, prayer is often rooted in selfishness, like most of the human life. However, in true prayer, not only are we concerned with ourselves, but more importantly with God and others. In this petition, we must lift up the needs of others—bringing them before our gracious God.

Also, when we pray this, we implicitly commit to help provide for others’ needs, not only through prayer but also through other means. James said it this way:

If a brother or sister is poorly clothed and lacks daily food, and one of you says to them, “Go in peace, keep warm and eat well,” but you do not give them what the body needs, what good is it? So also faith, if it does not have works, is dead being by itself.

James 2:15-17

Can we really only pray if we have the ability to help someone? James says, no. By praying, we are committing to being part of the solution to somebody else’s problem. The problem with the world today is not that we don’t have enough resources to take care of everyone; the problem is distribution of resources. Through praying for bread for those who lack it, we are committing to being part of God’s hands who provide it.

Are you willing to help provide bread for others?

7. This petition reminds us of how God’s providence and people’s diligence works with prayer.

If we pray for our daily bread and yet do nothing, most likely we will starve or lack resources. God’s means of providing for us is primarily through our own labor. The farmer ploughs the field, sows seed, and reaps a harvest. By seemingly natural means, God provides for the farmer’s daily bread. This is true for us as well. Certainly, God can miraculously provide manna from heaven, send ravens with food, or multiply a few loaves to feed a multitude. However, that is not his primary way of answering prayer. People pray and work, and God’s grace abounds over that work. For example, if a person wants a godly mate, one should prepare himself to be godly and maybe even put himself in a position to meet somebody. If a person wants to be a doctor, one should study diligently and go to medical school. If a person wants to save souls, one must pursue opportunities to share the gospel. In the same way that faith without works is dead (Jam 2:17), prayer is often dead and useless without work. It has often been said that we should pray as though it all depends on God and work as though it all depends on us. There is some wisdom to this saying.

Application Question: What is the proper balance between prayer and diligence? What is the improper balance and how can we avoid it?

8. This petition reminds us to give God thanks.

Every good and perfect gift comes from God (Jam 1:17). Did you have lunch today? Give God thanks. Did he help you resolve some conflict? Praise him. Do you have strength and health to work? Give God thanks. Did he provide you with spiritual manna through God’s Word and prayer? Praise his name. Are you alive? Give God thanks. He gives us life, breath, and everything else. Are you going through a trial? Worship him. Trials develop perseverance, character, and hope in God (Rom 5:3-4). The reality that God is constantly providing our daily bread should always draw us to the throne of grace to give him thanks. Thank you, Lord!

Application Question: What are you thankful for today? How has God been providing for your daily bread?

Conclusion

First, prayer begins with God, and then it turns to us. In the fourth petition, we recognize our dependence upon God for all resources. He is the provider of life, breath, and everything else. We must daily humble ourselves before God in prayer—trusting him to meet our needs and that of others.

Scripture quotations marked (KJV) are from the King James Version of the Bible.

All emphases in Scripture quotations have been added.

¹ MacArthur, J. F., Jr. (1985). Matthew (p. 388). Chicago: Moody Press.

² Barclay, W. (2001). The Gospel of Matthew (Third Ed., p. 250). Edinburgh: Saint Andrew Press.

³ Boice, J. M. (2002). The Sermon on the Mount: an expositional commentary (p. 191). Grand Rapids, MI: Baker Books.

⁴ Carson, D. A. (1999). Jesus’ Sermon on the Mount and His Confrontation with the World: An Exposition of Matthew 5–10 (pp. 72–73). Grand Rapids, MI: Baker Academic.

⁵ Carson, D. A. (1999). Jesus’ Sermon on the Mount and His Confrontation with the World: An Exposition of Matthew 5–10 (p. 73). Grand Rapids, MI: Baker Academic.

⁶ MacDonald, W. (1995). Believer’s Bible Commentary: Old and New Testaments. (A. Farstad, Ed.) (p. 1413). Nashville: Thomas Nelson.

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25. Forgive Us Our Debts (Matthew 6:12, 14-15)

And forgive us our debts, as we ourselves have forgiven our debtors… For if you forgive others their sins, your heavenly Father will also forgive you. But if you do not forgive others, your Father will not forgive you your sins.

Matthew 6:12, 14-15 (NET)

When Christ gave us the Lord’s Prayer, he gave us our pattern and primer for prayer. We begin with the Lord’s name, kingdom, and will. Then we bring our petitions to the Lord and that of others. First, we ask for our daily bread. Though God is our King, he is also our Father. He cares for both our physical and spiritual needs. In the fifth petition, we ask for our Father’s forgiveness. In the final petition, we ask for spiritual protection—deliverance from temptation and the evil one.

In this study, we’ll consider the fifth petition—a petition for forgiveness.

Big Question: What does “forgive us our debts, as we also have forgiven our debtors” mean, and what applications can we draw from this?

Our Need to Pray for God to Forgive Us

Interpretation Question: What does this petition tell us about the Christian’s relationship to sin?

When Christ calls for believers to pray for forgiveness of their debts, he is referring to their sins. In the parallel version of the Lord’s Prayer in Luke 11:4, the word “sin” is used instead. The word “debt” means “a failure to pay that which is due” or “a failure of duty.”¹ All people are in debt to God because he is our ruler, and he has given us many commands and duties to fulfill. Primarily, we have been called to love God with all our hearts and to love our neighbor as ourselves. Nobody has ever perfectly obeyed these two commands, which essentially summarize all other commands (Matt 22:37-40). We have put ourselves and our needs before others. We have put our entertainment, education, jobs, and friendships before God. We have fallen short of God’s glory (Rom 3:23) and, therefore, failed our duty—we are debtors to a holy God.

A Battle with Sin

The fact that Christ adds this petition to his ideal prayer means that we will always struggle with sin until we die or Christ returns, whichever happens first. Unfortunately, at times throughout history, the doctrine of perfectionism has been taught. This is the belief that after a person is saved, they can reach a point where they no longer sin. This seems to have been one of the perversions of the false teachers in the Ephesian church.² In 1 John 1:8, John combats this by saying, “If we say we do not bear the guilt of sin, we are deceiving ourselves and the truth is not in us.” A person who believes they have never sinned or that they are without sin is not truly saved. The truth of the gospel is not in them (cf. 1 John 5:13).

Therefore, Christ is implying through this petition that believers will never, during this stage of their redemption, be without sin. There will always be a battle between their flesh—their unredeemed nature—and their new nature. Galatians 5:17 says, “For the flesh has desires that are opposed to the Spirit, and the Spirit has desires that are opposed to the flesh, for these are in opposition to each other, so that you cannot do what you want.” Even Paul attested to this battle inside him; in Romans 7, he bemoaned how the things he wanted to do, he didn’t do, and the things he didn’t want to do, he did. He cried out, “Who can save me from this body of death?” (v. 24, paraphrase).

True Confession

Because of this reality, believers must continually practice confession before God. We must confess our debts—the ways that we’ve failed God in thought and action. First John 1:9 says, “But if we confess our sins, he is faithful and righteous, forgiving us our sins and cleansing us from all unrighteousness.” The word “confess” means “to say the same thing as.” Confession is simply agreeing with God that we were wrong—our thoughts and motives were ungodly, and our actions dishonored the Lord and hurt others. Included with confession is turning away from our sins. Second Corinthians 7:10 (ESV) says, “For godly grief produces a repentance that leads to salvation without regret, whereas worldly grief produces death.” True confession brings repentance—a change of mind that leads to a change of direction.

This is necessary for our spiritual health, as we will always struggle with sin. When we confess, we will find peace, joy, and righteousness. When we hold on to sin, we will lack joy and peace, and be led into further sin. John Stott said this about confession, “One of the surest antidotes to the process of moral hardening is the disciplined practice of uncovering our sins of thought and outlook, as well as of word and of deed, and the repentant forsaking of them.”³

Though confession seems easy, it is not. Our flesh, worldly influences, and Satan fight against it. We have a tendency to not recognize our sins, minimize them, or, at times, even promote them as being righteous. However, true confession is seeing our sins as God does. He hates them. Our sins put his Son on the cross; they dishonor him, and they hurt ourselves and others. In order to have true confession, we must see sin as Gods sees it, by knowing his Word (cf. 2 Tim 3:16-17).

Sadly, instead of seeing sin as we should, our views often conform to that of our secular culture (Rom 12:2). Sin is acceptable, normal, and at times, even to be desired. We say, “Everybody illegally downloads, it’s not that bad.” “Everybody cheats on their taxes.” “Why would somebody not have sex and live with their mate before marriage?” Society embraces and promotes sin, which makes it harder for us to recognize certain actions and thoughts as sin and truly confess them.

God is holy, and he hates sin. Hebrews 12:14 (NIV) says, “without holiness no one will see the Lord.” Our God is so holy, we can’t have a relationship with him because of our sin. It was his holiness that compelled him to send his Son to die on the cross for our sins (John 3:16). Christ paid our sin debt. He took all our sins—past, present, and future—and bore God’s wrath for them on the cross. It is for this reason that we can be saved and have eternal life. On the cross, there was a great exchange; Christ took our sins and gave us his righteousness (2 Cor 5:21). For those who receive him by faith as Lord, God imparts Christ’s righteousness to their lives and accepts them into his family—they become his forgiven sons and daughters (John 1:12, Eph 1:5).

Application Question: Why is it so hard to have true confession—saying the same thing as God does about sin? What factors make this difficult, and how have you experienced this difficulty in confession/repentance?

Two Types of Forgiveness

Interpretation Question: Why must we still confess our sins to God if he forgave them all when Christ died on the cross?

Because of Christ’s death, God forgave us judicially. Romans 5:1 says, “Therefore, since we have been declared righteous by faith, we have peace with God through our Lord Jesus Christ.” Justification is a legal declaration. It means we are no longer guilty before God—we no longer have a sin debt. Christ paid it. However, the forgiveness Christ refers to in the Lord’s Prayer is not judicial, it’s familial. The Lord’s Prayer was not given to unbelievers. It was given to Christians—those who, because of Christ’s work, have been adopted into the family of God and are now his children (cf. Matt 6:9). This relationship can never change any more than a human father/child relationship. There can be distance between a father and a child. They might not speak to each other because of some evil. Parents might even “disown” their child. However, that doesn’t change their blood relationship. The father and mother will always be the biological parents. In the same way, at salvation, believers become children of God and that relationship will never change; however, because of sins on our part—not God’s—there is at times distance. Therefore, we need to continually confess our sins to God (and at times to others) to restore fellowship. Again, Christ is referring to familial or parental forgiveness, not judicial.

Since we’re so prone to sin against God, we must confess our sins all the time. When we do, God promises to forgive and cleanse us from all unrighteousness (1 John 1:9). Proverbs 28:13 says, “The one who covers his transgressions will not prosper, but whoever confesses them and forsakes them will find mercy.” There is always mercy, forgiveness, and cleansing for those who confess.

Cleansing from Guilt and Shame

Confession is especially important when considering the guilt people often carry from their failures or the failure of others. People harbor guilt from divorces they experienced, sexual experiences (voluntary and involuntary), neglect of loved ones (or being neglected), etc. These leave deep wounds that the enemy often uses to condemn people. In his book Confess Your Sins, John Stott quotes the head of a large mental hospital as having said, “I could dismiss half my patients tomorrow if they could be assured of forgiveness.”⁴ People must understand that Christ bore our shame and guilt on the cross. After confessing our sins, those burdens no longer need to be carried. We must accept God’s forgiveness and his cleansing. Hebrews 9:14 says: “How much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our consciences from dead works to worship the living God!”

Guilt and shame keep us from fully worshiping and serving the living God. When we accept Christ’s forgiveness, it allows us to serve him and others with delight and joy. He forgives and restores us. Therefore, we must reject the devil’s lies and condemnation.

Are there any sins that you have not confessed before God? David said, “If I cherish iniquity in my heart, the Lord will not hear me” (Psalm 66:18, paraphrase). God will not hear our prayers when we are holding on to grudges, an ungodly relationship, or some other wrong heart motive or action. They hinder our relationship with him.

Have you accepted his forgiveness for your failures? Are you still accepting condemnation from the devil by harboring a defiled conscience? Accept God’s mercy, forgiveness, and cleansing. God is gracious. When we confess, he cleanses us from the sin we are aware of, and even sins we are not aware of. That’s the promise of 1 John 1:9— “But if we confess our sins, he is faithful and righteous, forgiving us our sins and cleansing us from all unrighteousness.” Our God is faithful and abundantly gracious with forgiveness.

Application Question: What sins is God calling you to confess and repent of? How have you experienced condemnation from the devil over failures committed by you or to you? How can believers be set free from sin and condemnation?

Our Need to Pray for God to Forgive Others (Matt 6:12a)

And forgive us our debts

Matt 6:12a

Interpretation Question: What does the “our” in “forgive us our debts” imply about how we should pray?

The “our” implies that we should pray for the forgiveness of others as well. How should this be done? This happens in two ways:

1. We should confess the sins of our communities, as we recognize how our sins contribute to the corporate debt.

Nehemiah prayed this way in Nehemiah 1:6:

May your ear be attentive and your eyes be open to hear the prayer of your servant that I am praying to you today throughout both day and night on behalf of your servants the Israelites. I am confessing the sins of the Israelites that we have committed against you—both I myself and my family have sinned.

In confession, we recognize ourselves as part of a community and that our sins have contributed to the corporate sin debt. Sometimes, our contributions may primarily be sins of omission (Jam 4:17)—meaning, we have not done the good we should have done. We have not shared the gospel as we should; we have not cared for the poor and needy as we should—we have been selfish. Therefore, we must come before God in confession—recognizing the sins of our peers and ourselves.

2. We should confess the sins of others, even if we have not participated in their sins.

Christ did this on the cross when he prayed, “Father, forgive them, for they don’t know what they are doing” (Lk 23:34). Similarly, Stephen prayed this before he was martyred, “Lord, do not hold this sin against them” (Acts 7:60).

Interpretation Question: What happens when we pray for God to forgive others? Does God forgive them based on our prayers?

Of course, we must recognize that God does not forgive people apart from their repentance. When Christ and Stephen asked for pardon for their enemies, it seems their prayers were petitions for God to be merciful and remove his judgment. These prayers would be in line with Abraham interceding on behalf of Sodom and Gomorrah (Gen 18) and how Moses prayed for God to not destroy Israel (Ex 32:10-11).

We should routinely intercede on behalf of others—asking for God to be merciful to them. Ezekiel 22:30-31 says that God sought for a man to stand in the gap but found none, so he destroyed the land. God is looking for people to cry out on behalf of friends, family members, cities, and nations. The whole world has accrued a sin debt and is under God’s wrath. Therefore, Christians should constantly intercede on behalf of others.

As we pray this petition, we not only ask for God to be merciful, but also that God might grant them repentance, so they’ll be restored to a right relationship with him.

Are you confessing the sins of your friends, communities, and nations? Are you asking for God to be patient and merciful, so others might repent? When we do this, we are like Christ and other godly saints before us. In response, God often removes his wrath, grants repentance, and brings cleansing.

Application Question: Who is God calling you to intercede on behalf of? How is he calling you to confess the sins of yourself, your community, and your nation?

Our Need to Forgive Others

And forgive us our debts, as we ourselves have forgiven our debtors.…For if you forgive others their sins, your heavenly Father will also forgive you. But if you do not forgive others, your Father will not forgive you your sins.

Matthew 6:12, 14-15

After asking for forgiveness of sins, Christ adds “as we ourselves have forgiven our debtors.” It’s a condition for God forgiving us. In order for God to forgive us, we must forgive others. If there were doubts about the meaning of this, he essentially repeats it in verses 14 and 15. If we forgive others, God will forgive us. If we do not forgive others, God will not forgive us. In one sense, Christ adds both a blessing and a curse to this petition. When we forgive, we bless ourselves by paving the way for God to forgive us. If we do not forgive, we curse ourselves. Charles Spurgeon stated it this way, “Unless you have forgiven others, you read your own death-warrant when you repeat the Lord’s Prayer.”4 No doubt, many have repeated this prayer and yet held a death grip on anger and unforgiveness. In considering this reality, C. S. Lewis said:

No part of his teaching is clearer: and there are no exceptions to it. He doesn’t say that we are to forgive other people’s sins provided they are not too frightful, or provided there are extenuating circumstances, or anything of that sort. We are to forgive them all, however spiteful, however mean, however often they are repeated. If we don’t, we shall be forgiven none of our own.⁵

This reciprocal promise is repeated in many other passages as well. In Matthew 5:7, Christ said, “Blessed are the merciful, for they will be shown mercy.” James 2:12-13 says, “Speak and act as those who will be judged by a law that gives freedom. For judgment is merciless for the one who has shown no mercy. But mercy triumphs over judgment.”

Our relationships with others are a picture of our relationship with God. Therefore, the way we treat others who hurt us reflects how God will treat us. We get a good picture of this in the Parable of the Merciless Servant (Matt 18:23-35). In this story, a master forgives a servant a great debt—one that he could never pay back. However, the servant had a fellow-servant who owed him money. When that servant asked for leniency, the forgiven servant threw him into jail. When the master heard about this, he was furious. He similarly threw the merciless servant into jail to be tortured. This is how Christ applied this parable to his disciples: “So also my heavenly Father will do to you, if each of you does not forgive your brother from your heart” (v. 35). God will hand us over to the torturers if we don’t forgive others from the heart.

Who are these torturers? No doubt, they represent the devil and his demons. In Scripture, we commonly see God hand people over to the devil, as an act of discipline. For the man having sex with his father’s wife in 1 Corinthians 5:5, Paul told the Corinthians to hand that man over to Satan for the destruction of his flesh, that his spirit may be saved on the day of the Lord. By removing him from the congregation, Satan would have a greater ability to tempt and bring affliction. In 1 Timothy 1:20, Paul talked about two false teachers that he handed over to Satan. In addition, we have the story of Saul, who was given a tormenting demon because of his rebellion against God (1 Sam 16:14).

This discipline may show up in various ways. The Corinthians experienced sickness, depression, and even death because of their abuse of the Lord’s Supper and the divisions which came from that abuse (1 Cor 11:18, 29-30). Therefore, we must remember that not forgiving others is a serious issue to God. When we harbor unforgiveness, we come under God’s discipline and open the door for Satan into our lives and relationships. Ephesians 4:26-27 says, “‘Be angry and do not sin’; do not let the sun go down on the cause of your anger. Do not give the devil an opportunity.”

It is good for us to remember that our horizontal relationships reflect our vertical relationship. If we are constantly in discord with others, it probably pictures the discord in our relationship with God. In Matthew 5:23-24, Christ told the disciples that if they went to the altar to offer a gift and realized that somebody had something against them, they should leave the gift, go make right with the other person, and then offer the gift to God. Reconciliation with others is more important than worship. In fact, unwillingness to reconcile spoils our worship, as God will reject it. He won’t forgive us, if we won’t forgive others.

Those who harbor unforgiveness will find leanness in their spiritual lives—they won’t get much from their devotions, sermons will be dry, and worship will be a burden. However, the person who forgives experiences God’s abundant grace, mercy, and forgiveness. Psalm 133 describes how pleasant it is when people dwell in unity—it’s like the oil on Aaron’s beard and the dew on Mount Zion. It’s there where God’s blessing abides, even life everlasting (v. 3). It’s when we’re walking in unity with others and not discord that we begin to experience the fullness of our eternal life.

Application Question: In what ways have you experienced spiritual dryness when in discord with others? How have you experienced spiritual abundance when walking in right relationships?

Proof of Salvation

In fact, it must be noted that a person whose character is consistently unforgiving and vengeful probably proves that they never have experienced God’s mercy and are not saved. If we have received mercy from the Lord, we will show it to others. As the Matthew 5:7 beatitude says, it is the merciful who receives mercy. All eight of the Beatitudes are characteristics of those who are part of God’s kingdom. They begin and end with “the kingdom of heaven belongs to them” (Matt 5:3, 10). Only people with these characteristics are part of God’s kingdom. Therefore, true believers are marked and identified by being forgiving and merciful. They are the sons and daughters who turn the other cheek when slapped, and who bless their enemies instead of cursing them (Matt 5:38-48).

This doesn’t mean that true believers won’t struggle to forgive. They will. Often, we will forgive, and those angry feelings will come back. However, when they come back, we need to fight to forgive again. Mercy is a characteristic of those who are truly saved. If we are vengeful and unforgiving, we should question if we are really saved. Kent Hughes said it this way:

Let me extend the principle even further. If we will not forgive, we are not Christians! This is a frightening statement, but it is true, for when God’s grace comes into our hearts, it makes us forgiving. We demonstrate whether we have been forgiven by whether or not we will forgive. So if I refuse to forgive, there is only one reason—I am outside grace and I am myself unforgiven. These are hard words, but they are graciously hard, words especially needing to be heard by the religious person who can state all the answers, who attends church, who leads an outwardly moral life, but who holds a death grip on his grudges. He will not forgive his relatives for some infraction. He has no desire to pardon his former business associate. He nourishes hatreds, cherishes animosities, revels in malice. Such people had better take an honest inventory of their lives and see if they really know Jesus.⁶

Do your reactions to those who hurt you prove your salvation or put your salvation in doubt?

Application Question: How have you experienced this propensity to forgive and show mercy to others after following Christ? In what ways do you still experience a battle to forgive?

How to Practice Forgiveness

Application Question: How can we forgive others, especially when emotionally, we don’t want to?

1. We must try to understand those who have failed us.

There is always a reason people act the way they do. Often, it’s because of what others have done or not done to them. Getting to know others and their backgrounds will often help us be more merciful and forgiving.

2. We must remember our own sins.

Often, we hate the very things in others that we once struggled with. We must remember that we also struggled with lust, anger, lack of wisdom, immaturity, and many other vices. In addition, the weaknesses others struggle with might not be our struggles, but we certainly have our own. When we remember this reality, it will help us better minister to others. It has been said that until we see ourselves as the “chief of sinners,” as Paul did (1 Tim 1:15), we are not yet ready to minister. When we realize the depth of our own sin, not only will we forgive, but we’ll be better equipped to help others change.

3. We must learn to forget.

In Isaiah 43:25, God says, “I, I am the one who blots out your rebellious deeds for my sake; your sins I do not remember.” Certainly, God doesn’t forget in the sense that he can’t remember. God is omniscient. He forgets in the sense that he no longer holds it against us. We should do the same. Colossians 3:13 says, “Just as the Lord has forgiven you, so you also forgive others.” This means we also should not hold people’s sins over them. In 1 Corinthians 13:5, Paul said that love holds no record of wrongs. To forget as God does, we can’t be historians—always condemning people by bringing up their past failures or playing their failures over and over again in our minds. We must practice a holy forgetting.

4. We must learn to love.

Romans 12:20-21 says, “Rather, ‘if your enemy is hungry, feed him; if he is thirsty, give him a drink; for in doing this you will be heaping burning coals on his head’. Do not be overcome by evil, but overcome evil with good.”

When we act in loving ways towards those who hurt us—like serving them—not only does it often overcome evil in their hearts, but it also overcomes evil in us. By acting in love instead of hate, we lead our emotions instead of allowing them to lead us. This helps us forgive those who have harmed us.

5. We must learn to pray for those who have failed us.

This corresponds with the last point. In Matthew 5:44, Christ said: “But I say to you, love your enemy and pray for those who persecute you.” Often, it is in the midst of praying for those who’ve failed us that God gives us a heart for them. He removes the bitterness and pain in our hearts and gives us grace to love them.

6. We must learn to forgive in faith.

We may not feel like forgiving someone, but forgiveness is an act of faith. We forgive because God commands us to and because we desire to not displease him or invoke his discipline. Therefore, we must choose to forgive those who hurt us and not hold their failures against them. Often, even when we forgive in faith, certain events may trigger bad memories and all the raw negative emotions. In those moments, we’ll have to forgive again in faith. This forgiveness might not be based on any merit of the person; it is based on obedience to God and remembering the mercy we’ve received from him.

Application Question: Share a story of God giving you grace to forgive someone who was especially difficult to forgive. Which principles listed have you found most helpful in forgiving others? Are there any other principles or practices that you have found helpful in learning to forgive?

Conclusion

In this life, we will never be free of sin. (1) Therefore, we must daily repent of wrong thoughts and actions that offend God and others. By doing this, we maintain and increase our spiritual health and vibrancy. (2) But also, because we live in a world full of sin, we will often get hurt by others and, in response, need to practice forgiveness. When we do this, we bring God’s blessing and forgiveness in our lives. When we don’t, we harm ourselves, as God will discipline us. (3) Finally, because of the rampant sin in the world, we need to constantly pray for others—asking for God to forgive, hold back his wrath, and grant them repentance. When we do this, we are like our Lord, who did the same. Therefore, seeking forgiveness and forgiving must be the continual discipline of believers. Lord, forgive us our debts, even as we forgive our debtors!

Scripture quotations marked (KJV) are from the King James Version of the Bible.

All emphases in Scripture quotations have been added.

¹ Barclay, W. (2001). The Gospel of Matthew (Third Ed., pp. 255–256). Edinburgh: Saint Andrew Press.

² Sauer, R. (2014). 1 John. In M. A. Rydelnik & M. Vanlaningham (Eds.), The moody bible commentary (p. 1976). Chicago, IL: Moody Publishers.

³ MacArthur, J. F., Jr. (1985). Matthew (pp. 393–394). Chicago: Moody Press.

⁴ Boice, J. M. (2002). The Sermon on the Mount: an expositional commentary (p. 195). Grand Rapids, MI: Baker Books.

⁵ Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (p. 189). Wheaton, IL: Crossway Books.

⁶ Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (pp. 189–190). Wheaton, IL: Crossway Books.

Biblical Topics:

Passage:

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26. Deliver Us From The Evil One (Matthew 6:13)

And do not lead us into temptation, but deliver us from the evil one.

Matthew 6:13 (NET)

The Lord’s Prayer is meant to be our pattern of prayer. Often, we struggle with what to say when coming to God in prayer. Christ’s sample prayer helps us with this. With each of the six petitions, we are called to add our own words and thoughts. The first three are concerned with God: his name, kingdom, and will. The last three focus on our needs: bread—referring to our physical and spiritual needs—forgiveness of sins, and finally, deliverance from the evil one.

In the fifth petition, forgive us our debts, we focused on past sins. In the last petition, deliver us from evil, we focus on future sins. In the fifth, we asked for forgiveness from actual sins. In the last, we ask to be delivered from potential sins.¹

In this study, we will consider the last petition of the Lord’s Prayer—lead us not into temptation, but deliver us from the evil one.

Big Question: What does the final petition of the Lord’s Prayer mean and what are its applications?

Do Not Lead Us into Temptation

Interpretation Question: What does the petition “do not lead us into temptation, but deliver us from the evil one” mean?

The sixth petition is probably a form of parallelism.² Deliver us from the evil one is another way of restating do not lead us into temptation. Some versions translate “evil one” as “evil.” Both are correct translations, and there is really no consensus on which is better. There is probably a nuance of both— “evil one” and “evil”—in the word.³ We need to be delivered from not only Satan, but also from evil in our flesh and in the world, and we must recognize that God is the only one who can help us.

This petition provokes some hard questions: How can we ask God to lead us not into temptation? Isn’t that a foregone conclusion? James 1:13 says, “Let no one say when he is tempted, ‘I am tempted by God,’ for God cannot be tempted by evil, and he himself tempts no one.” God does not tempt anyone. He is holy and just. Therefore, why does Christ encourage us to ask God to not lead us into temptation?

People have reconciled the petition in different ways:

1. Some reconcile the petition by translating the word “temptation” as “test.”

In English, the word “temptation” has a negative connotation. It means to “entice to sin.” However, in the Bible, that is not necessarily true. The word is neutral. It also can be translated as “test.”⁴ When used of Satan’s testing of people, it is translated “temptation.”⁵ However, since the context is prayer, many would argue for translating it as “test,” since God will not tempt anyone. The Good News Bible actually translates it, “Do not bring us to hard testing.”⁶

God will not tempt us, but he certainly will test us. We get a good picture of this when God approached Abraham and told him to sacrifice Isaac. Genesis 22:1 begins with, “Some time after these things God tested Abraham.” God tested Abraham to see what was in his heart. Did he truly love God more than his son? Was God truly first in his life? As with Abraham, God often tests us in areas that are closest to our heart—areas that we are most tempted to put before him. Are we passionate about some hobby? Are we consumed with our appearance or some relationship? Often, that is where God will test us. We must always guard our hearts against any type of idolatry—anything that might come before God.

Another prominent test in Scripture is when God tested Israel in the wilderness after delivering them from Egypt. There he allowed them to hunger and thirst. Deuteronomy 8:2 says: “Remember the whole way by which he has brought you these forty years through the desert so that he might, by humbling you, test you to see if you have it within you to keep his commandments or not.”

God tested them for many reasons: (1) He wanted to change them. Moses said that God humbled them through the testing. Pride keeps us from God and his blessing. James 4:6 says, “‘God opposes the proud, but he gives grace to the humble.” Literally, God fights against the proud. Pride shows up in our being independent from God. We don’t rely on his Word, his saints, or his presence. But when God humbles us, we realize that we need him, and we therefore draw near him more faithfully. Humility is the place of blessing. God humbled Israel in the wilderness by their hard circumstances. (2) He also tested them to know what was in their hearts. It is not that God didn’t know. He did. The trials really revealed Israel’s heart to themselves. In the wilderness, they complained, which showed they really didn’t trust God. They desired to go back to Egypt—which showed their love for the world. They also began to worship idols and practice sexual immorality—revealing how they loved sin and not God’s Word. Testing does the same for us. It is gracious of God to show us what’s in our hearts, so we can repent. We need trials to keep us humble and help us rely on God. And when he allows them, Scripture calls us to rejoice because we understand their purpose. James 1:2-4 says:

With that said, though we should rejoice in trials and be faithful in them because trials help mature us, we should not pray for them or seek them out. In fact, we should ask God to deliver us from them. One would think this would not need to be said, but at times, throughout history, believers have developed a martyr spirit. In understanding the grace and blessing of trials, they would seek to be persecuted or would create trials that humbled them. I remember meeting a professing Christian in college that walked around with rocks in his shoes, as a way of taking up his cross for Christ. This is not a biblical understanding of trials. We should ask God to deliver us from them—not create them. When God allows them, we should rejoice and persevere in them. We certainly should continue to ask God to remove them, if that be his will, but whether he does or not, we must remain faithful in them.

However, others reconcile the petition of “do not lead us into temptation” in a different way.

Application Question: What things has God revealed about your heart through experiencing certain tests?

2. Others reconcile the petition by recognizing God’s sovereignty over all temptation and evil.

We get a good picture of this in the story of Job. In Chapter 1, God boasted to Satan about how faithful Job was. Satan replies, “Of course he is faithful, you have put a hedge of protection around him” (v. 10 paraphrase). He then challenges God to strike all that Job has, saying that Job would surely curse God because of it. God agrees and says: “All right then, everything he has is in your power. Only do not extend your hand against the man himself!” (1:12). God allows Satan to both test Job and tempt him to curse God. The only regulation was that Satan could not touch Job himself. Job lost his children and his wealth but still didn’t curse God. Chapter 2 is similar: God boasts about Job, and Satan challenges God to strike his flesh and bones, assuming if God did this, Job would curse God to his face. God replies, “All right, he is in your power; only preserve his life” (2:6). In this scenario, the only stipulation was that Satan not kill him.

God Limits Our Temptations

With each temptation/trial that Job went through, God set the limits on Satan—to not touch his body and later to not take his life. Similarly, God holds the temperature gauge on each trial and temptation we may encounter. He will not allow us to be tempted beyond what we are able to bear. First Corinthians 10:13 says:

No trial has overtaken you that is not faced by others. And God is faithful: He will not let you be tried beyond what you are able to bear, but with the trial will also provide a way out so that you may be able to endure it.

The ability to escape or endure often is accessed by taking advantage of the grace available to us, such as: the fellowship of the saints, God’s Word, prayer, serving, etc. For most of us, we will never encounter something like Job, because we would not be able to bear it. God reserves his greatest trials for those he has sufficiently prepared.

It must be noted that in both tests, Job was tempted by the devil to curse God, but only after God gave Satan permission. In one sense, it could be said God “led” Job to temptation by allowing him to be tempted. This reflects God’s sovereignty over evil.

Contrary to Dualism

Sometimes dualistic thought has crept into the church. Dualism teaches that in this universe there are two equal opposing forces—one for good and one for bad. In Christianity, this might reflect an eternal battle between God and Satan. However, Scripture does not teach this. Satan is not equal to God—nor is he eternal. Satan is a created being who depends upon God to exist just as all created things (cf. Col 1:17, Heb 1:3). He is a dependent creature and, therefore, to some extent, must submit to God. This is clearly displayed in the story of Job.

Further Examples

When considering the rest of Scripture, we see other times where God uses Satan for his eternal purposes—including the sanctification of believers. For example, in 1 Corinthians 5, Paul encourages the Corinthians to hand over a man having sex with his father’s wife to Satan. This handing over seems to represent excommunication from the church. When a believer is no longer functioning as part of the body, it opens the door for Satan to attack and tempt him more fully. First Corinthians 5:4-5 says,

When you gather together in the name of our Lord Jesus, and I am with you in spirit, along with the power of our Lord Jesus, hand this man over to Satan for the destruction of the flesh, so that his spirit may be saved in the day of the Lord.

What was the purpose of handing over this man to Satan? It was redemptive, as all discipline should be. This would allow for the destruction of flesh—probably referring to physical suffering (cf. 1 Cor 11:30) or experiencing the consequences of unbridled sin (cf. Lk 15:11-32)—so that the offender would ultimately be saved—representing repentance.

Another example of this would be the Holy Spirit leading Christ in the wilderness to be tempted by the devil (Matt 4:1). Again, God’s purpose in allowing this temptation was not for Christ to fall into sin, but for Christ to be made strong by persevering through it. Hebrews 2:10 says Christ was “made perfect” through what was suffered. To be our faithful high priest, he had to be able to relate to us and understand our suffering and temptations (cf. Heb 4:14-16). Therefore, his experience of temptation by the devil was necessary for him to save us completely (cf. Heb 7:25).

Application Question: What can we discern about God’s purpose in allowing temptations and trials?

(1) God’s purpose in allowing temptation and trial is never for us to fall into sin. That is Satan’s desire, but not God’s. Again, God cannot be tempted, nor does he tempt anyone (Jam 1:13).

(2) God’s purpose in allowing temptations and trials is to make us stronger and more faithful. If we resist temptation and persevere through the trial, we will grow closer to God, be more faithful to him, and be more equipped to help others (cf. James 1:2-4, Rom 5:3-4, 2 Cor 1:3-6). God’s ultimate desire is to bless us and not curse us through trials. After Abraham passed the test of offering his son, Isaac, God confirmed his previous promises and promised to bring the messiah through his lineage. After Job passed his test, God blessed him with double blessings. When Christ passed the test in the wilderness, God empowered him through the Spirit to begin his ministry.

(3) God’s purpose in allowing temptation and trials is to reveal what is in our hearts. Do we love God more than sin? Will we obey him no matter the situation, even if it leads to our pain? What do our responses to trials say about our heart and devotion to God?

Application Question: How do you understand the controversial petition of “do not lead us into temptation”? How should we reconcile this petition with God’s goodness and holiness? Share a trial that God allowed in your life and how God used it to mature you and bless you.

Deliverance from Evil

Application Question: How can we be delivered from evil or the evil one?

The word “deliver” is a very aggressive word in the original language. It can also be translated “to snatch.”⁷ We are asking God to snatch us from the clutches of evil. As with praying for our daily bread, God’s usual way of providing is not by miraculous means. When we pray for our daily bread, God may choose to provide food by ravens or to multiply bread, but not normally. God provides opportunities and strength to work, and through working and earning a wage, we provide bread for ourselves. It’s the same with being delivered from evil. Sometimes, it may be miraculous, but most times, God works through our prudence and diligence, as we take advantage of his means of grace. Therefore, we must ask, “How can we be delivered from evil?”

1. To be delivered from evil, we must consistently pray for deliverance.

Before Christ went to the cross, he told Peter and the disciples that Satan had asked to sift them like wheat (Lk 22:31). He also told them that they would all fall away from him. After this, Christ took Peter, James, and John—the leaders of the disciples—to pray with him in the Garden of Gethsemane. He says to them, “Pray that you will not fall into temptation” (Luke 22:39). Christ told them they were going to deny him, but he provided a way of escape (1 Cor 10:13)—prayer. In fact, they needed to not only pray but to specifically have an intense, fervent time of prayer. Christ told them to pray for an hour (Mk 14:37). They needed both quality and also a significant quantity of time with God. No doubt, we often fall into temptation because we are not faithful in prayer. Like the disciples, we sleep, work, or entertain ourselves, when we should be praying. This is part of the reason the Christian church, in general, is so weak and ineffective. Increasingly, prayer meetings are being removed from the church or sparsely attended. The church no longer prays. If we are going to conquer evil in our lives and in society, we must be people of prayer. We must pray for protection from the evil one, to be set free from besetting sins, and to be kept from trials that might overwhelm us.

Application Question: In what ways do you incorporate petitions for spiritual protection into your prayer life?

2. To be delivered from evil, in humility, we must recognize our weakness and vulnerability to it.

On our own, we cannot defeat the pull of sin in our flesh, the attraction of the world, and the power of the devil. These temptations are too strong for us—we need God’s grace.

Again, this is where many Christians fail. They unwittingly think they are too strong or live as though they are. Because they are so “strong,” they open the door to sensual music and TV shows. They surround themselves with those who are not serious about God and aren’t seeking to obey him. They are “too strong” and therefore that makes them weak.

Part of growing in spiritual maturity is recognizing our weakness. Paul said that nothing good dwelled in his flesh (Rom 7:18), and he called himself the chief of sinners (1 Tim 1:15). He recognized his great weakness, and that is what made him strong.

It was Peter’s boast, “If they all fall away because of you, I will never fall away!” that made him weak (Matt 26:33). He boasted in his strength to withstand temptation, and then he not only denied the Lord but also began to swear like the world to prove he didn’t know him (Matt 26:74). First Corinthians 10:12 says, “So let the one who thinks he is standing be careful that he does not fall.”

There is nobody who is not vulnerable. Because Moses disobeyed God, he was forbidden from entering the promised land and died outside its boundaries. The last story we read about Noah, the man who walked with God and was saved from the flood, was him being drunk, naked, and shamed by his son. David, a man after God’s own heart and the ideal king of Israel, in a moment of weakness, committed adultery and then had the husband, one of his best friends, killed. These stories are included in the Bible as warnings for us. Everybody is vulnerable to the temptation of sin! That is why Scripture commonly calls us to “flee sexual immorality,” “flee youthful lusts,” and “avoid all appearance of evil.” We are extremely vulnerable, and that is why we must constantly pray, “Lord, deliver us from evil.”

Application Question: How can we know if we are “too strong,” which ultimately makes us weak and vulnerable to spiritual attack? How have you experienced pride coming before the fall?

3. To be delivered from evil, we must understand that we are not alone.

The “us” implies that Satan is not only attacking us individually but also others. First Peter 5:8-9 says,

Be sober and alert. Your enemy the devil, like a roaring lion, is on the prowl looking for someone to devour. Resist him, strong in your faith, because you know that your brothers and sisters throughout the world are enduring the same kinds of suffering.

Peter says that one of the ways that we resist Satan is by remembering that other believers are undergoing the same sufferings. We must understand that we are not in this battle alone and, therefore, must rely on other saints. We must seek their counsel, accountability, and prayers. When Christ was weary unto death before going to the cross, he called his most trustworthy disciples to pray with him for an hour. We should similarly ask others to continually pray for us and with us when going through difficulties or struggling with sin. This means we must be transparent and open with others. Sadly, many are not. They are too ashamed to share their struggles, and consequently, their struggles only deepen.

In addition, we must not only seek support from other believers but also provide the same for them. We should pray for hedges of protection around our friends, family members, churches, and nations. We must constantly pray for other believers. After stating the various parts of the armor of God that believers must put on to stand firm in spiritual warfare, Paul calls believers to always be alert and keep on praying for all the saints (Eph 6:18). This is part of our duty in warfare. Christ prayed this way in John 17:15, “I am not asking you to take them out of the world, but that you keep them safe from the evil one.” We must continually pray this way for others as well.

We must understand that it is the Christian who is all alone—unsupported and not supporting others—who is most vulnerable to the evil one. They attend church but have no accountability, no mentorship, no one to be transparent with, and the enemy has a field day with them. Let this solo spirit not be in us.

Application Question: Why is supporting others and receiving support so important in being delivered from temptation and evil? Share how someone supported you and helped you get free from some besetting sin.

4. To be delivered from evil, we must be committed to God’s Word.

Though not referred to in this petition, it certainly must be practiced if one is going to conquer temptation and evil. David declared, “I have stored up your word in my heart, so I will not sin against you” (Ps 119:11). It was by studying, understanding, and memorizing God’s Word that David conquered sin and temptation in his life. Similarly, when Christ was being tempted by the Devil in the wilderness, he always responded with Scripture (Matt 4). We must do the same when tempted. If we don’t know God’s Word, we won’t be able to recognize or conquer temptations that come our way.

Being in a Bible preaching church that teaches the whole counsel of God is a great protection for believers. Daily meditating on God’s Word gives believers power to stand against the evil one. Studying the Bible from Genesis to Revelation, understanding its major doctrines, and memorizing it, and not just skimming Psalms and Proverbs for encouragement, is a tremendous grace for believers. It will enable them to stand in trials and temptations.

Application Question: Why is the Word of God so important in spiritual warfare? In what ways have you experienced conquering sin and temptation as you have faithfully studied and internalized God’s Word?

Doxology

Most older versions of the Lord’s Prayer add the doxology, “for thine is the kingdom, the power, and the glory, forever. Amen.” Newer versions typically add it in brackets or place it in the footnote section, as it lacks manuscript support—being that it was not included in the earliest and most reliable manuscripts.⁸ Since Jews typically ended prayers with a doxology ⁹ (and probably because “deliver us from evil” seems to be a rather abrupt ending), a scribe most likely modified David’s doxology in 1 Chronicles 29:11 and added it to the Lord’s Prayer around the second century, as a part of the church’s liturgy.¹⁰ First Chronicles 29:11 says, “O Lord, you are great, mighty, majestic, magnificent, glorious, and sovereign over all the sky and earth! You have dominion and exalt yourself as the ruler of all.”

It is a beautiful and biblical doxology worth praying, as it focuses on God’s preeminence—though it was probably not in the original.

Application Question: Did you grow up memorizing the Lord’s Prayer with the doxology attached? Should people pray it, even if it is not in the original?

Conclusion

In line with the final petition of the Lord’s Prayer, Jude 1:24 says, “Now to the one who is able to keep you from falling, and to cause you to stand, rejoicing, without blemish before his glorious presence.” God is able to keep us and present us without fault; however, much of this grace is only given when we faithfully cry out, “Lord, do not lead us into temptation, but deliver us from the evil one.” Prayer is key to spiritual protection and spiritual victory. It’s a recognition of our weakness and God’s strength. As we pray this, may the Lord aggressively snatch us out of the clutches of habitual sin, the draw of the world, and the traps of the devil. May we faithfully pray this for our own good and that of others.

Scripture quotations marked (KJV) are from the King James Version of the Bible.

All emphases in Scripture quotations have been added.

¹ Towns, Elmer L. Praying the Lord's Prayer for Spiritual Breakthrough (p. 167). Baker Publishing Group. Kindle Edition.

² R.C. Sproul. The Prayer of the Lord (Kindle Locations 797-800). Kindle Edition.

³ Green, M. (2001). The message of Matthew: the kingdom of heaven (p. 101). Leicester, England; Downers Grove, IL: InterVarsity Press.

⁴ MacArthur, J. F., Jr. (1985). Matthew (p. 395). Chicago: Moody Press.

⁵ Morris, L. (1992). The Gospel according to Matthew (p. 148). Grand Rapids, MI; Leicester, England: W.B. Eerdmans; Inter-Varsity Press.

⁶ Morris, L. (1992). The Gospel according to Matthew (p. 148). Grand Rapids, MI; Leicester, England: W.B. Eerdmans; Inter-Varsity Press.

⁷ O’Donnell, D. S. (2013). Matthew: All Authority in Heaven and on Earth. (R. K. Hughes, Ed.) (p. 172). Wheaton, IL: Crossway.

⁸ O’Donnell, D. S. (2013). Matthew: All Authority in Heaven and on Earth. (R. K. Hughes, Ed.) (pp. 172–173). Wheaton, IL: Crossway.

⁹ Morris, L. (1992). The Gospel according to Matthew (p. 149). Grand Rapids, MI; Leicester, England: W.B. Eerdmans; Inter-Varsity Press.

¹⁰ Biblical Studies Press. (2005). The NET Bible First Edition; Bible. English. NET Bible.; The NET Bible. Biblical Studies Press.

Biblical Topics:

Passage:

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27. How To Fast Properly (Matthew 6:16-18)

“When you fast, do not look sullen like the hypocrites, for they make their faces unattractive so that people will see them fasting. I tell you the truth, they have their reward. When you fast, put oil on your head and wash your face, so that it will not be obvious to others when you are fasting, but only to your Father who is in secret. And your Father, who sees in secret, will reward you.

Matthew 6:16-18 (NET)

In Matthew 6, Christ deals with three commonly abused religious practices in Israel—giving, praying, and fasting. The religious leaders had made things that were good in and of themselves into bad things. The rituals of giving, praying, and fasting had become a form of self-worship. They did those acts to be seen and praised by men instead of to honor God and receive his approval.

It is appropriate that right after teaching about proper prayer, Christ focuses on fasting. One can pray without fasting, but one cannot fast biblically without prayer. They go together. Therefore, in one sense, Christ is continuing his teaching on prayer.

Fasting literally means “not to eat.”¹ It is giving up food to focus on seeking God over some matter. It is to be so consumed with this matter that it becomes more important than food.² Fasting, therefore, is a way to enhance our prayer life and our relationship with God.

Though fasting was very common in Israel, the Day of Atonement was the only required fast. On that day, they were called to “deny” themselves (Lev 16:29, 23:27), which was a Hebrew expression that included forsaking food.³ In addition, during the exile, Jews added specific months of fasting. They would fast on the fifth and seventh months (Zech 7:5)—probably as a way of seeking God to restore them to the land. Also, it is clear from at least four scribal additions of the word “fasting” in the New Testament, which are not in the earliest and best manuscripts (cf. Matt 17:21, Mark 9:29, Acts 10:30, 1 Cor 7:5), that it was strongly practiced and possibly overemphasized by early Christians.⁴

Obviously, in the New Testament, we no longer practice the Day of Atonement, as Christ paid for our sins once and for all on the cross. With that said, though we are never commanded to fast in the NT, it is clear that Christ expected believers to fast. In Matthew 6:16, he said, “when you fast,” implying that we would. Also, in Matthew 9:15, Christ declared that while he was alive, his disciples had no reason to fast, but after his death, they would fast. As many great saints before us fasted, including Moses, Samuel, Daniel, Christ, and the apostles, we must fast also.

In this study, we will consider how to properly fast.

Big Question: According to Matthew 6:16-18 and the rest of Scripture, what does proper fasting entail?

Proper Fasting

Matthew 6:16-18

Observation Question: According to Jesus, what practices were associated with the hypocrites and their fasting?

In Matthew 6:16, Christ describes how the religious leaders commonly abused the discipline of fasting. They would purposely look sullen by disfiguring their faces. “Disfigure their faces” literally means “covering their faces.”⁵ They commonly would do this with dirt and ashes—so that everybody could see. In addition, they would wear their oldest and dirtiest clothes during their fasts to be noticed by others.⁶

The Pharisees fasted on Monday and Thursday. They claimed that the reason was because Moses ascended and descended from Mount Sinai, where he received the law, on those days.⁷ However, those days just “happened” to be major market days, where people from the country would crowd the towns and cities to buy and sell.⁸ Clearly, those were the days the religious leaders had the biggest audience. Christ called them “hypocrites,” which was a word used of actors (v. 16). Their fasting was about putting on a show and receiving applause. They had received their reward in full, which was the praise of people, but they would receive no reward from God. Therefore, Christ warned his disciples to not fast like them.

Application Question: How should we practice proper fasting?

When fasting, we must practice secrecy. Of course, when we choose to not eat, others may notice. But we should practice, as much as possible, not sharing this discipline with others. Why? It’s not because telling others is bad; it’s because our hearts are bad. They are too prone to spiritual pride and loving the praise of others. We practice secrecy to protect our sin-filled hearts. Certainly, there may be times to share that we are fasting—such as with a corporate fast or for accountability sake—but as a general principle, we must practice secrecy.
When fasting, we should act normal. When Christ said that the disciples should put oil on their heads and wash their faces, he was not describing extravagant practices. These were normal acts of body care and grooming in ancient times. Oil was often scented and used, at least partially, as perfume. ⁹
When fasting, we must focus on God alone and not others. He is the purpose of our fast—to seek his face in a special way. As we do this, God will reward our faithfulness.
When fasting, we must fervently pray. As mentioned, one can pray without fasting, but not fast without praying. In every biblical account, the two are linked together.¹⁰ If we have no extra prayer and time in God’s Word, we are just not eating—which, by itself, brings no spiritual benefit.
When fasting, we must practice obedient living. In Zechariah 7:4-5 and 8-10, God rebukes Israel for fasting without the accompanying righteousness. The text says,

The word of the Lord who rules over all then came to me, “Speak to all the people and priests of the land as follows: ‘When you fasted and lamented in the fifth and seventh months through all these seventy years, did you truly fast for me—for me, indeed? …Again the word of the Lord came to Zechariah: “The Lord who rules over all said, ‘Exercise true judgment and show brotherhood and compassion to each other. You must not oppress the widow, the orphan, the foreigner, or the poor, nor should anyone secretly plot evil against his fellow human being.’

To seek the Lord by fasting or any other religious act and yet to continue in unrepentant sin is worthless. Why seek the Lord in fasting if we plan to continue in sin and unrighteousness? That is exactly what the Pharisees were doing. It was just hypocrisy! Fasting must be accompanied by righteousness. David said if he cherished iniquity in his heart the Lord would not hear him (Ps 66:18).

Application Question: What has been your experience with fasting? How have you found it beneficial or not?

Reasons to Fast

Interpretation Question: What are some common reasons for fasting, as seen in Scripture?

1. Fasting is appropriate when mourning over some great pain or loss.

In Matthew 9:15, Christ said this in reply to the question of why his disciples didn’t fast, “‘The wedding guests cannot mourn while the bridegroom is with them, can they? But the days are coming when the bridegroom will be taken from them, and then they will fast.” When Christ died, the disciples would fast and mourn. Often when people are hurting over the loss of a loved one or some great pain, they don’t desire to eat. This is totally normal. But to biblically fast while mourning, we must direct those emotions and thoughts to the Lord, as we mourn in hope.

2. Fasting is appropriate when mourning over sin.

In Ezra 10, when the Israelites were intermarrying with unbelieving Gentiles, Ezra confessed their sins and mourned with fasting. Ezra 10:6 says, “…he did not eat food or drink water, for he was in mourning over the infidelity of the exiles.” He was hurting over their sins and desiring for them to repent.

At times, we also see fasting with national repentance. When Jonah called Nineveh to repent, they responded with mourning and fasting. The Ninevite king commanded for both people and animals to abstain from food and water, as they called upon the Lord and repented (Jonah 3:7-9). In addition, when Ezra and Nehemiah led Israel in repentance, the nation corporately fasted and confessed their sins together (Neh 9:1-3).

Similarly, when our family members, churches, and nations are in great sin, it is appropriate to mourn, confess their sins, and fast—seeking for God to turn them back to himself. It is also appropriate to mourn and fast when we are struggling with habitual sin.

Fasting is a natural response to mental, spiritual, or physical pain. Our problem is that sin often doesn’t deeply affect us. Sadly, we’re often too comfortable with it; therefore, we eat, drink, and continue as if nothing is happening. Matthew 5:4 says, “Blessed are those who mourn.” God blesses those who mourn, fast, and repent because of their sin and that of others.

3. Fasting is an appropriate means of seeking to conquer sin and temptation.

Similar to the last point, Isaiah 58:6 (NIV) says, “Is not this the kind of fasting I have chosen: to loose the chains of injustice and untie the cords of the yoke, to set the oppressed free and break every yoke?” Certainly, we should fast as a means of conquering sin and temptation in our own lives. Christ was fasting when he conquered Satan’s temptations in the wilderness (Matt 4). We should consider this when constantly plagued by a reoccurring depression, a stronghold of lust, or an addiction. Fasting is also a great way to confront cultural and societal evils like abortion, trafficking, government corruption, and discord in the church and family. God desires for fasting that loosens the chains of injustice, unties the cords of a yoke, and sets the oppressed free. Lord help us to fast in such a way.

4. Fasting is appropriate when seeking God’s favor in a desperate situation.

When David’s first child was ill unto death, he fasted and prayed that God would spare the infant (2 Sam 12:16). Similarly, in Nehemiah 1, Nehemiah fasts and prays for God to forgive Israel’s sin and that God would give him favor with the Persian king, as he desired to help rebuild Jerusalem. Likewise, when Israel was about to be slaughtered in Persia, Esther asked the people to fast as she sought the King’s favor. Esther 4:15-16 says:

Then Esther sent this reply to Mordecai: “Go, assemble all the Jews who are found in Susa and fast in my behalf. Don’t eat and don’t drink for three days, night or day. My female attendants and I will also fast in the same way. Afterward I will go to the king, even though it violates the law. If I perish, I perish!”

When we encounter desperate situations, it is appropriate to seek God’s favor through fasting and prayer.

5. Fasting is appropriate when seeking wisdom and revelation from God.

In Daniel 9 and 10—on two separate occasions—Daniel fasted, and God gave him revelation through an angel. Also, in Exodus 24, Moses received the law from God while fasting on Mount Sinai. Similarly, it was while the elders in Antioch were fasting that the Holy Spirit called Paul and Barnabas to global missions (Acts 13). It was that revelation that led to much of the Gentile world being reached. Certainly, we should employ fasting and prayer when seeking God’s guidance, making a big decision, and even trying to understand God’s Word. Our lack of fasting often shows how little we desire to know God’s will and understand his Word. MacArthur shares:

We often fail to understand God’s Word as fully as we ought simply because, unlike those great people of God, we do not seek to comprehend it with their degree of intensity and determination. Skipping a few meals might be the small price we willingly pay for staying in the Word until understanding comes.¹¹

In what ways is God calling you to seek wisdom for a current situation, the future, or understanding from his Word through fasting?

6. Fasting is appropriate when preparing for some great ministry or task.

In Luke 4, Jesus fasted for forty days before beginning his ministry. After finishing, he left the wilderness in the Spirit’s power (cf. Lk 4:14). In addition, when elders were set apart for ministry in the early church, it was commonly done with prayer and fasting. Acts 14:23 says, “When they had appointed elders for them in the various churches, with prayer and fasting they entrusted them to the protection of the Lord in whom they had believed.” Fasting and prayer was preparation for their great work—it was a recognition that ministry could not be effectively done in human power. We need God’s grace for ministry, and we should seek it through prayer and fasting. No doubt, we often lack power for ministry because we lack intense times of prayer and fasting.

7. Fasting is appropriate for developing self-control.

In describing how Christians must be like spiritual athletes, Paul said, “Instead I subdue my body and make it my slave, so that after preaching to others I myself will not be disqualified” (1 Cor 9:27). William Barclay’s comments are helpful in considering how fasting can be helpful for discipline:

There are not a few of us who indulge in certain habits because we ﬁnd it impossible to stop them. They have become so essential that we cannot break them; we develop such a craving for certain things that what ought to be a pleasure has become a necessity; and to be cut off from the thing which we have learned to desire so much can be a purgatory. If we practiced a wise fasting, no pleasure would become a chain, and no habit would come to rule our lives. We would have control over our pleasures, and not our pleasures over us.¹²

Fasting can help us avoid becoming slaves of our desires, and instead have control over them.

8. Fasting is appropriate in helping us extend mercy to others.

This might be implied by Isaiah’s rebuke in 58:6-7:

No, this is the kind of fast I want … I want you to share your food with the hungry and to provide shelter for homeless, oppressed people. When you see someone naked, clothe him! Don’t turn your back on your own flesh and blood!

It is appropriate to not eat out or abstain from some other luxury, so we can share with those who have needs. It seems Israel was fasting and yet there were people around them without food and clothes. God says that type of fasting is useless. We should fast in order to practice mercy.

Application Question: Which reason for fasting was new to you or stood out the most? Is there a specific purpose or matter you feel God is calling you to fast about?

Practical Tips for Fasting

Application Question: What are some practical tips to be applied when fasting or initially trying out fasting?

1. When initially beginning to fast, start out small.

Don’t try a forty day fast for your first time. Try skipping a meal or two. After skipping a meal or two, try fasting for a day or more. Typically, during the first day of fasting, one experiences headaches as the body gets rid of toxins. However, after the first day or so, one begins to experience a fasting high where they feel like they can keep going. As one feels more comfortable with the discipline of fasting or compelled to seek the Lord in a greater way, then he or she can gradually increase the time given to fasting.

2. When beginning a fast, one must decide what type of fast they will perform.

In Scripture, there are all types of fasts: (1) Most people will employ some type of partial fast—like drinking water but not eating food. People can only survive around thirty to forty days without food. In a partial fast, one must consider what types of food/drink to abstain from. In Daniel 1:12, the four Hebrews chose to eat only vegetables and drink only water. This is often called a Daniel fast. (2) Others practice absolute fasts—without food and water. People can only survive without liquid for a short period of time—only about three days—so that type of fast should be limited.

3. When fasting, it must be remembered that fasting is not simply giving up something—it is giving up something to pursue something greater, which is God.

Therefore, one must consider how he will spend that time with or for God that would normally be given to eating and drinking. It should be used to pursue God through prayer, worship, Bible study, service, etc.

Application Question: What are some other tips or practices you have found helpful or not helpful when fasting?

Fasting from Other Things

Application Question: Can believers fast from things other than food and drink?

In Scripture, fasts only included giving up food and drink. However, if we consider the ‘essence’ of a fast—giving up something important to focus more on God—then certainly giving up things other than food and drink might be more beneficial.¹³ We must ask ourselves, “Is there anything that is keeping me away from devotion to God or serving others?” There are many things that can distract us from God—some of them being good things, like social media, TV, sports, video games, relationships, etc. It is good for us to ask the Lord if he is calling us to fast from something in order to better seek him.

James Boice shares a powerful story about Pastor David Wilkerson’s time of fasting, which was the beginning of a famous ministry to gang members and troubled youth called Teen Challenge. This ministry has outlived its founder and is spread throughout the world. Boice shares:

Sometimes our fasting will lead us away from such things as entertainment, perhaps from television. This was the experience of David Wilkerson whose story is told in The Cross and the Switchblade. Wilkerson had been the pastor of a small Assemblies of God church in Philipsburg, Pa. Although the church had grown and the congregation had been able to erect several new buildings, the pastor himself was restless. One night as he sat watching the “late show” on television the thought came to him that he might profit from spending the time which he usually spent watching television, praying. In other words, he might “fast from television” and then see what happened.

Immediately he came up with a number of excuses. He was tired at night; he needed the relaxation. It was good for him to be in touch with the things most people were seeing and talking about. But his excuses were not entirely convincing. So he prayed, “Jesus, I need some help in deciding this thing, so here’s what I’m asking you. I’m going to put an ad for that [television] set in the paper. If you’re behind this idea, let a buyer appear right away. Let him appear within an hour … within half an hour … after the paper gets on the streets.”

His wife was not very impressed with the idea when he told her about it the next morning, but he went ahead and put the ad in the newspaper anyway. It was a humorous scene in the Wilkerson home the next day after the newspaper appeared on the streets. Wilkerson sat on the couch with the TV set on one side, his wife and children on the other, and the clock and the telephone before him. After twenty-five minutes, just as he was saying, “Well, Gwen, it looks like you’re right. I guess I won’t have to …” the telephone rang.

“Do you have a TV set for sale?” a man’s voice asked.

“That’s right. An RCA in good condition. Nineteen-inch screen, two years old.”

“How much do you want for it?”

“One hundred dollars,” Wilkerson said quickly.

“I’ll take it,” was the reply. “Have it ready in fifteen minutes. I’ll bring you the money.”

Well, that was the beginning. Out of the times of prayer that followed, David Wilkerson was directed by God to the plight of the teenage gang members in the heart of New York City. Out of his efforts to help them came a work that God has blessed and is continuing to bless not only in New York but in many other cities also.

I do not know how all of this will apply to you. But whatever your daily routine or habits, there are undoubtedly some things that you may want to lay aside temporarily to spend time with God. Probably you will not tell people about it. That is all right, but you have the promise of Jesus that the Father, who sees in secret, will reward you openly.¹⁴

Christ promises a ‘reward’ for those who seek the Lord with fasting and a right heart (Matt 6:18). What is God calling you to give up, so he can lead you into a deeper intimacy with him and service for his kingdom?

Application Question: If you were to begin a fast of something other than food, what would it be and why? How much time would be available if you did so?

Conclusion

Christ did not say “if you fast,” but “when you fast.” He expects his followers to fast. We live in a world that vies for our attention and affection. It is so easy to neglect the best thing for not only the good but also the bad. Fasting assures that the best thing stays the first. Are you practicing the discipline of fasting, so the best thing can remain the first thing? When you do this, God, who sees your secret sacrifices, will reward you in the open. Lord, draw your people to deep seasons of fasting and reward them with yourself and your righteousness. In Jesus Name, Amen!

Scripture quotations marked (KJV) are from the King James Version of the Bible.

All emphases in Scripture quotations have been added.

¹ Guzik, D. (2013). Matthew (Mt 6:16–18). Santa Barbara, CA: David Guzik.

² Preacher's Outline and Sermon Bible - Commentary - The Preacher's Outline & Sermon Bible – Matthew I.

³ MacArthur, J. F., Jr. (1985). Matthew (p. 400). Chicago: Moody Press.

⁴ MacArthur, J. F., Jr. (1985). Matthew (p. 401). Chicago: Moody Press.

⁵ Radmacher, E. D., Allen, R. B., & House, H. W. (1999). Nelson’s new illustrated Bible commentary (p. 1152). Nashville: T. Nelson Publishers.

⁶ MacArthur, J. F., Jr. (1985). Matthew (pp. 400–401). Chicago: Moody Press.

⁷ Guzik, D. (2013). Matthew (Mt 6:16–18). Santa Barbara, CA: David Guzik.

⁸ MacArthur, J. F., Jr. (1985). Matthew (pp. 400–401). Chicago: Moody Press.

⁹ MacArthur, J. F., Jr. (1985). Matthew (pp. 404–405). Chicago: Moody Press.

¹⁰ MacArthur, J. F., Jr. (1985). Matthew (p. 404). Chicago: Moody Press.

¹¹ MacArthur, J. F., Jr. (1985). Matthew (p. 403). Chicago: Moody Press.

¹² Barclay, W. (2001). The Gospel of Matthew (Third Ed., p. 274). Edinburgh: Saint Andrew Press.

¹³ Boice, J. M. (2002). The Sermon on the Mount: an expositional commentary (pp. 210–211). Grand Rapids, MI: Baker Books.

¹⁴ Boice, J. M. (2002). The Sermon on the Mount: an expositional commentary (pp. 211–212). Grand Rapids, MI: Baker Books.

Biblical Topics:

Passage:

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28. Practicing The Discipline Of Simplicity (Matthew 6:19-24)

“Do not accumulate for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal. But accumulate for yourselves treasures in heaven, where moth and rust do not destroy, and thieves do not break in and steal. For where your treasure is, there your heart will be also. “The eye is the lamp of the body. If then your eye is healthy, your whole body will be full of light. But if your eye is diseased, your whole body will be full of darkness. If then the light in you is darkness, how great is the darkness! “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 6:19-24 (NET)

Application Question: What is the spiritual discipline of simplicity?

In Matthew 6:19-24, Christ continues to teach about the character of kingdom citizens. Those who are a part of the kingdom of heaven should not accumulate treasures on this earth. Instead, they should practice the spiritual discipline of simplicity—living on less to protect their hearts from materialism and to give more to kingdom work. The word “accumulate” has the connotation of “stacking or laying out horizontally, as one stacks coins.”¹ It pictures wealth that is not being used—it is stored up so others can see and/or for overindulgence.²

Scripture speaks on wealth more than any other topic, as there are particular dangers that come with desiring and having wealth. It also has many stories of those who were greatly hurt by having a wrong relationship with wealth. In Israel’s conquest of the promised land, Achan took a garment from a conquered land, which God had forbidden. This led to God disciplining Israel and, ultimately, Achan’s death. Solomon fell away from God in part because of his great wealth. In the early church, Ananias and Sapphira experienced an early death because of their lying about wealth. Demas fell away because he loved this present world—possibly referring, in part, to its wealth. Here in the Sermon on the Mount, Christ teaches believers how to relate to riches. His followers should not store up wealth, which has often been referred to as the spiritual discipline of simplicity.

Simplicity is a discipline that has been lost among the church in developed nations. God has prospered much of the church; however, instead of using this wealth to have the Bible translated into foreign languages and to send missionaries, the wealth just gets stacked up and indulged.

Interpretation Question: When Christ calls believers to not store up treasures on earth, what is he clearly not referring to?

Christ is not saying it is wrong to own property. In the Ten Commandments, we are commanded to not steal, this implies that we can own property and that we shouldn’t take the property of others.
Christ is not teaching that we should despise material wealth. First Timothy 6:17 says God “richly provides us with all things for our enjoyment.” God gives us good things to enjoy, which often includes wealth.
Christ is not teaching that we should neglect saving for future needs. Proverbs 6:6-8 tells us to consider the ant who stores in the summer. In 2 Corinthians 12:14, Paul also talks about how children don’t store up for parents, but parents for their children. First Timothy 5:8 also says whoever doesn’t provide for his family is worse than an infidel. We must provide for our families and saving is part of how we do that.

So, what is Christ talking about? Primarily, he is rebuking “selfishly” accumulating wealth. He says, “Do not accumulate for ‘yourselves’ treasures on earth.” God gives us wealth to provide for our daily bread, to help others, and to spread his kingdom. Luke 16:9 says, “And I tell you, make friends for yourselves by how you use worldly wealth, so that when it runs out you will be welcomed into the eternal homes.” We should not hoard our wealth, as though it is for our needs alone. God has called us to be channels of his blessings and not reservoirs. As with Abraham, God blesses us, so we can bless others (Gen 12:2).

In this study, we’ll consider other reasons why we should not selfishly store up wealth on this earth and instead practice simplicity.

Big Question: According to Matthew 6:19-24, why should believers not store up wealth on this earth and instead practice simplicity?

Believers Should Practice Simplicity Because Earthly Riches Are Temporary

Matthew 6:19-20

Observation Question: What kinds of earthly treasures is Christ referring to in Matthew 6:19-20?

In Matthew 6:19-20, Christ basically compares earthly riches and heavenly riches. He seems to describe three of the ancient world’s riches—clothes, food, and money.³ As expensive as clothes often are, they are destroyed by moths and the process of decay. The word “rust” literally means “an eating.”⁴ Some versions translate it “vermin.” It seems to refer to rats, insects, foxes, etc., that eat up stored food. Other valuables like money and jewelry were often stored in one’s house—probably in a hole in the ground. Thieves would dig through the roofs and steal those valuables. For us, our valuables are lost because of inflation—the money we stored up doesn’t go as far as it used to. The housing market crashes. Our cars break down. Essentially, all earthly wealth is temporary—it will decay, or we’ll leave it at death—so we shouldn’t put our hope in it. Our hope should be in God.

In comparison, heavenly treasures cannot be stolen or destroyed—they are eternal. First Peter 1:4-5 describes our heavenly inheritance as something that is “imperishable, undefiled, and unfading” and that it is being reserved in heaven for us.

Interpretation Question: What are heavenly riches and how do we store them up?

Christ doesn’t describe what they are. But, as we study other texts, we can discern something about their character. In 1 Corinthians 3:11-15, Paul says:

For no one can lay any foundation other than what is being laid, which is Jesus Christ. If anyone builds on the foundation with gold, silver, precious stones, wood, hay, or straw, each builder’s work will be plainly seen, for the Day will make it clear, because it will be revealed by fire. And the fire will test what kind of work each has done. If what someone has built survives, he will receive a reward. If someone’s work is burned up, he will suffer loss. He himself will be saved, but only as through fire.

At the judgment seat of Christ, believers will be judged based on their works (2 Cor 5:10). They will not be judged for their sins, for that happened on the cross. Paul pictures our works as either temporary—wood, hay, or straw—or eternal—gold, silver, precious stones. Temporal works—things not truly done for the kingdom of God—will not survive Christ’s judgment. But works done to spread God’s kingdom, including our daily endeavors done with a right heart to the glory of God, will be eternally rewarded.

In the context, treasures that are hoarded and selfishly stored up will not be profitable for the kingdom. They will be left on the earth. However, treasures that are used for the kingdom will be rewarded in heaven. They have lasting value.

Christ gives this comparison to show the greatness of heavenly treasures versus earthly treasures. Logically, the natural inclination should be to store up what lasts, which is heavenly treasures.

Again, what are these heavenly treasures? They seem to be associated with rewards in heaven. In the Parable of the Minas, the master, representing God, rewards his faithful stewards with authority over cities (Lk 19:17, 19). It seems that heavenly reward has to do with ruling in the coming kingdom. In addition, it seems to have something to do with gifting in the coming kingdom—capacity to serve God and others. Again, in the Parable of the Minas, the one steward that did not invest and make a profit from his mina, the master took that mina and gave it to a faithful servant (v. 24). Those who have been faithful with their gifts on earth will be given more gifts in eternity to serve God. To add to this, Scripture also mentions various crowns, which may be part of our heavenly reward (cf. 1 Cor 9:25, 2 Tim 4:8, Rev 4:10).

Whatever the rewards are in heaven, we can be sure they will be much greater and more enjoyable than anything this world has to offer. They are everlasting, which is the major reason that Christ says we should store up wealth in heaven instead of on this earth.

How are these treasures stored up?

Heavenly treasures are stored up as we participate in works that are eternal and not just temporary: growing in Christian character, serving the Lord with all our heart in whatever endeavors God calls us to, sharing the gospel, making disciples, giving to advance the kingdom of heaven. Let us live lives that focus on the eternal instead of the temporal.

Application Question: How does Christ’s command to not accumulate riches apply towards investing for retirement? How do we balance the principle of not storing up and yet taking care of our families, including their future (Matt 6:19, 1 Tim 5:8)? What are some primary ways you are aiming to store up treasures in heaven?

Believers Should Practice Simplicity Because Earthly Riches Have a Tendency to Become Idols

For where your treasure is, there your heart will be also.

Matthew 6:21

Interpretation Question: What does Christ mean by saying where our treasure is so is our heart?

Christ commands us to “not accumulate,” not because treasures in themselves are evil but because our hearts are evil. We tend to trust in our wealth to take care of us when there is a storm or catastrophe. We tend to focus on them instead of God. We also tend to believe that treasures will satisfy our hearts, and the world continually tells us so. “This new phone, laptop, house, or car will satisfy you!” the world declares. However, temporary things can never satisfy the eternal longings in our hearts. They will always leave us dry. In Matthew 13:22, Christ called this the “seductiveness of wealth.” Many are deceived by wealth to their spiritual detriment. Christ calls us to not accumulate riches because they have a tendency to steal our hearts and become our idols.

Interpretation Question: Does Christ’s reference to treasure only apply to material wealth?

Though Christ seems to be dealing with material wealth in general here, the concept certainly applies to any type of treasure. A treasure is anything that can become an idol. It is anything we rely on to satisfy us apart from God. It can be a hobby like music, a movie collection, degrees, homes, shoes, etc. It can even be a person or a career.

Application Question: How can we discern what our treasures are?

Kent Hughes gives us five questions to search our hearts and discern our treasures:

1. What occupies our thoughts when we have nothing else to do? What occupies our daydreams? Is it our investments, our position? If so, those are the things we treasure, and that is where our hearts really are.

2. Similarly, what is it that we fret about most? Is it our home or perhaps our clothing? If so, then we know where our treasure lies.

3. Apart from our loved ones, what or whom do we most dread losing?

4. What are the things that we measure others by? (This question is a very revealing mirror because we measure other people by that which we treasure.) Do we measure others by their clothing? By their education? By their homes? By their athletic prowess? Do we measure others by their success in the business world? If so, we know where our treasure lies.

5. Lastly, what is it that we know we cannot be happy without?⁵

Sometimes, like the rich man, we need to get rid of our riches because of their strong draw on our hearts. Some hobbies need to be let go of and some relationships as well. Their pull is too strong. However, many of our treasures we can’t or shouldn’t get rid of. For example, though our families can become idols, we are not called to let them go or get rid of them. For many of our treasures, God simply calls us to reprioritize them by putting God first and not being engrossed in them (1 Cor 7:31). We must pray in order to discern how God wants us to treat each specific treasure.

Application Question: What are the treasures that you have to guard your heart against idolizing? How is God calling you to protect your heart?

Believers Should Practice Simplicity Because Loving Earthly Riches Creates Spiritual Blindness

“The eye is the lamp of the body. If then your eye is healthy, your whole body will be full of light. But if your eye is diseased, 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

Interpretation Question: What does “eye” refer to in Matthew 6:22-23? What is a healthy eye and an unhealthy eye?

In the context, “eye” seems to refer to one’s heart—a person’s focus. Christ gives the illustration of an eye being the lamp of the body right after saying where a person’s treasures are, there their heart lies. Also, “eye” is commonly used in the OT as a metaphor for the heart. For example, Psalm 19:8 (NIV) says, “The precepts of the Lord are right, giving joy to the heart. The commands of the Lord are radiant, giving light to the eyes.” This is a form of Hebrew parallelism—where the second phrase repeats the first in a different way for emphasis. Precepts of the Lord represent commands, and heart represents eyes.

In Matthew 6:22, the word “healthy” can be translated “generous” as in James 1:5 where Scripture says God gives wisdom “generously.”⁶ In the context, that seems to be the meaning of healthy. A person with a healthy eye is a person with a generous heart. Instead of selfishly storing up wealth, they generously share it with others and use it to build God’s kingdom. The person with an unhealthy eye is therefore greedy or stingy. This fits with the Jewish colloquialism of an evil or unhealthy eye. The KJV uses the metaphor of the “evil eye” to refer to someone who is selfish: “Eat thou not the bread of him that hath an evil eye” (Prov 23:6).

Christ’s point is that people who selfishly focus on storing up wealth develop a severe spiritual blindness—they are in “darkness” and can’t properly evaluate people or life.

Application Question: In what ways do people experience spiritual blindness from focusing on wealth—how does it negatively affect them?

Again, Kent Hughes gives great insight on the spiritual blindness that comes from a grasping spirit. He says:

1. It … clouds our vision of success. Because of our grasping spirits, some of us have defined success in financial terms and have thereby condemned ourselves to perpetual failure because we never quite reach our goal. What a tragedy!

2. A grasping spirit also clouds our vision of others’ worth. If others do not join us in the scramble for the things of this world, we call them spiritless or lacking in ambition or worse. I have seen missionaries despised by Christians because of their choice to serve Christ in a way that means a lower income.

3. A grasping heart also keeps us from having a healthy vision for our children’s lives. Their chosen profession must fit our economic and social criteria, we think. Never mind that Christ was a carpenter. And our sons’ and daughters’ future spouses had better move them toward our criteria too!

4. A grasping spirit also distorts our vision of God’s will for our own lives. We selfishly assume God would never lead us onto a path that would involve a diminishing of our status, position, or bank account. How different are the Master’s words.⁷

5. Furthermore, and perhaps most seriously, a selfish fixation on things clouds our ability to understand and profit from the Scriptures. No wonder the Bible is so minimized and ignored by twentieth-century man.⁸

How many wives are neglected by husbands who have an unhealthy eye—a focus on wealth and moving up the corporate ladder? How many parents neglect their children for lack of clear vision? How many people struggle with perpetual dissatisfaction with life because of bad vision?

How is your vision? Are you missing God’s best and stumbling through life because of unhealthy spiritual sight? A generous person who stores his riches in heaven will be able to discern God’s will and what is best—his sight will be full of light. A person whose focus is storing up on the earth will wrongly evaluate God’s will and purpose for himself and others—his sight is full of darkness. We must practice simplicity to protect our spiritual vision.

Application Question: In what ways have you seen the pursuit of wealth affect people’s vision negatively? What are the effects? How have you struggled with a skewed vision because of treasuring wealth?

Believers Should Practice Simplicity Because Earthly Riches Tend to Master Us

“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

Finally, Christ says that believers should not accumulate earthly wealth because of the tendency of wealth to master and control our lives. When he says, “No one can serve two masters,” he is not using a working metaphor but a slave metaphor. Certainly, people can work multiple jobs and have multiple bosses. However, in slavery, which was common in the ancient world, the slave was owned by his master. One could not be partially owned by a master and partially owned by another.

In the same way, we can only have one master—God or something else. Money has a tendency to control people and keep them from serving Christ. Some try to live for this world—storing up its wealth and pleasures—and, at the same time, try to live for God. However, Jesus teaches this is impossible. One will love one and hate the other. Love and hate in this context should not be taken in an absolute sense. This was a common Jewish idiom meaning to strongly prefer one thing over the other.⁹ Christ said the same thing in referring to how a disciple must hate father and mother to follow him (Lk 14:26). Of course, it is God’s will for us to love our family. However, Christ must be first. It’s the same with how we relate to riches. God must be our master—for he will not share our allegiance with money or anything else.

Sadly, many, though professing to follow Christ, are really following money—as it controls them. You can always discern one’s master by where their devotion lies. Wealth tells them what degree to get, what job to pursue, what car to drive, what neighborhood to live in, who to marry, and who their children will marry. Wealth is really their master—not God. Financial and career aspirations keep them from ever truly being devoted to God and serving him with all their heart. Those aspirations keep them from ever being as profitable for the kingdom as they could be. It’s a sad commentary on much of the church.

MacArthur said this about the opposing commands of these two masters—God and money:

The orders of those two masters are diametrically opposed and cannot coexist. The one commands us to walk by faith and the other demands we walk by sight. The one calls us to be humble and the other to be proud, the one to set our minds on things above and the other to set them on things below. One calls us to love light, the other to love darkness. The one tells us to look toward things unseen and eternal and the other to look at things seen and temporal.¹⁰

Is God, wealth, or something else your master? We must not accumulate riches on this earth because it has a tendency to master and control us.

Application Question: In what ways have you seen or experienced how financial and career aspirations can negatively control believers in the church? How should people break free from this control?

General Principles for Practicing Simplicity

Application Question: What are some general principles for practicing the discipline of simplicity?

To practice simplicity, we must learn contentment with what we have. Paul said contentment with godliness is great gain. If we have food and covering we should be content (1 Tim 6:6, 8). If we don’t learn contentment, we will be constantly dissatisfied and running after more—a new phone, computer, TV or car!
To practice simplicity, we must learn to distinguish between a need and a want. This relates to the previous point. God has promised to provide our needs and not our wants. We should learn contentment with our needs. When we’re content, we won’t be continually grasping after more.
To practice simplicity, we must shun anything that produces an addiction in us. Addictions become our idols and distract us from what’s best, which is God. Again, we must ask ourselves, “What is my treasure?”
To practice simplicity, we must practice generous giving. One of the primary reasons that we shouldn’t store up is to help those in need and to aid the spreading of the gospel. Christ called for us to use our wealth to make friends in eternal dwellings (Lk 16:9). We must share generously so others can know Christ and fellowship with us in heaven.
To practice simplicity, we must stay out of debt. Romans 13:8 says, “Owe no one anything, except to love one another, for the one who loves his neighbor has fulfilled the law.” Debt keeps us from loving others as we should. People can’t go to missions or seminary because of debt. They can’t serve at a ministry that doesn’t pay well because of debt—housing debt, school debt, and credit card debt. They can’t give or serve generously because of debt!
To practice simplicity, we must be willing to live by faith. After Christ calls for the disciples to not accumulate riches on earth, he calls them to not worry about their future needs—what they will eat, drink, or wear (Matt 6:25-34). If they sought first the kingdom of God and his righteousness, all things would be added to them (Matt 6:33). Simplicity is a life of faith. As we pursue God and his kingdom first, we trust that God will provide our daily and future bread. This doesn’t mean we can’t save for a rainy day or for retirement, but it should rid us of the insecurity of worrying about how much is enough and simply storing up out of fear. Our first priority is God and his kingdom, and as we pursue that, we trust he will meet our daily and future needs.
To practice simplicity, we must remain humble. As with giving, praying, and fasting (cf. Matt 6:1-8, 16-18), even simplicity can be practiced out of pride—leading to self-worship and judgmentalism. It is no surprise that after calling believers to practice simplicity and not worry about food, drink, and clothing (v. 19-34), that Christ tells believers to not judge lest they be judged (Matt 7:1). How God calls each believer to practice simplicity will be different. For one, he tells to leave all, like the rich man, and to serve him with only bare necessities. And to another, he calls to live in moderation. As we practice simplicity, we must remain humble—lest it turn into pride which only alienates us from God and others.

Application Question: Why is the discipline of simplicity so important? Do you practice this discipline? If so, in what ways? How is God calling you to grow in this practice?

Conclusion

One of the ways we get free of the clutches of loving, pursuing, and being controlled by wealth is through practicing the discipline of simplicity. Instead of storing up the latest electronics in our home, the fanciest cars in our driveways, etc., we aim to live on less so we can protect our hearts and give and do more for the kingdom of God.

If we choose to forsake Christ’s command to not accumulate earthly riches, the harsh words of James 5:1-3 await us. It says:

Come now, you rich! Weep and cry aloud over the miseries that are coming on you. Your riches have rotted and your clothing has become moth-eaten. Your gold and silver have rusted and their rust will be a witness against you. It will consume your flesh like fire. It is in the last days that you have hoarded treasure!

Many believe James is a commentary on the Sermon on the Mount since it shares so many similar themes. The closets and garages where we have stored up needless shoes, dresses, suits, and various devices which could have been used to feed the poor and spread the gospel will testify against us in the last days. We have hoarded on the earth in these last days, instead of being generous and storing up heavenly riches. How are you using God’s wealth?

Why does Christ call for believers to practice simplicity?

Believers Should Practice Simplicity Because Earthly Riches Are Temporary
Believers Should Practice Simplicity Because Earthly Riches Have a Tendency to Become Idols
Believers Should Practice Simplicity Because Loving Earthly Riches Creates Spiritual Blindness
Believers Should Practice Simplicity Because Earthly Riches Tend to Master Us

Scripture quotations marked (KJV) are from the King James Version of the Bible.

All emphases in Scripture quotations have been added.

¹ MacArthur, J. F., Jr. (1985). Matthew (p. 409). Chicago: Moody Press.

² MacArthur, J. F., Jr. (1985). Matthew (p. 409). Chicago: Moody Press.

³ Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (p. 206). Wheaton, IL: Crossway Books.

⁴ MacArthur, J. F., Jr. (1985). Matthew (p. 411). Chicago: Moody Press.

⁵ Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (p. 209). Wheaton, IL: Crossway Books.

⁶ MacArthur, J. F., Jr. (1985). Matthew (pp. 413–414). Chicago: Moody Press.

⁷ Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (p. 214). Wheaton, IL: Crossway Books.

⁸ Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (pp. 214–215). Wheaton, IL: Crossway Books.

⁹ Carson, D. A. (1999). Jesus’ Sermon on the Mount and His Confrontation with the World: An Exposition of Matthew 5–10 (p. 86). Grand Rapids, MI: Baker Academic.

¹⁰ MacArthur, J. F., Jr. (1985). Matthew (p. 415). Chicago: Moody Press.

Biblical Topics:

Passage:

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29. How To Overcome Worry (Matthew 6:25-34)

“Therefore I tell you, do not worry about your life, what you will eat or drink, or about your body, what you will wear. Isn’t there more to life than food and more to the body than clothing? Look at the birds in the sky: They do not sow, or reap, or gather into barns, yet your heavenly Father feeds them. Aren’t you more valuable than they are? And which of you by worrying can add even one hour to his life? Why do you worry about clothing? Think about how the flowers of the field grow; they do not work or spin. Yet I tell you that not even Solomon in all his glory was clothed like one of these! And if this is how God clothes the wild grass, which is here today and tomorrow is tossed into the fire to heat the oven, won’t he clothe you even more, you people of little faith? So then, don’t worry saying, ‘What will we eat?’ or ‘What will we drink?’ or ‘What will we wear?’ For the unconverted pursue these things, and your heavenly Father knows that you need them. But above all pursue his kingdom and righteousness, and all these things will be given to you as well. So then, do not worry about tomorrow, for tomorrow will worry about itself. Today has enough trouble of its own.

Matthew 6:25-34 (NET)

How can we overcome worry and fear?

It has been said that the most repeated phrase in Scripture is, “Do not be afraid.” Some variation of it is mentioned over 350 times. God said it to Gideon when calling him to lead Israel (Judges 6:23). God said it to Jeremiah when calling him to be a prophet to the nations (Jer 1:8). Christ said it to the women at his resurrection (Matt 28:10). Philippians 4:6 says, “Do not be anxious about anything.”

When Adam sinned in the garden, a new word entered his vocabulary. He said, “I was ‘afraid.’” Now man continually lives with fear—fear of failure, fear of success, fear of death. Fear became the norm because there was an absence of love. John says, “perfect love drives out fear” (1 John 4:18). People’s relationships with God and others are fractured. Therefore, people are constantly plagued by fears, which often inhibit their ability to love and receive love.

Here in Matthew 6:25-34, Christ commands his disciples to not worry about their needs—what they will eat, drink, or wear. Previously, in Matthew 6:19-24, Christ taught the disciples to not store up treasures on earth. Believers should not store up wealth like the rest of the world, but they also should not be consumed with worry about their needs, as God will provide for them.

Some might say, “Aren’t some forms of worry healthy?” Certainly, we should be concerned. Concern helps us to be diligent and prudent. In 2 Corinthians 11:28, Paul says, “Apart from other things, there is the daily pressure on me of my anxious concern for all the churches.” He had a constant concern over the welfare of the churches. We should be concerned about our spiritual lives and that of others, and many other things. But we should not worry. Worry negatively affects us and is rooted in our lack of trust in God.

In this passage, Christ said the disciples had “little faith” (v. 30). They had faith to believe God for eternal salvation but not for his daily provision. A preacher once said:

Worry is sin because it denies the wisdom of God; it says that He doesn’t know what He’s doing. It denies the love of God; it says He does not care. And it denies the power of God; it says that He isn’t able to deliver me from whatever is causing me to worry.¹

In this study, we will consider how to overcome worry.

Big Question: What principles does Christ give about overcoming worry in Matthew 6:25-34?

To Overcome Worry, We Must Focus on Eternal Matters Instead of Temporary Ones

“Therefore I tell you, do not worry about your life, what you will eat or drink, or about your body, what you will wear. Isn’t there more to life than food and more to the body than clothing?

Matthew 6:25

“Therefore” points back to verses 19-24, where Christ calls the disciples to store up treasures in heaven instead of on the earth. Then he describes how wealth can spiritually blind and master us. Essentially, Christ calls believers to focus on eternal matters—like riches in heaven—instead of focusing on temporary matters like wealth or our basic needs. In verse 25, he says, “Isn’t there more to life than food and more to the body than clothing?”

When believers live only for food, clothes, etc., they debase themselves to being like animals. Life becomes all about serving our physical body. Really that is what most advertising is about: “Eat this!” Wear this! Watch this!” It is all about making the body attractive, pleasant smelling, comfortable, and entertained. Christ later says the pagans worry about these things (v. 32). Their primary concerns are temporal matters—not eternal ones—and they live in a constant rat race to fulfill those desires. However, believers are citizens, not only of this earth, but of heaven. Therefore, we must be primarily concerned about the affairs of heaven, even as we abide on the earth. Christ emphasizes this in Matthew 6:33 when he says seek first God’s kingdom and his righteousness.

To overcome worry, we must focus on eternal matters—like becoming holy, seeing others saved, growing, and building God’s kingdom. Colossians 3:1-4 says:

Therefore, if you have been raised with Christ, keep seeking the things above, where Christ is, seated at the right hand of God. Keep thinking about things above, not things on the earth, for you have died and your life is hidden with Christ in God. When Christ (who is your life) appears, then you too will be revealed in glory with him.

Often the way you conquer a passion is by focusing on a greater passion. To focus on earthly matters like riches and basic needs will always breed worry and anxiety. Focusing on eternal matters delivers us from those worries and brings God’s peace.

Application Question: What is the difference between concern and worry? What are the things that you commonly worry about? How is God calling you to focus more on eternal matters?

To Overcome Worry, We Must Focus on Our Father’s Providential Care

Look at the birds in the sky: They do not sow, or reap, or gather into barns, yet your heavenly Father feeds them. Aren’t you more valuable than they are?... Why do you worry about clothing? Think about how the flowers of the field grow; they do not work or spin. Yet I tell you that not even Solomon in all his glory was clothed like one of these! And if this is how God clothes the wild grass, which is here today and tomorrow is tossed into the fire to heat the oven, won’t he clothe you even more, you people of little faith?

Matthew 6:26, 28-30

Next, Christ gives three examples of God’s providential care in order to encourage believers to not worry but to instead trust God. He says look at the “birds in the sky,” how God feeds them (v. 26). Look at the “flowers of the field,” how they grow. Their clothes are better than that of Solomon (v 28-29). We can discern this with the naked eye as we consider their rich colors and designs; however, if one looked through a microscope, the rich complexity of color and texture would be even more apparent. God also provides for the grass, even though its lifespan is short (v. 30). When Christ says the grass is thrown into the fire “to heat the oven,” he probably refers to how the ancients would grab nearby grass and flowers and use them for fuel to further heat up their clay ovens.²

Interestingly, Christ talks about how God feeds the birds and clothes the flowers and grass and yet we know these happen by “natural” processes. This reflects the doctrine of God’s providence. This means God is not like a watchmaker who creates a watch, with the mechanisms inside, and simply allows it to run all on its own—apart from the makers intervention. God is intricately involved in every aspect of his creation. Scripture says Christ sustains all things by his word (Heb 1:3). Everything is totally dependent upon God. He gives man life, breath, and everything else (Acts 17:25). Even our moment by moment breaths cannot happen apart from God’s grace. Therefore, though birds gather their food, God is involved in their hunt for it. God is involved in the intricate processes of flowers blooming and grass gaining its color. Nothing happens apart from God in this world. It all happens in such a way that one could say, “God did it” (Job 1:21, Amos 3:6, Isaiah 45:6).

The action of the birds to feed themselves reminds us that we are still responsible to work in order to provide for ourselves and others. Paul said that a person that doesn’t work shouldn’t eat (2 Thess 3:10). Christ’s command to not worry should not create laziness or complacency in us. We should work, and work hard, as unto the Lord (Col 3:23). However, Christ’s teaching should create trust, as we understand God’s sovereign care for us.

Certainly, this is one of the reasons we often struggle with fear. We think God has left us, and we have to survive on our own. We may not actually think that most times, but our thoughts and actions imply that, when we live and act out of fear and worry. If we are going to overcome worry, we must focus on God’s providential care for us.

Application Question: How do you reconcile God’s providence with the actions of created beings? Does this comfort you? Why or why not?

To Overcome Worry, We Must Recognize Our Great Value to God

Look at the birds in the sky: They do not sow, or reap, or gather into barns, yet your heavenly Father feeds them. Aren’t you more valuable than they are?

Matthew 6:26

Interpretation Question: In what ways are humans (and specifically believers) more valuable than other parts of creation?

It must be noticed that Christ doesn’t say the “bird’s Father.” He says the disciples’ Father feeds them. Christ then says, “Aren’t you more valuable than they are?” Birds are not made in the image of God, nor being recreated in his image (2 Cor 3:18). They are not sons and daughters of God—co-heirs with Christ (Rom 8:17). God made man his chief in creation. In the recreation, which happens at the new birth, he makes us one with Christ and indwells us. We are certainly more valuable than birds, flowers, and grass. How much more will God make sure that we have all our needs? He doesn’t promise us our wants. Sometimes we worry because we lack our wants. God promises to provide our needs (Phil 4:19).

Therefore, a great amount of our worry happens because we don’t understand our immense value to God. Romans 8:31-32 says,

What then shall we say about these things? If God is for us, who can be against us? Indeed, he who did not spare his own Son, but gave him up for us all—how will he not also, along with him, freely give us all things?

If God gave his best for us—his Son—how will he not also provide everything else we need? We are of supreme value. God gave it all for us.

Application Question: How can we grow in understanding our value?

1. We must constantly study Scripture to know our value.

We must learn everything that God says about us and everything that he promises to us. We must internalize these truths. The more we do this, the more we’ll overcome worry. Constantly studying God’s Word is especially important because the world always tells us something different: We are an accident of evolution with no purpose. We need degrees, position, money, and beauty to have value. But, God says, “You are my everything—the apple of my eye! I gave it all for you.” We must constantly hear and accept his voice to overcome worry.

2. We must constantly pray to understand our value.

In Ephesians 1:18 (NIV), Paul prays, “I pray that the eyes of your heart may be enlightened in order that you may know the hope to which he has called you, the riches of his glorious inheritance in his holy people.” He petitions for the Ephesians to know [experientially] the riches of God’s inheritance in his people. He doesn’t pray for them to know their inheritance in God, but believers as God’s inheritance. To God we are his reward—we are his joy and passion. We are special to him. Since Paul prays for the Ephesians to know this, it means that they didn’t know it as they should, and prayer was a means to grow in this knowledge. Therefore, we must constantly pray to know it as well.

Zephaniah 3:17 says, “The Lord your God is in your midst, a mighty one who will save; he will rejoice over you with gladness; he will quiet you by his love; he will exult over you with loud singing” (ESV). Our God enjoys us so much he sings over us and wants to quiet our fears with his love. We must continue to grow in understanding this reality to overcome our fear. No doubt, this is the reason that Satan constantly attacks God’s character. He wanted Eve and Job to think God was untrustworthy and evil and, therefore, curse God to his face. If Satan can get us to doubt God’s character and our value to him, he can consume us with doubt, suspicion, fear, and depression—all to our own detriment. Do you know your great value to God? You’re his beloved child.

Application Question: What are some of the lies the world system teaches believers (and people in general) about our identity? How have these lies/societal expectations affected you negatively? In what ways has God been revealing to you your supreme value to him? How has this affected you?

To Overcome Worry, We Must Recognize How Unproductive It Is

And which of you by worrying can add even one hour to his life?

Matthew 6:27

Christ says worry will not make us live longer. In fact, it might help us die early. MacArthur shares:

You can worry yourself to death, but not to life. Dr. Charles Mayo, of the famous Mayo Clinic, wrote, “Worry affects the circulation, the heart, the glands and the whole nervous system. I have never met a man or known a man to die of overwork, but I have known a lot who died of worry.”³

Worry does not benefit us physically, mentally, or spiritually. Proverbs says anxiety in the heart of a man brings depression (Prov 12:25). Typically, we start to worry about something, and it affects our entire mood (and often that of others). Next, we find ourselves down and discouraged. Worry also negatively affects us spiritually. In Matthew 13:22 (NIV), in the Parable of the Sowers, Christ describes the seed sown upon thorny ground as “the worries of this life and the deceitfulness of wealth choke the word, making it unfruitful.” When we are constantly worrying, it hinders our ability to receive God’s Word and apply it to our lives. No doubt, there are many in the church who listen to their favorite pastor’s podcasts every week, read all the new latest Christian books, and yet their labor profits them nothing. Worry stunts their spiritual growth.

This makes perfect sense. If the Bible is God’s words for us, as it contains his teachings about our value to him, his providence over our lives, and promises to us, and yet we still live in worry, then essentially, we are calling God a liar. How can God’s Word profit us if we don’t believe him? How can anybody’s words profit us if we don’t trust what they are saying. If every word is received with suspicion, then we won’t make plans based on what they are saying. In the same way, to worry is to say that God and his Word are untrustworthy, and therefore, Scripture will not profit us.

It should be noted that “life” can also be translated “height” or “stature” (c.f. Zacchaeus was little in stature, Lk 19:3).⁴ Since the word for “hour” is a unit of measurement, some versions translate this, “Which of you by taking thought can add one cubit unto his stature?” (as in the KJV). Worrying won’t increase your life or your height. It is illogical, unproductive, and harmful!

Application Question: In what ways have you experienced the harm of worry—physically, mentally, and spiritually?

To Overcome Worry, We Must Pursue God’s Promises

So then, don’t worry saying, ‘What will we eat?’ or ‘What will we drink?’ or ‘What will we wear?’ For the unconverted pursue these things, and your heavenly Father knows that you need them. But above all pursue his kingdom and righteousness, and all these things will be given to you as well.

Matthew 6:31-33

Some have counted over 3,000 promises in Scripture, and Matthew 6:33 is one of the greatest. Christ promises the disciples that if they made God’s kingdom and his righteousness their chief priority, all their needs would be met. The word “pursue” is a present imperative meaning that this must be one’s unceasing quest, not an occasional endeavor.⁵ When God’s kingdom and righteousness are our priority, God meets our needs, which ultimately delivers us from fear and worry.

Interpretation Question: What does God’s kingdom and righteousness refer to?

There is considerable overlap with both of these concepts, so we shouldn’t be too dogmatic about the specifics. With that said, the kingdom is the place of God’s reign. Therefore, every time a person comes to know Christ—they become part of the kingdom. Christians must make evangelism their primary endeavor whether at work, church, home, or abroad. They must constantly pray for people to know Christ and take advantage of opportunities to witness and invite others to church. They must make their life attractive by being righteous and not living a compromised life, which just pushes people away from God. When Christians live like the world, the world doesn’t understand why they need to follow Christ.

Seeking first God’s righteousness also includes the conquering of sin in our lives and replacing it with righteous acts and attitudes. We must pursue the fruits of the Spirit—love, joy, peace, longsuffering, mercy, etc. We must pursue righteousness by serving and discipling other believers. But it also includes social justice—pursuing God’s righteousness outside the walls of the church. Believers should feed the poor, fight for the rights of the unborn, the trafficked, and neglected. Believers must pursue righteous ethics in education, government, and our communities. As this happens, others are drawn into the kingdom.

When we pursue God’s kingdom and his righteousness, God meets our needs, which implies the opposite of this promise is also true. When we don’t pursue his kingdom, but instead neglect God and enjoy the world and sin, we will often lack. As in the Parable of the Prodigal Son, God often allows his wayward children to go away from him, enjoy sin, and reap the consequences of it. He allows them to experience lack until they come to their senses and return home (Lk 15). With Israel in the Old Testament, when they neglected tithing, practicing the Sabbath, caring for the poor, etc., God allowed famine and other calamities to turn them back to their priority—God’s kingdom and his righteousness.

How often does that happen to us individually, corporately as a church, and nationally as a nation? This is part of the reason we must pursue God’s kingdom. As believers are consumed with the greatest concerns, God blesses them—delivering them from lesser worries.

With that said, there are many other promises given in Scripture that help us overcome worry.

Interpretation Question: What are some other promises that help us overcome worry?

Philippians 4:6-7 says,

Do not be anxious about anything. Instead, in every situation, through prayer and petition with thanksgiving, tell your requests to God. And the peace of God that surpasses all understanding will guard your hearts and minds in Christ Jesus.

If we pray in every situation, if we bring our petitions (requests) before God in every situation, and if we give thanks in every situation, God will give us his peace. Worry often overwhelms us because we are not people of prayer—people who constantly pray in every situation. We pray only when things are bad and not when they are good. Or we pray when things are good and get mad at God when they are bad. Or we don’t pray at all. This type of person will lack peace. Sometimes we lack peace because we fail to bring our petitions before the Lord. We don’t ask for peace; we don’t ask for reconciliation in a difficult relationship. In addition, we don’t give thanks in all things. Instead we complain, worry, and get angry. We can’t receive God’s promise of peace in those situations.

Another promise in Isaiah 26:3 says, “You keep him in perfect peace whose mind is stayed on you, because he trusts in you.” If we are going to have peace when life is bad, we must make it our aim to keep our minds on God. Get rid of ungodly TV shows, ungodly magazine articles, ungodly music, and ungodly conversations. If we put nothing but God in our hearts and minds through worship, prayer, fellowship, and serving, we’ll find our worries dissipate.

Are you pursuing God’s promises? This is how we conquer worry!

Application Question: How have you seen yourself, your community, or your nation experience lack because God’s kingdom and righteousness were not prioritized? What types of social justice issues is God calling you to get involved in and how? How have you experienced God’s peace when taking advantage of his promises?

To Overcome Worry, We Must Focus on God’s Grace for Today

So then, do not worry about tomorrow, for tomorrow will worry about itself. Today has enough trouble of its own.

Matthew 6:34

It must be noted that Christ says today will have “trouble.” The fact that Christ calls us not to worry is not based on the fact that believers are exempt from hardship. We have no such promise. In this world, we will have “trouble and suffering” (John 16:33). We live in a sin-filled world—we will hurt people and they will hurt us. Because of man’s sin, God’s curse is on creation—we experience earthquakes, flooding, drought, and other natural disasters. The curse affects our work—there is pain and toil in our daily labor, and it’s often unfruitful. We get a failing grade on a paper, though we worked our hardest to complete it. Our work projects give us mental stress and at times fall apart. Through pain and toil, we will provide for ourselves on this earth (Gen 3:17-18). There will always be some trouble in the day, and some days will have more than others.

However, amidst the troubles, God promises to give us grace for the day. Lamentations 3:22-23 (NIV) says, “Because of the Lord’s great love we are not consumed, for his compassions never fail. They are new every morning; great is your faithfulness.” As we wake up in the morning and seek his face, grace is distributed. As Israel in the wilderness only received enough bread for the day, God often does the same with us. He often gives grace for the step that we are on, but not the next step—only grace for the day.

Interpretation Question: Why does God only provide grace for the day and not for tomorrow or next year?

The reason is because God desires us to be dependent on him, instead of independent of him. If he provided grace for the week, we would neglect God till next week. If he provided grace for the year, we would neglect him until next year—all to our own detriment.

God will always provide grace for the day. It is when we bear the burden of the next day, it is too much for us. George Macdonald said: “No man ever sank under the burden of the day. It is when tomorrow’s burden is added to the burden of today, that the weight is more than a man can bear.”⁶ Kent Hughes adds:

Worrying does not enable you to escape evil. It makes you unfit to cope with it. The truth is, we always have the strength to bear the trouble when it comes. But we do not have the strength to bear worrying about it. If you add today’s troubles to tomorrow’s troubles, you give yourself an impossible burden.⁷

So how should we overcome our worries? Live in the day! Take advantage of the grace God gives you to be faithful today. You’ve got a trial in your family? Do your best to love them today! Don’t worry about how you will love them tomorrow. You’ve got a difficult boss that you can’t stand? Honor and serve him today! Tomorrow God’s mercies are new. Don’t worry about tomorrow, for tomorrow will worry about itself. Thank you, Lord! Amen!

Application Question: In what ways have you experienced God’s grace for today and not the next day? How has God kept you dependent as you waited on his direction or provisions? Why does he often only provide grace and mercy for the day and not the next?

Conclusion

How can we overcome worry?

To Overcome Worry, We Must Focus on Eternal Matters Instead of Temporary Ones
To Overcome Worry, We Must Focus on Our Father’s Providential Care
To Overcome Worry, We Must Recognize Our Great Value to God
To Overcome Worry, We Must Recognize How Unproductive It Is
To Overcome Worry, We Must Pursue God’s Promises
To Overcome Worry, We Must Focus on God’s Grace for Today

Scripture quotations marked (KJV) are from the King James Version of the Bible.

All emphases in Scripture quotations have been added.

¹ MacDonald, W. (1995). Believer’s Bible Commentary: Old and New Testaments. (A. Farstad, Ed.) (p. 2281). Nashville: Thomas Nelson.

² MacArthur, J. F., Jr. (1985). Matthew (p. 424). Chicago: Moody Press.

³ MacArthur, J. F., Jr. (1985). Matthew (p. 423). Chicago: Moody Press.

⁴ Carson, D. A. (1999). Jesus’ Sermon on the Mount and His Confrontation with the World: An Exposition of Matthew 5–10 (p. 97). Grand Rapids, MI: Baker Academic.

⁵ Carson, D. A. (1999). Jesus’ Sermon on the Mount and His Confrontation with the World: An Exposition of Matthew 5–10 (p. 100). Grand Rapids, MI: Baker Academic.

⁶ Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (p. 224). Wheaton, IL: Crossway Books.

⁷ Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (p. 224). Wheaton, IL: Crossway Books.

Biblical Topics:

Passage:

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30. Effectively Performing Spiritual Surgery (Matthew 7:1-6)

“Do not judge so that you will not be judged. For by the standard you judge you will be judged, and the measure you use will be the measure you receive. Why do you see the speck in your brother’s eye, but fail to see the beam of wood in your own? Or how can you say to your brother, ‘Let me remove the speck from your eye,’ while there is a beam in your own? You hypocrite! First remove the beam from your own eye, and then you can see clearly to remove the speck from your brother’s eye. Do not give what is holy to dogs or throw your pearls before pigs; otherwise they will trample them under their feet and turn around and tear you to pieces.

Matthew 7:1-6 (NET)

How can we effectively perform spiritual surgery? How can we help someone caught in sin? Just like a medical doctor needs wisdom to perform a surgery, believers also need wisdom to perform spiritual surgery. In fact, it takes more than wisdom—it takes character. In Matthew 7:1-6, Christ describes what’s needed to minister to somebody caught in sin—to take a speck, also translated splinter, from one’s eye (v. 4).¹

Throughout the Sermon on the Mount, Christ has been warning his disciples about the false teaching and self-righteousness of the Pharisees (cf. Matt 5:20). They lessened the demands of the law on lust, divorce, the treatment of enemies, oaths, etc. Their spiritual disciplines such as giving, fasting, and prayer were simply for self-promotion and not to honor and please God. Christ called his disciples to not be like them (cf. Matt 6).

When Matthew 7:1-6 is considered in that background, it is clear that Christ’s command to not judge is another challenge for the disciples to not be like the Pharisees and other hypocrites. Since the religious leaders of Christ’s time desired to exalt themselves in the eyes of others, condemning and judging was another way of lifting themselves up. A great picture of this is seen in the Parable of the Pharisee and the Tax Collector. In Luke 18:11-14, the Pharisee prays, “Thank you, God, that I’m not like other people” as he points to a tax collector. Then he says, “I fast twice a week and give a tenth of all I own” (paraphrase). The religious leaders criticized and condemned others as a way of building themselves up.

Sadly, that often happens in the church as people begin to grow in knowledge and discipline. First Corinthians 8:1 says “knowledge puffs up.” After people start to grow in the knowledge of Scripture, they sometimes harshly condemn others who come to different conclusions on secondary issues. They even condemn those light years ahead of them in spiritual maturity. Their little knowledge makes them prideful and judgmental. The same commonly happens when we gain a measure of self-discipline. We often despise those who struggle with the very things we previously struggled with. We forget that we were once immature, that we sometimes missed church, didn’t read our Bibles, and struggled with particular sins. When we’ve forgotten our own propensity to weakness, we become little Pharisees—judging and condemning others. We exalt ourselves by putting others down.

It seems that Christ is warning the disciples of this pharisaical behavior as he tells them to not judge, so that they will not be judged. Ultimately, he is teaching them how to properly help people who are struggling with sin. Though born again, we have sin natures that we will always battle with for the rest of our lives (Gal 5:16-17). We also live in a world that is anti-god, and we have an enemy who constantly tempts us. Therefore, we will always struggle with sin while in this body, and we will always need to help others who struggle. How can we do this effectively? This process is very delicate, which is, in part, why Christ compares it to eye surgery.

In this study, we will consider how to effectively perform spiritual surgery as we help people get free from various sins.

Big Question: What principles can be discerned from Matthew 7:1-6 about helping those caught in some sin?

To Effectively Perform Spiritual Surgery, We Must Avoid a Judgmental Disposition

“Do not judge so that you will not be judged. For by the standard you judge you will be judged, and the measure you use will be the measure you receive.

Matthew 7:1-2

Interpretation Question: Does Christ’s command to “not judge” mean that we should never judge anybody?

“Do not judge so that you will not be judged” is probably the most abused text in the Bible. Unbelievers that can’t quote any other Scripture verse, know this one. It is often used to say that we should never judge anyone—even those in unquestioned sin.

However, that is a wrong interpretation of this verse. When interpreting Scripture, we must be sure to consider the context—the context of the surrounding verses, the chapter, that particular book, and the entire Bible. If a person pulls any one verse out of Scripture, apart from recognizing the unity of the Bible, one can make that verse mean almost anything. Without even considering the many texts outside of this chapter that call Christians to discernment, the surrounding verses alone tell us that Christ is not forbidding all judgment.

For example, in Matthew 7:6, he says to not give what is holy to dogs nor pearls to swine. There are some people in the world, and often in the church, who will not only reject but become hostile to the Word of God. They may even try to tear us apart if we present it to them. In that situation, we must discern their character and potentially not share God’s pearls with them. They have the character of a wild animal who can’t appreciate what’s holy or valuable. Soon after that, Christ describes how there are wolves in sheep’s clothing—false prophets—within the church, and we must discern them by their fruits. Again, we must practice righteous judgment to do this (7:15-20). In fact, Christ goes on and says there are many in the church who are not saved at all. Eventually, he will tell them, “Depart from me, you workers of iniquity, I never knew you” (Matt 7:23 paraphrase). In response to this, we must judge ourselves to see if we are truly born again. Therefore, Christ is not forbidding all judgment.

Then we must ask, “What type of judging is he forbidding?” Understanding this is important because it will help us better minister to others, unlike the Pharisees, who simply hurt others in the name of ministry.

Interpretation Question: What type of judging is Christ forbidding, which can be a hindrance to ministering to others?

1. Be careful of judging people’s hearts.

A judgmental spirit will often attribute the worst possible intentions to others. In 1 Corinthians 4:4-5, Paul said:

For I am not aware of anything against myself, but I am not acquitted because of this. The one who judges me is the Lord. So then, do not judge anything before the time. Wait until the Lord comes. He will bring to light the hidden things of darkness and reveal the motives of hearts. Then each will receive recognition from God.

Often when critiquing others, we go beyond the bounds of human judgment. “He shared that because he wants people to think he’s spiritual! She did that because she is so prideful and jealous!” We must leave heart motives to God. Judge nothing before the time, as God is the only one qualified to know and judge the heart motives of others.

2. Be careful of judging people out of an evil attitude.

We must consider our own heart when we point out the sins and failures of others. Are we pointing out their failures because we genuinely love them and want the best for them? Or is it out of anger, pride, or jealousy? When we point to people’s failures out of pride, anger, or jealousy, there will often be joy in their failure or demise. Sometimes, there is even a spirit of retaliation, which desires to spread and broadcast others’ failures. This spirit is often seen in gossips.

On the contrary, when pointing out failures is motivated by love, pain and heart break will accompany it. First Corinthians 13:6 says that love “is not glad about injustice, but rejoices in the truth.” Also, 1 Peter 4:8 says, “love covers a multitude of sins.” It does not spread gossip or speak evil of others behind their backs. All these wrong attitudes and actions shall be judged by God. A whisperer separates friends (Prov 16:28). They harm the work of God.

3. Be careful of judging people without all the information.

Scripture forbids hasty judgments. Proverbs 18:10 says, “The one who gives an answer before he listens—that is his folly and his shame.” It’s interesting to consider that in Scripture, even God, who is omniscient, gathers information before pronouncing final judgment. With Adam, God asked if he had eaten from the forbidden tree—though God, obviously, knew the answer. With Sodom and Gomorrah, God sent angels down to see if the outcry against it was true (Gen 18:21). If God, who is omniscient, gathers all the facts before making a conclusion, how much more should we? This is especially true when hearing only one side of the story from two warring parties. We should not jump to conclusions when only hearing one side. Someone said there is always three sides to the story. What one said, what the other said, and then there is the truth. Sadly, our sin and the sins of others often shade the truth in any situation, which Christ implies through the illustration of the speck and beam, as these affect a person’s view of the facts.

Essentially, the primary reason many of us are ineffective at ministering to others is that we often try to play God. We judge people’s hearts and motivations; we judge with our own evil intentions, and we often lack all the information. We are not God. God knows all things, including hearts’ motives, and his intentions are always good. We must remember that when we judge. God is the final court, and we should not step into his jurisdiction.

Interpretation Question: What did Christ mean by the warning attached to the prohibition of not judging?

Matthew 7:1-2 says, “Do not judge so that you will not be judged. For by the standard you judge you will be judged, and the measure you use will be the measure you receive.” It means that if we are critical, unloving, and unwise in how we minister to others, God will treat us harshly as well. In the Parable of the Unforgiving Servant (Matt 18:23-35), when that servant didn’t forgive his fellow servant, God handed him over to the torturers. Likewise, if we are merciful and loving in the administration of justice, God will be the same way with us. Matthew 5:7 says, “Blessed are the merciful for they shall receive mercy.”

It is good to remember that Spirit-filled judgment is constructive, as it builds others up. While pharisaical judgment is destructive, as it hurts others and ultimately hurts us. We must avoid the latter at all cost if we are going to effectively minister to those struggling with sin.

Application Question: How have you seen the phrase “Do not judge, lest you be judged” abused? How can we practice godly judgment instead of pharisaical judgment?

To Effectively Perform Spiritual Surgery, We Must Gain Clear Vision through Personal Repentance

Why do you see the speck in your brother’s eye, but fail to see the beam of wood in your own? Or how can you say to your brother, ‘Let me remove the speck from your eye,’ while there is a beam in your own? You hypocrite! First remove the beam from your own eye, and then you can see clearly to remove the speck from your brother’s eye.

Matthew 7:3-5

When Christ uses the analogy of one person having a speck in his eye and the other a beam of wood, he describes how sin blinds our ability to evaluate and minister to others. The word “speck” is probably better translated “twig” or “splinter.”² Both of these people have serious sin issues which affect their sight, but the one trying to help the other has the biggest problem—making him unequipped for ministry.

This propensity to focus on other’s sins and diminish our own began at the fall in the Garden of Eden. After Adam’s sin, instead of recognizing his own failure and the gravity of it, he focused on the seeming failures of others. When God asked him if he ate from the forbidden tree, he replied, “The woman ‘YOU’ gave me, gave to me and I did eat” (paraphrase). Essentially, he blamed God and the woman. Since our sin nature is prone to selfishness, we now tend to minimize our sin and magnify the failures of others. This leads to misevaluating others’ failures and being overly harsh to them.

A great picture of this is the story of David and Nathan (2 Sam 12). David committed adultery with Bathsheba, killed her husband, and then married her. In response, Nathan shares with David a story about a servant with one lamb that he loved, and a ruler who had many sheep. When guests came to visit, instead of killing one of his many sheep, the ruler killed his servant’s lamb—the one he loved. When David heard this story, he was outraged. He declared, “That man shall surely die!” Then Nathan replied, “You are that man!”

See David was ready to kill a ruler who unjustly took another man’s lamb, when David had committed a worse sin. He killed a man and took his wife, though David had many wives. David was suffering from spiritual blindness because of the beam in his eye. Sadly, many leaders in the church, like David, have beams in their eyes. They have the beam of pride, anger, greed, or lust, which all hinder their ability to properly evaluate and minister to others. In their ministries, they commonly hurt people because of their spiritual blindness. Many Christians have left the church wounded because of leaders who hurt them, all the while claiming to be ministering to them. But this is not just true of spiritual leaders, it is true of many members in the church. They are not prepared to perform spiritual surgery on others because they haven’t first judged themselves.

Application Question: How can we remove the beams of various sins that blind us so we can properly minister to others?

1. To remove our beams, we must constantly evaluate our sins.

When Christ says “see” the beam in our own eye, the word has the idea of serious and continuous meditation.³ It’s easy to get in the Word or listen to sermons and think primarily about how others need to hear these messages. We need to first focus on what God is speaking to our hearts and how we can become more like him. As we abide in God’s Word and prayer, we must give serious attention to discerning our sins.

2. To remove our beams, we must ask others to help evaluate our sins and short comings.

Because of our propensity to spiritual blindness, we all need Nathans in our lives. They might not get it right all the time, but we should love them for their willingness to challenge us when we seem to be straying from the path. Who is your Nathan? Who have you given permission to speak prophetically into your life?

3. To remove our beams, we must confess and forsake anything that might blind us.

We will not be prophetic when we are holding onto sins or things that are not pleasing to God. We must confess and forsake them. Scripture says, “flee all appearance of evil” (1 Thess 5:22). We must run away from anything that might dull our senses—ungodly entertainment, relationships, practices, etc. When a doctor comes to perform surgery, we don’t want him to have anything in his system that might dull his senses and hinder his effectiveness. It must be the same for us as spiritual nurses and doctors. We must confess and repent of all sin and compromises in order to effectively minister to others.

Application Question: In what ways have you experienced how sin causes spiritual blindness—the inability to evaluate your own sin and others’? Who is your accountability—who helps you evaluate your own sin?

To Effectively Perform Spiritual Surgery, We Must Gently Care for People

You hypocrite! First remove the beam from your own eye, and then you can see clearly to remove the speck from your brother’s eye.

Matthew 7:5

In considering the analogy of eye surgery, it reminds us of our need to be gentle with those struggling with sin. Our eyes are very delicate and easy to permanently damage, and therefore, when a doctor is performing surgery, he must be gentle. We must do the same when ministering to others. If we are harsh and judgmental like the Pharisees, we will only hurt others—losing our ability to minister to them and possibly causing them to rebel against God. Instead of being harsh and condemning like the Pharisees, we must be gentle.

In Galatians 6:1, Paul says, “Brothers and sisters, if a person is discovered in some sin, you who are spiritual restore such a person in a spirit of gentleness. Pay close attention to yourselves, so that you are not tempted too.” Paul recognizes our tendency to be harsh with those struggling in sin, and therefore calls us to be gentle.

It seems that the immature are especially prone towards harshness, as Paul commands the spiritually mature to this task. Part of the reason harshness is common for the spiritually immature is because they often don’t recognize their vulnerability. They previously struggled with certain sins, but now they feel confident and strong. They forget how vulnerable they are and how easy it is to stumble. Their perceived strength is really a weakness that blinds them and makes them ineffective ministers. They have only replaced one sin with another—the sin of pride—which causes them to judge others. In contrast, the spiritual are not just spiritual because of their ability to conquer sin, but also their humility. They recognize they are always vulnerable to failure, which draws them even closer to God and makes them more gracious with others. No doubt, we see this in Paul who called himself the chief of sinners and least of all God’s people (1 Tim 1:15, Eph 3:8). In his maturity, Paul recognized how weak and vulnerable he really was. It has been said that until a person sees himself as a chief of sinners, he is not yet ready to minister to others. That person will be prideful and harsh.

Application Question: How can we practice gentleness in our ministry to others?

1. As mentioned, gentleness comes from recognizing our own sin and vulnerability to fall back into it.

David, a man after God’s own heart, committed adultery and then murder. Moses fell to anger and was kept out of the promised land. Noah fell into drunkenness before he died. Recognition of our weakness will protect us and help us be humble in our ministry to others. First Corinthians 10:13 says, “So let the one who thinks he is standing be careful that he does not fall.”

We gain this awareness the more we see and experience God. In Isaiah 6, when Isaiah saw God, he saw his own imperfections. He cried out, “Woe is me! I am a man of unclean lips.” The more we experience God’s light, the more we will see our own darkness and vulnerability to it, apart from God.

2. Gentleness comes from ministering through the Spirit.

True ministry doesn’t happen out of our power. If we minister in the flesh, we only get fleshly results. We will find ourselves often frustrated, angry, and impatient. But spiritual ministry comes from abiding in the Spirit (Gal 5:16)—through prayer, time in God’s Word, worship, fellowship with the saints, and obedience. As we abide, the Spirit produces the fruit of gentleness in us so we can better minister to others, especially those who have failed us.

Application Question: Why is gentleness so important when ministering to those caught in sin? In what ways have you experienced the importance of gentleness as you received ministry or offered it?

To Effectively Perform Spiritual Surgery, We Must Practice Discernment as We Share Truth

Do not give what is holy to dogs or throw your pearls before pigs; otherwise they will trample them under their feet and turn around and tear you to pieces.

Matthew 7:6

Interpretation Question: Who or what was Christ referring to when he referred to dogs, pigs, what is holy, and pearls?

Before a doctor performs surgery, he evaluates the readiness of the patient. On some occasions, though surgery is needed, one postpones or cancels it all together for various reasons. Surgeons must practice great discernment. In the same way, spiritual surgery should not be performed indiscriminately. It must be accompanied by wisdom and discernment.

Because of this reality, Christ says that we should not give what is holy to dogs or throw pearls to pigs. What is holy and pearls seem to refer to the doctrines of the kingdom. Christ called God’s kingdom the pearl of great price that a person sells everything to purchase (Matt 13:45-46). The dogs and pigs Christ spoke of were not domesticated dogs and pigs. He referred to wild dogs who were scavengers, which people lived in fear of. Sometimes they would attack people to steal their food. Also, since pigs were considered unclean, Jews did not domesticate them as the Gentiles often did. Christ probably referred to wild boars, who, like dogs, were often dangerous.⁴ Christ essentially says, “As we seek to minister to others, we must practice discernment.” Some who we preach the gospel to or try to deliver from some sin will only become violent towards us. In that case, we should cease to offer it. Dogs and pigs will not recognize the value of God’s truth. They will mock it and us.

We saw this in Christ’s ministry. He was not indiscriminate with God’s Word. He told the disciples when they went into towns and preached the gospel, if people rejected it, they should wipe the dust off their shoes and go somewhere else (Matt 10:14). When Christ was taken before Herod and questioned, Christ did and said nothing. Herod didn’t really care about the gospel, and therefore, Christ didn’t share it. Herod only wanted to see a spectacle (Lk 23:6-10). Even with Israel, who continually rejected God’s Word, Christ eventually stopped sharing it with them clearly. In Matthew 13, after the Pharisees’ rejection of Christ in Matthew 12:24-32, as they said his works came from Satan, Christ began to teach using parables. Why did Christ give parables? It was a form of judgement. Listen to what Christ said when asked by his disciples about his parabolic teaching:

He replied, “You have been given the opportunity to know the secrets of the kingdom of heaven, but they have not. For whoever has will be given more, and will have an abundance. But whoever does not have, even what he has will be taken from him. For this reason I speak to them in parables: Although they see they do not see, and although they hear they do not hear nor do they understand.

Matthew 13:11-13

Because Israel continually rejected Christ’s Word, he began to hide the truth from them through parables. After sharing, he would explain the meaning to his disciples alone. Israel had rejected the pearl of great price, and therefore, Christ stopped offering it.

Sometimes, it seems like God has done the same with many of our churches today. Instead of them receiving clear teaching from God’s Word, all that is shared from many pulpits is stories and illustrations with vague references to Scripture. If so, this is a form of judgment. Like Israel, the church has developed the character of wild dogs and pigs who cannot stand the pearl of great price and, therefore, are under judgement (cf. 2 Tim 4:3-4). God simply ceases to offer it.

With all this said, certainly we must demonstrate both the diligence and patience of Christ. We must distribute God’s truth far and wide, and with those who are willing to listen or want more, we must continually offer it. With those who reject it, we must wait until they are ready and share it with others in the meantime.

This is important for ministry in general. Sometimes those we hope to help are not yet ready for it. For a season, it may be prudent to withhold or step away from them, as we pray and wait for God to prepare their hearts. Sometimes, he may do this through a trial that softens the ground of their hearts. At other times, he may prepare their hearts as they watch our lives or that of other faithful Christians. God is ultimately the one who prepares the heart for growth. We just sow the seed and water it.

But either way, we must gain discernment if we are going to do ministry—whether that be to unbelievers who need the gospel or believers caught in some sin. Certainly, with believers God gives more instructions on how to minister to them: He says, go to them once to confront the sin. If they reject, go with another believer. If they still reject, take it before the church. If they still reject, treat them like an unbeliever (Matt 18:15-17, 1 Cor 5:9-13). They should be separated from until they repent. They have the character of a wild dog and pig.

Application Question: How can we gain discernment so we can better minister to others caught in sin?

1. To develop discernment for ministry, we must pray for it, and at times, ask other believers for their counsel.

James 1:5 says if anyone lacks wisdom, let them ask of God who gives liberally. Also, Proverbs 15:22 talks about how a multitude of counselors brings success. Each person and situation are different—we need God’s wisdom to help us discern the best way to minister to others. In fact, in the next verses, he says we should ask, seek, knock until God answers (Matt 7:7-8). In the context, that may, at the minimum, be talking about how we gain discernment for ministry. We must continually seek the Lord for it.

2. To develop discernment for ministry, we must watch people’s responses to God’s Word.

It is not that we should stop sharing the gospel or challenging those in sin. We shouldn’t. It’s when they persist in rejecting it that their character is revealed. So, in order to discern one’s character, we must faithfully share God’s truth with them. If they become overly critical and even violent, it may be prudent to prayerfully withhold the pearls until the right time.

Application Question: Why is discernment of people’s hearts so important in ministry? How have you witnessed an overzealous and unwise sharing of truth which only led to great anger and antagonism? Have you ever had to stop sharing God’s message because people were so antagonistic towards it? What happened in those situations?

Conclusion

How should we effectively perform spiritual surgery as we help others get free from sin?

To Effectively Perform Spiritual Surgery, We Must Avoid a Judgmental Disposition
To Effectively Perform Spiritual Surgery, We Must Gain Clear Vision through Personal Repentance
To Effectively Perform Spiritual Surgery, We Must Gently Care for People
To Effectively Perform Spiritual Surgery, We Must Practice Discernment as We Share Truth

Scripture quotations marked (KJV) are from the King James Version of the Bible.

All emphases in Scripture quotations have been added.

¹ MacArthur, J. F., Jr. (1985). Matthew (p. 435). Chicago: Moody Press.

² MacArthur, J. F., Jr. (1985). Matthew (p. 435). Chicago: Moody Press.

³ MacArthur, J. F., Jr. (1985). Matthew (p. 436). Chicago: Moody Press.

⁴ Carson, D. A. (1999). Jesus’ Sermon on the Mount and His Confrontation with the World: An Exposition of Matthew 5–10 (p. 112). Grand Rapids, MI: Baker Academic.

Biblical Topics:

Passage:

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31. Growing In Kingdom Character (Matthew 7:7-12)

Matthew 7:7-12 (NET)

How can we grow in kingdom character?

Throughout the Sermon on the Mount, Christ has been teaching about the character of those in his kingdom. He began with the Beatitudes, which are eight characteristics that will be in the life of someone who is truly born again. They are the poor in spirit—they humbly recognize their bankruptcy and need for God. They are the mourners—when the world boasts over sin, true believers mourn their own and that of others. They are the meek, those who hunger for righteousness, the merciful, the pure in heart, and the peacemakers. All these characteristics ultimately lead to them being persecuted by the world (Matt 5:3-10).

Then Christ contrasted the false righteousness of the Pharisees with the righteousness of those in the kingdom (cf. Matt 5:20). The Pharisees lessened God’s commands, so they could fulfill them. They taught that if one had not committed murder, he had fulfilled God’s commands. But Christ taught that being angry with someone was to receive the same judgment as murder. They taught that if a person didn’t commit adultery, he had kept the law, but Christ taught if one had lusted, he committed adultery in his heart. The Pharisees practiced an outward righteousness alone, but God requires both outward and inward purity.

In Matthew 6, Christ described how the Pharisees made a show of their religion—they fasted, prayed, and gave to be seen by others, rather than to honor God. But Christ taught that kingdom citizens must practice secrecy—seeking to be rewarded by God instead of men.

In Matthew 7:1-6, Christ told the disciples to help others take specks out of their eyes—referring to personal sin—by getting rid of their own sin first and discerning the receptiveness of those they ministered to.

Anyone who has truly considered the standards of God’s kingdom becomes crushed by them. How can we love and bless those who hate us (Matt 5:44)? How can we at all times guard our eyes from lust (Matt 5:28)? How can we be perfect as our heavenly Father is perfect (Matt 5:48)? Many who have considered Christ’s standards have left dejected. They have said to themselves, “If I can’t be perfect like God, why try?” Some turn to sin because they feel incapable of being righteous. Others condemn themselves and become depressed.

Christ realizes the difficulty of the kingdom’s standards and therefore teaches the disciples the secret to developing and maintaining them. Simply said, they must ask, seek, and knock.

Though this is not the conclusion of the Sermon on the Mount, it is Christ’s conclusion on teaching about the righteousness of the kingdom. In the rest of Matthew 7, he discusses how difficult it is to get into Christ’s kingdom—it is a narrow road, there are false prophets along the way, and many are prone to self-deception about their faith.

In Matthew 7:7-12, we will study how to grow in kingdom character.

Big Question: What principles can we learn from Matthew 7:7-12 about growing in kingdom character?

To Grow in Kingdom Character, We Must Pray for it

Matthew 7:7-8

Interpretation Question: What exactly should believers ask, seek, and knock for?

Christ teaches that believers must ask, seek, and knock, and if we do, we will receive. This is obviously a call to prayer. Christ spent considerable time on prayer throughout his sermon, including giving the Lord’s Prayer, which is to be the believer’s pattern of prayer. The fact that he returns to it shows how important prayer must be for kingdom citizens. It has often been said that prayer for the believer is like oxygen. We must constantly give ourselves to it. Paul taught that we should pray without ceasing (1 Thess 5:17).

However, it must be noted that Christ does not tell us what to ask, seek, and knock for. Because of this, some have considered this prayer like a blank check. We can ask for anything, and if we have faith, we will receive it. But this does not recognize the context of Matthew 7:7-8. As mentioned, this is given in the context of the Sermon on the Mount—after Christ teaches about the great righteousness of God’s kingdom.

God never promises us that we will be wealthy, healthy, and free from problems. If we pray for those things, we have no Scriptural assurances that God will answer our requests. However, we do have promises that if we pray for God’s will, which includes us developing righteous character, God will positively answer.

First John 5:14 says, “And this is the confidence that we have before him: that whenever we ask anything according to his will, he hears us.” When we pray God’s will, we can be sure that he will answer that prayer. Therefore, in order to pray effectively, we must give ourselves to studying God’s Word to discern God’s will. God’s will, when properly interpreted, is meant to be pursued in prayer.

Christ’s promise of receiving when we ask, seek, and knock is true only when we are pursuing the will of the King. God promises to answer those prayers. Matthew 5:6 says, “‘Blessed are those who hunger and thirst for righteousness, for they will be satisfied.” If we truly hunger to get rid of sin in our lives, if we truly hunger to be used to preach the gospel, if we truly hunger to have his peace, patience, love, and joy in our lives, God will give them to us. But, he commands that we pray for them.

We can discern that Christ is calling believers to seek the righteousness of the kingdom, not just by the context, but also as we consider the parallel passage in Luke 11:9-13. It says:

When Luke shares Christ’s promise of the Holy Spirit for asking, seeking, and knocking, in the original language there is no article before Holy Spirit. When this happens, commentators believe this refers to the ministries of the Holy Spirit, instead of the person.

Do we want the Spirit’s peace? We must pray for it. Do we want God’s wisdom? We must ask? Do we want Divine love to love the unlovely? We must cry out for it. Are you crying out for righteousness? James 4:2 says that we have not because we ask not.

James Boice said our lack of prayer for righteousness explains a great deal of the weakness and powerlessness of the contemporary church. He adds:

Every now and then a minister is asked by some Christian, “Why is it that I cannot seem to find victory in the Christian life? Why does the Bible seem difficult to understand? Why do I still seem in bondage to some besetting sin? Why am I such a poor witness? Why do the high principles of Christian conduct have such little effect on my job and on the affairs of my family?” The answer is that you do not ask God for these blessings. You do not have because you do not ask.

“Why is it,” many a minister is asking, “that I do not have the power of God in my teaching? Why is the Bible so dead? Why are there so few persons being converted? Why are there no leaders to expand and reinforce the ministry?” Again the answer is simply that you are not praying.

“Why are there so few outstanding candidates for the Christian ministry?” many Christian laymen are asking. “Why is the church so weak, the preaching so poor, our impact upon our society so ineffective, our goals so unrealized?” Again God answers, “You are neglecting your prayer life.” You do not have because you are not asking.¹

Are you asking?

Application Question: Why do believers commonly neglect praying for righteousness? What aspect(s) of righteousness do you feel God is calling you to currently seek him in prayer for and why?

To Grow in Kingdom Character, We Must Pray Persistently

Matthew 7:7-8

In the original language, Matthew 7:7 is written in a present imperative. In considering this, Kent Hughes’ comments are helpful:

In the Greek language there are two kinds of imperatives. The aorist imperative gives one definite command, such as “shut the door” or “pick up the newspaper.” The present imperative, however, commands continuous action—“keep on shutting the door” or “keep on picking up the newspaper.” So our text really reads: “Keep on asking and it will be given to you; keep on seeking and you will find; keep on knocking and the door will be opened to you.”²

This means that Christ is not only commanding us to pray for kingdom character, but to pray persistently. It is one thing to occasionally pray to share the gospel, to stop using foul language, or to stop lusting. It is another to pray for those things constantly. To pray persistently shows that we desperately desire righteousness, and God rewards that type of fervor.

Again, in the parallel passage in Luke, Christ gives a parable right before calling believers to ask, seek, and knock to illustrate our need for persistence. Luke 11:5-9 says:

Then he said to them, “Suppose one of you has a friend, and you go to him at midnight and say to him, ‘Friend, lend me three loaves of bread, because a friend of mine has stopped here while on a journey, and I have nothing to set before him.’ Then he will reply from inside, ‘Do not bother me. The door is already shut, and my children and I are in bed. I cannot get up and give you anything.’ I tell you, even though the man inside will not get up and give him anything because he is his friend, yet because of the first man’s sheer persistence he will get up and give him whatever he needs. “So I tell you: Ask, and it will be given to you; seek, and you will find; knock, and the door will be opened for you.

Many know this type of persistence in prayer when a relative is deathly ill or when in a desperate financial situation, but few of us are persistent in prayer for righteousness.

Interpretation Question: Why is persistence in prayer needed to grow in kingdom character?

Persistence is needed because of our constant battle with sin and the evil one. We will stumble and make mistakes, but even when that happens, we must not give up in prayer until God delivers us. Also, the forces of evil line up to hinder any kingdom advances, whether they be personal or communal. Persistent prayer helps us win those battles.

If we are going to grow in kingdom character, we must pray with persistence. Like Christ in the wilderness praying and fasting for forty days, like his praying in Gethsemane for three hours before going to the cross, we must desperately and persistently seek the Lord for righteousness, and when we do, God will hear. God said this to Israel through Jeremiah, “You will seek me and find me when you seek me with all your heart” (Jer 29:13 NIV).

God is seeking for someone to come after him and his kingdom with all his heart and soul—to pursue him and his righteousness with prayerful persistence. When he finds that person, he will use him or her mightily for his purposes (2 Chr 16:9). Will you be that person?

Application Question: Have you ever experienced a time when you sought the Lord persistently and desperately for some aspect of righteousness? If so, what was the situation and what was the result?

To Grow in Kingdom Character, We Must Pray in Faith

Is there anyone among you who, if his son asks for bread, will give him a stone? Or if he asks for a fish, will give him a snake? If you then, although you are evil, know how to give good gifts to your children, how much more will your Father in heaven give good gifts to those who ask him!

Matthew 7:9-11

Interpretation Question: What does Christ’s illustration of the Father’s generosity teach believers about how they should pray?

Next, Christ gives a somewhat humorous illustration of a father being deceptive with his child to show our heavenly Father’s generosity and how we must pray in faith. He describes how human fathers, who have evil inclinations, generally provide for their children. If a child asked for bread, the father wouldn’t give him a stone. This probably referred to a round, flat stone one could find on the shore that resembled round, flat bread.³ In addition, if a child asked for fish, a father wouldn’t give him a snake. This probably didn’t refer to a live snake but a cooked snake. In Jewish law, snakes were unclean and therefore couldn’t be eaten (Lev 11:12). The idea, then, is that a father will not provide something spiritually harmful. Jewish fathers would typically provide for both physical and spiritual needs.⁴ It’s an argument from the lesser to the greater. Certainly, God, who is perfect and not deceptive, will provide for his children. By giving this illustration, Christ seeks to provoke faith in his disciples.

Scripture often teaches about our need for faith, as it is the doorway to receiving God’s good gifts, including salvation (cf. Eph 2:8-9). Consider the following verses:

Now without faith it is impossible to please him, for the one who approaches God must believe that he exists and that he rewards those who seek him.

Hebrews 11:6

James 1:5-8

He told them, “It was because of your little faith. I tell you the truth, if you have faith the size of a mustard seed, you will say to this mountain, ‘Move from here to there,’ and it will move; nothing will be impossible for you.”

Matthew 7:20

In order to receive God’s promises, including the promise of righteousness (cf. Matt 5:6), we must pray in total confidence of God’s character. If Scripture clearly promises something, we must believe those promises as we pray; otherwise, God will not answer. A doubleminded man will receive nothing from God.

It is for this reason that Satan always attacks the character of God. With Eve in the garden, Satan wanted her to think God was not good and that he didn’t have good plans for her—that God was withholding what was best. When she believed that lie, she sinned against God and missed his best. Doubting God and his plan for us will not only lead us into sin but rob us of many of his blessings.

Many can’t receive wisdom, the fruits of the Spirit, or freedom from some habitual sin, because of a flawed view of God—they doubt his goodness and therefore lack faith.

Application Question: How can we grow in faith so that we can receive God’s promises and therefore grow in kingdom character?

1. Faith is increased as we ask God for it.

Surely, faith to trust God, regardless of our circumstances, is something we must ask, seek, and knock for. If we truly desire it, God will provide it. In Luke 17:4-5, when Christ taught the disciples that they must forgive a person seven times in a day if they ask for forgiveness, they cried out, “Increase our faith!” They felt the impossibility of Christ’s command and cried out for faith. We must do the same as we recognize our lack of trust for God and his good plan for our lives.

Are you crying out for greater faith?

2. Faith is increased as we live in God’s Word.

Romans 10:17 says, “Faith comes by hearing and hearing by the Word of God” (paraphrase). When we meditate on God’s faithfulness to his people throughout Scripture and the promises in his Word, it increases our faith. We must drink from Scripture daily, so we can not only pray in faith but live by faith. A person who is weak in God’s Word will be weak in faith.

Are you living in God’s Word?

3. Faith is increased as we walk with those who are strong in faith.

“The one who associates with the wise grows wise, but a companion of fools suffers harm” (Prov 13:20). Wisdom in Scripture refers to knowing and obeying God. Proverbs 9:10 says, “The fear of the Lord is the beginning of wisdom.” When we walk with others who are serious about their faith and living it out, our faith is increased. However, when we are around those who are not serious about God or even disobedient, it will weaken our faith and our reception of God’s gifts.

Who are you walking with?

Application Question: In what ways has God strengthened your faith through prayer, time in God’s Word, and walking with godly brothers and sisters? How have you seen it weakened at times by lacking these? How is God calling you to pursue greater faith so you can enjoy more of his promises, including his righteousness?

To Grow in Kingdom Character, We Must Imitate God’s Loving Nature

In everything, treat others as you would want them to treat you, for this fulfills the law and the prophets.

Matthew 7:12

Finally, Christ gives what has often been called the “Golden Rule.” We must treat others as we would want them to treat us. Often it is thought that the Golden Rule originated with Christ; however, this truth has been taught in many religions and ancient societies. Confucius said, “Do not to others what you would not wish done to yourself.”⁵ Also, Rabbi Hillel, when summarizing the law, said, “What is hateful to you, do not do to anyone else. This is the whole law; all the rest is commentary. Go and learn it.”⁶ Therefore, this seems to be a form of natural law that God has written on the hearts of people since the beginning of time (Rom 2:15); no doubt, it is a remnant of being made in the image of God.

However, it has been noted that ancient versions of the Golden Rule are always given in the negative, while Christ gave it in the positive. Christ’s version of the Golden Rule is much harder and demanding. It is one thing to not steal. It is another to generously give to others. It is one thing to not slander someone; it is another to always edify them with our words. The negative version calls us to not sin, but the positive version calls us to love. As Christ said, to love summarizes God’s commands in the law, and ultimately the Sermon on the Mount.

Interpretation Question: Why does Christ give this in the midst of teaching believers to seek after kingdom character?

The ESV translates the verse, “So whatever you wish that others would do to you, do also to them.” “So,” or it can be translated “therefore,” connects to Christ’s teaching of how God graciously provides for his children when they ask him. Consequently, Christ is teaching that we grow in kingdom character by imitating our Father’s loving and generous nature. We must love others just like our Father loves us. Consider the following verses:

Therefore, be imitators of God as dearly loved children and live in love, just as Christ also loved us and gave himself for us, a sacrificial and fragrant offering to God.

Ephesians 5:1-2

Instead, be kind to one another, compassionate, forgiving one another, just as God in Christ also forgave you.

Ephesians 4:32

Therefore, believers can never become content spiritually—the standard is too high! We must love like God. We must forgive others like God forgives us. We must serve others like God serves us. To grow in kingdom righteousness, we must imitate God by increasing in the knowledge of him through study of his Word and walking with him.

Are you imitating the Father by treating others with love?

Application Question: What makes the Golden Rule so challenging? In what ways is God challenging you to treat others like you want them to treat you?

Conclusion

The standards of God’s kingdom are impossible to achieve through human power. Therefore, the natural question that arises when seriously contemplating Christ’s Sermon on the Mount is, “How can we grow in kingdom character?”

To Grow in Kingdom Character, We Must Pray for it
To Grow in Kingdom Character, We Must Pray Persistently
To Grow in Kingdom Character, We Must Pray in Faith
To Grow in Kingdom Character, We Must Imitate God’s Loving Nature

Scripture quotations marked (KJV) are from the King James Version of the Bible.

All emphases in Scripture quotations have been added.

¹ Boice, J. M. (2002). The Sermon on the Mount: an expositional commentary (p. 237). Grand Rapids, MI: Baker Books.

² Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (pp. 234–235). Wheaton, IL: Crossway Books.

³ Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (p. 237). Wheaton, IL: Crossway Books.

⁴ MacArthur, J. F., Jr. (1985). Matthew (p. 445). Chicago: Moody Press.

⁵ Stott, J. R. W., & Stott, J. R. W. (1985). The message of the Sermon on the mount (Matthew 5-7): Christian counter-culture (p. 190). Leicester; Downers Grove, IL: InterVarsity Press.

⁶ Guzik, D. (2013). Matthew (Mt 7:12). Santa Barbara, CA: David Guzik.

Biblical Topics:

Passage:

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32. Two Pathways—One Leading To Life (Matthew 7:13-14)

“Enter through the narrow gate, because the gate is wide and the way is spacious that leads to destruction, and there are many who enter through it. But the gate is narrow and the way is difficult that leads to life, and there are few who find it.

Matthew 7:13-14 (NET)

How can we enter the kingdom of heaven?

Throughout the Sermon on the Mount, Christ taught about the character of those in his kingdom, as seen in his list of Beatitudes. They are the poor in spirit, those who mourn over sin, they are the meek who submit to the Lord’s leadership, they hunger for righteousness, and so on. Ultimately, this leads them to be persecuted (Matt 5:3-10). They practice a higher standard of righteousness than so called spiritual leaders like the Pharisees and scribes (Matt 5:20). While hypocritical leaders are consumed with the outward appearances of religion, true kingdom citizens focus on the inward reality. Their disciplines are done to be honored by God and not by people. They continually confess and rid themselves of sin and seek to help others do the same (Matt 7:1-6).

Here at the end of the Sermon on the Mount, Christ gives his conclusion—the application of the sermon. He calls all listening to choose which path they will take, which kingdom they will be a part of. No one is born into God’s kingdom, at least not by natural means. It matters not if one’s parents were Christians, if they were baptized or dedicated as infants, no one enters until they have made a decision to enter.

Christ’s command to enter does not deny the fact that salvation is by grace alone; it simply affirms the reality that those who choose God have been given grace to be saved. Ephesians 2:8-9 says, “For by grace you are saved through faith, and this is not from yourselves, it is the gift of God; it is not from works, so that no one can boast.” Even our faith—our ability to choose God—is a gift from him.

At the end of Christ’s sermon, he challenges his hearers because many would be tempted to simply stand in amazement (cf. Matt 7:28-29). They would say to themselves, “No one ever spoke like this. ‘Love your enemies. Bless and don’t curse them!’” Many have admired Christ’s words throughout history. Because of his words, Christ has been called a great teacher or prophet. However, few who have heard these words have truly felt the weight of them and been pressed to make a decision. Which kingdom will we be a part of? There are two rival gates with two different pathways, leading to two rival kingdoms—one is the kingdom of this world and one is the kingdom of heaven.

As Christ calls us to choose one of the pathways, he gives us characteristics of each, so we can make an informed and wise decision. This is very similar to the description of two paths in Psalm 1. The Psalmist describes the pathway of the wicked which leads to destruction and the pathway of the righteous which leads to life. The righteous delight in God’s Word and meditate on it all day long. They become like trees which prosper in the various seasons of life. In the beginning of the worship hymnal of Israel, the Psalmist calls worshipers to choose. True worshipers follow the pathway of the righteous and so do true disciples of Christ.

MacArthur’s comments on these two paths are helpful:

There have always been but two systems of religion in the world. One is God’s system of divine accomplishment, and the other is man’s system of human achievement. One is the religion of God’s grace, the other the religion of men’s works. One is the religion of faith, the other the religion of the flesh. One is the religion of the sincere heart and the internal, the other the religion of hypocrisy and the external. Within man’s system are thousands of religious forms and names, but they are all built on the achievements of man and the inspiration of Satan. Christianity, on the other hand, is the religion of divine accomplishment, and it stands alone.¹

In this study, we will consider these two opposing pathways, so we can make a wise decision or wisely discern which we are on.

Big Question: What are characteristics of the two opposing pathways?

The Wide Pathway

“Enter through the narrow gate, because the gate is wide and the way is spacious that leads to destruction, and there are many who enter through it.

Matthew 7:13

Observation Question: What are characteristics of the wide pathway?

1. The wide pathway is the road all begin on.

Though Christ’s parabolic saying seems to picture a person at a crossroads—making a decision between two options—it seems best to picture the person standing in front of only one gate, as the narrow gate needs to be found. All begin on the wide pathway. The rest of Scripture supports this: We are born spiritually dead and antagonistic to God (Eph 2:1, Rom 8:7). In order to be saved, we must repent and turn to God (Acts 2:38). Christ says that one must choose to enter the narrow gate. No decision needs to be made to enter the broad path. This is the pathway the entire world is on. We must choose to get off this path.

2. The wide pathway is spacious and easy to follow.

The Preacher’s Outline and Sermon Bible said:

The broad and easy way can be followed without thought. There is plenty of space to walk in; there is plenty of space for the attractive things of the world to grow and allure; there is plenty of space for a person to wander about. It is difficult to wander off its path. The broad way is the way of the unthoughtful, the undisciplined, the lazy, the worldly, the ungodly, the materialistic, and the carnal.²

This pathway is inclusive, as it includes the various views, religions, and lifestyles in this world. It is the pathway of self-achievement and works.

3. The wide pathway is popular.

Christ says only few find the narrow path, and therefore, the broad way is popular and tempting. Since crowds are on it, it is very alluring. Those who don’t follow it are looked down upon, considered strange, and often persecuted.

4. The wide pathway leads to destruction.

Destruction does not mean those on this pathway cease to exist. They don’t. All will live eternally either in damnation or blessing. Destruction refers to eternal ruin (cf. Matt 8:12, Rev 14:11, 20:10). However, this ruin doesn’t just happen at the end of the pathway, it happens throughout. The world’s views on marriage, parenting, education, success, etc., all lead to constant ruin. God made this world based on spiritual principles. When these are denied, it causes hurt, pain, depression, and even death (Rom 8:6). The wide pathway leads to earthly and eternal ruin.

Application Question: Which aspects about the wide pathway stood out to you most and why?

The Narrow Pathway

“Enter through the narrow gate…But the gate is narrow and the way is difficult that leads to life, and there are few who find it.

Matthew 7:13-14

The narrow pathway refers both to the need for conversion and the continuing process of sanctification.

Observation Question: What are characteristics of the narrow pathway?

1. The narrow pathway is hard to find.

Unlike the broad way, the narrow way has to be found (v. 14). For some this is easier than others. Some are raised in Christian homes and are exposed to the gospel from a young age. Others live in places with no gospel witness. Creation witnesses to them of God’s existence and glory (Ps 19), but they lack any opportunity to hear biblical revelation. Others are exposed, as Christians live in their society, but they have either rejected it or not considered it. Whatever a person’s situation, the narrow way is not easy to find. Only few find it and even less accept it.

2. The narrow pathway is unpopular.

In life, people typically take the path of least resistance. Therefore, people are naturally inclined to follow the broad path of the world. To find and follow the narrow path, one must turn away from the crowd—sometimes even leaving friends and family to do it (Luke 14:26). Sometimes it is a lonely pathway; though those who follow it are never truly alone because Christ is with them.

3. The narrow pathway must be entered by one’s deliberate and calculated choice.

The great preacher Alexander Maclaren poetically declared that the side-posts of the gate to the kingdom were the first two beatitudes.³ One side-post is poverty of spirit (Matt 5:3). One must come before God recognizing his spiritual bankruptcy and desperate need for God. He needs God in order to become righteous and acceptable to enter heaven. The second side-post is mourning over sin (Matt 5:4). Because this person is far from being right with God, he mourns his sin and desperate situation.

It is this reality that causes the person to cry out to God for salvation. It causes him to choose to enter the kingdom of heaven’s gates. Romans 10:9-10 says

because if you confess with your mouth that Jesus is Lord and believe in your heart that God raised him from the dead, you will be saved. For with the heart one believes and thus has righteousness and with the mouth one confesses and thus has salvation.

To enter this narrow path, we must make a deliberate choice. We must, in faith, accept that we are sinners under God’s wrath because he is holy, perfect, and just. We must cry out for God’s mercy which is found in Christ. Christ bore the wrath for our sin so that we can have his righteousness (2 Cor 5:21). Those who accept him shall be saved. Christ will walk with them along the narrow path of the kingdom and take them into eternity.

4. The narrow pathway is restricted because of biblical revelation.

God’s Word guides kingdom citizens. God’s Word is the gate, as a person needs to hear and respond to the gospel to be saved. However, biblical revelation is also the pathway. It guides and, in some sense, restricts both the believer’s actions and attitudes. God’s Word keeps the believer from the broad path of the world. In John 8:31, Christ said, “‘If you abide in my word, you are truly my disciples.”

5. The narrow pathway requires believers to leave many precious things.

Since the path is narrow, one cannot bring everything with them. (1) We must constantly forsake our sins. In Ephesians 4:22-24, Paul calls us “to put off the old man and put on the new” (paraphrase). We cannot live in lust, anger, pride, and other vices anymore. We must put on love, joy, peace, longsuffering, and other virtues. (2) We must put off self. As seen in the Lord’s Prayer, we must cry out for God’s will to be done, not only in our own lives but in the world (Matt 6:9-10). In Galatians 2:20, Paul said, “I have been crucified with Christ and I no longer live, but Christ lives in me” (paraphrase). We must give up selfish ambitions for kingdom ambitions. (3) We must give up the crowd, and many times, even, our friends and families. In Luke 14:26, Christ said that if anyone wants to follow him, he must hate his father, mother, brother, sister and even his own life to be his disciple. Christ declared that he didn’t come to bring peace but a sword (Matt 10:34). The members of one’s household would often become one’s enemy. This is a sad reality, but following Christ often separates us from our loved ones. To go down the narrow path, we must be willing to leave many precious things.

6. The narrow pathway is difficult.

It is difficult for many reasons: We will always battle sin. We will fight against ungodly attitudes and actions. We must declare war against our body, as we pluck out our eye and cut off our arm (metaphorically) to be holy (Matt 5:29-30). Following Christ is a call to be perfect as our heavenly Father is perfect (Matt 5:48). But this fight against sin is not only to conquer our own sin but to help others conquer sin as well. In Matthew 7:1-6, Christ calls for his disciples to help others to take the specks or splinters out of their eyes. This ministry is marked with a lot of pain and frustration, both at ourselves and others when failing in the battle with sin. Pain also comes as others become angry at us because of our ministry to them.

As mentioned, the narrow pathway is also difficult because of the hate and persecution we will commonly experience. In the last beatitude, Christ said that kingdom citizens will be persecuted because of righteousness (Matt 5:10). They will be persecuted because of their moral beliefs. Those on the broad path hate any restrictions that hinder their comfort. To teach that adultery, abortion, or homosexuality is a sin will cause an uproar in many societies around the world. But also, simply because one chooses to not participate in acceptable sins like sex before marriage, drunkenness, etc., many will mock believers. It is a difficult pathway. Paul said that “all who want to live godly lives in Christ Jesus will be persecuted” (2 Tim 3:12). The broad road is easy, but the narrow way is very difficult.

7. The narrow pathway leads to life.

Though difficult, this pathway leads to life. In fact, to enter it is to experience new life. In John 17:3, Christ said, “this is eternal life—that they know you, the only true God, and Jesus Christ.” Kingdom citizens, though hated and mocked by the world, have a greater quality of life because of intimacy with God. There can be peace in the midst of a storm—joy in the midst of hardship. Christ said, “I came that you may have life and life more abundantly” (John 10:10 paraphrase). In fact, as we walk with Christ, we will find this difficult path easy to follow. Christ said,

Come to me, all you who are weary and burdened, and I will give you rest. Take my yoke on you and learn from me, because I am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy to bear, and my load is not hard to carry.”

Matthew 11:28-30

Ultimately, those who follow this narrow path will spend eternity in the heavenly kingdom. They will rule with Christ on this earth (Matt 5:5).

Application Question: Which aspects of the narrow path stood out to you most and why?

General Applications

Application Question: What are some applications we can take from Christ’s call to pursue the narrow path?

1. Christ’s call to follow the narrow path reminds us of our need to teach people about the costs of following Christ when presenting the gospel.

Christ was not like many modern evangelists and revivalists that boast in how simple and easy the gospel is. In Matthew 7:13-14, Christ essentially calls people to count the cost (cf. Lk 14:25-34). The narrow road is hard to find and difficult to follow. One can’t bring everything with them. He calls for people to consider this reality. However, with this hard road there is life. Yes, we must share that following Christ brings eternal life, but we also must share it is a costly road—it may even cost people their lives. Christ’s message reminds us to present the full gospel without sugar coating it. If the Lord has called them, they will respond (John 6:37).

2. Christ’s call to follow the narrow path reminds us of the importance of asking for a decision when presenting the gospel.

Moses laid before Israel a blessing and a curse, as he challenged them to follow God (Deut 11:26-28). Joshua did the same as he called for Israel to choose who they would serve (Josh 24:14-15). Elijah asked Israel who they would follow—Baal or God (1 Kgs 18:21). We must not be scared to be prophetic. Yes, we must plant the seed of the gospel, but we must also ask people to decide. Peter said, “Repent and be baptized, and you will receive the gift of the Holy Spirit” (Acts 2:38 paraphrase).

3. Christ’s call to follow the narrow path reminds us of the importance of application in our teaching and studying of the Bible.

As mentioned, Matthew 7:13-14, marks the beginning of the conclusion and application of the Sermon on the Mount. Christ taught the character of the kingdom and its citizens and now calls for a commitment. In the same way, biblical teaching must not just disseminate knowledge. It must also challenge people to action. Paul taught Timothy to devote himself to exhortation and teaching (1 Tim 4:13). Exhortation, or preaching, is the application and call to obedience part of the message.

Similarly, as we study the Bible, we must not just aim to understand but to obey. James 1:22 says, “Be doers of the word and not hearers only” (paraphrase). We must study God’s Word to apply it to our lives and that of others. Christ’s call to enter the narrow gate gives us an example for both our teaching and study of the Bible.

Application Question: What are some other applications that can be drawn from Matthew 7:13-14? What are some tips for finding applications when studying the Bible?

Conclusion

There are only two pathways—one leading to destruction, and the other leading to life. One is readily found; the other must be searched for. One is popular; the other is unpopular. One is easy; the other is difficult. Choose wisely, for our eternal destiny depends on this choice. Which will you choose?

Scripture quotations marked (KJV) are from the King James Version of the Bible.

All emphases in Scripture quotations have been added.

¹ MacArthur, J. F., Jr. (1985). Matthew (p. 451). Chicago: Moody Press.

² Preacher's Outline and Sermon Bible - Commentary - The Preacher's Outline & Sermon Bible – Matthew I.

³ Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (p. 243). Wheaton, IL: Crossway Books.

Biblical Topics:

Passage:

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33. Recognizing False Teachers (Matthew 7:15-20)

“Watch out for false prophets, who come to you in sheep’s clothing but inwardly are voracious wolves. You will recognize them by their fruit. Grapes are not gathered from thorns or figs from thistles, are they? In the same way, every good tree bears good fruit, but the bad tree bears bad fruit. A good tree is not able to bear bad fruit, nor a bad tree to bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. So then, you will recognize them by their fruit.

Matthew 7:15-20 (NET)

How can we recognize false teachers?

Previously, in Matthew 7:13-14, Christ called his listeners to decide which path they would follow. Would they follow the broad path that leads to destruction or the narrow path that leads to life? He challenges his hearers to not simply listen to the Sermon on the Mount and marvel. They must decide whether to follow his words and enter the kingdom of heaven or not.

Here in Matthew 7:15-20, he describes why some will not enter the narrow road. They will not enter because of false prophets. False prophets will usher them off the narrow road onto the broad path of destruction. He calls all listening to beware of them.

In the context, this must specifically apply to the Pharisees and teachers of the law. Since Matthew 5:20, Christ warned his hearers to not be like them. He said, “If your righteousness does not surpass that of the Pharisees and teachers of the law, you will not enter the kingdom of heaven” (paraphrase). The prominent religious leaders of Israel were on the broad path leading to destruction, and they were ushering others that way as well.

This means that false teachers will not only come from recognized cults but often they will come from the prominent religious establishment. The truth, even in popular religious circles, will often be hard to find. It is easy to end up on the broad path if we don’t have a discerning heart.

In this study, we will consider false teachers and their characteristics so we can recognize them and not be led astray by their teachings.

Big Question: According to Matthew 7:15-20, how can we recognize false teachers—what are their characteristics?

To Recognize False Teachers, We Must Know They Will Come

“Watch out for false prophets, who come to you in sheep’s clothing but inwardly are voracious wolves.

Matthew 7:15

Interpretation Question: What does Christ mean by the metaphor of wolves in sheep’s clothing?

When Christ calls for his disciples to be careful of false prophets, he describes them as wolves in sheep’s clothing. Christ probably wasn’t saying that the wolves were pretending to be sheep; the illustration probably refers to their pretending to be shepherds. In those days, shepherds typically wore woolen clothing which came from the sheep they cared for.¹ False prophets pretend to be shepherds who care for the flock, but really are wolves that destroy the flock. They feast on unstable and immature believers—those not trained in and obedient to Scripture (Eph 4:14, 2 Tim 3:6).

In fact, sometimes false prophets mimicked the clothes of true prophets. In the Old Testament, prophets were known by their simple, uncomfortable clothing, which symbolized their forsaking the comforts of the world for the cause of God.² Like Elijah, they often wore animal clothes. Therefore, false prophets would wear similar clothes to deceive others. Zechariah 13:4 says, “‘Therefore, on that day each prophet will be ashamed of his vision when he prophesies and will no longer wear the hairy garment of a prophet to deceive the people.” They were wolves in shepherds’ clothing seeking to deceive others. No doubt, many of them even deceived themselves about their true intentions.

In the same way, false prophets are no different today. They often come in popular evangelical clothing. They went to prestigious seminaries, use orthodox lingo (like Gospel! Trinity! Kingdom living! etc.) and even appear godly. They often know Scripture well, for even the devil quoted Scripture when tempting Christ (Matt 4). However, their outward persona does not match their inward one—they are ferocious wolves who will hurt the flock.

In John 10, Christ used a similar shepherding metaphor when describing pastoral ministry. He talked about the good shepherd, the hireling, and the wolf. When the wolf comes, the good shepherd gives his life for the sheep—he protects them at all cost. However, the hireling runs when the wolf comes because he is only there for pay. Likewise, in churches there are good shepherds who aim to care for the sheep. They feed them the truth of God’s Word and aim to protect them by doing this. Hirelings are professional clergymen who see ministry primarily from a career stand point. They bounce from church to church seeking higher pay and better weather. They are in ministry only for the benefits. Therefore, they neglect the sheep and don’t really teach the Word of God—ultimately endangering the flock. Wolves destroy the flock by teaching error. Also, they tend to manipulate the flock for gain (cf. 1 Tim 6:3-5).

Christ warned of these false prophets because they were already present in Israel and had been there throughout Israel’s history. Jeremiah 23:6 says:

The Lord who rules over all says to the people of Jerusalem: “Do not listen to what those prophets are saying to you. They are filling you with false hopes. They are reporting visions of their own imaginations, not something the Lord has given them to say.

Christ taught that in the last days false prophets would increase in number and lead many believers away from God. In Matthew 24:11, he said, “And many false prophets will appear and deceive many.” The last days began at Christ’s death and will continue until his second coming. False prophets have come and will continue to increase. There is a new Christian cult that begins essentially every day, and people are continually lured from the narrow way to the broad way by them. In fact, the majority of New Testament epistles were written to combat false teachers that were tearing the church apart. Consider what Paul said to the Ephesian elders in Acts 20:29-31:

I know that after I am gone fierce wolves will come in among you, not sparing the flock. Even from among your own group men will arise, teaching perversions of the truth to draw the disciples away after them. Therefore be alert, remembering that night and day for three years I did not stop warning each one of you with tears.

Paul warned of these false teachers, and they eventually came. Even from the original elders of that congregation, men rose up and divided the flock. In his letters to Timothy, Paul challenged Timothy to warn the false teachers and to faithfully preach the Word in spite of them (1 Tim 1:3, 4:1-16).

Therefore, we must be warned as well—false teachers will come. They will arise from among us, and if we are not careful, we may be led astray by them, or even worse, become one of them, even as the Ephesian elders did.

In God’s sovereignty, these attacks on the church have been used by God to make the church focus on and clearly define truth.³ Their attacks raised a need to define what books were in the Canon, as many false books began to circulate. Their attacks provoked a need to clearly define the doctrines of Scripture such as: the Trinity, the hypostatic union of Christ (the union of his humanity and deity), the inerrancy of Scripture, etc. In the same way, being confronted by error has made many individual believers study God’s Word in a deeper manner, which kept them from being swept away into lies.

To recognize false teachers, we must recognize they are coming. They may already be among us. If we don’t recognize this reality, we will be unprepared and possibly led astray.

Application Question: What experience do you have with false teachers? Why are they so deceptive?

To Recognize False Teachers, We Must Know Their Fruit

You will recognize them by their fruit. Grapes are not gathered from thorns or figs from thistles, are they? In the same way, every good tree bears good fruit, but the bad tree bears bad fruit. A good tree is not able to bear bad fruit, nor a bad tree to bear good fruit. Every tree that does not bear good fruit is cut down and thrown into the fire. So then, you will recognize them by their fruit.

Matthew 7:16-20

Because false prophets put on the clothes of a true shepherd, they are hard to detect; however, Christ says their fruit will ultimately manifest. A tree always produces fruit in line with its character. An apple tree produces apples—not grapes. In the same way, a minister’s fruit will eventually manifest. It may not be clear initially. It may require a lengthy and intimate inspection, but eventually the fruit will manifest—establishing whether the person is a true teacher or a false one.

Paul says something similar when warning Timothy about not ordaining people hastily. Consider 1 Timothy 5:22 and 24-25:

Do not lay hands on anyone hastily and so identify with the sins of others. Keep yourself pure…. The sins of some people are obvious, going before them into judgment, but for others, they show up later. Similarly good works are also obvious, and the ones that are not cannot remain hidden.

Paul essentially calls for a diligent inspection of someone being considered for eldership—lest the wrong person be chosen, and we share in his sins. For some, their inadequacy for ministry is clear—they have the wrong temperament, unorthodox doctrine, a disorderly family life, etc. For others it’s not so apparent—their lack of fitness appears slowly. Similarly, with others, their good works are obvious—everyone would declare, “This person should be an elder!” And yet with others, their suitableness for ministry only becomes clear later in the inspection process. Either way, their fruit will eventually become apparent.

Likewise, this is true with false prophets. Their fruit will become apparent. Therefore, we must not hastily accept or reject someone. We must patiently inspect his or her fruit.

Interpretation Question: What types of fruits will identify a false teacher?

1. False teachers are identified by the fruit of their character.

In Scripture, fruit often refers to character. In Galatians 5:21-22, Paul describes the fruit of the Spirit as love, joy, peace, self-control, humility, etc. False prophets will lack these fruits. They will often be identified by pride, anger, lust for money, discord, etc. Second Peter 2:3 says, “And in their greed they will exploit you with deceptive words.” Their teaching and ministry will primarily be about making more money and filling their pockets. In addition, they will commonly be identified by their abusive leadership. Second Timothy 3:6 (NIV) says, “They are the kind who worm their way into homes and gain control over gullible women, who are loaded down with sins and are swayed by all kinds of evil desires.” They will seek to control people’s time, money, and relationships. Often, they will become abusive when others make their own decisions. They often claim, or at least act, as though they are the medium between God and their people, as if people can’t discern God’s voice and make their own decisions. Furthermore, they often are identified by their lusts—sexual harassment and multiple affairs, among other vile acts, tend to follow them. False prophets will be identified by their character or lack thereof.

2. False teachers are identified by the fruit of their teaching.

Second Peter 2:1 says,

But false prophets arose among the people, just as there will be false teachers among you. These false teachers will infiltrate your midst with destructive heresies, even to the point of denying the Master who bought them. As a result, they will bring swift destruction on themselves.

They will be known by their destructive heresies, which not only destroy them but others.

Application Question: What are some examples of their destructive teaching?

False teachers tend to have unbalanced teaching.

Balanced teaching speaks about both God’s love and judgment. However, false teachers tend to focus on one or the other. When they focus on love alone, it creates an undisciplined people who don’t fear God or hate sin. One of the most popular teachers in the U.S. said that he wouldn’t speak on sin because his people needed to hear about God’s comfort more. The problem is without understanding sin and God’s judgment, nobody can be saved. It is a crucial part of the gospel. One cannot accept the good news without first understanding the bad news. In Jeremiah 6:14, God described false prophets this way: “They offer only superficial help for the harm my people have suffered. They say, ‘Everything will be all right!’ But everything is not all right!” Some versions say, “Peace, peace, when there is no peace.” These prophets focused on God’s love and blessing but neglected other aspects of his character.

Others only teach about God’s wrath, often creating a fear in people, which allows them to be controlled and manipulated. Teaching about God’s wrath apart from his love and grace ultimately fosters a works-based salvation and turns people into Pharisees who condemn and judge one another.

False teachers often have a heretical view of the doctrine of salvation.

This is implied by the immediate context of choosing between the broad road and the narrow road (Matt 7:13-14). The narrow road leads to life, while the broad road leads to destruction. (1) Some lead people down the broad road by teaching belief in Christ without repentance, Lordship, or taking up one’s cross. People can live any way they want (antinomianism). As long as they profess Christ, it is OK. Jude 1:4 says they turn “the grace of our God into a license for evil.” Bonhoeffer called this “cheap grace”—a grace that doesn’t change us. Some even teach that one can take Christ as savior first and Lord later. Again, the road has been broadened. Christ said that nobody could be his disciple without hating mother, father, brother, sister, and even one’s own life. Whoever does not take up his cross cannot be Christ’s disciple (Lk 14:26-27 paraphrase). (2) Some teach the broad road of works salvation—one needs to be baptized to be saved, practice the Lord’s Supper, or do some other work. Every religion teaches the need of works for salvation accept true Christianity. Salvation is by grace alone, through faith, and that not of ourselves. It is a gift of God, not of works lest anyone should boast (Eph 2:8-9). With that said, true faith will always produce godly works (Eph 2:10). But we are not saved by these works. (3) Others teach the broad road of universal salvation. Christ is the way to heaven, but only one out of many ways. Buddha, Muhammad, and others all speak of the same god and heaven. However, Christ said, “I am the way, the truth, and the life. No one comes to the Father but by me” (John 14:6 paraphrase).

False teachers often have a heretical view of the doctrine of Christ.

In warning the Ephesian church about false teachers, John said:

Dear friends, do not believe every spirit, but test the spirits to determine if they are from God, because many false prophets have gone out into the world. By this you know the Spirit of God: Every spirit that confesses Jesus as the Christ who has come in the flesh is from God, but every spirit that does not confess Jesus is not from God, and this is the spirit of the antichrist, which you have heard is coming, and now is already in the world.

1 John 4:1-3

The cult attacking Ephesus twisted the doctrine of Christ—denying either his humanity or deity. Modern cults do the same thing. Prominent ones often teach that Christ was a created being and is not God or not eternally God. Some even say Christ was an angel. Beware of unorthodox teachings about Christ; they are the fruit of false teachers.

False teachers often undermine the authority of Scripture itself.

Like Satan in the Garden of Eden, they challenge others with, “Did God really say?” They teach that one can’t believe everything the Bible says. One can’t believe the historicity and/or ethical requirements of the Bible. When Scripture is removed as the only basis for doctrine and living, other foundations can be established. The teacher himself can become the standard by which all things are tested. Beware of teachers who undermine the authority of God’s Word. When they do this, it is simply an opportunity to establish some other authority—including their own.

3. False teachers are identified by the fruit of their influence.

Second Peter 1:2 says, “And many will follow their debauched lifestyles. Because of these false teachers, the way of truth will be slandered.” The influence of a false teacher’s life and teaching will bear bad fruit in his or her converts. Paul said their “message will spread its infection like gangrene” (2 Tim 2:17). Like cancer, it rots beliefs, then character, and ultimately pulls people away from Christ and his church. False teachers will be known by their ungodly influence on others.

Application Question: What types of false teaching are spreading rapidly around the world and what are the effects of these false doctrines? How should the church respond to the rampant spread of false doctrine?

General Applications

Application Question: What applications can we take from the reality of false teachers and their destructive influence on the church?

1. Because of false teachers and their destructive influence, believers must constantly test the teachings they hear with Scripture.

Church members must be like the Bereans. Acts 17:11 said this about them, “they eagerly received the message, examining the scriptures carefully every day to see if these things were so.” God honors them in Scripture because they tested everything that Paul said to make sure it lined up with God’s Word. Each church must develop a culture of opening their Bible to test the teachings they hear, and not just accepting them. If the sermon is void of Scripture or not primarily based on Scripture, there is a problem. Our spiritual leaders must be held accountable for accurately preaching the Word. Good shepherds will appreciate this and encourage it. It means they are developing Bereans in their congregations!

2. Because of false teachers and their destructive influence, believers must be discerning without being judgmental.

In Matthew 7:1, Christ taught that his followers must not judge lest they be judged. This doesn’t mean we shouldn’t call out sin and false doctrine. It means we must call it out in ourselves first. We must take the plank out of our own eye before we take the speck out of another’s (Matt 7:3-5). Also, we must be careful of our attitudes. A judgmental attitude takes joy in the failures of others. It’s a way of exalting ourselves by pulling others down. Though Christ calls us to be discerning, he doesn’t give us freedom to become heresy hunters—attacking every doctrinal (or moral) failure of others. All of us have some doctrinal error. Personal sin affects our ability to always properly understand God’s Word (cf. John 7:17). Therefore, we must be gracious when others fail doctrinally and help them come to the truth. However, we must not tolerate heretical doctrinal errors that ultimately can be damning. When it came to the gospel, Paul said that anybody who taught another gospel should be accursed—condemned to hell (Gal 1:9).

3. Because of false teachers and their destructive influence, believers must become mature to protect themselves through deeply studying and knowing God’s Word.

Scripture describes those who are commonly led astray by false teachers and doctrinal error as spiritual children “tossed back and forth by waves and carried about by every wind of teaching by the trickery of people who craftily carry out their deceitful schemes” (Eph 4:14). The spiritual child stage is a dangerous stage of life because like regular children, spiritual children lack wisdom and commonly endanger themselves because of it. This can lead them into various false doctrines that stay with them throughout their lives and potentially lead them away from Christ all together. Whatever we learn in our early childhood often stays with us and that is true with spiritual adults. Many of us have corrupt areas of doctrine that are hard to root out, which were planted during our spiritual childhood. When Paul warned the Ephesian elders that some of them would become wolves that taught false doctrine, he closed that teaching with this:

Therefore be alert, remembering that night and day for three years I did not stop warning each one of you with tears. And now I entrust you to God and to the message of his grace. This message is able to build you up and give you an inheritance among all those who are sanctified.

Acts 20:31-32

God’s message will protect us as we study it deeply. Are you aiming to deeply study God’s Word?

4. Because of false teachers and their destructive influence, believers must not only become mature to protect themselves, but also so they can protect others.

Though we all bear the responsibility to protect ourselves through deeply studying Scripture, God has specifically called spiritual leaders to protect the flock (Eph 4:11-14). Few of us will do this from the office of an elder, but many of us will do this from the role of a spiritual mother or father, or older brother or sister (1 John 2:12-14). If we never mature in Christ, we will never effectively protect others or deliver them when they are caught in sin. That is primarily what many of Paul’s letters do. They are written to combat false doctrine, equip those fighting it, and deliver those caught in it. We must all develop Paul’s pastoral affection and skill to effectively help others. During spiritual infancy, we primarily care about ourselves and our welfare. During spiritual adulthood, we become consumed with others and their spiritual welfare. Jude said this in calling us to minister to those caught in false doctrine: “And have mercy on those who waver; save others by snatching them out of the fire; have mercy on others, coupled with a fear of God, hating even the clothes stained by the flesh” (Jude 1:22-23).

Are you willing to minister to those struggling with sin and false doctrine?

Application Question: What experience do you have with helping someone caught in false doctrine? Is there anybody God currently has on your heart to help?

Conclusion

Many are heading down the broad road to destruction, unawares, because of false teachers and their teachings—ones they met at a Christian university, seminary, church, or ministry. False teachers are dangerous, and therefore, Scripture commonly warns us about them. Their appearance and influence are inevitable. Can you recognize them and their fruits? Being able to recognize them will protect you and others from their destructive influence.

Scripture quotations marked (KJV) are from the King James Version of the Bible.

All emphases in Scripture quotations have been added.

¹ MacArthur, J. F., Jr. (1985). Matthew (p. 465). Chicago: Moody Press.

² MacArthur, J. F., Jr. (1985). Matthew (p. 465). Chicago: Moody Press.

³ Stott, J. R. W., & Stott, J. R. W. (1985). The message of the Sermon on the mount (Matthew 5-7): Christian counter-culture (p. 197). Leicester; Downers Grove, IL: InterVarsity Press.

Biblical Topics:

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34. Marks Of True Faith (Matthew 7:21-29)

“Not everyone who says to me, ‘Lord, Lord,’ will enter into the kingdom of heaven—only the one who does the will of my Father in heaven. On that day, many will say to me, ‘Lord, Lord, didn’t we prophesy in your name, and in your name cast out demons and do many powerful deeds?’ Then I will declare to them, ‘I never knew you. Go away from me, you lawbreakers!’ “Everyone who hears these words of mine and does them is like a wise man who built his house on rock. The rain fell, the flood came, and the winds beat against that house, but it did not collapse because it had been founded on rock. Everyone who hears these words of mine and does not do them is like a foolish man who built his house on sand. The rain fell, the flood came, and the winds beat against that house, and it collapsed; it was utterly destroyed!” When Jesus finished saying these things, the crowds were amazed by his teaching, because he taught them like one who had authority, not like their experts in the law.

Matthew 7:21-29 (NET)

How can we distinguish true faith from false faith—true believers from false ones?

Throughout the Sermon on the Mount, Christ taught about the characteristics of the kingdom of heaven and its citizens. They are the poor in spirit—when the world doesn’t recognize their need for God, true believers do, and they cry out to him for salvation and sanctification (Matt 5:3). They are the mourners—when the world enjoys and promotes sin, kingdom citizens mourn over it (Matt 5:4). They are more than just outwardly righteous, like the Pharisees and religious leaders, they practice an inward righteousness (Matt 5:20). They pursue this inner righteousness through spiritual disciplines like giving, praying, fasting, and confessing sin (Matt 6). As they get rid of sin in their own lives, they help others do the same in order to honor God (Matt 7:1-6).

In Matthew 7:13-14, Christ began his conclusion to the Sermon on the Mount. He called people to choose between two pathways—the narrow road of the kingdom of heaven which leads to life or the broad road of the world which leads to destruction. By mentioning the narrow road, he describes how hard it is to enter the kingdom of heaven. It is not the path of least resistance—it is the hard road. It is difficult to find and difficult to follow. To compound the difficulty of getting into the kingdom, Christ shares that there are false prophets who deceive people and keep them off the narrow road (v. 15-20).

Finally, Christ concludes his sermon by describing another common reason people are kept out of the kingdom of heaven—simply self-deception. Yes, some are deceived by false prophets, but others deceive themselves! The reality of false and true believers is reiterated throughout Scripture. In Matthew 25:1-12, Christ describes ten virgins—five with oil and five without. When the bridegroom—Christ—returns, the five without oil try to enter the wedding banquet, but Christ says to them, “I don’t know you.” Also, in Matthew 25:31-46, at Christ’s return, he will separate the sheep and goats. Both call him Lord, but only the sheep enter into eternal life. In Matthew 13, Christ describes the kingdom as wheat and weeds (v. 36-43), good fish and bad ones (v. 47-50)—all representing the reality of true and false believers in the church.

It is because of this reality that Scripture commands Christ’s followers to “make their calling and election sure” (2 Peter 1:10) and to examine themselves to see if they are truly in the faith (2 Cor 13:5). Sadly, many have been taught that if they simply said a prayer or professed Christ, they are saved and should never doubt it—they have a flawed view of assurance of salvation. However, there are many who will call Christ Lord in the last days, who have served him in the church—casting out demons and prophesying in his name—who will be excluded from life. They were deceived about their salvation—they really were on the broad road that led to destruction. The kingdom of heaven is truly difficult to enter!

In Matthew 7:21-29, Christ describes those who profess Christ as Lord but are excluded from the kingdom. He describes them not only as self-deceived, but also people who built their religious houses on a sandy foundation which eventually will be destroyed at God’s judgment.

In this study, we will consider marks of true faith which distinguish authentic believers from false ones.

Big Question: What are marks of true faith which distinguish authentic believers from false ones?

True Faith Is More than an Orthodox Profession of Christ

“Not everyone who says to me, ‘Lord, Lord,’ will enter into the kingdom of heaven

Matthew 7:21a

Observation Question: What are some positive aspects of the false believers’ profession?

Christ describes how there will be some who stand before him on the day of judgment (cf. Matt 25:41) and call him, “Lord, Lord,” but will not enter the kingdom of heaven. Certainly, there is nothing wrong with the profession. Romans 10:13 says, “For everyone who calls on the name of the Lord will be saved.” Every true believer calls Christ, “Lord.” The profession is spectacular on many fronts: (1) By calling Christ, “Lord,” it was courteous and respectful. (2) By calling him “Lord,” it represented orthodox theology, as it probably refers to his deity. The Greek word can simply mean “sir”; however, it was commonly used in the Septuagint (the Greek translation of the Old Testament) for the word “Yahweh.”¹ This person knew that Christ was more than a man, he was God. (3) The fact that “Lord” is repeated twice means that it was fervent and passionate. (4) It also seems to be a public profession, as it was done on the day of judgment. Again, this confession is spectacular. John Stott said this about the profession:

What better Christian profession could be given? Here are people who call Jesus ‘Lord’ with courtesy, orthodoxy and enthusiasm, in private devotion and in public ministry. What can be wrong with this? In itself nothing. And yet everything is wrong because it is talk without truth, profession without reality. It will not save them on the day of judgment.²

The problem with this orthodox profession is that it is by itself. Simple belief without an act of the will does not save. James said that even the demons believe there is one God (Jam 2:19)—they are monotheistic and yet are not saved. Demons have orthodox faith but are not part of the kingdom.

Sadly, many are raised in the church and have an orthodox profession but are not truly saved. Kent Hughes said this:

All true Christians say, “Lord, Lord.” But not all who say “Lord, Lord” are true Christians! Intellectual orthodoxy does not indicate saving faith. You can be absolutely correct in your belief about Christ’s nature and person, his substitutionary atonement, his resurrection, and his return, you can have even fought against heretics, and yet not be truly saved.³

This is important to hear because some think that orthodox belief alone saves. This view is called “Free Grace Theology”—opponents call it “Easy Believism.” They would say one does not need to commit to Christ, be a disciple, or repent of sins in order to be saved. Salvation comes by intellectual belief alone. However, this text, as well as many others would deny this. There is no true salvation without discipleship, taking up one’s cross, and following Christ wholeheartedly (cf. Lk 14:25-33, Acts 2:38). Any other profession is simply a false one.

Application Question: How have you experienced “Easy Believism”—profession without repentance, commitment, and discipleship?

True Faith Is More than a Seemingly Successful Ministry

On that day, many will say to me, ‘Lord, Lord, didn’t we prophesy in your name, and in your name cast out demons and do many powerful deeds?

Matthew 7:22

Interpretation Question: Were the miracles of these false believers genuine or false?

These false believers also professed many mighty works done in the name of Christ. They prophesied, cast out demons, and did many powerful deeds. Certainly, these professors could have been lying or the works they did could have been done through demonic power—just like Pharaoh’s sorcerers who mimicked Moses. However, what’s interesting is Christ doesn’t rebuke them. He doesn’t declare that their works were dubious or demonically inspired. This lends to the fact that they were genuine—though the faith of these professors was not. How can this be?

Certainly, this was true of Judas, who wasn’t truly saved and ultimately betrayed Christ. Christ empowered the disciples, including Judas, to preach the good news, cast out demons, and perform miracles (Matt 10:1-8). Judas performed these works and yet wasn’t truly a believer. In John 6:64, Christ said Judas didn’t believe in him, and in John 6:70-71, Christ called him a devil. However, Christ’s power worked through him.

Similarly, God anointed Balaam, a prophet of Baal, to bless Israel and give a prophesy about the coming messiah (Num 23). Caiaphas, the high priest who helped put Christ to death, also prophesied about Christ’s coming (John 11:51-52).

It must be remembered that performing miracles, giving great messages, and having many converts aren’t proof of true salvation. God can empower a donkey to speak for him (Num 22). Christ said that if others don’t speak for God, even the rocks will cry out (Lk 19:40). Empowerment and fruitfulness is not proof of God’s favor or salvation.

Sadly, a successful or fervent ministry often becomes a means of assurance for many professing believers. They were raised as pastors’ kids or missionaries’ kids and have always served the church. However, service is not proof of salvation. Even more damaging is that there are many like Judas who have big ministries and well-known Christian names who are not saved. A successful ministry is not proof of regeneration. The Lord has always used even unbelievers to get his works done.

For this reason, maybe it is those who serve in and lead ministries who are most prone to self-deception. Like the Pharisees, they think their study of Scripture and serving others are proof of their eternal life (cf. John 5:39); however, they’re not. True faith is more than having a seemingly effective ministry.

Application Question: Why are those who serve and lead ministries more prone to being self-deceived about their salvation? In what ways have you seen or experienced this?

True Faith Is More than Attending Church, Listening to Sermons, and Reading Scripture

“Everyone who hears these words of mine and does them is like a wise man who built his house on rock. The rain fell, the flood came, and the winds beat against that house, but it did not collapse because it had been founded on rock. Everyone who hears these words of mine and does not do them is like a foolish man who built his house on sand. The rain fell, the flood came, and the winds beat against that house, and it collapsed; it was utterly destroyed!”

Matthew 7:24-27

To further illustrate the reality of false faith, Christ describes two builders who built houses on different foundations—rock and sand. Both builders hear God’s Word. This could mean they potentially attend the same church and hear the same biblical sermons. They both read the Bible and probably use the same Christian lingo. On the exterior they look the same, but on the foundation, or heart level, they were completely different. One of them was just a listener—he never put what was learned into practice. He was just a hearer of God’s Word. He may have enjoyed learning and might have been a seminary professor, Christian author, or pastor. Like the Pharisees and scribes, this person loved Scripture; however, he failed to properly apply it.

James, whose epistle many believe is a practical commentary on the Sermon on the Mount, said this: “But be sure you live out the message and do not merely listen to it and so deceive yourselves” (Jam 1:22). What are they deceived about? They are deceived about their faith. It is not genuine.

Similarly, Christ says this about those who simply listen: “Everyone who hears these words of mine and does not do them is like a foolish man who built his house on sand” (v. 26). The word “foolish” is the same Greek word that we get the English word “moron” from.⁴ Sadly, there are many like this in the church. Scripture says that Herod loved to listen to John the Baptist preach (Mark 6:20), and yet, eventually put him to death. No doubt, some who marveled at Christ’s words at the end of this sermon (v. 28-29), eventually cried out, “Crucify him!” before his death. Being a hearer of God’s Word is not a proof of salvation.

Many love to read the Bible, listen to it preached, and try to understand its mysteries. Who wouldn’t want to study the most quoted, translated, and sold book ever? There is no book like it! However, to listen alone does not prove one has saving faith. Yet, the church is filled with people like this every Sunday. Like Judas, they listen intently, but they live very differently throughout the week. They have false faith. It is not genuine. They are deceiving themselves (cf. Jam 1:22).

Application Question: What makes the Bible attractive even to those who aren’t truly saved? Why is it so easy to study it and yet not obey it?

True Faith Includes a Lifestyle of Obedience to God’s Word

“Not everyone who says to me, ‘Lord, Lord,’ will enter into the kingdom of heaven—only the one who does the will of my Father in heaven…

Matthew 7:21

Interpretation Question: How can we reconcile Christ’s declaration that only those who do the Father’s will enter the kingdom of heaven with Scripture’s teaching of salvation by grace alone, through faith alone (cf. Eph 2:8-9)?

Returning to the first illustration, after Christ declares that an orthodox profession is not enough, he says that only those who do God’s will enter heaven. Does this mean people are saved by their works? No, Scripture teaches that all are saved by grace through faith, but that true faith produces godly works (Eph 2:8-10). With that said, Scripture also declares saving faith is an act of obedience to God. John 6:28-29 says: “So then they said to him, ‘What must we do to accomplish the deeds God requires?’ Jesus replied, ‘This is the deed God requires—to believe in the one whom he sent.’” To believe in Christ is the beginning of obedience to God and the door to true salvation. John 3:16 says, “For this is the way God loved the world: He gave his one and only Son, so that everyone who believes in him will not perish but have eternal life.” As mentioned, this belief is more than intellectual. It includes an act of the will—a commitment to follow and obey Christ as Lord.

The proof of this belief is a life that continually seeks to obey God’s Word. John 8:31 says, “‘If you continue to follow my teaching, you are really my disciples.” Only those who continue in God’s Word—meaning studying and obeying it—are truly saved. John said it this way:

Now by this we know that we have come to know God: if we keep his commandments. The one who says “I have come to know God” and yet does not keep his commandments is a liar, and the truth is not in such a person. But whoever obeys his word, truly in this person the love of God has been perfected. By this we know that we are in him. The one who says he resides in God ought himself to walk just as Jesus walked.

1 John 2:3-6

Only those who obey the Father will enter into heaven. Are you obeying? Are you committed to a lifetime of studying God’s Word, so you can properly understand it and obey it?

Application Question: In what ways is God calling you to grow in studying his Word so you can properly obey him better? What are your major hindrances to obeying God?

True Faith Includes a Growing and Abiding Relationship with Christ

Then I will declare to them, ‘I never knew you. Go away from me, you lawbreakers!

Matthew 7:23

Again, in the first illustration, Christ simply replied to the one with orthodox theology and a spectacular ministry with, “I never knew you.” “To know” was a Hebrew idiom used of intimate relations. It was often used in the Old Testament for sexual intimacy (cf. Gen 4:1, 17 in KJV).⁵ Certainly, this professor had some knowledge of Christ. Even Judas was Christ’s friend. But Judas, because he never truly repented, didn’t know Christ in a saving manner. True salvation brings an intimate relationship with God. Christ said, “This is eternal life, to know God and Christ who God sent” (John 17:3 paraphrase). In Romans 8:15, Paul said that the Spirit of God enables believers to cry “Abba Father.” True salvation creates an intimate relationship with the Lord that will continually grow throughout eternity.

In Philippians 3:8, 10-11, Paul said this about his salvation experience:

More than that, I now regard all things as liabilities compared to the far greater value of knowing Christ Jesus my Lord, for whom I have suffered the loss of all things—indeed, I regard them as dung!—that I may gain Christ … My aim is to know him, to experience the power of his resurrection, to share in his sufferings, and to be like him in his death, and so, somehow, to attain to the resurrection from the dead.

To Paul, everything was a liability or a loss compared to knowing Christ. He wanted to experience Christ’s power, suffering, death, and resurrection. Paul was consumed with the man he met on the day of his conversion. It should be the same for us. We will never know him perfectly on this earth, but we should desire to grow in this intimacy with him throughout our lives. Moses, who knew God intimately, cried out, “Show me your glory!” (Ex 33:18). David, who was a man after God’s own heart, said that he desired God like a deer pants for water (Ps 42:1).

Are you seeking to grow in your knowledge of God? Did your conversion create an insatiable desire in you to know God and his Word more? Christ described true believers as those who hunger and thirst for righteousness (Matt 5:6). Are you hungering and thirsting to know God more?

Application Question: How have you experienced an insatiable desire to grow in intimacy with God? Why do we at times lack a desire to know God more? How is God calling you to cultivate your current desire for him?

True Faith Includes a Life of Repentance—Turning away from Sin

Then I will declare to them, ‘I never knew you. Go away from me, you lawbreakers!’

Matthew 7:23

Next, Christ says to the person with orthodox theology and an impressive spiritual resume, “Go away from me, you lawbreakers!” “Lawbreakers” or it can be translated “workers of iniquity” is a present indicative verb in the original language—indicating continuous, regular action.⁶ This means that Christ is not simply talking about someone who sins. Every person sins, including true believers. Christ refers to those practicing a lifestyle of unrepentant sin. The very fact that someone who professes Christ fights against their sin, seeks to repent, and continually gets right with God is an assurance of their salvation. The problem with these professors is that they lacked that. They lived like the world—a lifestyle of enjoying and probably, at times, promoting sin—not running away from it.

In 1 Corinthians 6:9-11, Paul said this:

Do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived! The sexually immoral, idolaters, adulterers, passive homosexual partners, practicing homosexuals, thieves, the greedy, drunkards, the verbally abusive, and swindlers will not inherit the kingdom of God. Some of you once lived this way. But you were washed, you were sanctified, you were justified in the name of the Lord Jesus Christ and by the Spirit of our God.

It is not that the righteous don’t struggle with these things, it’s that they don’t live a lifestyle of unrepentant sin. If they struggle with lust or dishonesty, they may fall down, but they won’t stay down. The Spirit inside of them won’t let them stay down. Proverbs 24:16 says that the righteous person falls seven times but gets back up. John MacArthur said it this way:

When a couple lives together without being married, when a person practices homosexuality, is deceptive and dishonest in business, is hateful and vengeful, or habitually practices any sin without remorse or repentance, such persons cannot be Christian-no matter what sort of experience they claim to have had or what sort of testimony they now make. God’s Word is explicit: “Do you not know that the unrighteous shall not inherit the kingdom of God? Do not be deceived.”⁷

The very fact that Paul says, “Do not be deceived,” (both in 1 Corinthians 6:9 and Ephesians 5:6) means that some in the early church were trying to deceive believers. In 1 Corinthians 6:13, Paul seems to quote some of the twisted logic of these people in the church: “‘Food is for the stomach and the stomach is for food, but God will do away with both.’ The body is not for sexual immorality, but for the Lord, and the Lord for the body.” When talking about sex, these false teachers said, “Having sex is totally normal! It’s biological just like eating food.” However, Paul said that our bodies were made for the Lord. The same type of language is used today to support sex before marriage, homosexuality, etc. They would say that it’s biological, totally normal, and nothing to be ashamed of. However, Scripture says, “Don’t be deceived! God will judge people for lifestyles of sexual immorality. Those who practice it will not enter the kingdom of heaven!”

The church is full of those who twist Scripture and lead many down the broad road—the easy path—that is acceptable to the rest of the world. However, the narrow path is difficult, and it is the only one that leads to life. True salvation includes repentance—a turning away from sin to follow Christ in salvation and a continual turning away from sin as we follow him in sanctification.

Are you repenting of sin or living in it like the world? A tree is known by its fruit (Matt 7:17-20).

Application Question: In what ways are liberal views of sin, especially sexual sin, which say that it is acceptable and normal, entering the church? How have you experienced this? How should Christians respond to this reality?

True Faith Perseveres through Trials

Everyone who hears these words of mine and does them is like a wise man who built his house on rock. The rain fell, the flood came, and the winds beat against that house, but it did not collapse because it had been founded on rock.

Matthew 7:24-25

Interpretation Question: What is Christ referring to when he describes the storm that destroys the false professor’s spiritual house?

In the second illustration, when Christ refers to the storm that beats down on the houses, it potentially refers to two things: The first one is trials. The fact that the storm destroys the spiritual house of a false professor proves that his faith was spurious. True faith that is built on God’s Word lasts during trials, while false faith doesn’t. Several passages support this. First Peter 1:6-7 says:

This brings you great joy, although you may have to suffer for a short time in various trials. Such trials show the proven character of your faith, which is much more valuable than gold—gold that is tested by fire, even though it is passing away—and will bring praise and glory and honor when Jesus Christ is revealed.

Peter said that the trials these believers were encountering revealed the “proven character” of their faith. It can also be translated, “These trials show that your faith is genuine” (NLT). Trials prove whether our faith is genuine or not. In Matthew 13:21, Christ described a person with shallow faith: “when trouble or persecution comes because of the word, immediately he falls away.” When trials come, especially those dealing with persecution over God’s Word, they immediately fall away. If professing Christ means being persecuted, they will say nothing or leave Christ. If God doesn’t answer a prayer and allows them to go through a trial, they become angry at God and turn their back on him. If the Bible teaches something they don’t agree with—the wife’s submission to her husband, that sexual immorality is sin, etc.—they turn away. Sometimes they leave the faith all together. At other times, they twist the faith to suit their beliefs which ultimately means they are no longer building on the rock of God’s Word, which will be proven in the final judgment.

We get a good picture of how trials prove faith in comparing the denials of Christ by Peter and Judas. Both denied Christ, but Peter came back—his faith was genuine. However, Judas never returned—his faith was false. He instead killed himself.

What do trials say about your faith? Do trials push you closer to God or further away from him? Is your faith genuine or spurious?

Application Question: How have trials drawn you closer to Christ or pushed you away from him? How have you seen trials push those who formerly professed Christ away from him?

True Faith Will Be Revealed at the Final Judgment

Matthew 7:24-25

The storm not only represents trials in general, but it also specifically represents God’s final judgment. In the Old Testament, storms were often used as symbols of God’s judgment—especially the final judgment.⁸ For example, Ezekiel 13:13-14 says:

“‘Therefore this is what the sovereign Lord says: In my rage I will make a violent wind break out. In my anger there will be a deluge of rain and hailstones in destructive fury. I will break down the wall you coated with whitewash and knock it to the ground so that its foundation is exposed. When it falls you will be destroyed beneath it, and you will know that I am the Lord.

Also, the fact that Christ is referring to the final judgment is clear from the context. To conclude his sermon, Christ warned people of the final judgment to turn them to the narrow road. He taught that the broad way leads to destruction (v. 13), following false teachers and therefore bearing bad fruit leads to being thrown in the fire (v. 19), and that profession without obedience leads to being turned away from Christ (v. 23). The spiritual house of this professor being destroyed speaks of the same judgment (v. 24-25).

Some will follow Christ simply because of understanding God’s love and all that he has done for us, but others (and maybe most) will only turn to the narrow road because of fear of judgment—fear of hell. For this reason, Christ speaks about hell twice as much as heaven.⁹ It is a real place of eternal, burning torment, just as heaven is a real place of eternal blessing. At the end of Christ’s sermon, he essentially says, “Waste no time! Turn from the broad road! Turn from your life of sin! Turn from your cultural religion to a true faith! Today is the day of salvation, for tomorrow is not guaranteed!” Therefore, we must also warn others of judgment, just like our Lord did. For some, only the threat of eternal fire will turn them to Christ. Lord, have mercy.

Application Question: What was the primary aspect of God’s character that turned you to Christ for salvation? Was it God’s love or God’s justice (i.e. fear of hell) that drew you to him, and why?

Conclusion

The church is full of weeds and wheat, bad fish and good fish, virgins without oil and virgins with oil, and goats and sheep. There will always be those who profess Christ but lack the fruit of the Holy Spirit in their lives. There is no growth in holiness, no fear of God, and no cross in their life. They are on the broad road. They claim a cheap grace instead of a costly grace. They will ultimately be turned away from God on the day of judgment. They were never truly saved.

For this reason, Scripture calls us to make our calling and election sure by growing in Christ and pursuing holiness (2 Peter 1:5-11). We are called to prove our repentance by our good deeds—producing fruits worthy of repentance (Acts 26:20, Matt 3:8). We are called to examine ourselves to see if Christ is really in us (2 Cor 13:5). Is Christ in you? Do you possess marks of true faith?

True Faith Is More than an Orthodox Profession of Christ
True Faith Is More than a Seemingly Successful Ministry
True Faith Is More than Attending Church, Listening to Sermons, and Reading Scripture
True Faith Includes a Lifestyle of Obedience to God’s Word
True Faith Includes a Growing and Abiding Relationship with Christ
True Faith Includes a Life of Repentance—Turning away from Sin
True Faith Perseveres through Trials
True Faith Will Be Revealed at the Final Judgment

Application Question: How should people examine the reality of their faith? What are some helpful texts to use (cf. Matt 5:3-10, 1 John, James)? How often have you received teaching on the topic of assurance of salvation (i.e. How to know whether we are truly saved)? Why is having assurance of salvation so important?

Scripture quotations marked (KJV) are from the King James Version of the Bible.

All emphases in Scripture quotations have been added.

¹ MacArthur, J. F., Jr. (1985). Matthew (p. 477). Chicago: Moody Press.

² Stott, J. R. W., & Stott, J. R. W. (1985). The message of the Sermon on the mount (Matthew 5-7): Christian counter-culture (p. 207). Leicester; Downers Grove, IL: InterVarsity Press.

³ Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (p. 255). Wheaton, IL: Crossway Books.

⁴ Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (pp. 257–258). Wheaton, IL: Crossway Books.

⁵ MacArthur, J. F., Jr. (1985). Matthew (p. 479). Chicago: Moody Press.

⁶ MacArthur, J. F., Jr. (1985). Matthew (p. 479). Chicago: Moody Press.

⁷ MacArthur, J. F., Jr. (1985). Matthew (Vol. 1, p. 475). Chicago: Moody Press.

⁸ Carson, D. A. (1999). Jesus’ Sermon on the Mount and His Confrontation with the World: An Exposition of Matthew 5–10 (p. 141). Grand Rapids, MI: Baker Academic.

⁹ Hughes, R. K. (2001). The sermon on the mount: the message of the kingdom (p. 259). Wheaton, IL: Crossway Books.

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