 
### HE WENT UP ON A MOUNTAIN

### A Guide for the Interpretation of

### the Sermon on the Mount

By William H. Lawson

Title and Cover

The title comes from the editorial introduction to the Sermon on the Mount in Matthew 5:1-2, "Now when he saw the crowds, he went up on a mountain and sat down. His disciples came to him and he began to teach them." The cover picture depicts a scene from a "mountain" I hiked up frequently while living in Southeast Asia. While hiking I would reflect on whatever biblical books and passages I was studying at the time. Jesus taught me a great deal about the way of discipleship on those hikes. Though the topography of my mountain in Southeast Asia is undoubtedly different from the one from which Jesus taught in Palestine, I feel like my experience was similar to that of the disciples.

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Copyright 2002 William H. Lawson

Revised 2018

Smashwords Edition

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Dedicated to my students and colleagues in Asia. May God bless you richly from his word.

### TABLE OF CONTENTS

CHAPTER ONE: INTRODUCTION TO THE GOSPEL OF MATTHEW

CHAPTER TWO: INTRODUCTION TO THE SERMON ON THE MOUNT

CHAPTER THREE: THE DISCIPLE'S QUALITIES

Blessed Are the Poor in Spirit (Matthew 5:3-10)

CHAPTER FOUR: THE DISCIPLE'S INFLUENCE

You Are the Light of the World (Matthew 5:11-16)

CHAPTER FIVE: THE DISCIPLE'S RIGHTEOUSNESS

If Your Righteousness Does Not Exceed (Matthew 5:17-20)

CHAPTER SIX: THE DISCIPLE'S RIGHTEOUSNESS

First Be Reconciled to Your Brother (Matthew 5:21-26)

CHAPTER SEVEN: THE DISCIPLE'S RIGHTEOUSNESS

If Your Eye Causes You to Sin (Matthew 5:27-32)

CHAPTER EIGHT: THE DISCIPLE'S RIGHTEOUSNESS

Let What You Say Be "Yes" for "Yes" (Matthew 5:33-37)

CHAPTER NINE: THE DISCIPLE'S RIGHTEOUSNESS

Do Not Resist One Who Is Evil (Matthew 5:38-42)

CHAPTER TEN: THE DISCIPLE'S RIGHTEOUSNESS

Continually Love Your Enemies (Matthew 5:43-48)

CHAPTER ELEVEN: THE DISCIPLE'S SINCERITY

Do Not ever Sound a Trumpet before You (Matthew 6:1-6, 16-18)

CHAPTER TWELVE: THE DISCIPLE AND PRAYER

When You Pray, Do Not ever Be Like the Gentiles (Matthew 6:7-15, 7:7-11)

CHAPTER THIRTEEN: THE DISCIPLE AND MATERIALISM

Treasure Away Treasures in Heaven (Matthew 6:19-24)

CHAPTER FOURTEEN: THE DISCIPLE AND ANXIETY

Stop Being Anxious about Your Life (Matthew 6:25-34)

CHAPTER FIFTEEN: THE DISCIPLE'S JUDGMENTS

Stop Judging So That You Will Not Be Judged (Matthew 7:1-6)

CHAPTER SIXTEEN: THE DISCIPLE'S GUIDANCE

Enter through the Narrow Gate (Matthew 7:12-27)

SELECTED BIBLIOGRAPHY

ABOUT THE AUTHOR

### PREFACE

Christians and even ministers sometimes struggle to hear God speak through the Bible. The problem in part is that sound principles and methods for interpreting the Bible are not known or practiced. Instead, everyone does what is right in their own eyes.

In Ears to Hear: A Guide for the Interpretation of the Bible I provide principles, methods, and procedures for Christians and ministers as they seek to hear God speak through the Bible and communicate the message of the Bible to those who need a word from God. This guide supplements Ears to Hear by illustrating the principles, methods, and procedures introduced in that guide through practicing them on the Sermon on the Mount. This guide is not intended to be a detailed commentary on the Sermon on the Mount. Instead, it contains the results of my personal struggle to hear God speak through the Sermon on the Mount and determine the best way to communicate its message by applying the principles, methods, and procedures introduced in Ears to Hear. Therefore, its value is primarily as an example for you as you undertake a similar struggle. Biblical interpretation is best learned by practice. Other volumes are available that illustrate these principles, methods, and procedures on other biblical books, including: Obedient unto Death: A Guide for the Interpretation of Paul's Epistle to the Philippians and The Lion Roars: A Guide for the Interpretation of the Book of Amos.

The first two chapters contains my introductory studies of the Gospel of Matthew and the Sermon on the Mount and illustrate the method and procedures introduced in unit 2 of Ears to Hear. Chapters 3 through 16 contain my interpretations of the individual passages in the Sermon on the Mount and illustrate the method and procedures introduced in units 3 through 6 of Ears to Hear.

It is my earnest desire that you would not only benefit from my study of the Sermon on the Mount but that you would also use the methodologies illustrated within this book in your interpretation of the Bible.

William H. Lawson

### CHAPTER ONE
### INTRODUCTION TO THE GOSPEL OF MATTHEW

**Background and Purpose**

Authorship

The authorship of the Gospel of Matthew at first appears to be straightforward. The title of the Gospel seems to indicate that it was written by Matthew, presumably the Matthew spoken of in the Gospels themselves. However, the Gospel of Matthew is actually anonymous. The title of the Gospel of Matthew is secondary and based on the tradition of the early church. According to Papias (c. 130 as cited by Eusebius c. 300), "Matthew arranged the oracles in the Hebrew language, and each translated them as he was able." Later leaders of the early church like Irenaeus (c. 185) and Origen (c. 230) identified Matthew as the author of the Gospel based on this statement. The author of the Gospel of Matthew does appear to have been Jewish in background like Matthew because of his concern for Jewish Christianity and the Hebrew flavor of his Greek. The statement of Papias is ambiguous and the accuracy of the church tradition that Matthew is the author of the Gospel has been questioned by many. Nonetheless, the church tradition that Matthew is the author of the gospel could be correct.

Place and Date of Writing

Based on the tradition of Matthean authorship, Irenaeus concluded that the Gospel of Matthew was written around 60 AD in Palestine. This conclusion became the established position of the early church. However, as was demonstrated above, this tradition has been questioned. Nonetheless, the Gospel of Matthew does appear to have been written fairly early since it presents the gospel in a way that would have been meaningful to Jews.

The Recipients and Their Situation

Because of the uncertainties of authorship and place and date of writing, it is difficult to describe the specifics of the situation addressed by the Gospel of Matthew. However, some general conclusions can be made based on the content of the Gospel of Matthew itself. Though the situation underlying the Gospel of Matthew is complex, three basic aspects of the situation addressed by the Gospel of Matthew provide the essential background for understanding its message. First, undoubtedly the most significant aspect of the situation underlying the Gospel of Matthew is the coming of Jesus Christ. God revealed himself in history in a unique way through Jesus and this revelation has profound implications for belief and conduct. Second, the content of the Gospel of Matthew presupposes a concern for the resistance of Judaism to belief in the gospel. The gospel is presented in the Gospel of Matthew in a way that would be especially meaningful for Jews. Third, the content of the Gospel of Matthew also presupposes a concern for countering both the superficiality of Jewish legalism as the basis for conduct and the trend toward libertinism in the church that was a common reaction against the superficial legalism of Judaism.

Purpose

In response to these basic aspects of the situation addressed by the Gospel of Matthew, the Gospel has three basic purposes. First, the Gospel of Matthew seeks to present the essential truths of the life and teaching of Jesus as a basis for faith and practice. Second, the Gospel of Matthew seeks to present the gospel in a way that would be meaningful to Jews and enable them to commit their lives to Jesus as the Messiah. Third, the Gospel of Matthew seeks to provide instruction for disciples so that they can lead a balanced Christian life that avoids the superficial legalism of Judaism and libertinism.

Biblical Context and Role

The Gospel of Matthew is part of the first division of the New Testament canon. This first division of the New Testament is commonly called the Gospels. The Gospels serve generally within the New Testament canon to present the essential truths of God's revelation in Jesus Christ and interpret their implications for faith and practice. Subsequent divisions of the New Testament canon supplement this basic revelation of the gospel by demonstrating how challenges can be overcome through the power of the Holy Spirit at work within the church (Acts); addressing specific problems and providing help for overcoming difficulties (the Epistles); and encouraging and warning Christians as they faced challenges and difficulties in a resistant and hostile world (Revelation). The four Gospels present the life of Jesus Christ from four different perspectives. A clear distinction is seen between the Synoptic Gospels (Matthew, Mark, and Luke) and the Gospel of John. Nonetheless, even the Synoptic Gospels have their own distinct emphases. The Gospel of Matthew seems to emphasize the identity of Jesus as the Messiah and King of the Jews. This emphasis binds the Gospel of Matthew closely to the Old Testament. This relationship is also seen in the Sermon on the Mount which presents the teaching of Jesus in relationship to the Old Testament Law.

Genre and Function

The Gospel of Matthew can be generally classified as historical narrative and more specifically as gospel. Biblical historical narrative relates events from the history of God's people to enable the readers to relive these events through their identification with God's people in specific situations in the past. The Gospels relate events from the life of Jesus and record Jesus' teaching to enable the readers to relive these events and learn from his actions and teaching. The dynamic elements in historical narrative are setting, character, and plot. Setting is the physical, temporal, and cultural background described within the narrative. Setting is important for it provides a context for understanding the message of the narrative. The setting is especially important because it is often difficult to determine precisely the situation of those who were originally addressed by the narrative. This situation is often reflected in the setting of the narrative. Characters are those people who are involved in the events that are narrated. These characters are developed both by description and demonstration. Characters have different roles within the narrative, usually including a main character or characters and supporting characters that play a variety of roles. Characters are important for understanding the message of narrative because it is often through these characters that the message is revealed. Jesus of course is the main character of the Gospels. He serves primarily as the revealer of God and his will and also as a model of appropriate conduct for disciples. The disciples are usually significant characters as well, modeling for others the appropriate and often the inappropriate response to Jesus and the gospel. Plot is the succession of events that makes up the narrative. Plot is important for understanding the message of historical narrative because often the message of narrative is revealed through the unfolding of events. The Gospels contain a variety of plot types including annunciation, nativity, call, recognition, testimony, encounter, controversy, pronouncement, miracle, passion, and resurrection stories. A distinctive plot form in the Gospel of Matthew is a fulfillment story. These stories identify an event in the life of Jesus as the fulfillment of the Old Testament.

Though the Gospels are thoroughly historical narrative, they also contain significant portions of proclamation and instruction. The proclamation and teaching of the Gospels normally is thoroughly integrated into a narrative framework so that the passage needs to be considered both from the perspective of historical narrative and proclamation or teaching. Jesus is the preeminent preacher and teacher of the Gospel narratives. The basic form of preaching and teaching of Jesus in the Gospels presents reasoned arguments for believing or behaving in a particular way, in many cases with a specific response indicated with a command or prohibition. The Gospels contain a considerable variety of proclamation or teaching based on the nature of the reasoned argument including blessing or assurance, woe or warning, analogy, parable, etc. The most common form of Jesus' proclamation and teaching in the Gospels is parable. Parables relate a story from the world of experience that has underlying implications relative to God's truth or the appropriate conduct of disciples. A distinctive form of Jesus' proclamation and teaching found in the Gospel of Matthew is the antithesis. Antitheses state a prevailing standard of conduct and then declare its more radical implications.

Strategy and Structure

The Gospel of Matthew is organized in a narrative framework following the life of Jesus in chronological order. However, this chronological order also serves a very practical function for the readers as they enter into the events. They are escorted on a journey of discovery that leads them to commit their lives to Jesus and the gospel and grow in commitment to him as disciples to the point that they will follow him to the cross. Overlying this narrative framework is an interweaving of predominantly narrative and discourse sections. This strategy serves to thoroughly ground the readers in both the words and deeds of Jesus.

I. The Birth of Jesus and the Beginning of his Ministry (1:1-4:25)

II. Jesus' Teaching on Discipleship (5:1-7:29)

III. Jesus' Early Ministry (8:1-9:34)

IV. Jesus' Teaching on Missions (9:35-10:42)

V. Jesus' Ministry and the Beginning of Opposition (11:1-12:50)

VI. Jesus' Teaching on the Kingdom (13:1-52)

VII. Jesus' Ministry and Growing Opposition (13:53-17:27)

VIII. Jesus' Teaching on Responsibility (18:1-35)

IX. Jesus' Ministry and Open Opposition (19:1-22:46)

X. Jesus' Teaching against the Religious Leaders and about the End Times (23:1-25:46)

XI. Jesus' Suffering and Death (26:1-27:66)

XII. Jesus' Resurrection and Commission of His Disciples (28:1-20)

Message or Messages

The Gospel of Matthew has a great depth of meaning. Nonetheless, I have attempted below to identify some of the basic messages found within the Gospel of Matthew to provide a general framework for understand the specific messages of individual passages. First, people should put their faith in Jesus because he is the messianic king promised in the Old Testament. Second, Christians must have distinctive attitudes, a pure reputation, a righteous lifestyle, a sincere religion, the proper priorities, and a heart of faithfulness and obedience. Third, people should put their faith in Jesus because his authority to perform miracles demonstrates that he is the messianic king and the hope of the Jews. Fourth, Christians must fulfill their missionary calling no matter how great the cost. Fifth, people should not reject Jesus because the propaganda of the Pharisees is false and they will come under God's righteous judgment. Sixth, Christians should trust in Jesus because despite the difficulties that the church experiences, the kingdom of heaven is an assured reality. Seventh, Christians should trust Jesus because he will return to purify his church and judge the wicked. Eighth, Christians should share Jesus' love and concern for the lost. Ninth, Christians should not be consumed by ambition, but strive to serve others. Tenth, Christians should trust in Jesus because all things can be accomplished through prayer and faith. Eleventh, Christians should be constantly prepared for Christ's return by living righteous lives and fulfilling their responsibility. Twelfth, Christians must not deny or betray their Lord when they encounter opposition and difficulty.

### CHAPTER TWO
### INTRODUCTION TO THE SERMON ON THE MOUNT

**Situation and Purpose**

The setting of the Sermon on the Mount in the Gospel of Matthew and the content of the Sermon itself provide the bases for understanding generally the situation and purpose of the Sermon. Matthew 5:1-2 establishes the setting for the Sermon, "Now when he saw the crowds, he went up on a mountain and sat down. His disciples came to him, and he began to teach them." Though these verses are a bit ambiguous, it would appear that they indicate that the Sermon was addressed generally to the crowds and specifically to the disciples. The Sermon itself contains teaching regarding the nature of discipleship. This reflects the general situation of the early church as it sought to communicate the gospel with the multitudes and disciple believers. The purpose of the Sermon on the Mount in response to this situation, therefore, was to challenge people with the demands of discipleship and to give specific instruction to those who had submitted their lives to Jesus Christ and wished to be disciples.

Literary Context and Role

The Sermon on the Mount is the first major discourse section of the Gospel of Matthew. Jesus has already begun his ministry by proclaiming the gospel, calling out disciples, and healing the sick. Large crowds were attracted to him. However, Jesus makes it clear in the Sermon on the Mount that being one of his disciples is a great challenge that requires real repentance and transformed living. In the Sermon on the Mount, the broad contours of the challenge of discipleship are defined. Through the rest of the Gospel of Matthew this teaching is expanded both through the teaching of Jesus and his own response to increasing opposition and eventual crucifixion. The resurrection of Jesus provides vindication and encouragement for those who have chosen the life of discipleship.

Form and Function

The Sermon on the Mount can be generally classified as proclamation and instruction. The basic nature of the preaching and teaching found in the Sermon on the Mount is exhortation--commands and/or prohibitions reinforced with reasoned arguments. However, the proclamation and teaching in the Sermon also has two primary characteristics that radically affect the way that it should be interpreted. First, the proclamation and teaching in the Sermon on the Mount abounds with figurative language. Second, the proclamation and teaching in the Sermon on the Mount is also stated in a very absolute way. These two characteristics of the proclamation and teaching of the Sermon on the Mount make it easy to understand, enable it to cut to the conscience, and empower it to lead to decision. However, the use of figurative and absolute language in the proclamation and instruction of the Sermon on the Mount causes some difficulties. Though one should avoid rationalizing to the point that the preaching and teaching loses its force, the figurative language cannot be understood literally and it is necessary at times to moderate the absolute character of the teaching in concrete situations. The Sermon on the Mount also contains some distinct variations of proclamation and teaching. Beatitudes describe the blessings of living consistently with particular attitudes or conduct. Though no command or prohibition is given, the readers are encouraged to adopt the attitude or conduct based on the promised benefit. Antitheses normally include a command or prohibition as well as reasoned arguments for obedience. However, these exhortations are contrasted with established codes of conduct to emphasize the radical demands of discipleship.

Strategy and Structure

The Sermon on the Mount begins with an editorial introduction that establishes the historical setting of Jesus' teaching (5:1-2) and finishes with an editorial conclusion that emphasizes the authority of Jesus' teaching (7:28-29). The first passage could be regarded as his introduction since it introduces many of the qualities of a disciple that are developed by Jesus in subsequent teaching (5:3-10). The final passage could be regarded as his conclusion since it stresses the need to heed Jesus' teaching (7:12-27). Furthermore, the section on the disciple's righteousness does have an internal strategy (5:17-48). The opening passage serves as an introduction by appealing for extraordinary righteousness (5:17-10). Subsequent passages provide specific instruction for how disciples can have extraordinary righteousness. The final passage in this section concludes with an appeal for disciples to strive for perfection that also serves as a conclusion to the entire section (5:43-48). Otherwise, different aspects of the life of the disciple are addressed and instruction is provided.

I. Editorial Introduction (Matthew 5:1-2)

II. The Disciple's Qualities (Matthew 5:3-10)

III. The Disciple's Influence (Matthew 5:11-16)

IV. The Disciple's Righteousness

A. If Your Righteousness Does Not Exceed (Matthew 5:17-20)

B. First Be Reconciled to Your Brother (Matthew 5:21-26)

C. If Your Right Eye Causes You to Sin (Matthew 5:27-32)

D. Let What You Say Be "Yes" for "Yes" (Matthew 5:33-37)

E. Do Not Resist an Evil Person (Matthew 5:38-42)

F. Love Your Enemies (Matthew 5:43-48)

V. The Disciple's Sincerity (Matthew 6:1-6, 16-18)

VI. The Disciple and Prayer (Matthew 6:7-15)

VII. The Disciple and Materialism (Matthew 6:19-24)

VIII. The Disciple and Anxiety (Matthew 6:25-34)

IX. The Disciple's Judgments (Matthew 7:1-6)

X. Supplementary Teaching on Prayer (Matthew 7:7-12)

XI. The Disciple's Guidance (Matthew 7:13-27)

XII. Editorial Conclusion (Matthew 7:28-29)

Message or Messages

The Sermon on the Mount has a great depth of meaning. Nonetheless, I have attempted to identify the basic messages communicated as a beginning point for understanding the fuller message of the passages in the Sermon. First, disciples will be blessed if they are poor in spirit, mourn, submissive; earnestly desire righteousness; show mercy; seek peace; and remain committed in persecution. Second, disciples should be careful to maintain their reputation and influence and strive to lead people to Jesus. Third, disciples should strive for righteousness by interpreting the law radically and allowing it to transform their lives so that their righteousness is extraordinary. Fourth, disciples should not make a show of religion, but give, pray, and fast in a sincere way. Fifth, disciples should focus their prayers on God's purposes and only ask for basic needs like food, forgiveness, and help to overcome temptation. Sixth, disciples should focus their attention on God and the kingdom rather than the world so that their hearts will not be corrupted. Seventh, disciples should not even worry about their basic needs, but seek God and his kingdom, and he will provide for their needs. Eighth, disciples should not be hasty in judging others, but be diligent in examining their own lives so that they can help others. Ninth, disciples should be diligent in prayer because God loves them and will provide for them. Tenth, disciples should not allow themselves to be deceived by the world, false prophets, or themselves, but be careful to put Jesus' words into practice so that their lives can be secure.

### CHAPTER THREE

### THE DISCIPLE'S QUALITIES

### Blessed are the Poor in Spirit

### Matthew 5:3-10

This passage is difficult to distinguish from the subsequent passage and one could argue convincingly for including verses 11-12 in this passage. Verse 11 is in the general form of beatitude like the verses in this passage and verses 11-12 could be understood as an elaboration of the beatitude in verse 10. Nonetheless, this passage is united in form. Each of the verses contains consistently stated beatitudes in the third person and poetic format, whereas verse 11 is stated in second person and prose format. In addition, this passage is united in structure. The first and final beatitudes contain the same blessing, "theirs is the kingdom of heaven." This blessing serves as a frame for the passage.

Study of the Passage

Text and Translation

5:3Blessed are the poor in spirit,

For **theirs** * is the kingdom of heaven.

4Blessed are those who mourn,

For **they** * will be comforted.

5Blessed are the meek,

For **they** * will inherit the earth.

6Blessed are those who are hungering and thirsting for righteousness,

For **they** * will be satisfied.

7Blessed are the merciful,

For **they** * will obtain mercy.

8Blessed are the pure in heart,

For **they** * will see God.

9Blessed are the peacemakers,

For **they** * will be called the children of God.

10Blessed are those who are persecuted for righteousness sake,

For **theirs** * is the kingdom of heaven.

*The Greek text contains an emphasis that is otherwise difficult to translate into English (See Analysis of the Details).

Situation and Purpose

The context describes a general setting in which Jesus is teaching his disciples (See 5:1-2). The passage describes a setting in which he teaches them about the qualities of disciples. These qualities stand in sharp contrast to those characteristics that people of the world regard as admirable and leading to happiness. This setting reflects a general situation in the early church in which disciples were in danger of living their lives with worldly characteristics rather than Christian qualities. More specifically, the passage reflects a situation in which disciples were in danger of living with the worldly characteristics of arrogance, self-satisfaction, self-assertiveness, ambition and desire, insensitivity and vindictiveness, worldliness, contentiousness, and cowardice. The purpose of the passage is to encourage disciples instead to live with the qualities of humility, mourning, meekness, desire for righteousness, mercy, purity of heart, peacemaking, and courage.

Literary Context and Role

This passage stands at the beginning of the Sermon on the Mount and could be regarded as Jesus' introduction to his teaching. Many of the qualities that Jesus commends in this passage are developed in his subsequent teaching.

Form and Function

The passage can be generally classified as instruction or exhortation. Instruction or exhortation can be generally defined as commands and prohibitions reinforced by explanations and reasoned arguments. The commands and prohibitions normally indicate the appropriate response. These commands and prohibitions are usually reinforced with explanations that clarify and reasoned arguments that provide the rationale for obedience. However, in many cases the commands and prohibitions are incomplete or absent altogether. In these cases the appropriate response must be implied from the explanations and reasoned arguments. More specifically, this passage can be classified as beatitude. Beatitude is a form of instruction or exhortation that does not normally include commands or prohibitions. Nonetheless, the response is implied and encouraged by the description of the blessing that results. In this passage, those who practice certain qualities are declared to be blessed; then a description of the blessing is provided. In this way, Jesus encourages his disciples to live with that quality based on the blessing associated with it.

Strategy and Structure

Many have tried to explain the strategic arrangement of the beatitudes with little success. They simply encourage a variety of godly qualities. Within each beatitude there is a strategic arrangement of the material. The first line asserts that those with the attitude are blessed. The second line defines the nature of the blessing.

I. The Blessedness of Humility (3)

A. The Blessed Attitude

B. The Promised Blessing

II. The Blessedness of Mourning (4)

A. The Blessed Attitude

B. The Promised Blessing

III. The Blessedness of Meekness (5)

A. The Blessed Attitude

B. The Promised Blessing

IV. The Blessedness of Hungering and Thirsting for Righteousness (6)

A. The Blessed Attitude

B. The Promised Blessing

V. The Blessedness of Mercy (7)

A. The Blessed Attitude

B. The Promised Blessing

VI. The Blessedness of Purity of Heart (8)

A. The Blessed Attitude

B. The Promised Blessing

VII. The Blessedness of Being a Peacemaker (9)

A. The Blessed Attitude

B. The Promised Blessing

VIII. The Blessedness of Courageous Righteousness (10)

A. The Blessed Attitude

B. The Promised Blessing

Message or Messages

Disciples should be humble rather than arrogant because the humble are blessed and will be admitted into the kingdom of heaven. Disciples should mourn for sin rather than be complacent because mourners are blessed and will be comforted. Disciples should meekly submit to God rather than assert themselves because the meek are blessed and will inherit the earth. Disciples should strive for righteousness rather than be preoccupied with ambition and desire because those who hunger and thirst for righteousness are blessed and will be satisfied. Disciples should be merciful to others rather than insensitive and vindictive because the merciful are blessed and will obtain mercy. Disciples should desire to experience God with all their hearts rather than be corrupted by worldliness because the pure in heart are blessed and will see God. Disciples should seek peace rather than cause trouble because the peacemakers are blessed and will be acknowledged as God's children. Disciples should courageously live out the righteous life of a disciple rather than be cowardly because those who are persecuted for righteousness are blessed and will be admitted into the kingdom of heaven.

Analysis of the Details

The Blessedness of Humility

Jesus commends poverty of spirit as a quality for disciples by blessing those who are poor in spirit in verse 3, "Blessed are the poor in spirit, for **theirs** is the kingdom of heaven." In this verse, Jesus seems to be countering arrogance. Those who are successful often become arrogant. They are filled with conceit because they believe that they have achieved success by their own means. As a result, they are unresponsive to Jesus when he seeks to enable them to experience true happiness by submitting to God and being a disciple. Therefore, Jesus blesses "the poor in spirit." Those who are "poor in spirit" recognize their need for Jesus and the gospel. As a result, they are responsive to Jesus when he seeks to enable them to experience true happiness by submitting to God and being a disciple. In addition, they continue to respond to Jesus and are able to grow as disciples. As Morris explains,

Perhaps we should bear in mind that typically the worldly take a lighthearted attitude to the serious issues of life, a fact that is very evident in our modern pleasure-loving generation. In their seeking after self-gratification and pleasure they do not grieve over sin or evil. Because they do not grieve over what is wrong in themselves, they do not repent; and because they do not grieve over the wrong they share with others in the communities in which they live, they take few steps to set things right (Morris, 97).

Consequently, " **theirs** is the kingdom of heaven." This assurance is emphasized in the Greek text by placing the possessive pronoun in the emphatic position (indicated in translation with bold print " **theirs** "). Jesus was probably referring primarily to the eschatological kingdom of God. However, those who enter the kingdom of God must first submit to God as king. The arrogant are unable to submit to God and thereby are excluded from God's kingdom. However, the poor in spirit are able to submit to God as king and thereby gain admittance into his kingdom. Therefore, disciples should be humble rather than arrogant because the poor in spirit are blessed and will be admitted into the kingdom of heaven.

The Blessedness of Mourning

Jesus commends mourning as a quality for disciples by blessing those who mourn in verse 4, "Blessed are those who mourn, for **they** will be comforted." In this verse Jesus seems to be countering complacency. Those who think they are happy often become complacent. They are satisfied with their life the way it is. As a result, they are unresponsive to Jesus when he seeks to enable them to experience true happiness by submitting to God and being a disciple. Therefore, Jesus blesses "those who mourn." Those who mourn are filled with grief over the current state of affairs in their life, especially sin and its consequences. As a result, they are responsive to Jesus when he seeks to enable them to experience true happiness by submitting to God and being a disciple. In addition, they continue to respond to Jesus and are able to grow as disciples. As Fisher explains, "Why is mourning the way to true well-being? It brings the sinning Christian back into fellowship with his God. It restores his soul. It opens the way for God to come into his life with gracious and forgiving power and make his life right" (Fisher, 29-30).

Consequently, " **they** will be comforted." This assurance is emphasized in the Greek text by doubling the subject pronoun (literally "They, they will be comforted" and indicated in translation with bold print " **they** "). Certainly they will be comforted by God's presence in their lives. However, the ultimate fulfillment of this blessing will be at the end of time when "He will wipe every tear from their eyes. There will be no more death or mourning or crying or pain, for the old order of things has passed away" (Revelation 21:4). Therefore, disciples should mourn for their sin rather than be complacent because those who mourn are blessed and will be comforted.

The Blessedness of Meekness

Jesus commends meekness as a quality for disciples by blessing those who are meek in verse 5, "Blessed are the meek, for **they** will inherit the earth." In this verse Jesus seems to be countering self-assertion. Many who have attained success have done so by asserting themselves and their will over others. They are accustomed to being in control, not only of themselves, but also of others. As a result, they are unresponsive to Jesus when he seeks to enable them to experience true happiness by submitting to God and being a disciple. Therefore, Jesus blesses "the meek." The meek are those who recognize God's sovereignty over their lives and readily submit to him. As a result, they are responsive to Jesus when he seeks to enable them to experience true happiness by submitting to God and being a disciple. In addition, they continue to respond to Jesus and are able to grow as disciples. Fisher explains Jesus' use of "meek" based on Psalm 37 which also promises that the meek will inherit the earth:

The psalmist who has the same saying (Ps. 37:11) describes the man of God in many ways, all of which comment on the meaning of being meek. The meek man does not 'fret . . . because of the wicked' (v. 1); he dares to 'trust in the Lord' (vv. 3,5); he takes 'delight in the Lord' (v. 4); he commits his 'way to the Lord' (v. 5); he waits 'patiently for him' to act (v. 7); he can obey: 'Refrain from anger and forsake wrath' (v. 8). To the psalmist, the meek man was the man who submitted his life to God, who obeyed his will, who sought his favor, and was not turned from his way by the seeming success of worldly men (Fisher, 31).

Consequently, " **they** will inherit the earth." This assurance is emphasized in the Greek text by doubling the subject pronoun (literally "They, they will inherit the earth" and indicated in translation with bold print " **they** "). This assurance is rather surprising because experience teaches that the self-assertive get the wealth of the earth. However, God promises that at the end of time there will be a New Heaven and New Earth and the New Earth will be inhabited by the people of God. Therefore, disciples should meekly submit to God rather than assert themselves because the meek are blessed and will inherit the earth.

The Blessedness of Hungering and

Thirsting for Righteousness

Jesus commends hungering and thirsting for righteousness as a quality for disciples by blessing those who hunger and thirst for righteousness in verse 6, "Blessed are those who are hungering and thirsting for righteousness, for **they** will be satisfied." In this verse Jesus seems to be countering ambition and desire. Many equate success and happiness with the attainment of their ambitions and desires. These ambitions and desires vary and can include ambition for power, prominence, and prosperity or the desire for physical pleasures such as food, drink, and sex. Those who equate success and happiness with their ambitions and desires are devoted to these ambitions and desires. As a result, they are unresponsive to Jesus when he seeks to enable them to experience true happiness by submitting to God and being a disciple. Therefore, Jesus blesses "those who are hungering and thirsting for righteousness." Hunger and thirst are primary needs that must be met to sustain life. Those who hunger and thirst for righteousness recognize righteousness as a primary need that must be met to sustain their life like food and drink. In fact, Jesus emphasizes their continual hungering and thirsting with the present tense of the participles. As a result, they devote themselves to living out the righteous life of discipleship to which they were called by Jesus. As Carson emphasizes, "It is not that he wants to be a little bit better, still less that he thinks of righteousness as an optional luxury to add to his other graces; rather, he hungers and thirsts for it. He cannot get along without righteousness; it is as important to him as food and drink" (Carson, 21).

Consequently, " **they** will be satisfied." This assurance is emphasized in the Greek text with by doubling the subject pronoun (literally "They, they will be satisfied" and indicated in translation with bold print " **they** "). In fact, Fisher notes, "The Greek word describes the animal, bird, or man who has eaten all that he can eat; he is 'gorged' or 'stuffed'; no degree of hunger is left" (Fisher, 34). They will attain that righteous standing before God that they so earnestly seek. Therefore, disciples should strive for righteousness rather than be preoccupied with ambition and desire because those who hunger and thirst for righteousness are blessed and will be satisfied.

The Blessedness of Mercy

Jesus commends mercy as a quality for disciples by blessing those who are merciful in verse 7, "Blessed are the merciful, for **they** will obtain mercy." In this verse Jesus seems to be countering insensitivity to the suffering of others and vindictiveness. Many are so self-centered that they are blind to the torment of those around them. In addition, many are not happy unless they are treated fairly and avenge themselves against those who have mistreated them. For these the gospel of God's grace in Jesus Christ and his sacrificial death on the cross is an unfathomable mystery. As a result, they are unresponsive to Jesus when he seeks to enable them to experience true happiness by submitting to God and being a disciple. Therefore, Jesus blesses "the merciful." Those who have responded to Jesus and the gospel have experienced God's mercy. Though they were miserable and without hope, God intervened in their lives and delivered them. Though they deserve to be condemned because of their sin, God forgave them through Jesus Christ and his sacrificial death on the cross. As a result, they have learned to be merciful to others as God has been merciful to them.

Consequently, " **they** will obtain mercy." This assurance is emphasized in the Greek text by doubling the subject pronoun (literally "They, they will obtain mercy" and indicated in translation with bold print " **they** "). God will be merciful to them because they have learned to be merciful to others through their experience of God's mercy. Therefore, disciples should be merciful rather than insensitive and vindictive because the merciful are blessed and will obtain mercy.

The Blessedness of Purity of Heart

Jesus commends purity of heart as a quality for disciples by blessing those who are pure in heart in verse 8, "Blessed are the pure in heart, for **they** will see God." In this verse Jesus seems to be countering worldliness. Many equate success and happiness with experiencing all that the world has to offer. These may also want to experience God, but they do not want to forsake everything else in order to experience God. As a result, they are unresponsive to Jesus when he seeks to enable them to experience true happiness by submitting to God and being a disciple. Therefore, Jesus blesses "the pure in heart." In the ancient world the heart was more than just the seat of the emotions, it was the core of being. Therefore, those with a pure heart are people who are uncontaminated by worldliness in the very core of their being. As a result, they are able to devote their undivided attention to seeking God.

Consequently, " **they** will see God." This assurance is emphasized in the Greek text by doubling the subject pronoun (literally "They, they will be satisfied" and indicated in translation with bold print " **they** "). They will have the experience with God that they so earnestly desire. As Hunter states, "What does it mean to 'see God'? Since 'no man hath ever seen God', it is not a matter of optics but of spiritual fellowship" (Hunter, 39). Therefore, disciples should desire to experience God with all their heart rather than be corrupted by worldliness because the pure in heart are blessed and will see God.

The Blessedness of Being a Peacemaker

Jesus commends peacemaking as a quality for disciples by blessing those who are peacemakers in verse 9, "Blessed are the peacemakers, for **they** will be called the children of God." In this verse Jesus seems to be countering contentiousness. Though most people would probably say that they do not enjoy conflict, a great number of people do not seem to be happy unless they are causing trouble. For these Jesus' passive submission to death by crucifixion is difficult to accept and his command for disciples to lay down their swords and follow him with their own crosses is unacceptable. As a result, they are unresponsive to Jesus when he seeks to enable them to experience true happiness by submitting to God and being a disciple. However, those who have responded to Jesus and the gospel have experienced God's peace. As a result, they have learned to be peacemakers.

Consequently, " **they** will be called the children of God." This assurance is emphasized in the Greek text by doubling the subject pronoun (literally "They, they will be called the children of God" and indicated in translation with bold print " **they** "). This assurance affirms that they will be acknowledged as God's children because by being peacemakers they have demonstrated a familial resemblance to their heavenly Father. Therefore, disciples should seek peace rather than cause trouble because the peacemakers are blessed and will be acknowledged as God's children.

The Blessedness of Courageous Righteousness

Jesus commends courageous righteousness as a quality for disciples by blessing those who are persecuted for their righteousness in verse 10, "Blessed are those who are persecuted for righteousness sake, for theirs is the kingdom of heaven." In this verse Jesus seems to be countering cowardice. Cowardice is the negative side of worldliness. Whereas worldliness is craving after the pleasures of the world, cowardice is the fear of the suffering of the world. These seek to avoid anything that might expose them to pain. As a result, they are unresponsive to Jesus when he seeks to enable them to experience true happiness by submitting to God and being a disciple because Jesus suffered on the cross and commanded his disciples to take up their own crosses. Therefore, Jesus blesses "those who are persecuted for righteousness' sake." Though Jesus does not directly commend courage, this seems to be his intent in blessing those who suffer for righteousness. They are so devoted to living a righteous life in right relationship with God that they are willing to suffer.

Consequently, " **theirs** is the kingdom of heaven." This assurance is emphasized in the Greek text by placing the possessive pronoun in the emphatic position (indicated in translation with bold print " **theirs** "). As in the first beatitude, Jesus was probably referring primarily to the eschatological kingdom of God. However, those who enter the eschatological kingdom of God must first suffer in this life. Carson emphasizes the role of this final beatitude,

This final beatitude becomes one of the most searching of all of them, and binds up the rest; for if the disciple of Jesus never experiences any persecution at all, it may fairly be asked where righteousness is being displayed in his life. If there is no righteousness, no conformity to God's will, how shall he enter the kingdom? (Carson, 27-28)

Therefore, disciples should courageously live out the righteous life of a disciple rather than be cowardly because those who are persecuted for righteousness are blessed and will be admitted into the kingdom of heaven.

Application of the Message

Christians today are in danger of being corrupted by worldly characteristics. Similarly, Jesus was concerned that his disciples would be corrupted by worldly attitudes such as arrogance, self-satisfaction, self-assertion, ambition and desire, insensitivity and vindictiveness, worldliness, contentiousness, and cowardice. Therefore, he countered these worldly characteristics with the Christian qualities of humility, mourning, meekness, hungering and thirsting for righteousness, mercy, purity of heart, peacemaking, and courageous righteousness. These points of similarity provide a strong basis for applying the message of this passage to the modern situation. There is very little of a contextualized nature to require that the message of the passage be limited or adjusted when applied to the modern situation. Therefore, the statements of the applied message that follow are identical to the earlier statements of the message in the original context. Disciples should be humble rather than arrogant because the humble are blessed and will be admitted into the kingdom of heaven. Disciples should mourn for sin rather than be complacent because the mourners are blessed and will be comforted. Disciples should meekly submit to God rather than assert themselves because the meek are blessed and will inherit the earth. Disciples should strive for righteousness rather than be preoccupied with ambition and desire because those who hunger and thirst for righteousness are blessed and will be satisfied. Disciples should be merciful to others rather than insensitive and vindictive because the merciful are blessed and will obtain mercy. Disciples should desire to experience God with all their hearts rather than be corrupted by worldliness because the pure in heart are blessed and will see God. Disciples should seek peace rather than cause trouble because the peacemakers are blessed and will be acknowledged as God's children. Disciples should courageously live out the righteous life of a disciple rather than be cowardly because those who are persecuted for righteousness are blessed and will be admitted into the kingdom of heaven.

Communication of the Message

**Title** : BLESSED ARE . . .

**Objective** : The objective of this message is to encourage disciples to develop qualities appropriate for disciples rather than allowing themselves to be overly influenced by the world.

**Proposition** : Disciples should be humble, mourn for sin, meekly submit to God, strive for righteousness, be merciful to others, desire to experience God with all their hearts, seek peace, and courageously live out the righteous life of a disciple because they will be blessed.
Introduction

Christians today are in danger of being corrupted by worldly characteristics. Jesus was concerned that his disciples would be corrupted by worldly characteristics such as arrogance, self-satisfaction, self-assertion, ambition and desire, insensitivity and vindictiveness, worldliness, contentiousness, and cowardice. Therefore, he countered these worldly attitudes with the Christian qualities of humility, mourning, meekness, hungering and thirsting for righteousness, mercy, purity of heart, peacemaking, and courageous righteousness in Matthew 5:3-10. He maintains that these attitudes are the way to true happiness. Let's listen carefully to Jesus so that we can experience true happiness. _Read Matthew 5:3-10_.

I. Disciples should be humble rather than arrogant because the humble are blessed and will be admitted into the kingdom of heaven.

A. Jesus commends poverty of spirit as a quality for disciples by blessing those who are poor in spirit in verse 3, "Blessed are the poor in spirit, for theirs is the kingdom of heaven."

B. In this verse, Jesus seems to be countering arrogance. Those who are successful often become arrogant. They are filled with conceit because they believe that they have achieved success by their own means. As a result, they are unresponsive to Jesus when he seeks to enable them to experience true happiness by submitting to God and being a disciple.

C. Therefore, Jesus blesses "the poor in spirit." Those who are "poor in spirit" recognize their need for Jesus and the gospel. As a result, they are responsive to Jesus when he seeks to enable them to experience true happiness by submitting to God and being a disciple. In addition, they continue to respond to Jesus and are able to grow as disciples.

D. Consequently, "theirs is the kingdom of heaven." This assurance is emphasized in the Greek text. Jesus was probably referring primarily to the eschatological kingdom of God. However, those who enter the kingdom of God must first submit to God as king. The arrogant are unable to submit to God and thereby are excluded from God's kingdom. However, the poor in spirit are able to submit to God as king and thereby gain admittance into his kingdom.

E. _Illustration of the Quality of Humility_

F. Application--Therefore, we should be humble rather than arrogant because the poor in spirit are blessed and will be admitted into the kingdom of heaven.

II. Disciples should mourn for sin rather than be complacent because the mourners are blessed and will be comforted.

A. Jesus commends mourning as a quality for disciples by blessing those who mourn in verse 4, "Blessed are those who mourn, for they will be comforted."

B. In this verse Jesus seems to be countering complacency. Those who are happy often become complacent. They are satisfied with their life the way it is. As a result, they are unresponsive to Jesus when he seeks to enable them to experience true happiness by submitting to God and being a disciple.

C. Therefore, Jesus blesses "those who mourn." Those who mourn are filled with grief over the current state of affairs in their life, especially sin and its consequences. As a result, they are responsive to Jesus when he seeks to enable them to experience true happiness by submitting to God and being a disciple. In addition, they continue to respond to Jesus and are able to grow as disciples.

D. Consequently, "they will be comforted." This assurance is emphasized in the Greek text. Certainly they will be comforted by God's presence in their lives. However, the ultimate fulfillment of this blessing will be at the end of time when "He will wipe every tear from their eyes. There will be no more death or mourning or crying or pain, for the old order of things has passed away" (Revelation 21:4).

E. _Illustration of the Quality of Mourning_

F. Application--Therefore, we should mourn for our sin rather than be complacent because those who mourn are blessed and will be comforted.

III. Disciples should meekly submit to God rather than assert themselves because the meek are blessed and will inherit the earth.

A. Jesus commends meekness as a quality for disciples by blessing those who are meek in verse 5, "Blessed are the meek, for they will inherit the earth."

B. In this verse Jesus seems to be countering self-assertion. Many who have attained success have done so by asserting themselves and their will upon others. They are accustomed to being in control, not only of themselves, but also of others. As a result, they are unresponsive to Jesus when he seeks to enable them to experience true happiness by submitting to God and being a disciple.

C. Therefore, Jesus blesses "the meek." The meek are those who recognize God's sovereignty over their lives and readily submit to him. As a result, they are responsive to Jesus when he seeks to enable them to experience true happiness by submitting to God and being a disciple. In addition, they continue to respond to Jesus and are able to grow as disciples.

D. Consequently, "they will inherit the earth." This assurance is emphasized in the Greek text. This assurance is rather surprising because experience teaches that the self-assertive get the wealth of the earth. However, God promises that at the end of time there will be a New Heaven and New Earth and the New Earth will be inhabited by the people of God.

E. _Illustration of the Quality of Meekness_

F. Application--Therefore, we should meekly submit to God rather than assert ourselves because the meek are blessed and will inherit the earth.

IV. Disciples should strive for righteousness rather than be preoccupied with ambition and desire because those who hunger and thirst for righteousness are blessed and will be satisfied.

A. Jesus commends hungering and thirsting for righteousness as a quality for disciples by blessing those who hunger and thirst for righteousness in verse 6, "Blessed are those who are hungering and thirsting for righteousness, for they will be satisfied."

B. In this verse Jesus seems to be countering ambition and desire. Many equate success and happiness with the attainment of their ambitions and desires. These ambitions and desires vary and can include ambition for power, prominence, and prosperity or the desire for physical pleasures such as food, drink, and sex. Those who equate success and happiness with their ambitions and desires are devoted to these ambitions and desires. As a result, they are unresponsive to Jesus when he seeks to enable them to experience true happiness by submitting to God and being a disciple.

C. Therefore, Jesus blesses "those who are hungering and thirsting for righteousness." Hunger and thirst are primary needs that must be met to sustain life. Those who hunger and thirst for righteousness recognize righteousness as a primary need that must be met to sustain their life like food and drink. In fact, Jesus emphasizes their continual hungering and thirsting with the present tense of the verbs. As a result, they devote themselves to living out the righteous life of discipleship to which they were called by Jesus.

D. Consequently, "they will be satisfied." This assurance is emphasized in the Greek text. They will attain that righteous standing before God that they so earnestly seek.

E. _Illustration of the Quality of Hungering and Thirsting for Righteousness_

F. Application--Therefore, we should strive for righteousness rather than be preoccupied with ambition and desire because those who hunger and thirst for righteousness are blessed and will be satisfied.

V. Disciples should be merciful to others rather than insensitive and vindictive because the merciful are blessed and will obtain mercy.

A. Jesus commends mercy as a quality for disciples by blessing those who are merciful in verse 7, "Blessed are the merciful, for they will obtain mercy."

B. In this verse Jesus seems to be countering insensitivity to the suffering of others and vindictiveness. Many are so self-centered that they are blind to the torment of those around them. In addition, many aren't happy unless they are treated fairly and avenge themselves against those who have mistreated them. For these the gospel of God's grace in Jesus Christ and his sacrificial death on the cross is an unfathomable mystery. As a result, they are unresponsive to Jesus when he seeks to enable them to experience true happiness by submitting to God and being a disciple.

C. Therefore, Jesus blesses "the merciful." Those who have responded to Jesus and the gospel have experienced God's mercy. Though they were miserable and without hope, God intervened in their lives and delivered them. Though they deserve to be condemned because of their sin, God forgave them through Jesus Christ and his sacrificial death on the cross. As a result, they have learned to be merciful to others as God has been merciful to them.

D. Consequently, "they will obtain mercy." This assurance is emphasized in the Greek text. God will be merciful to them because they have learned to be merciful to others through their experience of God's mercy.

E. _Illustration of the Quality of Mercy_

F. Application--Therefore, we should be merciful rather than insensitive and vindictive because the merciful are blessed and will obtain mercy.

VI. Disciples should desire to experience God with all their hearts rather than be corrupted by worldliness because the pure in heart are blessed and will see God.

A. Jesus commends purity of heart as a quality for disciples by blessing those who are pure in heart in verse 8, "Blessed are the pure in heart, for they will see God."

B. In this verse Jesus seems to be countering worldliness. Many equate success and happiness with experiencing all that the world has to offer. These may also want to experience God, but they do not want to forsake everything else in order to experience God. As a result, they are unresponsive to Jesus when he seeks to enable them to experience true happiness by submitting to God and being a disciple.

C. Therefore, Jesus blesses "the pure in heart." In the ancient world the heart was more than just the seat of the emotions, it was the core of being. Therefore, those with a pure heart are people who are uncontaminated by worldliness in the very core of their being. As a result, they are able to devote their undivided attention to seeking God.

D. Consequently, "they will see God." This assurance is emphasized in the Greek text. They will have the experience with God that they so earnestly desire.

E. _Illustration of the Quality of Purity of Heart_

F. Application--Therefore, we should desire to experience God with all your heart rather than be corrupted by worldliness because the pure in heart are blessed and will see God.

VII. Disciples should seek peace rather than cause trouble because the peacemakers are blessed and will be acknowledged as God's children.

A. Jesus commends peacemaking as a quality for disciples by blessing peacemakers it in verse 9, "Blessed are the peacemakers, for they will be called the children of God."

B. In this verse Jesus seems to be countering contentiousness. Though most people would probably say that they do not enjoy conflict, a great number of people do not seem to be happy unless they are causing trouble. For these Jesus' passive submission to death by crucifixion is difficult to accept and his command for disciples to lay down their swords and follow him with their own crosses is unacceptable. As a result, they are unresponsive to Jesus when he seeks to enable them to experience true happiness by submitting to God and being a disciple.

C. However, those who have responded to Jesus and the gospel have experienced God's peace. As a result, they have learned to be peacemakers.

D. Consequently, "they will be called the children of God." This assurance is emphasized in the Greek text. This assurance affirms that they will be acknowledged as God's children because by being peacemakers they have demonstrated a familial resemblance to their heavenly father.

E. _Illustration of the Quality of Peacemaking_

F. Application--Therefore, we should seek peace rather than cause trouble because the peacemakers are blessed and will be acknowledged as God's children.

VIII. Disciples should courageously live out the righteous life of a disciple rather than be cowardly because those who are persecuted for righteousness are blessed and will be admitted into the kingdom of heaven.

A. Jesus commends courageous righteousness as a quality for disciples by blessing those who are courageously righteous in verse 10, "Blessed are those who are persecuted for righteousness sake, for theirs is the kingdom of heaven."

B. In this verse Jesus seems to be countering cowardice. Cowardice is the negative side of worldliness. Whereas worldliness is craving after the pleasures of the world, cowardice is the fear of the suffering of the world. These seek to avoid anything that might expose them to pain. As a result, they are unresponsive to Jesus when he seeks to enable them to experience true happiness by submitting to God and being a disciple because Jesus suffered on the cross and commanded his disciples to take up their own crosses.

C. Therefore, Jesus blesses "those who are persecuted for righteousness' sake." They are so devoted to living a righteous life in right relationship with God that they are willing to suffer.

D. Consequently, "theirs is the kingdom of heaven." This assurance is emphasized in the Greek text. As in the first beatitude, Jesus was probably referring primarily to the eschatological kingdom of God. However, those who enter the eschatological kingdom of God must first suffer in this life.

E. _Illustration of the Quality of Courage_

F. Application--Therefore, we should courageously live out the righteous life of a disciple rather than be cowardly because those who are persecuted for righteousness are blessed and will be admitted into the kingdom of heaven.

Conclusion

Christians today are in danger of being corrupted by worldly characteristics. Jesus was concerned that his disciples would be corrupted by worldly characteristics such as arrogance, self-satisfaction, self-assertion, ambition and desire, insensitivity and vindictiveness, worldliness, contentiousness, and cowardice. Therefore, he countered these worldly attitudes with the Christian qualities of humility, mourning, meekness, hungering and thirsting for righteousness, mercy, purity of heart, peacemaking, and courageous righteousness in Matthew 5:3-10. We should be humble rather than arrogant because the humble are blessed and will be admitted into the kingdom of heaven. We should mourn for sin rather than be complacent because the mourners are blessed and will be comforted. We should meekly submit to God rather than assert ourselves because the meek are blessed and will inherit the earth. We should strive for righteousness rather than be preoccupied with ambition and desire because those who hunger and thirst for righteousness are blessed and will be satisfied. We should be merciful to others rather than insensitive and vindictive because the merciful are blessed and will obtain mercy. We should desire to experience God with all your heart rather than be corrupted by worldliness because the pure in heart are blessed and will see God. We should seek peace rather than cause trouble because the peacemakers are blessed and will be acknowledged as God's children. We should courageously live out the righteous life of a disciple rather than be cowardly because those who are persecuted for righteousness are blessed and will be admitted into the kingdom of heaven.

### CHAPTER FOUR

### THE DISCIPLE'S INFLUENCE

### You Are the Light of the World

### Matthew 5:11-16

This passage is difficult to distinguish from the preceding passage and one could argue convincingly for including verses 11-12 with that passage. Verse 11 is in the general form of a beatitude like the verses in the preceding passage and verses 11-12 could be understood as an elaboration of the beatitude in verse 10. Nonetheless, the preceding passage is united in form. Each of the verses contains consistently stated beatitudes in the third person and poetic format, whereas the beatitude in verse 11 is stated in second person and prose format. In addition, the preceding passage is united in structure. The first and final beatitude in that passage contain the same blessing, "theirs is the kingdom of heaven." This blessing serves as a frame for the passage. Though some might question the connection between verses 11-12 and verses 13-16, this connection is provided by Jesus' use of the second person prose format and his concern for the disciple's influence.

Study of the Passage

Text and Translation

5:11Blessed are you when men revile you and persecute you and utter all kinds of evil against you falsely1 because of me. 12Continually rejoice and be glad, for your reward is great in heaven, for so men persecuted the prophets who were before you.

13 **You** * are the salt of the earth; but if the salt has become foolish, how can its saltiness be restored? It is no longer good for anything except to be thrown out and trampled by men.

14 **You** * are the light of the world. A city set on a mountain cannot be hidden. 15Nor do men light a lamp and put it under a basket, but on the lampstand, and it gives light to everyone in the house. 16In the same way, let your light shine before men, so that they may see your good works and glorify your Father who is in heaven.

1It is not altogether certain whether "falsely" is a part of the original text. The word is not found in some witnesses to the Western tradition. Later copyists could have deleted the word to conform the reading to Luke 6:22 or added the word to clarify an ambiguity.

*The Greek text contains an emphasis that is otherwise difficult to translate into English (See Analysis of the Details).

Situation and Purpose

The context describes a general setting in which Jesus is teaching his disciples (See 5:1-2). The passage describes a setting in which Jesus is teaching his disciples about their witness to the world. This setting reflects a general situation in which the witness of disciples was threatened because they were timid about sharing their witness, especially because they were being reviled, persecuted, and slandered. In fact, Jesus specifically refers to the possibility that they will be reviled, persecuted, and slandered (11). Therefore, Jesus blesses those who suffer and tells them to rejoice and be glad (11-12). He also exhorts them to let their light continually shine (14-16). In addition, the passage reflects a general situation in which the witness of disciples was threatened because they were living in a way that might damage their reputation. Therefore, Jesus warns them of the danger of a damaged reputation (13). The purpose of the passage was to exhort disciples to guard their reputation and influence and live in a way that testifies to God and leads people to glorify him.

Literary Context and Role

Individual passages in the Sermon on the Mount address different aspects of the life of disciples. This passage addresses the witness of disciples. However, the first passage in the Sermon does seem to serve as a general introduction to the qualities of a disciple. This passage develops the final beatitude in that passage by encouraging disciples to guard their reputation and maintain their witness (5:10).

Form and Function

The passage can be generally classified as instruction or exhortation. Instruction or exhortation can be generally defined as commands and prohibitions reinforced by explanations and reasoned arguments. The commands and prohibitions normally indicate the appropriate response. These commands and prohibitions are usually reinforced with explanations that clarify and reasoned arguments that provide the rationale for obedience. However, in many cases the commands and prohibitions are incomplete or absent altogether. In these cases the appropriate response must be implied from the explanations and reasoned arguments. Verses 11-12 also generally follow the form of the preceding passage and can be classified as beatitude. Beatitude is a form of instruction that does not normally include commands or prohibitions, but the response is implied and encouraged by the description of the blessings that result. In this passage, Jesus declares that those who suffer because of Jesus are blessed. In this way, Jesus encourages disciples to faithfully endure suffering. Nonetheless, verse 12 does contain a command that specifies the response, with additional rationale for obedience. The remainder of the passage is dominated by two analogies, likening the disciple's witness to salt and light. The analogy of salt is employed in verse 13. No specific command or prohibition is provided. However, the implicit warning in the analogy implies the command, "Guard your reputation carefully!" The analogy of light is employed in verses 14-16. This analogy does contain a command that indicates the appropriate response in verse 16, "let your light continually shine before men." The implicit warnings and assurances in the analogy provide the rationale for obedience. Of course the interpreter must be careful to understand the background of the analogies and the intended parallel with the witness of disciples.

Strategy and Structure

The passage begins with Jesus blessing those who suffer because of their witness for him and exhorting them to rejoice and be glad in verses 11-12. Second, Jesus encourages disciples to safeguard their witness by warning them of the danger of failing do so in verse 13. Finally, Jesus exhorts disciples to let their witness shine in verses 14-16.

I. Jesus Blesses Disciples Who Suffer for Their Witness and Exhorts Them to Rejoice and Be Glad (5:11-12)

A. The Blessedness of Those Who Suffer because of Jesus (11)

B. Exhortation for Them to Rejoice and Be Glad (12)

1. Command

2. Rationale

a. Their reward is great in heaven

b. They are in good company

II. Jesus Warns Disciples of the Danger of Failing to Safeguard Their Witness (5:13)

A. The Nature of the Disciple's Influence--Salt

B. The Dangers of Failing to Safeguard Their Reputation

1. It will be impossible to restore

2. It will be worthless

III. Jesus Exhorts Disciples to Let Their Witness Shine (5:14-16)

A. The Nature of the Disciple's Influence--Light (14a)

B. The Folly of Failing to Be a Witness and the Wisdom of Being a Witness (14b-15)

1. Failing to be a witness is like trying to hide a city set on a mountain (14b)

2. Failing to be a witness is like lighting a lamp and putting it under a basket (15a)

3. Being a witness is like putting a lamp on a lampstand so that it gives light to everyone (15b)

C. Exhortation to Let Their Witness Shine (16)

1. Command

2. Another benefit

Message or Messages

Disciples should rejoice and be glad when they are reviled, persecuted, and slandered for Jesus and the gospel because they are blessed, their reward is great in heaven, and the prophets were also persecuted. Disciples should guard their influence and not do anything foolish because their reputation will be as impossible to restore and worthless as salt that has lost its saltiness. Disciples should shine as witnesses to the world because they are like light, failing to do so is as foolish as trying to hide a city set on a mountain or putting a lamp under a basket, and by shining their light they can give light to others and bring glory to their Father in heaven.

Analysis of the Details

Jesus Blesses Disciples Who Suffer for Their

Witness and Exhorts Them to Rejoice

Jesus blesses disciples who suffer for their witness and exhorts them to rejoice and be glad in verses 11-12.

**The blessedness of those who suffer because of Jesus**. Jesus blesses disciples who suffer for their witness in verse 11, "Blessed are you when men revile you and persecute you and utter all kinds of evil against you falsely because of me." Jesus anticipates a time when disciples would suffer for their witness. The word translated "revile" conveys the ideas of contempt and rejection. The word translated "persecute" conveys the idea of open opposition, probably including physical attack. The phrase translated "utter all kinds of evil against you" conveys the idea of verbal attacks. The natural response to being reviled, persecuted, and slandered is discouragement. Nonetheless, Jesus blesses disciples who suffer for him. This verse takes the form of beatitude. However, unlike the beatitudes in the preceding passage, this beatitude is in the second person and prose format and does not have an explanation of the blessing. Nonetheless, suffering faithfully for Jesus is commended through the promised though unspecified blessing. The subsequent verse supplements this blessing with an exhortation that specifies why those who suffer for Jesus are blessed and they can rejoice and be glad. Jesus does place some qualifications on his blessing of those who suffer. Negatively stated, the accusations brought against them by their opponents must be false; otherwise their suffering would be justified and might even be regarded as God's judgment upon them. Positively stated, their suffering must be for Jesus, because they are living their lives faithfully for him. Moreover, the mention of the prophets in the subsequent verse suggests that their suffering should be as a result of faithfully speaking God's word, the gospel.

**Exhortation for them to rejoice and be glad**. Jesus exhorts disciples who are suffering for their witness to rejoice and be glad in verse 12, "Continually rejoice and be glad, for your reward is great in heaven, for so men persecuted the prophets who were before you." Joy and gladness are not the natural responses to suffering. The natural responses to suffering are distress and complaint. Nonetheless, Jesus commands disciples who are suffering to rejoice and be glad. In fact, he uses the present imperative form of the verbs to emphasize that joy and gladness should continually characterize their lives. Jesus gives two rationale for rejoicing and being glad instead of being distressed and complaining. The first rationale for rejoicing and being glad is the anticipation of a great reward in heaven. This assurance should probably be understood eschatologically. The immensity of this reward is stressed with the intensifying adjective (translated "great"). The second rationale for rejoicing and being glad when they suffer is that they will be in good company. The prophets also suffered because of their faithfulness to God and his word. At the time of their prophetic ministries they were often reviled, persecuted, and slandered. Nonetheless, they remained faithful to God and were eventually recognized as God's spokesmen. Here Jesus is probably assuring disciples who suffer because of their faithfulness to him and the gospel that they will be vindicated like the prophets. As Carson concludes, "Far from being a depressing prospect, their suffering under persecution, which has been prompted by their righteousness, becomes a triumphant sign that the kingdom is theirs" (Carson, 29). Therefore, disciples should rejoice and be glad when they are reviled, persecuted, and slandered for Jesus and the gospel because they are blessed, their reward is great in heaven, and the prophets were also persecuted.

Jesus Warns Disciples of the Danger of Failing

To Safeguard Their Witness

Jesus warns disciples of the danger of failing to safeguard their witness in verse 13. He describes the nature of their influence using the analogy of salt and warns them of the danger of failing to safeguard their reputation with that same analogy.

**The nature of the disciples' influence--salt**. Jesus describes the nature of the disciples' influence using the analogy of salt in the first half of the verse, " **You** are the salt of the earth." The identity of disciples as "the salt of the earth" is emphasized in the Greek text by doubling the subject pronoun (literally "You, you are" and indicated in translation with bold print " **You** "). An analogy is the explanation of something by comparing it to something similar. In this analogy salt is used to explain an important truth about the influence of disciples. However, salt was used in many different ways in the ancient world of the Bible and it is difficult to determine with certainty what use of salt Jesus intended in his analogy. The qualifying phrase "of the earth" probably doesn't provide any help for understanding the analogy. Instead, it describes the locale of the disciples' influence like "world" in the analogy of light in subsequent verses (See Morris, 104). Salt was used as a seasoning. If this use of salt was intended, Jesus probably means that through their influence disciples are able to make the earth more palatable. Salt was used as a preservative. If this use of salt was intended, Jesus probably means that through their influence disciples prevent the earth from becoming totally corrupt. A form of salt was used as a fertilizer. If this use of salt was intended, Jesus probably means that through their influence disciples enable the earth to be fruitful for the gospel. Whichever use is accepted, the primary importance of the analogy is that like salt, disciples are intended to have a positive influence on the world.

**The danger of failing to safeguard their reputation**. Jesus warns disciples of the danger of failing to safeguard their reputation using the analogy of salt in the remainder of the verse. He warns them that if they lose their influence it will be impossible to restore using a rhetorical question, "but if the salt has become foolish, how can its saltiness be restored?" This rhetorical question is of the type that presupposes an emphatic negative reply. The implied response to this rhetorical question is the exclamation, "If the salt has become foolish, its saltiness cannot be restored!" In this verse, salt is used as an analogy to explain a threat to the influence of disciples. Most translate the hypothetical possibility that Jesus introduces much like the NIV, "But if the salt loses its saltiness," based on the result that is described in the remainder of the rhetorical question. However, the Greek text is literally, "If the salt has become foolish." With the word "foolish" Jesus provides a hint for the interpretation of the analogy by employing a term more appropriate for its application. Though he speaks of salt, his fear is that disciples will do or say something foolish that will destroy their credibility as witnesses. When stated in terms of the application of the analogy, the implied response to the rhetorical question is "But if disciples lose their reputation, their influence cannot be restored!" He also uses the analogy of salt to warn them further that if they lose their influence they will be worthless as witnesses, "It is no longer good for anything except to be thrown out and trampled by men." Therefore, disciples should guard their influence because if they do anything foolish their reputation will be as impossible to restore and worthless as salt that has lost its saltiness.

Jesus Exhorts Disciples to Let Their Witness Shine

Jesus exhorts disciples to let their witness shine in verses 14-16. He describes the nature of the disciples' witness using the analogy of light, explains that it is folly to fail to be a witness and common sense to be a witness, and exhorts them to continually shine as witnesses.

**The nature of the disciples' influence--light**. Jesus describes the nature of the disciples' influence using the analogy of light in the first half of verse 14, " **You** are the light of the world." The identity of disciples as "the light of the world" is emphasized in the Greek text by doubling the subject pronoun (literally "You, you are" and indicated in translation with bold print " **You** "). In this analogy light is used to explain an important truth about the influence of disciples. However, in this case the background and significance of this analogy are readily apparent. Light is frequently used in the Bible as an analogy in contrast to darkness. Those in the light are people who have a relationship with God and live by his revelation. Those in darkness are people who have rejected God and live apart from his revelation. As the light of the world, disciples are people who have a relationship with God, live by his revelation, and seek to lead others to live in relationship with God and by his revelation. Fisher has a helpful summary:

The metaphorical use of light was highly meaningful in Jewish life. Light was a metaphor for the essence of God's gifts. It is the source of life (Eccl. 11:7); 'seeing the light' equalled [sic] 'being alive,' or 'being born' (Job 3:16,20; Ps. 49:19). The word was used to designate 'salvation' or 'rescue from danger.' He who receives light becomes light and shines both outwardly (Eccl. 8:1) and inwardly (Prov. 3:18; Dan. 5:11). God meant for Israel to become the light that lightens the Gentiles (Isa. 49:6; 60:3,5; 62:1). God was often called the Light of the world (Fisher, 52).

**The folly of failing to be a witness and the wisdom of being a witness**. Jesus explains that it is folly to fail to be a witness and wise to be a witness in the second half of verse 14 and verse 15. First, he explains that failing to be a witness is folly because it is like trying to hide a city set on a mountain in the second half of verse 14, "A city set on a mountain cannot be hidden." In this analogy, Jesus emphasizes that trying to hide their witness is impossible for true disciples. A city is too large to hide. If the city is set on a mountain it is all the more difficult to hide. Similarly, God's work in true disciples is so obvious that it is impossible to hide. Second, he explains that failing to be a witness is folly because it is like lighting a lamp and putting it under a basket in the first half of verse 15, "Nor do men light a lamp and put it under a basket." In this analogy, Jesus emphasizes that concealing their witness contradicts their purpose as disciples. Just as concealing a lamp under a basket contradicts the purpose of a lamp, concealing their witness contradicts their purpose as disciples. Finally, he explains that being a witness is common sense because it is like putting a lamp on a lampstand in the second half of verse 15, "but on the lampstand, and it gives light to everyone in the house." A lampstand, as the name indicates, is an elevated stand on which to place the lamp so that its light reaches to every corner of the room. Just as the lamp is to be placed on a lampstand, disciples are to be open with their witness. In that way they can bring others to the light of God and his revelation like the light that gives light to everyone in the house.

**Exhortation to let their witness shine**. Jesus exhorts disciples to continually shine in verse 16. Though Jesus does retain the analogy of a lamp, his exhortation more directly expresses the significance of the analogy for disciples. First, he commands them to shine, "In the same way, let your light shine before men." Second, he explains another benefit of being a faithful witness, "so that they may see your good works and glorify your Father who is in heaven." The way for disciples to shine is clarified by "so that they may see your good works." Fisher explains, "Good comes from a Greek word which means good in the sense of being attractive or beautiful. Of course, the works are to be morally good and useful, but the emphasis is upon the appealing nature that should characterize them. Men should be attracted, not repelled" (Fisher, 53). The stress is upon the lifestyle of disciples rather than their vocal witness. Indeed, unless disciples live in a way that reflects that they are living in relationship with God and by his revelation their vocal witness means little. The result is that God will be glorified. Therefore, disciples should shine as witnesses to the world because they are like light, failing to do so is as foolish as trying to hide a city set on a mountain or putting a lamp under a basket, and by shining their light they can give light to others and bring glory to their Father in heaven.

Application of the Message

Two great dangers threaten the witness of Christian disciples of every age. First, Christian disciples sometimes fail to be the witnesses that they should be because of their fear of people hostile to Christianity. Instead of witnessing, they try to blend in so that no one will notice them. Second, Christian disciples fail to be the witnesses they should be because they destroy their reputation. They say or do something foolish that undermines their credibility. Jesus anticipates these threats in Matthew 5:11-16 by blessing disciples who suffer for their witness and exhorting them to rejoice and be glad, warning them of the danger of failing to safeguard their reputation, and exhorting them to let their witness shine. These similarities provide a strong basis for applying the message of this passage to the modern context. There is very little of a contextualized nature to require that the message of the passage be limited or adjusted when applied to the modern situation. Therefore the statements of the applied message that follow are identical to the statements of the message of the passage in its original context. Disciples should rejoice and be glad when they are reviled, persecuted, and slandered for Jesus and the gospel because they are blessed, their reward is great in heaven, and the prophets were also persecuted. Disciples should guard their influence because if they do anything foolish their reputation will be as impossible to restore and worthless as salt that has lost its saltiness. Disciples should maintain a positive witness to the world because they are like light, failing to do so is as foolish as trying to hide a city set on a mountain or putting a lamp under a basket, and by shining their light they can give light to others and bring glory to their Father in heaven.

Communication of the Message

**Title** : YOU ARE THE LIGHT OF THE WORLD

**Objective** : The objective of this message is to exhort and encourage Christians to guard their reputation and maintain a positive influence on those around them.

**Proposition** : Disciples should rejoice and be glad when they are reviled, persecuted, and slandered for Jesus and the gospel because they are blessed; guard their influence because if they do anything foolish their reputation will be as impossible to restore and worthless; and maintain a positive witness to the world because they are like light and they can give light to others and bring glory to their Father in heaven.
Introduction

Two great dangers threaten the witness of Christian disciples. First, Christian disciples sometimes fail to be the witnesses that they should be because of their fear of people hostile to Christianity. Instead of witnessing, they try to blend in so that no one will notice them. Second, Christian disciples fail to be the witnesses they should be because they destroy their reputation. They say or do something foolish that undermines their credibility. Jesus anticipates these threats in Matthew 5:11-16 by blessing disciples who suffer for their witness and exhorting them to rejoice and be glad, warning them of the danger of failing to safeguard their reputation, and exhorting them to let their witness shine. Let's listen carefully to what Jesus says so that we can be the witnesses he intended for his disciples to be. _Read Matthew 5:11-16_.

I. Disciples should rejoice and be glad when they are reviled, persecuted, and slandered for Jesus and the gospel because they are blessed, their reward is great in heaven, and the prophets were also persecuted.

A. Jesus blesses disciples who suffer for their witness, "Blessed are you when men revile you and persecute you and utter all kinds of evil against you falsely because of me." The word translated "revile" conveys the ideas of contempt and rejection. The word translated "persecute" conveys the idea of open opposition, probably including physical attack. The phrase translated "utter all kinds of evil against you" conveys the idea of verbal attacks. The natural response to being reviled, persecuted, and slandered is discouragement. Nonetheless, Jesus blesses disciples who suffer for him. This verse takes the form of beatitude. Suffering faithfully for Jesus is commended through the promised blessing. Jesus does place some qualifications on his blessing of those who suffer. Negatively stated, the accusations brought against them by their opponents must be false. Otherwise, their suffering would be justified and might even be regarded as God's judgment upon them. Positively stated, their suffering must be for Jesus; because they are living their lives faithfully for him.

B. Jesus exhorts disciples who are suffering for their witness to rejoice and be glad, "Continually rejoice and be glad, for your reward is great in heaven, for so men persecuted the prophets who were before you." Joy and gladness are not the natural responses to suffering. The natural responses to suffering are distress and complaining. Nonetheless, Jesus commands disciples who are suffering to rejoice and be glad. Jesus gives two rationale for rejoicing and being glad instead of mourning and whining. The first rationale for rejoicing and being glad is the anticipation of a great reward in heaven. The second rational for rejoicing and being glad when they suffer is that they will be in good company. The prophets also suffered because of their faithfulness to God and his word. At the time of their prophetic ministries they were often reviled, persecuted, and slandered. Nonetheless, they remained faithful to God and were eventually recognized as God's spokesmen. Here Jesus is probably assuring disciples who suffer because of their faithfulness to him and the gospel that they will be vindicated like the prophets.

C. _Illustration of Faithful Determination in Response to Opposition_

D. Application--Therefore, we should rejoice and be glad when we are reviled, persecuted, and slandered for Jesus and the gospel because we are blessed, our reward is great in heaven, and the prophets were also persecuted.

II. Disciples should guard their influence because if they do anything foolish their reputation will be as impossible to restore and worthless as salt that has lost its saltiness.

A. Jesus describes the nature of the disciples' influence using the analogy of salt, "You are the salt of the earth." In this analogy salt is used to explain an important truth about the influence of disciples. However, salt was used in many different ways in the ancient world of the Bible and it is difficult to determine with certainty what use of salt Jesus intended in his analogy. Salt was used as a seasoning. If this use of salt was intended, Jesus probably means that through their influence disciples are able to make the earth more palatable. Salt was used as a preservative. If this use of salt was intended, Jesus probably means that through their influence disciples are able to prevent the earth from becoming totally corrupt. A form of salt was used as a fertilizer. If this use of salt was intended, Jesus probably means that through their influence disciples enable the earth to be fruitful for the gospel. Whichever use is accepted, the primary importance of the analogy is that like salt, disciples are intended to have a positive influence on the world.

B. Jesus warns disciples of the danger of failing to safeguard their reputation using the analogy of salt. He warns them that if they lose their influence it will be impossible to restore using a rhetorical question, "but if the salt has become foolish, how can its saltiness be restored?" This rhetorical question is of the type that presupposes an emphatic negative reply. The implied response to this rhetorical question is the exclamation, "If the salt has become foolish, its saltiness cannot be restored!" Though Jesus speaks of salt, his concern is that disciples will do or say something foolish that will destroy their credibility as witnesses. When stated in terms of the application of the analogy, the implied response to the rhetorical question is "But if disciples lose their reputation, their influence cannot be restored!" He also uses the analogy of salt to warn them further that if they lose their influence they will be worthless as witnesses, "It is no longer good for anything except to be thrown out and trampled by men."

C. _Illustration of a Reputation Destroyed by Foolish Words and Actions_

D. Application--Therefore, we should guard our influence because if we do anything foolish our reputation will be as impossible to restore and worthless as salt that has lost its saltiness.

III. Disciples should shine as witnesses to the world because they are like light, failing to shine is as foolish as trying to hide a city set on a mountain or putting a lamp under a basket, and by shining their light they can give light to others and bring glory to their Father in heaven.

A. Jesus describes the nature of the disciples' influence using the analogy of light, "You are the light of the world." In this analogy light is used to explain an important truth about the influence of disciples. Light is frequently used in the Bible as analogy in contrast to darkness. Those in the light are people who have a relationship with God and live by his revelation. Those in darkness are people who have rejected God and live apart from his revelation. As the light of the world, disciples are people who have a relationship with God, live by his revelation, and seek to lead others to live in relationship with God and by his revelation.

B. Jesus explains that it is folly to fail to be a witness and wise to be a witness. First, he explains that failing to be a witness is folly because it is like trying to hide a city set on a mountain, "A city set on a mountain cannot be hidden." In this analogy, Jesus emphasizes that trying to hide their witness is impossible for true disciples. A city is too large to hide. If the city is set on a mountain it is all the more difficult to hide. Similarly, God's work in true disciples is so obvious that it is impossible to hide. Second, he explains that failing to be a witness is folly because it is like lighting a lamp and putting it under a basket, "Nor do men light a lamp and put it under a basket." In this analogy, Jesus emphasizes that concealing their witness contradicts their purpose as disciples. Just as concealing a lamp under a basket contradicts the purpose of a lamp, concealing their witness contradicts their purpose as disciples. Finally, he explains that being a witness is common sense because it is like putting a lamp on a lampstand, "but on the lampstand, and it gives light to everyone in the house." A lampstand, as the name indicates, is an elevated stand on which to place the lamp so that its light reaches to every corner of the room. Just as the lamp is to be placed on a lampstand, disciples are to be open with their witness. In that way they can bring others to the light of God and his revelation like the light that gives light to everyone in the house. In this way they are able to lead others to glorify God.

C. Jesus exhorts disciples to shine, "In the same way, let your light shine before men so that they may see your good works and glorify your Father who is in heaven." The emphasis is upon the lifestyle of disciples rather than their vocal witness. Indeed, unless disciples live in a way that reflects that they are living in relationship with God and by his revelation their vocal witness means little. The result is that God will be glorified.

D. _Illustration of a Life that Radiates the Glory of God_

E. Application--Therefore, we should shine as witnesses to the world because we are like light, failing to do so is as foolish as trying to hide a city set on a mountain or putting a lamp under a basket, and by shining our light we can give light to others and bring glory to our Father in heaven.

Conclusion

Two great dangers threaten the witness of Christian disciples. First, Christian disciples sometimes fail to be the witnesses that they should be because of their fear of people hostile to Christianity. Second, Christian disciples fail to be the witnesses they should be because they destroy their reputation. Jesus anticipates these threats in Matthew 5:11-16. Let's listen carefully to what Jesus says so that we can be the witnesses he intended for his disciples to be. We should rejoice and be glad when we are reviled, persecuted, and slandered for Jesus and the gospel because we are blessed, our reward is great in heaven, and the prophets were also persecuted. We should guard our influence because if we do anything foolish our reputation will be as impossible to restore and worthless as salt that has lost its saltiness. We should shine as witnesses to the world because we are like light, failing to do so is as foolish as trying to hide a city set on a mountain or putting a lamp under a basket, and by shining our light we can give light to others and bring glory to our Father in heaven.

### CHAPTER FIVE

### THE DISCIPLE'S RIGHTEOUSNESS

### If Your Righteousness Does Not Exceed

### Matthew 5:17-20

Though this passage is closely related to its immediate context (See Literary Context and Role), it can be clearly distinguished as a distinct passage.

Study of the Passage

Text and Translation

5:17Do not ever think I have come to abolish the Law and the Prophets; I have not come to abolish but to fulfill. 18For truly I say to you, until heaven and earth pass away, not even an _iota_ or mark will by any means disappear from the Law until all things are accomplished. 19Therefore, whoever loosens one of the least of these commandments and teaches men to do so, shall be called least in the kingdom of heaven; but he who does them and teaches them shall be called great in the kingdom of heaven. 20For I tell you, if your righteousness does not exceed that of the scribes and Pharisees, you will by no means enter into the kingdom of heaven.

Situation and Purpose

The context describes a general setting in which Jesus is teaching his disciples (5:1-2). This passage describes a setting in which Jesus is teaching his disciples about their righteousness. This setting reflects a situation in which disciples were endangered by the influence of legalists like the Pharisees on the one hand and antinomians on the other hand. The Pharisees were extremely legalistic in their interpretation of the Old Testament Law and thereby were able to avoid its dynamic and radical implications for conduct. The antinomians reacted to the legalism of Judaism and a misunderstanding of salvation through God's grace by rejecting the demands of the Law altogether. The purpose of this passage was to discourage disciples from a legalistic or antinomian interpretation of the Old Testament Law and encourage them instead to apply the Law to their lives in a dynamic and radical way.

Literary Context and Role

The individual passages in the Sermon on the Mount address different aspects of the life of disciples. However, the first passage in the sermon does seem to serve as a general introduction to the qualities of a disciple (5:3-10). This passage develops the fourth beatitude in that passage which commends hungering and thirsting for righteousness (5:6). In fact, this passage stands at the beginning of a section of the Sermon on the Mount that teaches about the disciple's righteousness (5:17-48). This passage provides the introduction that serves as the basis for the dynamic and radical applications of the Old Testament Law that follow in this section.

Form and Function

This passage can be generally classified as instruction or exhortation. Instruction or exhortation can be generally defined as commands and prohibitions reinforced by explanations and reasoned arguments. The commands and prohibitions normally indicate the appropriate response. These commands and prohibitions are usually reinforced with explanations that clarify and reasoned arguments that provide the rationale for obedience. However, in many cases the commands and prohibitions are incomplete or absent altogether. In these cases the appropriate response must be implied from the explanations and reasoned arguments. In this passage part of the appropriate response is indicated by the prohibition in verse 17, "Do not think I have come to abolish the Law and the Prophets." As is often the case in instruction, this prohibition does not cover all of the appropriate response. The remainder of the appropriate response is implied in the reasoned arguments. The reasoned arguments in verses 17-19 seem to imply the prohibition/command "Disciples should not loosen God's commandments and teach others to do so, but obey and teach them." The reasoned argument in verse 20 seems to imply the command, "Disciples should strive for extraordinary righteousness." The stated prohibition and implied prohibition/commands are reinforced by several reasoned arguments including the consistency of Jesus' mission with the Law, the continuing validity of the Law, and the necessity of obedience for admittance and greatness in the kingdom of heaven.

Strategy and Structure

The passage is arranged strategically to view the Law from different perspectives that confirm its continuing validity and the need for radical obedience. These perspectives are Jesus' mission and the fulfillment of the Law (17), the enduring validity of the Law (18), the Law and greatness in the kingdom of heaven (19), and extraordinary righteousness and entrance into the kingdom of heaven (20).

I. Jesus' Mission and the Fulfillment of the Law (5:17)

A. Prohibition of Thinking that Jesus Came to Abolish the Law

B. Explanation that He Did not Come to Abolish but Fulfill the Law

II. The Enduring Validity of the Law (5:18)

A. The Truth of Jesus' Assertion

B. The Extent of the Law's Validity

III. The Law and Greatness in the Kingdom of Heaven (5:19)

A. The Result of Loosening the Law and Teaching Others to Do So

B. The Result of Obeying and Teaching the Law

IV. Extraordinary Righteousness and Entrance into the Kingdom of Heaven (5:20)

A. An Extraordinary Standard of Righteousness

B. The Result of Failing to Meet this Standard

Message or Messages

Disciple should not even begin to think that Jesus came to abolish the Law because Jesus did not come to abolish the Law but fulfill the Law. Disciples should not even begin to think that Jesus came to abolish the Law because nothing will disappear from the Law until heaven and earth pass away and all things are accomplished. Disciples should not loosen God's commands or teach others to do so because those who do will be called least in the kingdom of heaven, but obey and teach them because those who do will be called great in the kingdom of heaven. Disciples should strive for extraordinary righteousness because unless their righteousness surpasses that of the scribes and Pharisees they will by no means enter into the kingdom of heaven.

Analysis of the Details

Jesus' Mission and the Fulfillment of the Law

Jesus relates his mission to the fulfillment of the Law in verse 17. He prohibits disciples from thinking that he had come to abolish the Law; then explains that he did not come to abolish but fulfill the Law.

**Prohibition of thinking that Jesus came to abolish the Law**. Jesus prohibits disciples from thinking that he had come to abolish the Law in the first part of the verse, "Do not ever think I have come to abolish the Law and the Prophets." The words "I have come" refer to Jesus' mission. As Morris explains, "I came is a significant expression; it is not one that a person would normally use of himself. It will have a meaning like 'came into the world,' 'came from God' and points to a consciousness of mission" (Morris, 107). "The Law" was comprised of the first five books of the Hebrew Scriptures. "The Prophets" included the Former Prophets and Latter Prophets in the Hebrew Scriptures. The Former Prophets were comprised of most of the Old Testament books we refer to as the Historical Books, whereas the Latter Prophets were comprised of most of the books we refer to as Prophetic Books. Together "the Law and the Prophets" refer to Hebrew Scripture. Jesus' mission could and was interpreted as an abrogation of the Hebrew Scriptures. However, Jesus denies that his mission was to abolish the Hebrew Scriptures. In fact, the absoluteness of the prohibition is stressed in the Greek text with the aorist subjunctive and negative. This grammatical structure is the strongest way to make a prohibition and stresses that whatever is prohibited should not even be begun (translated "Do not ever think"). Disciples should not even begin to think that Jesus' mission was to abolish the Hebrew Scriptures.

**Explanation that he did not come to abolish but fulfill the Law**. Jesus explains that he did not come to abolish but fulfill the Hebrew Scriptures in the remainder of the verse, "I have not come to abolish but to fulfill." Jesus categorically denies the charge, "I have not come to abolish." In fact, he asserts that exactly the opposite is true, "I have come to fulfill." Some have questioned whether this denial can actually come from Jesus. After all, Jesus healed people on the Sabbath and declared all foods to be clean (Mark 7:19). Hunter, for example, states that "What we have in Matthew is Christian legalism such as may have arisen in ultra-conservative circles which were shocked by the attitude of Paul and his friends to the Law" (Hunter, 47). In addition, there is considerable dispute about in what sense Jesus came to fulfill the Law (See the discussion in Morris, 108). Indeed, there are many ways that Jesus fulfilled the Law. As Carson maintains, "In Matthew 5:17f., therefore, we must rid ourselves of conceptions of fulfillment which are too narrow. Jesus fulfills the entire Old Testament--the Law and the Prophets--in many ways. Because they point toward him, he has certainly not come to abolish them" (Carson, 37). The best resolution to this problem is provided by the broader context. Jesus' application of the Law in subsequent passages reveals in what sense he fulfilled without abolishing the Law. Though he at times seems to abrogate the Law in these passages, in actuality he does not. Instead, he dynamically applies the Law and demands radical obedience. Therefore, disciples should not even begin to think that Jesus came to abolish the Law because he did not come to abolish the Law but fulfill the Law.

The Enduring Validity of the Law

Jesus asserts that the Law has enduring validity in verse 18. He emphasizes the truth of his assertion; then stresses the extent of the Law's enduring validity.

**The truth of Jesus' assertion**. Jesus emphasizes the truth of his assertion in the first part of the verse, "For truly I say to you." This phrase and its variations is frequently used by Jesus to introduce his authoritative teaching. The word translated "truly" is amen, a word that Jesus employs characteristically to underscore the veracity of what he is about to say.

**The extent of the Law's validity**. Jesus stresses the extent of the Law's validity in the remainder of the verse, "until heaven and earth pass away, not even an _iota_ or mark will by any means disappear from the Law until all things are accomplished." The context indicates that the verb translated "disappear" is used in the sense of "lose validity." Therefore, Jesus is asserting that the Law remains valid. The absoluteness of Jesus' assertion is emphasized in the Greek text with the aorist subjunctive form of the verb with two negative particles. This grammatical construction is the strongest way to make a negative assertion in Greek (translated "will by any means disappear"). Jesus further stresses the enduring character of the Law by setting its outward temporal limits. He describes these temporal limits negatively, "until heaven and earth pass away" and positively, "until all things are accomplished." However, both descriptions refer to the end of time. Jesus further stresses the enduring validity of the Law by establishing the viability of its content, "not even an _iota_ or mark will by any means disappear." The _iota_ is the smallest of the Greek letters and stands for _yodh_ , the smallest of the Hebrew letters. The specific identity of the mark that Jesus refers to is disputed, but like _iota_ , it certainly refers to some small element of the text (See the discussion in Fisher, 60). Jesus maintains that if these miniscule elements of the text of the Law remain viable, the whole of the Law remains viable. Therefore, disciples should not even begin to think that Jesus came to abolish the Law because nothing will disappear from the Law until heaven and earth pass away and all things are accomplished.

The Law and Greatness in the Kingdom of Heaven

Jesus explains that what disciples do with regard to the Law has a tremendous effect on their status within the kingdom of heaven in verse 19. He describes the result of undermining the God's commands and teaching others to do so as opposed to the result of obeying and teaching them. In this way he encourages disciples to obey and teach the Law rather than loosen the Law and teach others to do so.

**The result of loosening the Law and teaching others to do so**. Jesus describes the result of loosening God's commands and teaching others to do so in the first part of the verse, "Therefore, whoever loosens one of the least of these commandments and teaches men to do so, shall be called least in the kingdom of heaven." Jesus probably uses the verb translated "loosens" in the sense of relaxing the authority of the Law and its demands upon disciples. His reference to "one of the least of these commandments" probably reflects a division of the Law into heavy and light laws. Both heavy and light laws were to be kept, but the heavy laws were more important. In this way, the urgency of obedience to lesser laws was relaxed and the authority of the Law and its demands were loosened. The result of loosening the Law is ironically appropriate. Those who regard some commandments as "one of the least" are themselves "called least in the kingdom of heaven."

**The result of obeying and teaching the Law**. Jesus describes the result of obeying and teaching the Law in the second part of the verse, "but he who does them and teaches them shall be called great in the kingdom of heaven." The result of obeying and teaching the Law is again ironically appropriate. Obeying and teaching the Law are indications of their respect for the greatness of the Law. Those who regard the Law as great are themselves "called great in the kingdom of heaven." Therefore, disciples should not loosen God's commands or teach others to do because those who do will be called least in the kingdom of heaven, but obey and teach them because those who do will be called great in the kingdom of heaven.

Extraordinary Righteousness and Entrance into

The Kingdom of Heaven

Jesus warns that extraordinary righteousness is necessary for entrance into the kingdom of heaven in verse 20. He sets an extraordinary standard of righteousness and warns of the result of failing to meet this standard. In this way he encourages disciples to strive for an extraordinary standard of righteousness.

**An extraordinary standard of righteousness**. He sets an extraordinary standard of righteousness in the first part of the verse, "For I tell you, if your righteousness does not exceed that of the scribes and Pharisees." The phrase "I tell you" and its variations are frequently used by Jesus to introduce his authoritative teaching. The word "righteousness" is used in this context for an upright standard of conduct lived by God's Law. The scribes were experts in the Law and interpreted its significance for everyday life. The Pharisees were laymen devoted to strict obedience to the Law. As Fisher explains, "These groups embodied the religious ideal of Judaism. The people felt that they came nearer to being what God wanted every Jew to be than any other group" (Fisher, 64). Nonetheless, the standard of righteousness of the scribes and Pharisees was not high enough since Jesus warns his disciples that their righteousness must exceed that of the scribes and Pharisees. Therefore, the crucial question is, "How can disciples exceed the righteousness of the scribes and Pharisees?" The answer to this question is provided by the broader context. Jesus' application of the Law in subsequent passages reveals how disciples can exceed the righteousness of the scribes and Pharisees. They can exceed the righteousness of the scribes and Pharisees by dynamically applying and radically obeying the Law. Fisher elaborates by listing five characteristics of extraordinary righteousness: The righteousness of disciples was to be 1)greater in quality, not quantity; 2)internal and not merely external; 3)unlimited, not limited; 4)spontaneous, not forced; and 5)positive, not negative (Fisher, 65-66). However, Bonhoeffer stresses one characteristic of extraordinary righteousness that must not be neglected, "There is no fulfillment of the Law apart from communion with God, and no communion with God apart from fulfillment of the Law" (Bonhoeffer, 111).

**The result of failing to meet this standard**. Jesus warns of the result of failing to meet this standard in the remainder of the verse, "you will by no means enter into the kingdom of heaven." The absoluteness of Jesus' warning is emphasized in the Greek text with the aorist subjunctive form of the verb with two negative particles. This grammatical construction is the strongest way to make a negative assertion in Greek (translated "will by no means enter"). Therefore, disciples should strive for extraordinary righteousness because unless their righteousness surpasses that of the scribes and Pharisees they will by no means enter into the kingdom of heaven.

Application of the Message

Religious people always seem to develop an expertise in rationalization. They find good reasons for doing what they want even though they suspect or even know it is wrong. People have been experts at rationalization from the beginning of time. The Pharisees were able to get around the demands of the Law by so literally defining its demands that it made little real impact on their conduct. Some early Christians maintained that they were no longer under the authority of the Law because they were under the covenant of grace. These similarities in the situation provide a strong basis for applying the message of this passage to the modern context. There is very little of a contextualized nature to require that the message of the passage be limited or adjusted when applied to the modern situation. Nonetheless, modern readers might unduly limit the scope of Law because they do not understand that Jesus was referring to all of Jewish Scripture. Therefore, the statements of the applied message that follow are very similar to the statements of the message in the original context except for changing the Law to the Old Testament. Disciples should not even begin to think that Jesus came to abolish the Old Testament because Jesus did not come to abolish but fulfill the Old Testament. Disciples should not even begin to think that Jesus came to abolish the Old Testament because nothing will disappear from the Old Testament until heaven and earth pass away and all things are accomplished. Disciples should not disregard the Old Testament or teach others to do so because those who do will be called least in the kingdom of heaven, but obey and teach the Old Testament because those who do will be called great in the kingdom of heaven. Disciples should strive for extraordinary righteousness because unless their righteousness surpasses that of the scribes and Pharisees they will by no means enter into the kingdom of heaven.

Communication of the Message

**Title** : UNLESS YOUR RIGHTEOUSNESS SURPASSES

**Objective** : The objective of this message is to exhort and encourage Christians to dynamically apply and radically obey the Old Testament and teach others to do so.

**Proposition** : Disciples should dynamically apply and radically obey the Old Testament because Jesus did not come to abolish but fulfill the Old Testament, nothing will disappear from the Old Testament until heaven and earth pass away and all things are accomplished, those who disregard the Old Testament will be called least in the kingdom of heaven, but those who obey and teach it will be called great in the kingdom of heaven, and unless their righteousness surpasses that of the scribes and Pharisees they will by no means enter into the kingdom of heaven.
Introduction

Religious people always seem to develop an expertise for rationalization. They find good reasons for doing what they want even though they suspect or even know it is wrong. People have been experts at rationalization from the beginning of time. The Pharisees were able to get around the demands of the Law by so literally defining its demands that it made little real impact on their conduct. Some early Christians maintained that they were no longer under the authority of the Law because they were saved by grace. Jesus anticipates the danger that disciples will rationalize that they no longer need to obey God's Law in Matthew 5:17-20. Let's carefully consider what Jesus has to say so that we can understand the significance of the Law and live righteously for God. _Read Matthew 5:17-20_.

I. Disciple should dynamically apply and radically obey the Old Testament because Jesus did not come to abolish but fulfill the Old Testament.

A. Jesus prohibits disciples from thinking that he had come to abolish the Law in the first part of verse 17, "Do not ever think I have come to abolish the Law and the Prophets." The words "I have come" refer to Jesus' mission. "The Law" was comprised the first five books of the Hebrew Scriptures. "The Prophets" included the Former Prophets and Latter Prophets in the Hebrew Scriptures. The Former Prophets were comprised of most of the Old Testament books we refer to as the Historical Books, whereas the Latter Prophets were comprised of most of the books we refer to as Prophetic Books. Together "the Law and the Prophets" refer to all Hebrew Scripture.

B. Jesus explains that he did not come to abolish but fulfill the Law in the remainder of verse 17, "I have not come to abolish but to fulfill." Jesus categorically denies the charge, "I have not come to abolish." In fact, he asserts that exactly the opposite is true, "I have come to fulfill." Some have questioned these assertions by Jesus. After all, he did heal people on the Sabbath and proclaimed that all foods were clean. The best resolution to this problem is provided by the broader context. Jesus' application of the Law in subsequent passages reveals in what sense he fulfilled without abolishing the Law. Though he at times seems to abrogate the Law in these passages, in actuality he does not. Instead, he dynamically applies the Law and demands radical obedience.

C. _Illustration of Dynamically Applying and Radically Obeying the Old Testament_

D. Application--Therefore, we should dynamically apply and radically obey the Old Testament because Jesus did not come to abolish but fulfill the Old Testament.

II. Disciples should dynamically apply and radically obey the Old Testament because nothing will disappear from the Old Testament until heaven and earth pass away and all things are accomplished.

A. Jesus emphasizes the truth of his assertion in the first part of the verse, "For truly I say to you." This phrase and its variations are frequently used by Jesus to introduce his authoritative teaching. The word translated "truly" is amen, a word that Jesus employs characteristically to underscore the veracity of what he is about to say.

B. Jesus stresses the extent of the Law's validity in the remainder of the verse, "until heaven and earth pass away, not even an _iota_ or mark will by any means disappear from the Law until all things are accomplished." The context indicates that the verb translated "disappear" is used in the sense of "lose validity." Therefore, Jesus is asserting that the Law remains valid. The absoluteness of Jesus' assertion is emphasized in the Greek text. Jesus further stresses the enduring character of the Law by setting its outward temporal limits. He describes these temporal limits negatively, "until heaven and earth pass away" and positively, "until all things are accomplished." Jesus further stresses the enduring validity of the Law by establishing the viability of its content, "not even an _iota_ or mark will by any means disappear." Jesus maintains that if these miniscule elements of the text of the Law remain reliable, the whole of the Law remains reliable.

C. _Illustration of Dynamically Applying and Radically Obeying the Old Testament_

D. Application--Therefore, we should dynamically apply and radically obey the Old Testament because nothing will disappear from the Old Testament until heaven and earth pass away and all things are accomplished.

III. Disciples should dynamically apply and radically obey the Old Testament because those who disregard the Old Testament will be called least in the kingdom of heaven, but those who obey and teach it will be called great in the kingdom of heaven.

A. Jesus describes the result of loosening God's commands and teaching others to do so in the first part of the verse, "Therefore, whoever loosens one of the least of these commandments and teaches men to do so, shall be called least in the kingdom of heaven." Jesus probably uses the verb translated "loosens" in the sense of relaxing the authority of the Law and its demands upon disciples. Jesus stresses that even loosening one of the least of the Old Testament commands will have consequences. These consequences are ironically appropriate. Those who regard some commandments as "one of the least" are themselves "called least in the kingdom of heaven."

B. Jesus describes the result of obeying and teaching the Law in the second part of the verse, "but he who does them and teaches them shall be called great in the kingdom of heaven." The result of obeying and teaching the Law is again ironically appropriate. Obeying and teaching the Law are indications of their respect for the greatness of the Law. Those who regard the Law as great are themselves "called great in the kingdom of heaven."

C. _Illustration of Dynamically Applying and Radically Obeying the Old Testament_

D. Application--Therefore, we should dynamically apply and radically obey the Old Testament because those who disregard the Old Testament will be called least in the kingdom of heaven, but those who obey and teach it will be called great in the kingdom of heaven.

IV. Disciples should dynamically apply and radically obey the Old Testament because unless their righteousness surpasses that of the scribes and Pharisees they will by no means enter into the kingdom of heaven.

A. Jesus sets an extraordinary standard of righteousness in the first part of the verse, "For I tell you, if your righteousness does not exceed that of the scribes and Pharisees." The phrase "I tell you" and its variations is frequently used by Jesus to introduce his authoritative teaching. The word "righteousness" is used in this context for an upright standard of conduct lived by God's Law. The scribes were experts in the Law and interpreted its significance for everyday life. The Pharisees were laymen devoted to strict obedience to the Law. The scribes and Pharisees were considered the epitome of righteousness. Nonetheless, the standard of righteousness of the scribes and Pharisees was not high enough since Jesus warns his disciples that their righteousness must exceed that of the scribes and Pharisees.

B. Therefore, the crucial question is, "How can disciples exceed the righteousness of the scribes and Pharisees?" The answer to this question is provided by the broader context. Jesus' application of the Law in subsequent passages reveals how disciples can exceed the righteousness of the scribes and Pharisees. They can exceed the righteousness of the scribes and Pharisees by dynamically applying and radically obeying the Law.

C. Fred Fisher describes five characteristics of extraordinary righteousness: The righteousness of disciples must be greater in quality, not quantity; internal and not merely external; unlimited, not limited; spontaneous, not forced; and positive, not negative (Fisher, 65-66).

D. _Illustration of Dynamically Applying and Radically Obeying the Old Testament_

E. Jesus warns of the result of failing to meet this standard in the remainder of the verse, "you will by no means enter into the kingdom of heaven."

E. Application--Therefore, we should dynamically apply and radically obey the Old Testament because unless our righteousness surpasses that of the scribes and Pharisees we will by no means enter into the kingdom of heaven.

Conclusion

Religious people always seem to develop an expertise for rationalization. They find good reasons for doing what they want even though they suspect or even know it is wrong. People have been experts at rationalization from the beginning of time. The Pharisees were able to get around the demands of the Law by so literally defining its demands that it made little real impact on their conduct. Some early Christians maintained that they were no longer under the authority of the Law because they were saved by grace. Jesus anticipates the danger that disciples will rationalize that they no longer need to obey God's Law in Matthew 5:17-20. We should dynamically apply and radically obey the Old Testament because Jesus did not come to abolish but fulfill the Old Testament. We should dynamically apply and radically obey the Old Testament because nothing will disappear from the Old Testament until heaven and earth pass away and all things are accomplished. We should dynamically apply and radically obey the Old Testament because those who disregard the Old Testament will be called least in the kingdom of heaven, but obey and teach the Old Testament will be called great in the kingdom of heaven. We should dynamically apply and radically obey the Old Testament because unless your righteousness surpasses that of the scribes and Pharisees you will by no means enter into the kingdom of heaven.

### CHAPTER SIX

### THE DISCIPLE'S RIGHTEOUSNESS

### First Be Reconciled to Your Brother

### Matthew 5:21-26

Though this passage is closely related to other passages in this section (See Literary Context and Role), it is distinct in that it contains Jesus' dynamic application and radical demands based on the Old Testament Law prohibiting murder.

Study of the Passage

Text and Translation

5:21You have heard that it was said to the ancients, "You shall not murder; and whoever murders shall be liable to judgment." 22But **I** * say to you that anyone who is angry with his brother1 shall be liable to judgment; whoever says "Idiot!" to his brother shall be liable to the council; and whoever, says, "Fool!" shall be liable to the _Gehenna_ of fire. 23So if you are offering your gift at the altar, and there remember that your brother has something against you, 24leave your gift there before the altar and go; first be reconciled to your brother, and then come and offer your gift. 25Make friends quickly with your accuser, while you are going with him to court, lest your accuser hand you over to the judge, and the judge to the guard, and you be put in prison. 26Truly, I say to you that you will by no means get out until you have paid every cent.

*The Greek text contains an emphasis that is otherwise difficult to convey in English (See Analysis of the Details).

1The majority of witnesses include "without cause" in the text after "who is angry with his brother." However, this reading softens the teaching in a way that is inconsistent with the absolute character of Jesus' teaching in the Sermon on the Mount. Most scholars have come to regard these words as a later scribal addition. Even Carson, who is normally very conservative regarding the text, concludes, "These words are almost certainly a later addition" (Carson, 40).

Situation and Purpose

The context describes a setting in which Jesus is teaching his disciples (5:2). This passage describes a setting in which Jesus is teaching his disciples about righteousness and specifically their need to seek reconciliation with others rather than remain angry. The passage reflects a general situation in which disciples were endangered by the influence of legalists like the Pharisees. The Pharisees were extremely legalistic in their interpretation of the Old Testament Law and thereby failed to perceive its dynamic implications for conduct. Specifically, they limited the application of the law prohibiting murder literally to murder. The passage reflects a specific situation in which disciples were in danger of responding to those who wronged them with anger, while disregarding their own wrongs committed against others. The purpose of this passage was to discourage disciples from rationalizing anger and encourage them instead to apply the law regarding murder to their lives in a dynamic and radical way by avoiding anger when wronged and seeking reconciliation with those whom they have wronged.

Literary Context and Role

Individual passages in the Sermon on the Mount address different aspects of the life of disciples. However, the first passage in the Sermon does seem to serve as a general introduction to the qualities of a disciple (5:3-10). This passage is found in a section of the Sermon that addresses the disciple's righteousness and develops the fourth beatitude in that passage which commends hungering and thirsting for righteousness (5:6). However, this particular passage addresses the issue of anger and also seems to be related to the seventh beatitude in that passage which commends being a peacemaker (5:9). The preceding passage provides the introduction that serves as a basis for Jesus' dynamic and radical applications of the Old Testament Law that follow (5:17-20). This passage is the first of Jesus' dynamic and radical applications of the Old Testament Law. This passage dynamically and radically applies the law regarding murder to anger and encourages reconciliation.

Form and Function

The passage can be generally classified as instruction or exhortation. Instruction or exhortation can be generally defined as commands and prohibitions reinforced by explanations and reasoned arguments. The commands and prohibitions normally indicate the appropriate response. These commands and prohibitions are usually reinforced with explanations that clarify and reasoned arguments that provide the rationale for obedience. However, in many cases the commands and prohibitions are incomplete or absent altogether. In these cases the appropriate response must be implied from the explanations and reasoned arguments. In this passage part of the appropriate response is indicated by a series of commands in verses 24-25, "leave your gift . . . first be reconciled . . . then come and offer your gift . . . Make friends quickly with your adversary." As is often the case in instruction, these commands do not cover all of the appropriate response. The remainder of the appropriate response is implied in the reasoned arguments. The reasoned arguments in this passage imply that disciples need to not only seek reconciliation, but also avoid the anger and contempt that lead to estrangement. The form of instruction in this passage is distinctive and can be classified more specifically as antithesis. In this form of instruction, the new pattern of conduct is contrasted with the established code of conduct. This form of instruction serves to emphasize the radical demands of discipleship.

Strategy and Structure

The passage is structured strategically to contrast the established code of conduct relative to murder with Jesus' dynamic and radical application. In this way Jesus' radical demands are emphasized. In his dynamic application of the law prohibiting murder, Jesus addresses both sides of the issue of anger. First, he dynamically applies the law prohibiting murder to occasions when others have wronged disciples and they are in danger of responding angrily. Second, he dynamically applies the law prohibiting murder to occasions when disciples have wronged others and are in danger of ignoring the offense.

I. The Established Code of Conduct relative to Murder (5:21)

A. The Law Prohibiting Murder

B. The Consequences of Murder

II. Jesus' Dynamic Application of the Law to Anger and Contempt (5:22)

A. The Consequences of Anger

B. The Consequences of Calling Someone an Idiot

C. The Consequences of Calling Someone a Fool

III. Jesus' Dynamic Application of the Law to Seeking Reconciliation (5:23-26)

A. The Priority of Seeking Reconciliation over Gifts to God (23-24)

1. A hypothetical case (23)

2. The appropriate response (24)

B. The Danger of Failing to Seek Reconciliation (25-26)

1. The appropriate tactic when being taken to court (25a)

2. The disastrous outcome of failing to do so (25b-26)

Message or Messages

Disciples should not murder because the Law prohibits it and warns of judgment. Though the Law only prohibits murder, Jesus demands that disciples not be angry with those who have wronged them or they too will be judged. Though the Law only prohibits murder, Jesus demands that disciples seek immediate reconciliation with those whom they have wronged because reconciliation is a greater priority than gifts to God. Though the Law only prohibits murder, Jesus demands that disciples seek immediate reconciliation with those whom they have wronged because failure to reconcile results in judgment.

Analysis of the Details

The Established Code of Conduct relative

To Murder

Jesus states the established code of conduct based on the Law relative to murder in verse 21, "You have heard that it was said to the ancients, 'You shall not murder; and whoever murders shall be liable to judgment.'" Jesus' reference to "the ancients" is rather unusual. He was probably referring to the wilderness generation that first received the Ten Commandments. However, it is still unusual that he refers to them as "the ancients." A possible explanation is that he was emphasizing the antiquity of this command in contrast to his own teaching, stressing the contemporary relevance of his dynamic application of the law prohibiting murder. Avoiding murder was good enough for previous generations, but being a disciple of Jesus in the present epoch demands a more radical form of obedience. Nonetheless, he would no doubt affirm the contemporary relevance of the literal understanding of this law. Actually, that law did not include a warning of judgment. Nonetheless, judgment was implied and the warning is provided in the broader context. Therefore, disciples should not murder because the Law prohibits it and warns of judgment.

Jesus' Dynamic Application of the Law to Anger

Jesus dynamically applies the law prohibiting murder to anger in verse 22, "But I say to you that anyone who is angry with his brother shall be liable to judgment; whoever says 'Idiot!' to his brother shall be liable to the council; and whoever, says, 'Fool!' shall be liable to the _Gehenna_ of fire." Jesus emphasizes the authority of his teaching over against the Law with "But **I** say to you." This phrase and its variations are characteristically used by Jesus to introduce his authoritative teaching. In this variation, Jesus further emphasizes the authority of his teaching by doubling the subject pronoun (literally "I, I say" and indicated in translation with bold print, " **I** say"). This exact phrase is used throughout his dynamic applications of the Law to emphasize his authoritative teaching (See also 5:28, 32, 34, 39, and 44). In this context, "brother" is used to denote a close relationship of any kind and not necessarily a familial relationship. Indeed, people normally become angry with those whom they have a close relationship. In fact, most murders are committed by people closely related to the victim. Though not specifically stated, the presumption is that the brother has done something to elicit the angry response. Fisher notes that the word for anger employed here "has an element of awareness and deliberation about it. It is the kind of anger which a man nurses, which he will not let die, over which he broods" (Fisher, 71). Some believe that the response escalates from anger to insult to condemnation (especially if one regards the word translated "Fool" instead as a transliteration of an Aramaic word meaning "rebellious"). Certainly there is some escalation between the emotion of anger and the manifestation of that anger in angry words of insult and condemnation. As Bonhoeffer states, "The angry word is a blow struck at our brother, a stab at his heart: it seeks to hit, to hurt and to destroy" (Bonhoeffer, 116). Some also believe that the judgment escalates from the local court to the council or Sanhedrin to _Gehenna_. The Sanhedrin was the high court of the Jews. The transliteration " _Gehenna_ " could be translated "Valley of _Hinnon_ ," the place where the garbage of Jerusalem was taken and burned. This place became a metaphor for God's judgment. Though there may be an escalation in the response and the judgment, the primary purpose of this repetition of examples is to emphasize by reiteration. By repetition Jesus was probably broadening the application. Some might claim that they have never been angry, but would have difficulty justifying that claim against specific instances when they have spoken in anger. By repetition Jesus was probably stressing the warning as well. Therefore, though the Law only prohibits murder, Jesus demands that disciples not be angry with those who have wronged them or they too will be judged.

Jesus' Dynamic Application of the Law to

Seeking Reconciliation

Jesus dynamically applies the law prohibiting murder to seeking reconciliation in verses 23-26. He establishes the priority of seeking reconciliation over gifts to God; then warns of the danger of failing to seek reconciliation.

**The priority of seeking reconciliation over gifts to God**. Jesus establishes the priority of seeking reconciliation over gifts to God in verses 23-24. First, Jesus describes a hypothetical case in verse 23, "So if you are offering your gift at the altar, and there remember that your brother has something against you." This hypothetical case reflects a mirror image of the situation Jesus addressed in verse 22. In verse 22 the implication is that the brother had done something to arouse the anger of the disciple and provoke the name-calling. In verse 23 it is clear that the disciple has done something to arouse the anger of his brother. Second, Jesus commands the appropriate response in verse 24, "leave your gift there before the altar and go; first be reconciled to your brother, and then come and offer your gift." Jesus command is shocking. To leave a gift before the altar without offering it was unheard of. Through this shocking command, Jesus dramatically establishes the priority reconciliation. He further emphasizes the priority of reconciliation by introducing his command to seek reconciliation with "First." What is more, offering gifts to God was a way of pleasing him. However, the implication is that God would not be pleased with the gift while the giver remained unreconciled to his brother. As Carson explains, "Jesus insists it is far more important that he be reconciled to his brother than that he discharge his religious duty; for the latter becomes pretense and sham if the worshiper has behaved so poorly that his brother has something against him" (Carson, 42). Only when reconciliation has been made is it appropriate to offer the gift. Therefore, though the Law only prohibits murder, Jesus demands that disciples seek immediate reconciliation with those whom they have wrong because reconciliation is a greater priority than offering gifts to God.

**The danger of failing to seek reconciliation**. Jesus warns of the danger of failing to seek reconciliation in verses 25-26. First, Jesus commands the appropriate tactic when being taken to court in the first part of verse 25, "Make friends quickly with your accuser, while you are going with him to court." Again, Jesus is addressing a situation in which the disciple has done something to arouse the anger of another. In this case the disciple is the one being accused and taken to court. The urgency of seeking reconciliation is emphasized with the adverb translated "quickly" as well as his instruction to make friends before they even get to court. Second, he warns of the disastrous outcome of failing to seek reconciliation in the remainder of verse 25 and in verse 26, "lest your accuser hand you over to the judge, and the judge to the guard, and you be put in prison. Truly, I say to you that you will by no means get out until you have paid every cent." The description of the proceedings of justice further emphasizes the urgency of making reconciliation while there is opportunity. Once they arrive at court the machinery of justice will be set in motion and it will be difficult if not impossible to stop. Jesus stresses the truth of his final warning with "Truly, I say to you." This phrase and its variations are frequently used by Jesus to introduce authoritative teaching. The word translated "truly" is amen, a word that Jesus uses characteristically to underscore the veracity of what he is about to say. The absoluteness of his warning is also emphasized in the Greek text by the use of the aorist subjunctive form of the verb with two negatives. This grammatical construction is the strongest way of making a negative assertion in Greek (translated "you will by no means get out"). Though Jesus speaks of human tribunals and prisons, he probably implies more. Therefore, though the Law only prohibits murder, Jesus demands that disciples seek immediate reconciliation with those whom they have wronged because failure to reconcile results in judgment.

Application of the Message

Christians are often experts in rationalization. They find reasons for doing what they want even though they suspect or even know that it is wrong. One result of rationalization is anger. The Jews were also experts at rationalization. For example, they believed that they were righteous because they obeyed the law prohibiting murder. However, at the same time they were rationalizing their anger. Jesus recognized that his disciples were also in danger of settling for a superficial form of righteousness. These similarities in the situation provide a strong basis for applying the message of this passage to the modern context. There is very little of a contextualized nature to require that the message of the passage be limited or adjusted when applied to the modern situation. Therefore, the statement of the applied message below is identical to the statement of the message in the original context. Disciples should not murder because the Law prohibits it and warns of judgment. Though the Law only prohibits murder, Jesus demands that disciples not be angry with those who have wronged them or they too will be judged. Though the Law only prohibits murder, Jesus demands that disciples seek immediate reconciliation with those whom they have wrong because reconciliation is a greater priority than gifts to God. Though the Law only prohibits murder, Jesus demands that disciples seek immediate reconciliation with those whom they have wronged because failure to reconcile results in judgment.

Communication of the Message

**Title** : FIRST BE RECONCILED TO YOUR BROTHER

**Objective** : The objective of this message is to exhort and encourage Christians not to be angry with those who have wronged them and to seek immediate reconciliation with those whom they have wronged.

**Proposition** : Disciples should not murder because the Law prohibits it and warns of judgment, but they also should not be angry with those who have wronged them or they too will be judged and seek immediate reconciliation with those whom they have wronged because reconciliation is a greater priority than gifts to God and failure to reconcile results in judgment.
Introduction

Christians are often experts in rationalization. They find reasons for doing what they want even though they suspect or even know that it is wrong. One result of rationalization is anger. The Jews were also experts at rationalization. For example, they believed that they were righteous because they obeyed the law prohibiting murder. However, at the same time they were rationalizing their anger. Jesus recognized that his disciples were also in danger of settling for a superficial form of righteousness. Therefore, he radically applied the law prohibiting murder to anger and reconciliation in Matthew 5:21-26. Let's carefully consider what Jesus has to say so that we can have the extraordinary righteousness he demands of his disciples. _Read Matthew 5:21-26_.

I. Disciples should not murder because the Law prohibits murder and warns of judgment.

A. Jesus states the established code of conduct in the Law relative to murder in verse 21, "You have heard that it was said to the ancients, 'You shall not murder; and whoever murders shall be liable to judgment.'"

B. Jesus' reference to "the ancients" is rather unusual. He was probably referring to the wilderness generation that first received the Ten Commandments. However, it is still unusual that he refers to them as "the ancients." A possible explanation is that he was emphasizing the antiquity of this command in contrast to his own teaching, stressing the contemporary relevance of his dynamic application of the law prohibiting murder. Avoiding murder was good enough for previous generations, but being a disciple of Jesus in the present epoch demands a more radical form of obedience.

C. Nonetheless, he would no doubt affirm the contemporary relevance of the literal understanding of this law.

D. Application--Therefore, we should not murder because the Law prohibits murder and warns of judgment.

II. Disciples should not be angry with those who have wronged them or they too will be judged.

A. Jesus dynamically applies the law prohibiting murder to anger in verse 22, "But I say to you that anyone who is angry with his brother shall be liable to judgment; whoever says 'Idiot!' to his brother shall be liable to the council; and whoever, says, 'Fool!' shall be liable to the _Gehenna_ of fire."

B. Jesus emphasizes the authority of his teaching over against the Law with "But I say to you." This phrase and its variations are characteristically used by Jesus to introduce his authoritative teaching. In this variation, Jesus further emphasizes the authority of his teaching by doubling the subject pronoun.

C. In this context, "brother" is used to denote a close relationship of any kind and not necessarily a familial relationship. Indeed, people normally become angry with those whom they have a close relationship. In fact, most murders are committed by people closely related to the victim. Though not specifically stated, the presumption is that the brother has done something to elicit the angry response.

D. Jesus' repetition of examples serves to emphasize. By repetition Jesus was probably broadening the application. Some might claim that they have never been angry, but would have difficulty justifying that claim against specific instances when they have spoken in anger. By repetition Jesus was probably stressing the warning as well. Not only would anger result in condemnation in human courts, but condemnation by God as well.

E. _Illustration of a Christian Who Was Angry with Someone Who Wronged Him_

F. Application--Therefore, we should not be angry with those who have wronged us or we too will be judged.

III. Disciples should seek immediate reconciliation with those whom they have wrong because reconciliation is a greater priority than gifts to God.

A. Jesus establishes the priority of seeking reconciliation over gifts to God in verses 23-24. First, Jesus describes a hypothetical case in verse 23, "So if you are offering your gift at the altar, and there remember that your brother has something against you." This hypothetical case reflects a mirror image of the situation Jesus addressed in verse 22. In verse 22 the implication is that the brother had done something to arouse the anger of the disciple and provoke the name-calling. In verse 23 it is clear that the disciple has done something to arouse the anger of his brother.

B. Second, Jesus commands the appropriate response in verse 24, "leave your gift there before the altar and go; first be reconciled to your brother, and then come and offer your gift." Jesus command is shocking. To leave a gift before the altar without offering it was unheard of. Through this shocking command, Jesus dramatically establishes the priority reconciliation. He further emphasizes the priority of reconciliation by introducing his command to seek reconciliation with "First." In addition, offering gifts to God was a way of pleasing him. However, the implication is that God would not be pleased with the gift while the giver remained unreconciled to his brother. Only when reconciliation has been made is it appropriate to offer the gift.

C. _Illustration of a Christian Making Reconciliation a Priority_

D. Application--Therefore, we should seek immediate reconciliation with those whom we have wrong because reconciliation is a greater priority than offering gifts to God.

IV. Disciples should seek immediate reconciliation with those whom they have wronged because failure to reconcile results in judgment.

A. Jesus warns of the danger of failing to seek reconciliation in verses 25-26. First, Jesus commands the appropriate tactic when being taken to court in the first part of verse 25, "Make friends quickly with your accuser, while you are going with him to court." Again, Jesus is addressing a situation in which the disciple has done something to arouse the anger of another. In this case the disciple is the one being accused and taken to court. The urgency of seeking reconciliation is emphasized with the adverb translated "quickly."

B. Second, Jesus warns of the disastrous outcome of failing to seek reconciliation in the remainder of verse 25 and in verse 26, "lest your accuser hand you over to the judge, and the judge to the guard, and you be put in prison. Truly, I say to you that you will by no means get out until you have paid every cent." The description of the proceedings of justice emphasizes the urgency of making reconciliation while there is opportunity. Once they arrive at court the machinery of justice will be set in motion and it will be difficult if not impossible to stop. Jesus stresses the truth of his final warning with "Truly, I say to you." The absoluteness of his warning is emphasized as well in the Greek text, "you will by no means get out until you have paid every cent." Though Jesus speaks of human tribunals and prisons, he probably implies more.

C. _Illustration of a Christian Stubbornly Refusing to Seek Reconciliation_

D. Application--Therefore, we should seek immediate reconciliation with those whom we have wronged because failure to reconcile results in judgment.

Conclusion

Christians are often experts in rationalization. They find reasons for doing what they want even though they suspect or even know that it is wrong. One result of rationalization is anger. The Jews were also experts at rationalization. For example, they believed that they were righteous because they obeyed the law prohibiting murder. However, at the same time they were rationalizing their anger. Jesus recognized that his disciples were also in danger of settling for a superficial form of righteousness. Therefore, he radically applied the law prohibiting murder to anger and reconciliation in Matthew 5:21-26. We should not murder because the Law prohibits it and warns of judgment. We should not be angry with those who have wronged us or we too will be judged. We should seek immediate reconciliation with those whom we have wrong because reconciliation is a greater priority than gifts to God. We should seek immediate reconciliation with those whom we have wronged because failure to reconcile results in judgment.

### CHAPTER SEVEN

### THE DISCIPLE'S RIGHTEOUSNESS

### If Your Right Eye Causes You to Sin

### Matthew 5:27-32

Though this passage is closely related to other passages in this section (See Literary Context and Role), it is distinct in that it contains Jesus' dynamic application and radical demands based on the Old Testament laws prohibiting adultery and requiring a certificate of divorce. Though Jesus dynamically applies two laws in this passage, the laws are closely related with one another (See Situation and Purpose).

Studying the Passage

Text and Translation

5:27You have heard that it was said, "You shall not commit adultery." 28But **I** * say to you that anyone who looks at a woman in order to lust for her already has committed adultery with her in his heart. 29If your right eye causes you to sin, gouge it out and throw it away from you; it is better for you that one of your members is destroyed and your whole body is not thrown into _Gehenna_. 30If your right hand causes you to sin, hack it off and throw it away from you; it is better for you that one of your members is destroyed and your whole body does not go into _Gehenna_."

31It was also said, "Whoever dismisses his wife, let him give her a certificate of divorce." 32But **I** * say to you that anyone who dismisses his wife, except on the ground of sexual immorality, makes her an adulteress; and whoever marries a dismissed woman commits adultery.

*The Greek text contains an emphasis that is otherwise difficult to convey in English (See Analysis of the Details).

Situation and Purpose

The context describes a setting in which Jesus is teaching his disciples (5:1-2). This passage describes a setting in which Jesus is teaching his disciples about righteousness and specifically their need to avoid immorality and divorce. The passage reflects a situation in which disciples were endangered by the influence of legalists like the Pharisees. The Pharisees were extremely legalistic in their interpretation of the Old Testament Law and thereby failed to perceive its dynamic implications for conduct. The Pharisees limited the application of the law prohibiting adultery literally to adultery while rationalizing their lust and taking advantage of the law that provided for a certificate of divorce to satisfy their lust within the Law. The passage reflects a specific situation in which disciples were in danger of rationalizing adultery and divorce like the Pharisees. The purpose of this passage was to discourage disciples from rationalizing lust and divorce like the Pharisees and encourage them to apply the laws prohibiting adultery and allowing for a certificate of divorce to their lives in a dynamic and radical way by avoiding lust and divorce entirely.

Literary Context and Role

The individual passages in the Sermon on the Mount address different aspects of the life of disciples. However, the first passage in the Sermon does seem to serve as a general introduction to the qualities of a disciple (5:3-10). This passage is found in a section of the Sermon that addresses the disciple's righteousness (5:17-48) and develops the fourth beatitude in that passage which commends hungering and thirsting for righteousness (5:6). The first passage in this section provides an introduction that serves as the basis for Jesus' dynamic and radical applications of the Law in the rest of the division (5:17-20). This passage is the second of Jesus' dynamic and radical applications of the Old Testament Law. This passage dynamically and radically applies the laws regarding adultery and the certificate of divorce to lust and divorce. The Gospel of Matthew also contains more in-depth teaching of Jesus regarding divorce in 19:1-9. In fact, 5:32 and 19:9 are very similar. Therefore, Matthew 19:1-9 should be considered when interpreting this passage.

Form and Function

This passage can be generally classified as instruction or exhortation. Instruction or exhortation can be generally defined as commands and prohibitions reinforced by explanations and reasoned arguments. The commands and prohibitions normally indicate the appropriate response. These commands and prohibitions are usually reinforced with explanations that clarify and reasoned arguments that provide the rationale for obedience. However, in many cases the commands and prohibitions are incomplete or absent altogether. In these cases the appropriate response must be implied from the explanations and reasoned arguments. Part of the appropriate response is indicated by a series of commands in verses 29-30, "gouge it out . . . hack it off." These commands combine illustrative figure of speech with the use of hyperbole. Therefore, they should not be taken literally. Nonetheless, they should be taken seriously. In this case, these hyperbolic commands are the equivalent of "Take radical action to avoid lust." As is often the case in instruction, these commands do not cover all of the appropriate response. The remainder of the appropriate response is implied in the reasoned arguments. The reasoned arguments in this passage imply that disciples need to not only take radical action to avoid lust, but also shun divorce. The form of instruction in this passage is distinctive and can be classified more specifically as antithesis. In this form of instruction, the new pattern of conduct is contrasted with the established code of conduct. This form of instruction serves to emphasize the radical demands of discipleship.

Strategy and Structure

This passage is structured strategically to contrast the established code of conduct based on the Law with Jesus' dynamic and radical application. In this way Jesus' radical demands are emphasized. In this passage, Jesus contrasts two established codes of conduct with his radical demands for disciples. First, he contrasts the established code of conduct relative to adultery with his radical demand for disciples to avoid lust. Second, he contrasts the established code of conduct allowing for divorce with his radical demand that disciples not divorce.

I. Jesus' Teaching regarding Adultery and Lust (5:27-30)

A. The Established Code of Conduct relative to Adultery (27)

B. Jesus' Dynamic and Radical Application of the Law relative to Adultery (28-30)

1. Jesus' dynamic and radical application of the law to lust (28)

2. The urgency of avoiding anything that incites lust (29-30)

a. The urgency of avoiding the sight of anything that incites lust (29)

b. The urgency of not touching anything that incites lust (30)

II. Jesus' Teaching regarding Divorce (5:31-32)

A. The Established Code of Conduct relative to Divorce (31)

B. Jesus' Dynamic and Radical Application of the Law allowing for Divorce (32)

1. The serious implications of divorcing

2. The serious implications of marrying a divorced woman

Message or Messages

Disciples should not commit adultery because the Law prohibits adultery. However, although the Law only prohibits adultery, disciples should also avoid looking at or touching anything that incites lust because lust is the same as adultery and radical avoidance is much better than God's judgment. In addition, although the Law allows for a certificate of divorce, disciples should not divorce because even if they are legally divorced, marriage is a permanent union in God's sight and any subsequent marriages are adultery.

Analysis of the Details

Jesus' Teaching regarding Adultery and Lust

Jesus teaches his disciples regarding adultery and lust in 5:27-30. He states the established code of conduct based on the Law; then dynamically and radically applies the law.

**The established code of conduct relative to adultery**. Jesus states the established code of conduct based on the Law relative to adultery in verse 27, "You have heard that it was said, 'You shall not commit adultery.'" This established code of conduct was based on the seventh of the Ten Commandments (Exodus 20:14). Some Pharisees limited the application of the law prohibiting adultery to adultery while rationalizing their lust. Avoiding adultery was good enough for the Pharisees, but being a disciple of Jesus demands more radical obedience. Nonetheless, Jesus would no doubt affirm the contemporary relevance of the literal understanding of this law. Therefore, disciples should not commit adultery because the Law prohibits adultery.

**Jesus' dynamic and radical application of the law prohibiting adultery**. Jesus dynamically and radically applies the law prohibiting adultery in verses 28-30. Jesus dynamically and radically applies the law prohibiting adultery to lust in verse 28, "But **I** say to you that anyone who looks at a woman in order to lust for her already has committed adultery with her in his heart." Jesus emphasizes the authority of his teaching over against the Law with "But I say to you." This phrase and its variations are characteristically used by Jesus to introduce his authoritative teaching. In this variation, Jesus further emphasizes the authority of his teaching by doubling the subject pronoun (Literally "I, I say" and indicated in translation with bold print, " **I** say"). This exact phrase is used throughout his dynamic and radical applications of the Law to emphasize his authoritative teaching (See also 5:22, 32, 34, 39, and 44). Jesus teaches that lust is the equivalent of adultery. The clear implication is that lust is covered under this law and should be avoided as well. Jesus clearly defines what he means by a lustful look. The lustful look is continual. The present tense of the verb is used to stress that this look is lingering. This is not a quick glance that is broken off when impure thoughts arise, but a prolonged stare that nurtures those impure thoughts. The lustful look is purposeful, "in order to lust for her." This is not an innocent glance that is broken off when impure thoughts arise, but a purposeful stare that nurtures those impure thoughts. The reason why the lustful look is equivalent to adultery is that the one who looks lustfully at a woman "already has committed adultery with her in his heart." Even though the physical act of adultery has not been committed, the lustful look is evidence that the inner being has already been corrupted by lust and the desire to commit adultery.

Jesus warns of the urgency of avoiding lust in verses 29-30. In his teaching, Jesus emphasizes the urgency of taking preventive measures. Jesus warns of urgency of avoiding the sight of anything that arouses lust in verse 29, "If your right eye causes you to sin, gouge it out and throw it away from you; it is better for you that one of your members is destroyed and your whole body is not thrown into _Gehenna_." The eye is the member of the body that enables men to see a desirable woman and lust after her. Therefore, radical action is necessary to avoid the look that arouses lust. Though some have understood Jesus quite literally, he is certainly using hyperbole. Hyperbole is exaggeration for emphasis. Jesus doesn't literally mean that disciples must gouge out their eyes. Nonetheless, he is still emphasizing the need for radical action to avoid lust. Jesus warns of the urgency of not touching anything that arouses lust in verse 30, "If your right hand causes you to sin, hack it off and throw it away from you; it is better for you that one of your members is destroyed and your whole body does not go into _Gehenna_." The hand is the member of the body that enables men to reach out and touch a woman for whom they lust. There is a clear progression from the lustful look to the erotic touch. Indeed, the development of lust is deceptive. Lust may begin with a glance at a desirable woman. However, unless radical action is taken, that glance can lead to lust that prolongs the look and leads to touch and ultimately the act of adultery. Therefore, radical action is necessary to avoid the touch that arouses lust. Again, Jesus is using hyperbole. Jesus doesn't literally mean that disciples must hack off their hands and throw them away. Nonetheless, he is still emphasizing the need for radical action to avoid lust.

In both verses Jesus warns that such drastic action is preferable to being "thrown" or "go into _Gehenna_." The transliteration " _Gehenna_ " could be translated "Valley of _Hinnon_ ," the place where the garbage of Jerusalem was taken and burned. This place became a metaphor for God's judgment. Therefore, although the Law only prohibits divorce, disciples should also avoid looking at or touching anything that incites lust because lust is the same as adultery and radical avoidance is much better than God's judgment.

Jesus' Teaching regarding Divorce

Jesus teaches his disciples regarding divorce in 5:27-30. He states the established code of conduct regarding divorce; then dynamically and radically applies the law allowing for divorce.

**The established code of conduct relative to divorce**. Jesus states the established code of conduct relative to divorce in verse 31, "It was also said, 'Whoever dismisses his wife, let him give her a certificate of divorce.'" This established code of conduct was based on Deuteronomy 24:1-4. Actually, this passage does not allow for a certificate of divorce. It simply presents a possible case in which a man issues his wife a certificate of divorce. Nonetheless, issuing a certificate of divorce was evidently an established code of conduct in the time of Jesus. The Pharisees confront Jesus with this issue in Matthew 19:3, "Some Pharisees came to him to test him. They asked, 'Is it lawful for a man to divorce his wife for any and every reason?'" However, the Jews were split with regard to when a certificate of divorce could be issued. Deuteronomy 24:1 states, "If a man marries a woman who becomes displeasing to him because he finds something indecent about her, and he writes her a certificate divorce, gives it to her and sends her from his house" (NIV). Some Jews interpreted "something indecent" quite rigidly as sexual immorality. However, other Jews interpreted "something indecent" quite loosely as anything that displeased them. For these latter Jews, marriage was a casual relationship that could be terminated at any time so that they could satisfy their lust for other women within the Law.

**Jesus' dynamic and radical application of the law allowing for divorce**. Jesus dynamically and radically applies the law allowing for divorce in verse 32, "But **I** say to you that anyone who dismisses his wife, except on the ground of sexual immorality, makes her an adulteress; and whoever marries a dismissed woman commits adultery." Jesus again emphasizes the authority of his teaching over against the Law with "But **I** say to you." This phrase and its variations are characteristically used by Jesus to introduce his authoritative teaching. In this variation, Jesus further emphasizes the authority of his teaching by doubling the subject pronoun (Indicated in translation with bold print, " **I** say"). This exact phrase is used throughout his dynamic and radical applications of the Law to emphasize his authoritative teaching (See also 5:22, 28, 34, 39, and 44). Though not specifically stated, the implication of the reasoned arguments that Jesus employs is that disciples should avoid divorce. His rationale is based on the sanctity of the marriage bond. He explains his understanding of marriage more clearly in Matthew 19:4-6:

"Haven't you read," he replied, "that at the beginning the Creator 'made them male and female,' and said, 'For this reason a man will leave his father and mother and be united to his wife, and the two will become one flesh'? So they are no longer two, but one. Therefore what God has joined together, let man not separate."

Jesus teaches that God intended for marriage to be a bond between a man and his wife for life. A certificate of divorce does not terminate that bond. As Jesus explains further in Matthew 19:8, "Moses permitted you to divorce your wives because your hearts were hard. But it was not this way from the beginning." Therefore, if they divorce and either the husband or wife remarries, they commit adultery because their original marriage bond remains intact.

Much debate has centered around the so-called "exception clause" in verse 32, "except on the ground of sexual immorality." Some scholars contend that this exception clause is not part of the original teaching of Jesus, but an elaboration of Matthew (See Hunter, 54). However, there is no solid textual evidence to support this position. If the exception clause is accepted as an original part of Jesus' teaching, there are two major possibilities for understanding it. One possibility is that Jesus was making an exception to his absolute teaching on divorce. However, another way of looking at that possibility is that Jesus was taking the most restrictive position available on divorce in that context. Still another possibility is that Jesus is not making an exception. Instead, he is addressing a very specific situation in which married men were lusting after other women and divorcing their innocent wives so that they could marry these other women and satisfy their lust within the Law. In that case, "except on the ground of sexual immorality" points to a case outside of Jesus' consideration in this teaching. Indeed, Jesus' rationale seems to support this position. How can a man make his wife an adulteress if she is already guilty of adultery? An immoral wife is another issue altogether. However, as Fisher states when he concludes his discussion of the exception clause, "I think the treatment of the 'exception clause' has had more than its due share of discussion. It has tended to become central in the treatment of this passage. It has tended to obscure the central teaching. Marriage is a sacred contract that should not be broken for any cause. This is the Christian ideal for marriage" (Fisher, 80). Therefore, although the Law allows for divorce, Jesus disciples should not divorce because even if they are legally divorced, marriage is a permanent union in God's sight and any subsequent marriages are adultery.

Application of the Message

Christians are often experts in rationalization. They find reasons for doing what they want even though they suspect or even know that it is wrong. Two results of rationalization are the prevalence of adultery and divorce, even within the church. The Pharisees were also experts at rationalization. They lusted after women and divorced their wives so that they could marry these other women and satisfy their lust while they remained outwardly obedient to the Law. These similarities in the situation provide a strong basis for applying the message of this passage to the modern context. There is very little of a contextualized nature to require that the message of the passage be limited or adjusted when applied to the modern situation. Therefore, the statements of the applied message that follow are identical to the statements of the message in the original context. Disciples should not commit adultery because the Law prohibits adultery. However, although the Law only prohibits adultery, Jesus also demands that disciples avoid looking at or touching anything that incites lust because lust is the same as adultery and radical avoidance is much better than God's judgment. In addition, although the Law allows for a certificate of divorce, Jesus demands that disciples not divorce because even if they are legally divorced, marriage is a permanent union in God's sight and any subsequent marriages are adultery.

Communication of the Message

**Title** : IF YOUR RIGHT EYE CAUSES YOU TO SIN

**Objective** : The objective of this message is to discourage Christians from rationalizing lust and divorce and encourage them to avoid lust and divorce altogether.

**Proposition** : Disciples should not commit adultery because the Bible prohibits adultery, avoid exposure to anything that incites lust because lust is the same as adultery and radical avoidance is much better than God's judgment, and not divorce because marriage is a permanent union in God's sight and any subsequent marriages are adultery.
Introduction

Christians are often experts in rationalization. They find reasons for doing what they want even though they suspect or even know that it is wrong. Two results of rationalization are the prevalence of adultery and divorce, even within the church. The Pharisees were also experts at rationalization. They lusted after women and divorced their wives so that they could marry these other women and satisfy their lust while they remained outwardly obedient to the Law. Jesus recognized that his disciples were also in danger of settling for a superficial form of righteousness. Therefore, he dynamically and radically applies the law prohibiting adultery and sets a higher standard than the law allowing for a certificate of divorce. Let's carefully consider Jesus' teaching so that we can have the extraordinary righteousness that he demands of his disciples. _Read Matthew 5:27-32_.

I. Disciples should not commit adultery because the Bible prohibits adultery.

A. Jesus states the established code of conduct relative to adultery in verse 27, "You have heard that it was said, 'You shall not commit adultery.'" This established code of conduct was based on the seventh of the Ten Commandments (Exodus 20: 14).

B. Some Pharisees limited the application of the law prohibiting adultery to adultery while rationalizing their lust. Avoiding adultery was good enough for the Pharisees, but being a disciple of Jesus demands more radical obedience.

C. Nonetheless, Jesus would no doubt affirm the contemporary relevance of the literally understanding of this law.

D. Application--Therefore, we should not commit adultery because the Bible prohibits adultery.

II. Disciples should avoid exposure to anything that incites lust because lust is the same as adultery and radical avoidance is much better than God's judgment.

A. Jesus dynamically and radically applies the law prohibiting adultery to lust in verse 28, "But I say to you that anyone who looks at a woman in order to lust for her already has committed adultery with her in his heart." Jesus emphasizes the authority of his teaching over against the Law with "But I say to you." Jesus teaches that lust is the equivalent of adultery. The lustful look is continual. The present tense of the verb is used to stress that this look is lingering. This is not a quick glance that is broken off when impure thoughts arise, but a prolonged stare that nurtures those impure thoughts. The lustful look is purposeful, "in order to lust for her." This is not an innocent glance that is broken off when impure thoughts arise, but a purposeful stare that nurtures those impure thoughts. The reason why the lustful look is equivalent to adultery is that the one who looks lustfully at a woman "already has committed adultery with her in his heart." Even though the physical act of adultery has not been committed, the lustful look is evidence that the inner being has already been corrupted by lust and the desire to commit adultery.

B. Jesus warns of urgency of avoiding the sight of anything that arouses lust in verse 29, "If your right eye causes you to sin, gouge it out and throw it away from you; it is better for you that one of your members is dismissed and your whole body is not thrown into _Gehenna_." The eye is the member of the body that enables men to see a desirable woman and lust after her. Therefore, radical action is necessary to avoid the look that arouses lust. Though some have understood Jesus quite literally, he is certainly using hyperbole. Jesus doesn't literally mean that disciples must gouge out their eyes. Nonetheless, he is still emphasizing that the need for radical action to avoid lust.

C. Jesus warns of the urgency of avoiding touching anything that arouses lust in verse 30, "If your right hand causes you to sin, hack it off and throw it away from you; it is better for you that one of your members is dismissed and your whole body is not dismissed into _Gehenna_." The hand is the member of the body that enables men to reach out and touch a woman for whom they lust. There is a clear progression from the lustful look to the erotic touch. Indeed, the development of lust is deceptive. Lust may begin with a glance at a desirable woman. However, unless radical action is taken, that glance can lead to lust that prolongs the look and leads to touch and ultimately the act of adultery. Therefore, radical action is necessary to avoid the touch that arouses lust. Jesus doesn't literally mean that disciples must hack off their hands and throw them away. Nonetheless, he is still emphasizing the need for radical action to avoid lust.

D. _Illustration of Being Lured into Sin_

E. In both verses Jesus warns that such drastic action is preferable to being "thrown" or "dismissed into _Gehenna_." The transliteration " _Gehenna_ " could be translated "Valley of _Hinnon_ ," the place where the garbage of Jerusalem was taken and burned. This place became a metaphor for God's judgment.

F. Application--Therefore, we should avoid exposure to anything that incites lust because lust is the same as adultery and radical avoidance is much better than God's judgment.

III. Disciples should not divorce because marriage is a permanent union in God's sight and any subsequent marriages are adultery.

A. Jesus states the established code of conduct relative to divorce in verse 31, "It was also said, 'Whoever dismisses his wife, let him give her a certificate of divorce.'" This established code of conduct was based on Deuteronomy 24:1-4. The Pharisees confront Jesus with this issue in Matthew 19:3, "Some Pharisees came to him to test him. They asked, 'Is it lawful for a man to divorce his wife for any and every reason?'" However, the Jews were split with regard to when a certificate of divorce could be issued. Some Jews interpreted the law quite rigidly and maintained that sexual immorality was the only grounds for divorce. However, other Jews interpreted the law quite loosely and just about anything could be grounds for divorce. For these latter Jews, marriage was a casual relationship that could be terminated at any time so that they could satisfy their lust for other women within the Law.

B. Jesus dynamically and radically applies the law allowing for divorce in verse 32, "But I say to you that anyone who dismisses his wife, except on the ground of sexual immorality, makes her an adulteress; and whoever marries a dismissed woman commits adultery." Jesus again emphasizes the authority of his teaching over against the Law with "But I say to you." Though not specifically stated, the implication of the reasoned arguments that Jesus employs is that disciples should avoid divorce. His rationale is based on the sanctity of the marriage bond. Jesus teaches that God intended for marriage to be a bond between a man and his wife for life. Therefore, if they divorce and either the husband or wife remarries, they commit adultery because their original marriage bond remains intact.

C. _Statistics on the Prevalence of Divorce in the Country and the Church_

D. Much debate has centered around the so-called "exception clause" in verse 32, "except on the ground of sexual immorality." The exception clause is so out of tenor with Jesus' radical application of the Law in this section of the Sermon on the Mount that many scholars have concluded it is a later addition even though there is no textual evidence to support this conclusion. Jesus does seem to allow for an exception in the case of adultery, but this was the most restrictive position on divorce practiced during his time. There may be extreme cases where divorce is allowable in the modern context, for example when there is a dangerously abusive relationship. However, divorce is far from ideal and should be avoided whenever possible.

E. Application--Therefore, we should not divorce because marriage is a permanent union in God's sight and any subsequent marriages are adultery.

Conclusion

Christians are often experts in rationalization. They find reasons for doing what they want even though they suspect or even know that it is wrong. Two results of rationalization are the prevalence of adultery and divorce, even within the church. The Pharisees were also experts at rationalization. They lusted after women and divorced their wives so that they could marry these other women and satisfy their lust while they remained outwardly obedient to the Law. Jesus recognized that his disciples were also in danger of settling for a superficial form of righteousness. Therefore, he dynamically and radically applies the law prohibiting lust and sets a higher standard than the law allowing for a certificate of divorce. We should not commit adultery because the Bible prohibits adultery. We should avoid exposure to anything that incites lust because lust is the same as adultery and radical avoidance is much better than God's judgment. We should not divorce because marriage is a permanent union in God's sight and any subsequent marriages are adultery.

### CHAPTER EIGHT

### THE DISCIPLE'S RIGHTEOUSNESS

### Let What You Say Be "Yes" for "Yes"

### Matthew 5:33-37

Though this passage is closely related to other passages in this section (See Literary Context and Role), it is distinct in that it contains Jesus' dynamic application and radical demands based on the Old Testament law prohibiting insincere oaths and demanding the fulfillment of oaths.

Study of the Passage

Text and Translation

5:33Again you have heard that it was said to the ancients, "You shall not swear falsely, but shall perform to the Lord what you have sworn." 34But **I** * say to you, "Do not swear at all, either by heaven, for it is the throne of God, 35or by earth, for it is his footstool, or by Jerusalem, for it is the city of the great king. 36Do not swear by your head either, for you cannot make even one hair white or black. 37But let what you say be "Yes" for "Yes" and "No" for "No"; anything more than this comes from the evil one."

*The Greek text contains an emphasis that is otherwise difficult to convey in English (See Analysis of the Details).

Situation and Purpose

The context describes a setting in which Jesus is teaching his disciples (5:1-2). This passage describes a setting in which Jesus is teaching his disciples about righteousness, specifically their need for honesty and integrity. The passage reflects a situation in which disciples were endangered by the influence of legalists like the Pharisees. The Pharisees were extremely legalistic in their interpretation of the Old Testament Law and thereby failed to perceive its dynamic implications for conduct. The Pharisees limited the application of the law requiring the fulfillment of oaths to the fulfillment of oaths while rationalizing their deceptiveness if an oath was not invoked. In addition, they also rationalized their failure to fulfill their oaths by claiming that the oath was not made directly in God's name. Jesus denounces them for this practice in Matthew 23:16 and 18, "You say, 'If anyone swears by the temple, it means nothing; but if anyone swears by the gold of the temple, he is bound by his oath'" and "You say, 'If anyone swears by the altar, it means nothing; but if anyone swears by the gift on it, he is bound by his oath.'" The passage reflects a specific situation in which disciples were in danger of rationalizing dishonesty and insincere commitments like the Pharisees. The purpose of this passage was to discourage disciples from rationalizing dishonesty and insincere commitments and encourage them to apply the law regarding the fulfillment of oaths in a dynamic and radical way by being absolutely honest and sincere in their commitments.

Literary Context and Role

The Individual passages in the Sermon on the Mount address different aspects of the life of disciples. However, the first passage in the Sermon does seem to serve as a general introduction to the qualities of a disciple (5:3-10). This passage is found in a section of the Sermon that addresses the disciple's righteousness (5:17-48) and develops the fourth beatitude in that passage which commends hungering and thirsting for righteousness (5:6). The first passage in this section provides an introduction that serves as the basis for Jesus' dynamic and radical applications of the Law in the rest of the division (5:17-20). This passage is the third of Jesus' dynamic and radical applications of the Old Testament Law. This passage dynamically and radically applies the law regarding the fulfillment of oaths to absolute honesty. The Gospel of Matthew also contains Jesus' condemnation of the Pharisees and scribes for their lack of integrity with regard to oaths in 23:16-22. Therefore, Matthew 23:16-22 should be considered when interpreting this passage.

Form and Function

This passage can be generally classified as instruction or exhortation. Instruction or exhortation can be generally defined as commands and prohibitions reinforced by explanations and reasoned arguments. The commands and prohibitions normally indicate the appropriate response. These commands and prohibitions are usually reinforced with explanations that clarify and reasoned arguments that provide the rationale for obedience. However, in many cases the commands and prohibitions are incomplete or absent altogether. In these cases the appropriate response must be implied from the explanations and reasoned arguments. In this passage two prohibitions and a command indicate the appropriate response. The first prohibition is in verse 34, "Do not swear at all." A similar prohibition is in verse 36, "Do not swear by your head either." The command is in verse 37, "Let what you say be 'Yes' for 'Yes' and 'No' for 'No'." However, it is unlikely that Jesus meant these prohibitions and command literally. Though his prohibitions are stated absolutely, the reasoned arguments he employs indicate that he is concerned with insincere oaths. Indeed, the alternative to oaths he commands stresses the need for honesty and sincerity in everything disciples say. The form of instruction in this passage is distinctive and can be classified more specifically as antithesis. In this form of instruction, the new pattern of conduct is contrasted with the established code of conduct. This form of instruction serves to emphasize the radical demands of discipleship.

Strategy and Structure

The passage is structured strategically to contrast the established code of conduct relative to oaths with Jesus' dynamic and radical application of the law. In this way Jesus' radical demands are emphasized. In his dynamic and radical application of the law requiring the fulfillment of oaths, Jesus first prohibits oaths altogether; then presents an alternative to oaths--absolute honesty.

I. The Established Code of Conduct relative to Oaths (5:33)

II. Jesus' Dynamic and Radical Application of the Law relative to Oaths (5:34-37)

A. Prohibition of Swearing Insincere Oaths (34-36)

1. Prohibition of swearing oaths at all (34a)

2. Specific restrictions and explanations (34b-35)

a. By heaven because it is the throne of God

b. By earth because it is God's footstool

c. By Jerusalem because it is the city of the great king

3. Prohibition of swearing oaths on one's own head (36)

B. Demand for Honesty without the Need for an Oath (37)

Message or Messages

Disciples should not swear falsely, but perform to the Lord what they have sworn because that is what the Law demands. However, disciples should not swear at all if their oaths are insincere because insincere oaths are disrespectful to God and exhibit a lack of humility before him. Moreover, disciples should be so honest in everything they say so that they do not need to swear an oath because otherwise they leave themselves vulnerable to satanic influence.

Analysis of the Details

The Established Code of Conduct relative to Oaths

Jesus states the established code of conduct based on the Law relative to oaths in 5:33, "Again you have heard that it was said to the ancients, 'You shall not swear falsely, but shall perform to the Lord what you have sworn.'" This reference to the Law is not a direct quotation of any one passage, but a summary of several passages (Exodus 20:7; Leviticus 19:12; Numbers 30:2-3; and Deuteronomy 23:21-24). Morris defines an oath as "a solemn statement (Not necessarily a promise or a vow) affirmed to be true before God" (Morris, 123). Some Jews limited the application of the law requiring the fulfillment of oaths to oaths while rationalizing their dishonesty in cases when an oath was not invoked. In addition, some Jews were even rationalizing their failure to fulfill their oaths when God was not directly invoked in the oath. As Carson observes, "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" (Carson, 47). Fulfilling their oaths invoked in God's name was good enough for the Pharisees, but being a disciple of Jesus demands more radical obedience. Nonetheless, Jesus would no doubt affirm the contemporary relevance of the literal understanding of this law even though he seems to prohibit oaths entirely in the subsequent verse (See below). Therefore, disciples should not swear falsely, but perform to the Lord what they have sworn because that is what the Law demands.

Jesus' Dynamic and Radical Application of the

Law Relative to Oaths

Jesus dynamically and radically applies the law relative to oaths in 5:34-37. He prohibits the swearing of insincere oaths; then demands absolute honesty without the need for oaths.

**Prohibition of swearing insincere oaths**. Jesus prohibits the swearing of insincere oaths in verses 34-36. Jesus prohibits the swearing of any oaths in the first part of verse 34, "But **I** say to you, 'Do not swear at all.'" Jesus emphasizes the authority of his teaching over against the Law with "But I say to you." This phrase and its variations are characteristically used by Jesus to introduce his authoritative teaching. In this variation, Jesus further emphasizes the authority of his teaching by doubling the subject pronoun (Indicated in translation with bold print, " **I** say"). This exact phrase is used throughout his dynamic and radical applications of the Law to emphasize his authoritative teaching (See also 5:22, 28, 32, 39, and 44). Jesus' prohibition seems to forbid oaths absolutely. Indeed, the adverb he employs emphasizes that they are not to swear "at all." However, the specific restrictions he employs in subsequent verses suggest that his real concern is for insincere oaths in which the oath is sworn in such a way as to leave a loophole so that the oath does not need to be fulfilled. His absolute prohibition should probably be understood as another instance in which he uses hyperbole, exaggeration for emphasis. He overstates his demand to emphasize the urgency of radical obedience. In this case, radical obedience demands that disciples not swear at all if their oaths are insincere. As Morris puts it, "He is saying in the strongest terms that those who follow him must speak the truth" (Morris, 124).

Jesus gives some specific restrictions and explanations in the first part of verse 34 and verse 35, "either by heaven, for it is the throne of God, or by earth, for it is his footstool, or by Jerusalem, for it is the city of the great king." These specific restrictions reflect the insincere oath taking practice of some Jews. They swore by heaven, earth, and Jerusalem because they could later argue that they were not bound by the oath since they did not swear the oath in God's name. However, Jesus responds by forbidding insincere oaths like these since all three--heaven, earth, and Jerusalem--ultimately belong to God. Jesus establishes that heaven and earth belong to God by alluding to Isaiah 66:1 where the LORD says, "Heaven is my thrown and the earth is my footstool." Jesus establishes that Jerusalem belongs to God by alluding to Psalm 48:2 where Jerusalem is identified as "the city of the Great King" who is none other than the LORD God. In this way, Jesus warns that insincere oaths are inappropriate for disciples since they are disrespectful to God. As Carson states, "Jesus relates every oath to God; to swear by anything is to swear by God, for God in some way stands behind everything. Therefore no oath is trivial, no oath is justifiable evasion; all oaths are solemn pledges to speak the truth" (Carson, 48).

Jesus also prohibits swearing by one's own head in verse 36, "Do not swear by your head either, for you cannot make even one hair white or black." Morris explains, "To swear by the head means that the swearer 'would give his head (i.e. his life) if he were not speaking the truth'" (Morris, 125 citing Ridderbos). Jesus' rationale for not swearing such oaths is somewhat obscure. However, he seems to be indicating that people simply do not have the authority to make such oaths since they have no control over their heads. His response may even be humorous. They cannot even control the color of their hair. The extent of their inability to control the color of their hair is emphasized by the fact that even the color of one hair is beyond their control. In this way Jesus establishes that insincere oaths exhibit a lack of humility. Therefore, disciples should not swear at all if their oaths are insincere because insincere oaths are disrespectful to God and exhibit a lack of humility before him.

**Demand for honesty without the need for an oath**. Jesus demands absolute honesty that doesn't require an oath in verse 37, "But let what you say be 'Yes' for 'Yes' and 'No' for 'No'; anything more than this comes from the evil one." The Greek text of Jesus' demand can be translated literally, "But let what you say be 'Yes, yes' and "No, no." The doubling of the affirmative and negative are rather odd and could be understood in several ways. However, the most likely conclusion is that the second "Yes" and "No" are predicates and that Jesus is demanding that disciples say precisely what they mean. As Morris puts it, "Their word should always be so reliable that nothing more than a statement is needed from them" (Morris, 125). Jesus reasons that they should speak honestly because "anything more than this comes from the evil one." Jesus is probably referring to augmenting what they say with an oath. If they augment what they say with an oath, they may fall into the same satanic trap as the Jews who rationalized their dishonesty in cases when an oath was not invoked and their failure to fulfill their oaths when God was not directly invoked in the oath. Therefore, disciples should be so honest in everything they say that they do not need to swear an oath because otherwise they leave themselves vulnerable to satanic influence.

Application of the Message

Christians are often experts in rationalization. They find reasons for doing what they want even though they suspect or even know that it is wrong. One result of rationalization is dishonesty. The Pharisees were also experts at rationalization. The Law required that they keep their oaths made in God's name. However, they rationalized dishonesty when they didn't take an oath and not keeping their oaths when the oath was not made in God's name. These similarities in the situation provide a strong basis for applying the message of this passage to the modern context. There is very little of a contextualized nature to require that the message of the passage be limited or adjusted when applied to the modern situation. Therefore, the statements of the applied message that follow are identical to the statements of the message in the original context. Disciples should not swear falsely, but perform to the Lord what they have sworn because that is what the Law demands. However, disciples should not swear at all if their oaths are insincere because insincere oaths are disrespectful to God and exhibit a lack of humility before him. Moreover, disciples should be so honest in everything they say that they do not need to swear an oath because otherwise they leave themselves vulnerable to satanic influence.

Communication of the Message

**Title** : LET WHAT YOU SAY BE "YES" FOR "YES"

**Objective** : The objective of this message is to encourage disciples to be sincere and straightforwardly honest in everything they say.

**Proposition** : Disciples should not swear falsely but fulfill their oaths because that is what the Bible demands; not swear at all if their oaths are insincere because insincere oaths are disrespectful to God and exhibit a lack of humility before him; and be so honest in everything they say that they do not need oaths because otherwise they leave themselves vulnerable to satanic influence.
Introduction

Christians are often experts in rationalization. They find reasons for doing what they want even though they suspect or even know that it is wrong. One result of rationalization is dishonesty. The Pharisees were also experts at rationalizing their dishonest. The Law required that they keep their oaths made in God's name. However, they rationalized dishonesty when they didn't take an oath and not keeping their oaths when the oath was not made in God's name. Jesus recognized that his disciples were also in danger of settling for a superficial form of righteousness. Therefore, he dynamically and radically applied the law requiring the keeping of oaths. Let's carefully consider Jesus' teaching so that we can have the extraordinary righteousness that he demands of his disciples. _Read Matthew 5:33-37_.

I. Disciples should not swear falsely but fulfill your oaths because that is what the Bible demands.

A. Jesus states the established code of conduct based on the Law relative to oaths in 5:33, "Again you have heard that it was said to the ancients, 'You shall not swear falsely, but shall perform to the Lord what you have sworn.'" This reference to the Law is not a direct quotation of any one passage, but a summary of several passages. An oath is a solemn pledge made before God. Some Jews limited the application of the law requiring the fulfillment of oaths to oaths while rationalizing their dishonesty in cases when an oath was not invoked. In addition, they were even rationalizing their failure to fulfill their oaths when God was not directly invoked in the oath.

B. Fulfilling their oaths invoked in God's name was good enough for these Jews, but being a disciple of Jesus demands more radical obedience.

C. Nonetheless, Jesus would no doubt affirm the contemporary relevance of the literal understanding of this law even though he seems to prohibit oaths entirely in the subsequent verse.

D. _Illustration of an Insincere Oath_

E. Application--Therefore, we should not swear falsely but fulfill our oaths because that is what the Bible demands.

II. Disciples should not swear at all if their oaths are insincere because insincere oaths are disrespectful to God and exhibit a lack of humility.

A. Jesus prohibits the swearing of any oaths in the first part of verse 34, "But I say to you, 'Do not swear at all.'" Jesus emphasizes the authority of his teaching over against the Law with "But I say to you." Jesus' prohibition seems to forbid oaths absolutely. Indeed, the adverb he employs emphasizes that they are not to swear "at all." However, the specific restrictions he employs in subsequent verses suggest that his real concern is with insincere oaths in which the oath is sworn in such a way as to leave a loophole so that the oath does not need to be fulfilled. His absolute prohibition should probably be understood as another instance in which he uses hyperbole, exaggeration for emphasis. He overstates his demand to emphasize the urgency of radical obedience. In this case, radical obedience demands that disciples not swear at all if their oaths are insincere.

B. Jesus gives some specific restrictions and explanations in the first part of verse 34 and verse 35, "either by heaven, for it is the throne of God, or by earth, for it is his footstool, or by Jerusalem, for it is the city of the great king." These specific restrictions reflect the insincere oath taking practice of some Jews. They swore by heaven, earth, and Jerusalem because they could later argue that they were not bound by the oath since they did not swear the oath in God's name. However, Jesus responds by forbidding insincere oaths like these since all three--heaven, earth, and Jerusalem--ultimately belong to God. In this way, Jesus warns that insincere oaths are inappropriate for disciples since they are disrespectful to God.

C. Jesus also prohibits swearing by one's own head in verse 36, "Do not swear by your head either, for you cannot make even one hair white or black." Jesus' rationale for not swearing such oaths is somewhat obscure. However, he seems to be indicating that people simply do not have the authority to make such oaths since they have no control over their heads. His response may even be humorous. They cannot even control the color of their hair, not even one hair. In this way Jesus establishes that insincere oaths exhibit a lack of humility before God.

D. _Illustration of an Sincere Oath_

E. Application--Therefore, we should not swear at all if our oaths are insincere because insincere oaths are disrespectful to God and exhibit a lack of humility before him.

III. Disciples should be so honest and straightforward in everything they say that they do not need oaths because otherwise they leave themselves vulnerable to satanic influence.

A. Jesus demands absolute honesty that doesn't require an oath in verse 37, "But let what you say be 'Yes' for 'Yes' and 'No' for 'No'; anything more than this comes from the evil one." Jesus demands that disciples say precisely what they mean.

B. Jesus reasons that they should speak honestly without elaborating what they say with an oath because "anything more than this comes from the evil one." Jesus is probably referring to augmenting what they say with an oath. If they augment what they say with an oath, they may fall into the same satanic trap as the Jews who rationalized their dishonesty in cases when an oath was not invoked their failure to fulfill their oaths when God was not directly invoked in the oath.

C. _Illustration of Honesty the Does Not Need an Oath_

D. Application--Therefore, we should be so honest and straightforward in everything we say that we do not need to swear an oath because otherwise we leave yourselves vulnerable to satanic influence.

Conclusion

Christians are often experts in rationalization. They find reasons for doing what they want even though they suspect or even know that it is wrong. One result of rationalization is dishonesty. The Pharisees were also experts at rationalizing their dishonesty. The Law required that they keep their oaths made in God's name. However, they rationalized dishonesty when they didn't take an oath and not keeping their oaths when the oath was not made in God's name. Jesus recognized that his disciples were also in danger of settling for a superficial form of righteousness. Therefore, he dynamically and radically applied the law requiring the keeping of oaths. We should not swear falsely but fulfill our oaths because that is what the Bible demands. However, we should not swear at all if our oaths are insincere because insincere oaths are disrespectful to God and exhibit a lack of humility before him. Moreover, we should be so honest in everything we say that we do not need oaths because otherwise we leave yourselves vulnerable to satanic influence.

### CHAPTER NINE

### THE DISCIPLE'S RIGHTEOUSNESS

### Do Not Resist One Who Is Evil

### Matthew 5:38-42

Though this passage is closely related to other passages in this section (See Literary Context and Role), it is distinct in that it contains Jesus dynamic application and radical demands based on the Old Testament law limiting retaliation.

Study of the Passage

Text and Translation

5:38You have heard that it was said, "An eye for an eye and a tooth for a tooth." 39But **I** * say to you, "Do not resist one who is evil; but if anyone strikes you on the right cheek, turn to him the other also; 40and if anyone wants to go to court and take your coat, let him have your cloak as well; 41and if anyone forces you to go one mile, go with him two. 42Give to the one who asks you, and do not turn away the one who wants to borrow from you."

*The Greek text contains an emphasis that is otherwise difficult to convey in English (See Analysis of the Details).

Situation and Purpose

The context describes a setting in which Jesus is teaching his disciples (5:1-2). This passage describes a setting in which Jesus is teaching his disciples about righteousness and specifically their need to avoid retaliation and seek reconciliation. The passage reflects a situation in which disciples were endangered by the influence of legalists like the Pharisees. The Pharisees were extremely legalistic in their interpretation of the Old Testament Law and thereby failed to perceive its dynamic implications for conduct. The law that Jesus cites in this passage was originally intended to limit retaliation. The Pharisees interpreted this law limiting retaliation in a rigid fashion so that it actually encouraged retaliation. The passage reflects a specific situation in which disciples were in danger of rationalizing retaliation like the Pharisees. The purpose of this passage was to discourage disciples from rationalizing retaliation and encourage them to apply the law limiting retaliation in a dynamic and radical way by not retaliating at all.

Literary Context and Role

The individual passages in the Sermon on the Mount address different aspects of the life of disciples. However, the first passage in the Sermon does seem to serve as a general introduction to the qualities of a disciple (5:3-10). This passage is found in a section of the Sermon that addresses the disciple's righteousness (5:17-48) and develops the fourth beatitude in that passage which commends hungering and thirsting for righteousness (5:6). This passage also seems to develop the seventh beatitude in that passage which commends being a peacemaker (5:9). The first passage in this section provides an introduction that serves as the basis for Jesus' dynamic and radical applications of the Law in the rest of the division (5:17-20). This passage is the fourth of Jesus' dynamic and radical applications of the Old Testament Law. This passage dynamically and radically applies the law limiting retaliation. This passage is very closely related to the subsequent passage. This passage encourages disciples not to retaliate when wronged, whereas that passage advances this teaching by actually encouraging disciples to love their enemies.

Form and Function

This passage can be generally classified as instruction or exhortation. Instruction or exhortation can be generally defined as commands and prohibitions reinforced by explanations and reasoned arguments. The commands and prohibitions normally indicate the appropriate response. These commands and prohibitions are usually reinforced with explanations that clarify and reasoned arguments that provide the rationale for obedience. However, in many cases the commands and prohibitions are incomplete or absent altogether. In these cases the appropriate response must be implied from the explanations and reasoned arguments. In this passage the appropriate response is indicated by a series of prohibitions and commands that dominate the passage, "Do not resist one who is evil . . . turn to him the other also . . . let him have your cloak as well . . . go with him two . . . Give to one who asks . . . do not turn away the one who wants to borrow." In fact, in this passage no reasoned arguments are provided and the appeal is based solely on the authority of Jesus. The form of instruction in this passage is distinctive and can be classified more specifically as antithesis. In this form of instruction, the new pattern of conduct is contrasted with the established code of conduct. This form of instruction serves to emphasize the radical demands of discipleship.

Strategy and Structure

The passage is structured strategically to contrast the established code of conduct relative to retaliation with Jesus' dynamic and radical application of the law limiting retaliation and thereby emphasizing the radical demands of discipleship. In his dynamic and radical application of the law limiting retaliation, Jesus first applies the law to responding to one who is evil; then applies it to one who asks and wants to borrow.

I. The Established Code of Conduct relative to Retaliation (5:38)

II. Jesus' Dynamic and Radical Application of the Law relative to Retaliation (5:39-42)

A. Application to Responding to One Who Is Evil (39-41)

1. Prohibition of resisting one who is Evil (39a)

2. Command to turn the other cheek to the one who strikes you (39b)

3. Command to give your cloak to the one who sues you for your coat (40)

4. Command to go two miles for anyone who forces you to go one mile (41)

B. Application to Responding to One Who Asks and Wants to Borrow (42)

Message or Messages

Disciples should not use the Law as justification for retaliation like the Pharisee, but limit their retaliation to what is just because that is what the Law demands. However, although the Law limits retaliation to what is just, disciples should not resist an evil person; for example, they should not retaliate when they are struck or insulted, exceed the demands of those who use the legal system to take what is theirs, and surpass the demands of those who use their connections to compel them to do what they do not want to do. Moreover, disciples should give to the person who asks and not refuse the person who wants to borrow from them.

Analysis of the Details

The Established Code of Conduct Relative

To Retaliation

Jesus states the established code of conduct relative to retaliation based on the Law in verse 38, "You have heard that it was said, 'An eye for an eye and a tooth for a tooth.'" This reference to the Law comes from Exodus 21:14, Leviticus 24:20, and Deuteronomy 19:21. Some Jews used this law as justification for taking retaliation against those who have wronged them. Indeed, when taken out of context, this verse does seem to justify retaliation. However, this law must be understood within its context. The tendency has always been for people to respond to anyone who has wronged them with excessive retaliation. In its original context, this law was intended to limit retaliation for an offense to what was just rather than justify excessive retaliation. This law stipulates that the punishment should correspond to the offense. Losing an eye or a tooth is just punishment for taking an eye or a tooth because the punishment corresponds to the offense. Limiting their retaliation to just punishment would have been good enough for the Jews. However, Jesus demands extraordinary righteousness of his disciples. Nonetheless, Jesus would no doubt affirm the contemporary relevance of the law relative to retaliation. Therefore, disciples should not use the Law as justification for retaliation like the Pharisee, but limit their retaliation to what is just because that is what the Law demands.

Jesus' Dynamic and Radical Application of the

Law Relative to Retaliation

Jesus dynamically and radically applies the law relative to retaliation in verses 39-42. He first applies the law relative to retaliation to responding to one who is evil; then applies it to responding to one who asks and wants to borrow.

**Application to responding to one who is evil**. Jesus applies the law relative to retaliation to responding to one who is evil in verses 39-41. Jesus prohibits resisting an evil person in the first part of verse 39, "But **I** say to you, 'Do not resist one who is evil." Jesus emphasizes the authority of his teaching over against the Law with "But I say to you." This phrase and its variations are characteristically used by Jesus to introduce his authoritative teaching. In this variation, Jesus further emphasizes the authority of his teaching by doubling the subject pronoun (Literally "I, I say" and indicated in translation with bold print, " **I** say"). This exact phrase is used throughout his dynamic and radical applications of the Law to emphasize his authoritative teaching (See also 5:22, 28, 32, 34, and 44). Some have suggested that Jesus is not speaking of an evil person, but a person who has wronged them (Hunter, 57). Jesus illustrates what he means by "Do not resist one who is evil" in the subsequent verses. These illustrations do seem to indicate some evil intent.

Jesus gives specific instructions to disciples for three different situations in which they may encounter one who is evil in verses 39-41. These situations are illustrative and do not encompass all applications of the principle of nonresistance. The principle of nonresistance can be applied to any situation in which a disciple has conflict with an evil person. Jesus commands disciples to turn the other cheek to one who strikes them in the second part of verse 39, "but if anyone strikes you on the right cheek, turn to him the other also." Jesus seems to be describing a situation in which the disciple is being attacked by an evil person. However, many have noted that a strike on the right cheek would require that the blow was left-hand or backhanded. They observe that these blows were expressions of contempt. Therefore, they conclude that Jesus is instructing his disciples not to retaliate when insulted. However, the left-handed or back-handed blow is still a blow. Therefore, Jesus is probably describing a situation in which a disciple is being insulted and attacked by an evil person. The natural response to attack is retaliation. However, Jesus instructs his disciples not to retaliate. Indeed, to "turn the other cheek" has become an idiomatic expression for forbearing assaults of any kind, whether verbal or physical. In addition, Jesus' instructions seem to stress the extent of the forbearance he requires of his disciples. To "turn the other cheek" implies the presentation of that cheek for another blow. This expression should be understood in much the same way as "let him have your cloak as well" and "go with him two" in the subsequent verses. Disciples should be prepared to forbear additional insults and attacks as well.

Jesus commands disciples to give their cloak as well as their coat to anyone who sues them for their coat in verse 40, "and if anyone wants to go to court and take your coat, let him have your cloak as well." Though Jesus makes no judgment on the justice of the legal claim, the context suggests that Jesus is describing a situation in which an evil person is unjustly using the legal system to take what rightfully belongs to a disciple. The natural response to this situation is righteous indignation and a desire for retribution. Nonetheless, Jesus instructs his disciples not only to accede to the demands of those who take them to court, but to exceed their demands. In fact, Jesus' example emphasizes that disciples must forsake their legal rights. The primary garments of a Jewish male were the coat and the cloak. The coat was a shirt-like garment that reached to the knees. The cloak was a rectangular piece of cloth that was wrapped around the body over the coat. Exodus 22:25-27 stipulates that when a cloak was taken as pledge for a loan it must be returned by sunset so that it could be used as a blanket. Nonetheless, Jesus demands that disciples forsake their right to their cloak and surrender it along with their coat.

Jesus commands his disciples to go two miles for anyone who forces them to go one mile in verse 41, "and if anyone forces you to go one mile, go with him two." Though Jesus makes no judgment on the motives of man conscripting labor, the context suggests that Jesus is describing a situation in which an evil person connected with the government is taking advantage of his position to compel a disciple to assist him. Those connected with the government had the authority to conscript civilians to assist them in their duties. For example, soldiers could force civilians to carry their baggage. However, the government limited their authority to conscript baggage carriers to one mile. The natural response to this situation is anger and a desire for revenge. Nonetheless, Jesus demands that disciples forsake their right to be released from service after one mile. Therefore, Jesus is instructing his disciples not only to submit to the demands of the evil person who uses his political connections to take advantage of them, but to exceed what they could legally demand. Indeed, as Fisher observes, "To go the second mile has become a byword for doing the extraordinary in preserving good human relations. It is going beyond the call of duty, beyond the limits of fairness" (Fisher, 88).

Jesus' demands seem unreasonable. Did Jesus really mean that disciples should passively endure evil people who insult and strike them, unjustly use the courts to take what is theirs, and use their political connections to take advantage of them? His absolute instructions here should probably be understood as hyperbole, exaggeration for emphasis. He overstates his demands to emphasize the urgency of radical obedience. However, though Jesus' instructions need not be interpreted literally, they should be taken seriously. They should always challenge the disciple's response when being confronted by evil people. As Fisher states, "But wait! We may build so many fences around the saying that we destroy its sharpness and convicting power" (Fisher, 86). Therefore, I have left the bite in my statement of the message. Although the Law limits retaliation to what is just, Jesus demands that disciples not resist one who is evil; for example, they should not retaliate when they are struck or insulted, exceed the demands of those who use the legal system to take what is theirs, and surpass the demands of those who use their connections to compel them to do what they do not want to do.

**Application to responding to one who asks and wants to borrow**. Jesus applies the law relative to retaliation to responding to the one who asks and wants to borrow in verse 42, "Give to the one who asks you, and do not turn away the one who wants to borrow from you." Jesus gives specific instructions to disciples for two more situations in this verse. However, these situations are distinct from those that have preceded. The previous situations were instances when a disciple encounters an evil person, who is either attacking him verbally or physically or using legal or political power to compel him to surrender what is his or submit to forced labor. In this verse, Jesus describes situations in which a disciple encounters a person who is seeking assistance either in the form of a donation or loan. Nonetheless, the context suggests that there is at least the possibility that the one seeking assistance is trying to defraud the disciple. Indeed, evil people often make a pretense of need and give assurances of repayment in order to take advantage of others. The natural response to this situation is cynicism and refusal to give. Nonetheless, Jesus demands that his disciples give to whoever asks for assistance. Again, Jesus' demand seems unreasonable. Does Jesus really mean that disciples should give to whoever asks them for assistance even when they know they are being defrauded? Again, he overstates his demands to emphasize the urgency of radical obedience. However, though Jesus' instructions need not be interpreted literally, they should be taken seriously. They should always challenge the disciple's response when being confronted by those seeking their assistance. Therefore, I have again left the bite in my statement of the message. Jesus demands that disciples give to the person who asks and not refuse the person who wants to borrow from them.

Application of the Message

Christians are often experts in rationalization. They find reasons for doing what they want even though they suspect or even know that it is wrong. One result of rationalization is retaliation. The Jews were also experts at rationalization. The Law limited their retaliation to what was just. However, they interpreted the Law in such a way as to legitimize their retaliation. These similarities in the situation provide a strong basis for applying the message of this passage to the modern context. There is very little of a contextualized nature to require that the message of the passage be limited or adjusted when applied to the modern situation. Therefore, the statements of the applied message are identical to the statements of the message in the original context. Disciples should not use the Law as justification for retaliation like the Jews, but limit their retaliation to what is just because that is what the Law demands. However, although the Law limits retaliation to what is just, Jesus demands that disciples not resist an evil person; for example, they should not retaliate when they are struck or insulted, exceed the demands of those who use the legal system to take what is theirs, and surpass the demands of those who use their connections to compel them to do what they do not want to do. Moreover, Jesus demands that disciples give to the person who asks and not refuse the person wants to borrow from them.

Communication of the Message

**Title** : DO NOT RESIST ONE WHO IS EVIL

**Objective** : The objective of this message is to discourage disciples from retaliating against those who wrong them.

**Proposition** : Disciples should not use the Law as justification for retaliation, but avoid retaliation when they are attacked, sued, or compelled against their will and give to the person who asks and not refuse the person wants to borrow from them.
Introduction

Christians are often experts in rationalization. They find reasons for doing what they want even though they suspect or even know that it is wrong. One result of rationalization is retaliation. The Jews were also experts at rationalization. The Law limited their retaliation to what was just. However, they interpreted the Law in such a way as to legitimize their excessive retaliation. Jesus recognized that his disciples were also in danger of settling for a superficial form of righteousness. He specifically recognized that his disciples were in danger of retaliating against those who wronged them. Therefore, he dynamically and radically applied the law relative to retaliation. Let's carefully consider Jesus' teaching so that we can have the extraordinary righteousness that he demands of his disciples. _Read Matthew 5:38-42_.

I. Disciples should not use the Law as justification for retaliation like the Jews because that was not its original intent.

A. Jesus states the established code of conduct relative to retaliation based on the Law in verse 38, "You have heard that it was said, 'An eye for an eye and a tooth for a tooth.'" This reference to the Law comes from Exodus 21:14, Leviticus 24:20, and Deuteronomy 19:21. Some Jews used this law as justification for taking retaliation against those who wronged them. Indeed, when taken out of context, this verse does seem to justify retaliation. However, this law must be understood within its context. The tendency has always been for people to respond to anyone who wronged them with excessive retaliation. In its original context, this law was intended to limit retaliation for an offense to what was just rather than justify excessive retaliation. This law stipulates that the punishment should correspond to the offense. Losing an eye or a tooth is just punishment for taking an eye or a tooth because the punishment corresponds to the offense.

B. Limiting their retaliation to just punishment would have been good enough for the Jews. However, Jesus demands extraordinary righteousness of his disciples.

C. _Illustration of the Unending Cycle of Retribution_

D. Application--Therefore, we should not use the Law as justification for retaliation because that was not its original intent.

II. Disciples should avoid retaliation whether they are attacked, sued, or compelled against their will.

A. Jesus applies the law relative to retaliation to responding to the one who is evil in verses 39-41. Jesus prohibits resisting an evil person in the first part of verse 39, "But I say to you, 'Do not resist one who is evil." Jesus emphasizes the authority of his teaching over against the Law with "But I say to you." Jesus illustrates what he means by "Do not resist one who is evil" in subsequent verses.

B. Jesus commands disciples to turn the other cheek to someone who strikes them in the second part of verse 39, "but if anyone strikes you on the right cheek, turn to him the other also." Jesus is describing a situation in which a disciple is being attacked by an evil person. The natural response to attack is counterattack. However, Jesus instructs his disciples not to retaliate. Indeed, to "turn the other cheek" has become an idiomatic expression for forbearing assaults rather than retaliating. In addition, Jesus instructions seem to stress the extent of the forbearance he requires of his disciples. To "turn the other cheek" implies the presentation of that cheek for another blow. Disciples should be prepared to forbear additional insults and attacks as well.

C. Jesus commands disciples to give their cloak as well as their coat to anyone who sues them for their coat in verse 40, "and if anyone wants to go to court and take your coat, let him have your cloak as well." Though Jesus makes no judgment on the justice of the legal claim, the context suggests that Jesus is describing a situation in which an evil person is unjustly using the legal system to take what rightfully belongs to a disciple. The natural response to this situation is righteous indignation and seeking retribution. Nonetheless, Jesus instructs his disciples not only to accede to the demands of those who take them to court, but to exceed their demands. In fact, Jesus' example emphasizes that disciples must be willing to forsake their legal rights. The primary garments of a Jewish male were the coat and the cloak. The coat was a shirt-like garment that reached to the knees. The cloak was a rectangular piece of cloth that was wrapped around the body over the coat. Exodus 22:25-27 stipulates that when a cloak is taken as pledge for a loan it must be returned by sunset so that it can be used as a blanket. Nonetheless, Jesus demands that disciples forsake their right to their cloak and surrender it along with their coat.

D. Jesus commands his disciples to go two miles for anyone who forces them to go one mile in verse 41, "and if anyone forces you to go one mile, go with him two." Though Jesus makes no judgment on the motives of man conscripting labor, the context suggests that Jesus is describing a situation in which an evil person connected with the government is taking advantage of his position to compel a disciple to assist him. Those connected with the government had the authority to conscript civilians to assist them in their duties. For example, soldiers could force civilians to carry their baggage. However, the government limited their authority to conscript baggage carriers to one mile. The natural response to this situation is anger and a desire for revenge. Nonetheless, Jesus demands that disciples forsake their right to be released from service after one mile. Therefore, Jesus is instructing his disciples not only to submit to the demands of the evil person who uses his political connections to take advantage of them, but to exceed what they could legally demand. Indeed, going the "second mile" has also become an idiomatic expression for graciously accepting the excessive demands of others.

E. Jesus' demands seem unreasonable. Did Jesus really mean that disciples should passively endure evil people who insult and strike them, unjustly use the courts to take what is theirs, and use their political connections to take advantage of them? His instructions here should probably be understood as hyperbole, exaggeration for emphasis. He overstates his demands to emphasize the urgency of radical obedience. However, though Jesus' instructions need not be interpreted literally, they should be taken seriously. They should always challenge the disciple's response when being confronted by evil people.

F. _Contemporary Illustration of a Situation When Anger and Retaliation May Seem Justified_

G. Application--Therefore, we should avoid retaliation whether we are attacked, sued, or compelled against our will.

III. Disciples should give to the person who asks and not refuse the person wants to borrow from them.

A. Jesus applies the law relative to retaliation to responding to the one who asks and wants to borrow in verse 42, "Give to the one who asks you, and do not turn away the one who wants to borrow from you." Jesus gives specific instructions to disciples for two more situations in this verse. In this verse, Jesus describes situations in which a disciple encounters a person who is seeking assistance either in the form of a donation or loan.

B. The natural response to this situation is cynicism and refusal to give. Nonetheless, Jesus demands that his disciples give to whoever asks for assistance. Again, Jesus' demand seems unreasonable. Does Jesus really mean that disciples should give to whoever asks them for assistance even when they know they are being defrauded? Again, he uses hyperbole and overstates his demands to emphasize the urgency of radical obedience. However, though Jesus' instructions need not be interpreted literally, they should be taken seriously. They should always challenge the disciple's response when being confronted by those seeking their assistance.

C. During my years as a pastor in the United States and as a missionary in Asia I have been approached on many occasions by people asking for help. Many of these turned out to be scam artists trying to take advantage of me and the church. Moreover, in some of the poor third world countries where I served parents would purposely disfigure their children in order to enhance their money-making potential. It is hard not to become cynical. There were times when I did not give because I believed it would only make a bad situation worse. Nonetheless, Jesus' teaching compelled me to do what I could and as a result I was able to make a difference in many lives even though I was taken advantage of at times.

D. Application--Therefore, we should give to the person who asks and not refuse the person who wants to borrow from us.

Conclusion

Christians are often experts in rationalization. They find reasons for doing what they want even though they suspect or even know that it is wrong. One result of rationalization is retaliation. The Jews interpreted the Law in such a way as to legitimize their excessive retaliation. Jesus recognized that his disciples were also in danger of retaliating against those who wronged them. Therefore, he dynamically and radically applied the law relative to retaliation. We should not use the Law as justification for retaliation because that was not its original intent. We should avoid retaliation whether we are attacked, sued, or compelled against our will. We should give to the person who asks and not refuse the person wants to borrow from us.

### CHAPTER TEN

### THE DISCIPLE'S RIGHTEOUSNESS

### Continually Love Your Enemies

### Matthew 5:43-48

Though this passage is closely related to other passages in this section (See Literary Context and Role), it is distinct in that it contains Jesus dynamic application and radical demands based on the Old Testament law commanding love for neighbor.

Study of the Passage

Text and Translation

5:43You have heard that it was said, "You shall love your neighbor and hate your enemy." 44But **I** * say to you, "Continually love your enemies and pray for those who persecute you, 45in order that you may be sons of your Father who is in heaven. For he raises his sun on the evil and good, and rains on the just and unjust. 46For if you love those who love you, what reward do you have? Do not even the tax collectors do the same? 47And if you greet only your brothers, what more are you doing? Do not even the Gentiles do the same? 48Therefore, you* must be perfect, as your heavenly Father is perfect.

*The Greek text contains an emphasis that is otherwise difficult to convey in English (See Analysis of the Details).

Situation and Purpose

The context describes a setting in which Jesus is teaching his disciples (5:1-2). This passage describes a setting in which Jesus is teaching his disciples about righteousness and specifically their need to love everyone, even their enemies. The passage reflects a situation in which disciples were endangered by the influence of legalists like the Pharisees. The Pharisees were extremely legalistic in their interpretation of the Old Testament Law and thereby failed to perceive its dynamic implications for conduct. The law that Jesus cites in this passage did not actually say, "and hate your enemies." In fact, this command is found nowhere in Hebrew Scripture. This addition to the command reflects the interpretation of this law by the Pharisees. The Pharisees interpreted this law to mean that they were required to love other Jews or even just other Jews with whom they were friends. In this way they were able to rationalize their hatred of non-Jews and even Jews who were their enemies. This passage reflects a specific situation in which disciples were in danger of rationalizing their hatred of non-Christians and especially their enemies like the Jews. The purpose of this passage was to discourage disciples from rationalizing hatred and encourage them to apply the law to love their neighbors in a dynamic and radical way by loving everyone.

Literary Context and Role

The individual passages in the Sermon on the Mount address different aspects of the life of disciples. However, the first passage in the Sermon does seem to serve as a general introduction to the qualities of a disciple (5:3-10). This passage is found in a section of the Sermon that addresses the disciple's righteousness (5:17-48) and develops the fourth beatitude in that passage which commends hungering and thirsting for righteousness (5:6). This passage also seems to develop the seventh beatitude in that passage which commends being a peacemaker (5:9). The first passage in this section provides an introduction that serves as the basis for Jesus' dynamic and radical applications of the Law in the rest of the division (5:17-20). This passage is the fifth of Jesus' dynamic and radical applications of the Old Testament Law. This passage dynamically and radically applies the law requiring love for neighbors. This passage is very closely related to the preceding passage. That passage encourages disciples not to retaliate when wronged, whereas this passage advances that teaching by encouraging disciples to love their enemies. The final verse in this passage serves as a conclusion for the entire section on the disciple's righteousness by exhorting disciples to strive to be perfect like their heavenly Father (5:48).

Form and Function

This passage can be generally classified as instruction or exhortation. Instruction or exhortation can be generally defined as commands and prohibitions reinforced by explanations and reasoned arguments. The commands and prohibitions normally indicate the appropriate response. These commands and prohibitions are usually reinforced with explanations that clarify and reasoned arguments that provide the rationale for obedience. However, in many cases the commands and prohibitions are incomplete or absent altogether. In these cases the appropriate response must be implied from the explanations and reasoned arguments. In this passage the appropriate response is indicated by two commands in verse 44, "Continually love your enemies and pray for those who persecute you." These commands are reinforced with reasoned arguments based on their relationship to their heavenly Father and assurance of reward. In addition, verse 48 contains an indirect command, "you must be perfect." This command is also reinforced based on their relationship with their heavenly Father. The form of instruction in this passage is distinctive and can be classified more specifically as antithesis. In this form of instruction, the new pattern of conduct is contrasted with established code of conduct. This form of instruction serves to emphasize the radical demands of discipleship.

Strategy and Structure

The passage is structured strategically to contrast the established code of conduct relative to love of neighbors with Jesus' dynamic and radical application of the law and thereby emphasizing the radical demands of discipleship. In his dynamic and radical application of the law requiring love for neighbors, Jesus first commands disciples to love their enemies and pray for persecutors and then explains why they should do so. Jesus concludes this passage and his instruction regarding the disciple's righteousness by demanding perfection.

I. The Established Code of Conduct relative to Loving Neighbors and Hating Enemies (5:43)

II. Jesus' Dynamic and Radical Application of the Law relative to Loving Neighbors (5:44-48)

A. Jesus Commands Disciples to Love Their Enemies and Prayer for Their Persecutors (44)

B. Jesus Explains Why Disciples Should Love Their Enemies and Pray for Their Persecutors (45-48)

1. So that they may be sons of their heavenly Father (45)

2. So that they will receive their rewarded (46)

3. So that their conduct will be extraordinary (47)

III. Jesus Demands Perfection (48)

Message or Messages

Disciples should not use the Law as justification for hating their enemies, but love their neighbors because that is what the Law demands. However, although the Law only requires love for neighbors, Jesus demands that his disciples should even love their enemies and pray for their persecutors so that they can be sons of their heavenly Father, receive their reward, and have extraordinary conduct. Moreover, disciples should strive for perfection because their heavenly Father is perfect.

Analysis of the Details

The Established Code of Conduct Relative to

Loving Neighbors and Hating Enemies

Jesus states the establish code of conduct based on the law relative to loving neighbors in verse 43, "You have heard that it was said, 'You shall love your neighbor and hate your enemy.'" This reference to the Law comes from Leviticus 19:18, "Do not seek revenge or bear a grudge against one of your people, but love your neighbor as yourself. I am the LORD." The final words of Jesus' statement reflect the extended application of this law by the Jews. The Jews limited the application of this law to loving their neighbor or fellow Jew. Though Jesus had a broader understanding of neighbor (See below), this application seems to be justified by the text. However, the Jews also used this law to rationalize hating their enemies, since this law did not command them to love their enemies. As Carson says, "some Jews took the word 'neighbor' to be exclusive: we are to love only our neighbors, they thought, and therefore we are to hate our enemies" (Carson, 52). Therefore, they could hate their enemies while maintaining their righteousness under the Law. However, this law was never intended to condone the hatred of enemies. Loving their neighbors would have been good enough for the Jews. However, Jesus demands extraordinary righteousness of his disciples. Nonetheless, Jesus would no doubt affirm the contemporary relevance of the law relative to loving neighbors. Therefore, disciples should not use the Law as justification for hating their enemies, but love their neighbors because that is what the Law demands.

Jesus' Dynamic and Radical Application of the

Law Relative to Loving Neighbors

Jesus dynamically and radically applies the law relative to loving neighbors in verses 44-47. He commands disciples to love their enemies and pray for their persecutors; then explains why they should love their enemies and pray for their persecutors.

**Jesus commands disciples to love their enemies and pray for their persecutors**. Jesus commands disciples to love their enemies and pray for their persecutors in verse 44, "But **I** say to you, 'Continually love your enemies and pray for those who persecute you.'" Jesus emphasizes the authority of his teaching over against the Law with "But **I** say to you." This phrase and its variations are characteristically used by Jesus to introduce his authoritative teaching. In this variation, Jesus further emphasizes the authority of his teaching by doubling the subject pronoun (Literally "I, I say" and indicated in translation with bold print, " **I** say"). This exact phrase is used throughout his dynamic and radical applications of the Law to emphasize his authoritative teaching (See also 5:22, 28, 32, 34, and 39). Jesus applies the command to love their neighbor absolutely. The love of disciples should even extend to their enemies and persecutors. What is more, they should even pray for them. The Greek text emphasizes that love and prayer are to be ongoing practices with the use of the present imperative verb (Translated "Continually love . . . and pray"). Moreover, Fisher observes, "The Greek word behind love means an unselfish concern which seeks the good of others. It speaks of a concern which is willing to sacrifice to achieve their good" (Fisher, 92).

**Jesus explains why disciples should love their enemies and pray for their persecutors**. Jesus explains why disciples should love their enemies and pray for their persecutors in verses 45-48. First, Jesus explains that disciples should love their enemies and pray for their persecutors so that they may be sons of their heavenly Father in verse 45, "in order that you may be sons of your Father who is in heaven. For he raises his sun on the evil and good, and rains on the just and unjust." Jewish culture placed a great deal of stress on family duty. The children, and especially the sons, were expected to live in a way consistent with the beliefs and practice of their father. Jesus applies this relationship by analogy to disciples and God, their heavenly Father. However, because God is their heavenly Father instead of just an earthly father, their standard of conduct is necessarily high. God's love for the evil and unjust is illustrated by the fact that he blesses them with sunshine and rain just like the good and just. By loving their enemies, they fulfill their duty as good sons by acting in a way consistent with their heavenly Father.

Second, Jesus explains that disciples should love their enemies and pray for their persecutors so that they will receive their reward in verse 46, "For if you love those who love you, what reward do you have? Do not even the tax collectors do the same?" This verse contains two rhetorical questions. The first rhetorical question is of the type that implies an emphatic negative reply. Therefore, it is equivalent to the exclamation, "If you only love those who love you, you do not have a reward!" The second rhetorical question is of the type that implies an emphatic positive response. Therefore, it is equivalent to the exclamation, "Yes, even the tax collectors do the same!" The tax collectors were despised as agents of the oppressive Roman government and unscrupulous scoundrels. Certainly they would not receive a reward. Nonetheless, Jesus argues that unless they love their enemies, disciples are no different than tax collectors and no more worthy of reward.

Third, Jesus explains that disciples should love their enemies and pray for their persecutors so that their conduct will be extraordinary in verse 47, "And if you greet only your brothers, what more are you doing? Do not even the Gentiles do the same?" This verse also contains two rhetorical questions. The first rhetorical question is of the type that implies an emphatic negative reply. Therefore, it is equivalent to the exclamation, "If you only greet your brothers, you aren't doing anything more!" The second rhetorical question is of the type that implies an emphatic positive response. Therefore, it is equivalent to the exclamation, "Even the Gentiles do the same!" The Gentiles included everyone who was not a Jew. The Jews condemned the Gentiles as lawbreakers. Certainly their conduct was inferior. Nonetheless, Jesus argues that unless they love their enemies, disciples have no better conduct than the Gentiles. As Hunter explains, "To return evil for good is the devil's way: to return good for good is man's: to return good for evil is God's" (Hunter, 62). Therefore, although the Law only requires love for neighbors, Jesus demands that his disciples should even love their enemies and pray for their persecutors so that they can be sons of their heavenly Father, receive their reward, and have extraordinary conduct.

Jesus Demands Perfection

Jesus concludes this passage and his instruction on the disciple's righteousness by demanding perfection in verse 48, "Therefore, **you** must be perfect, as your heavenly Father is perfect." Jesus' demand for perfection is emphasized in the Greek text by doubling the subject pronoun (Literally "you, you must be perfect" and indicated in translation with bold print, " **you** must be perfect"). Jesus' demand seems unreasonable. How can disciples ever attain the perfection of God? Even the expression Jesus uses to refer to God emphasizes his transcendence; he is their heavenly Father. As his sons, disciples need to live in a way that is consistent with their heavenly Father (See above in the comments on verse 45). In fact, because he is their heavenly Father, their standard of conduct must be high. Jesus' command should probably be understood as hyperbole, exaggeration for emphasis. He overstates his demand to emphasize the urgency of radical obedience. Though Jesus' command is unattainable, disciples should endeavor to obey. As Fisher explains Jesus' demand for perfection, "It holds before us an unreachable ideal, beckoning us on, knowing we will never attain it, but satisfied with nothing short of it" (Fisher, 96). Therefore, disciples should be perfect because their heavenly Father is perfect.

Application of the Message

Christians are often experts in rationalization. They find reasons for doing what they want even though they suspect or even know that it is wrong. One result of rationalization is hatred. The Jews were also experts in rationalization. The Law commanded them to love their neighbors. The Jews understood their neighbors narrowly, identifying them as their fellow Jews or even just their friends. They also used the Law to justify hating their enemies, since the Law did not command them to love their enemies. Jesus recognized that his disciples were also in danger of settling for a superficial form of righteousness. He specifically recognized that his disciples were in danger of rationalizing hatred of their enemies. These similarities in the situation provide a strong basis for applying the message of this passage to the modern context. There is very little of a contextualized nature to require that the message of the passage be limited or adjusted when applied to the modern situation. Therefore, the statements of the applied message that follow are identical to the statements of the message in the original context. Disciples should not use the Law as justification for hating their enemies, but love their neighbors because that is what the Law demands. However, although the Law only requires love for neighbors, Jesus demands that his disciples even love their enemies and pray for their persecutors so that they can be sons of their heavenly Father, receive their reward, and have extraordinary conduct. Moreover, disciples should strive for perfection because their heavenly Father is perfect.

Communication of the Message

**Title** : CONTINUALLY LOVE YOUR ENEMIES

**Objective** : The objective of this message is to exhort disciples to love their neighbors and even their enemies and strive for perfection.

**Proposition** : Disciples should not use the Law as justification for hating their enemies, but love their neighbors because that is what the Bible demands; however, disciples should even love their enemies and pray for their persecutors so that they can be sons of their heavenly Father, receive their reward, and have extraordinary conduct and strive for perfection because their heavenly Father is perfect.
Introduction

Christians are often experts in rationalization. They find reasons for doing what they want even though they suspect or even know that it is wrong. One result of rationalization is hatred. The Jews were also experts at rationalization. The Law commanded them to love their neighbors. They understood their neighbors narrowly, identifying them as their fellow Jews or even just their friends. Then they rationalized hating their enemies since this law did not command them to love their enemies. Jesus recognized that his disciples were also in danger of settling for a superficial form of righteousness. He specifically recognized that his disciples were in danger of rationalizing hatred of their enemies. Therefore, he dynamically and radically applied the law commanding love for neighbors. Let's carefully consider Jesus' teaching so that we can have the extraordinary righteousness that he demands of his disciples. _Read Matthew 5:43-48_.

I. Disciples should not use the Law as justification for hating their enemies, but love their neighbors because that is what the Bible demands.

A. Jesus states the establish code of conduct based on the law relative to loving neighbors in verse 43, "You have heard that it was said, 'You shall love your neighbor and hate your enemy.'" This reference to the Law comes from Leviticus 19:18, "Do not seek revenge or bear a grudge against one of your people, but love your neighbor as yourself. I am the LORD." The Jews limited the application of this law to loving their neighbor or fellow Jew. They also used this law to rationalize hating their enemies, since this law did not command them to love their enemies. Therefore, they could hate their enemies while maintaining their righteousness under the Law. However, this law was never intended to condone the hatred of enemies.

B. Jesus' Response to the Question, "Who Is My Neighbor?" with Parable of the Good Samaritan in Luke 10:30-37

C. Loving their neighbors would have been good enough for the Jews. However, Jesus demands extraordinary righteousness of his disciples.

D. Nonetheless, Jesus would no doubt affirm the contemporary relevance of the law relative to loving neighbors.

E. Application--Therefore, we should not use the Law as justification for hating our enemies, but love our neighbors because that is what the Bible demands.

II. Although the Law only requires love for neighbors, disciples should even love their enemies and pray for their persecutors so that they can be sons of their heavenly Father, receive their reward, and have extraordinary conduct.

A. Jesus commands disciples to love their enemies and pray for their persecutors in verse 44, "But I say to you, 'Continually love your enemies and pray for those who persecute you.'" Jesus emphasizes the authority of his teaching over against the Law with "But I say to you." Jesus applies the command to love their neighbor absolutely. The love of disciples should even extend to their enemies and persecutors. What is more, they should even pray for them. The Greek text emphasizes that love and prayer are to be ongoing practices.

B. Jesus explains that disciples should love their enemies and pray for their persecutors so that they may be sons of their heavenly Father in verse 45, "in order that you may be sons of your Father who is in heaven. For he raises his sun on the evil and good, and rains on the just and unjust." Jewish culture placed a great deal of stress on family duty. The children, and especially the sons, were expected to live in a way consistent with the beliefs and practice of their father. Jesus applies this relationship by analogy to disciples and God, their heavenly Father. However, because God is their heavenly Father instead of just an earthly father, their standard of conduct is necessarily high. God's love for the evil and unjust is illustrated by the fact that he blesses them with sunshine and rain just like the good and just. By loving their enemies, they fulfill their duty as good sons by acting in a way consistent with their heavenly Father.

C. Jesus explains that disciples should love their enemies and pray for their persecutors so that they will receive their reward in verse 46, "For if you love those who love you, what reward do you have? Do not even the tax collectors do the same?" This verse contains two rhetorical questions. The first rhetorical question is of the type that implies an emphatic negative reply, "If you only love those who love you, you do not have a reward!" The second rhetorical question is of the type that implies and emphatic positive response, "Yes, even the tax collectors do the same!" The tax collectors were despised as agents of the oppressive Roman government and unscrupulous scoundrels. Certainly they would not receive a reward. Nonetheless, Jesus argues that unless they love their enemies, disciples are no different than tax collectors and no more worthy of reward.

D. Jesus explains that disciples should love their enemies and pray for their persecutors so that their conduct will be extraordinary in verse 47, "And if you greet only your brothers, what more are you doing? Do not even the Gentiles do the same?" This verse also contains two rhetorical questions. The first rhetorical question is of the type that implies an emphatic negative reply, "If you only greet your brothers, you aren't doing anything more!" The second rhetorical question is of the type that implies an emphatic positive response, "Even the Gentiles do the same!" The Gentiles included everyone who was not a Jew. The Jews condemned the Gentiles as lawbreakers. Certainly their conduct was inferior. Nonetheless, Jesus argues that unless they love their enemies, disciples have no better conduct than the Gentiles.

E. As A. M. Hunter explains, "To return evil for good is the devil's way: to return good for good is man's: to return good for evil is God's" (Hunter, 62).

F. _Illustration of Loving and Praying for an Enemy and Persecutor_

G. Application--Therefore, although the Law only requires love for neighbors, we should even love our enemies and pray for our persecutors so that we can be sons of our heavenly Father, receive our reward, and have extraordinary conduct.

III. Disciples should strive for perfection because their heavenly Father is perfect.

A. Jesus concludes this passage and his instruction on the disciple's righteousness by demanding perfection in verse 48, "Therefore, you must be perfect, as your heavenly Father is perfect." Jesus' demand for perfection is emphasized in the Greek text. However, Jesus' demand seems unreasonable. How can disciples ever attain the perfection of God? Nonetheless, as his sons, disciples need to live in a way that is consistent with the beliefs and practice of their heavenly Father. In fact, because he is their heavenly Father, their standard of conduct must be high. Though Jesus' command is unattainable, disciples should endeavor to obey.

B. As Fred Fisher explains Jesus' demand for perfection, "It holds before us an unreachable ideal, beckoning us on, knowing we will never attain it, but satisfied with nothing short of it" (Fisher, 96).

C. _Illustration of the Importance of Setting High Goals_

D. Application--Therefore, we should be perfect because our heavenly Father is perfect.

Conclusion

Christians are often experts in rationalization. They find reasons for doing what they want even though they suspect or even know that it is wrong. One result of rationalization is hatred. The Jews were also experts at rationalization. The Law commanded them to love their neighbors. They understood their neighbors narrowly, identifying them as their fellow Jews or even just their friends. Then they rationalized hating their enemies since this law did not command them to love their enemies. Jesus recognized that his disciples were also in danger of settling for a superficial form of righteousness. He specifically recognized that his disciples were in danger of rationalizing hatred of their enemies. Therefore, he dynamically and radically applied the law commanding love for neighbors. We should not use the Law as justification for hating our enemies, but love our neighbors because that is what the Law demands. However, although the Law only requires love for neighbors, Jesus demands that we even love our enemies and pray for our persecutors so that we can be sons of our heavenly Father, receive our reward, and have extraordinary conduct. Moreover, we should strive for perfection because our heavenly Father is perfect.

### CHAPTER ELEVEN

### THE DISCIPLE'S SINCERITY

### Do Not ever Sound a Trumpet before You

### Matthew 6:1-6, 16-18

The fact that this passage combines elements separated by intervening verses requires some explanation. The material in this passage as defined is united in content and emphasis. The verses that have been excised from the passage develop Jesus' teaching on a related but distinct concern--The disciple and prayer. In addition, the division of these passages enables a more in-depth treatment of the emphases found in both passages.

Study of the Passage

Text and Translation

6:1Continually be careful not to practice your righteousness before men in order to be seen by them; for then you have no reward from your Father in heaven.

2Therefore, when you practice almsgiving, do not ever sound a trumpet before you like the hypocrites do in the synagogues and in the streets that they may be praised by men. Truly I say to you, they are receiving their reward in full. 3But when you are practicing almsgiving, do not let your left hand know what your right hand is doing, 4so that your almsgiving may be in secret, and your Father who sees in secret will reward you.

5And when you are praying, do not become like the hypocrites, for they love to pray standing in the synagogues and at the street corners so that they may be seen by men. Truly I say to you, they are receiving their reward in full. 6But whenever you pray, go into your room, and when you have shut the door, pray to your Father who is in secret, and your Father who sees in secret will reward you.

6:16And when you fast, stop being gloomy like the hypocrites; for they disfigure their faces so that their fasting may be seen by men. Truly I say to you, they are receiving their reward in full. 17But when you fast, anoint your head and wash your face, 18so that your fasting may not be seen by men but by your Father who is in secret, and your Father who sees in secret will reward you.

Situation and Purpose

The context describes a setting in which Jesus is teaching his disciples (5:1-2). This passage describes a setting in which Jesus is teaching his disciples about the need to be sincerely righteous. This passage reflects a situation in which disciples were endangered by the common tendency among the religious to make a show of righteousness in order to impress others. Jesus uses three examples describing the outwardly righteous practices and true motives of hypocrites to illustrate this problem--almsgiving, praying, and fasting. These examples are only intended to be illustrative and do not exhaust the possible righteous practices that could be done to impress others. The purpose of the passage was to exhort disciples to avoid superficial and insincere righteousness and to strive for radical and sincere righteousness.

Literary Context and Role

The individual passages in the Sermon on the Mount address different aspects of the life of disciples. However, the first passage in the Sermon does seem to serve as a general introduction to the qualities of a disciple (5:3-10). This passage addresses the need for the disciple to be sincerely righteous. Therefore, it develops the fourth beatitude in that passage which commends hungering and thirsting for righteousness. It also seems to develop the sixth beatitude in that passage which commends purity of heart. The previous division of the Sermon was also concerned with the disciple's righteousness (5:17-48). Therefore, this passage may be considered an extension of that division since it clarifies the sincere motivation that should characterize the disciple's righteousness. This passage is also clearly related to 6:7-15, which contains the Disciple's Prayer. Prayer is one of the examples that Jesus develops while teaching disciples the importance of being sincere rather than superficial. Jesus further supplements his teaching on prayer in 7:7-12.

Form and Function

This passage can be generally classified as instruction or exhortation. Instruction or exhortation can be generally defined as commands and prohibitions reinforced by explanations and reasoned arguments. The commands and prohibitions normally indicate the appropriate response. These commands and prohibitions are usually reinforced with explanations that clarify and reasoned arguments that provide the rationale for obedience. However, in many cases the commands and prohibitions are incomplete or absent altogether. In these cases the appropriate response must be implied from the explanations and reasoned arguments. This passage contains several commands and prohibitions: "Continually be careful not to practice your righteousness before men . . . do not ever sound a trumpet before you like the hypocrites . . . do not let your left hand know what your right hand is doing . . . do not be like the hypocrites . . . go into your room and pray . . . stop being gloomy . . . anoint your head and wash your face." These commands and prohibitions provide a very full indication of the appropriate response. The reasoned arguments that accompany these commands and prohibitions provide the motivation for obedience. Predominantly, Jesus uses the promise of reward and the threat of losing their reward to motivate obedience.

Strategy and Structure

The passage is structured strategically to reinforce the message by repetition. Jesus begins with a general exhortation in which he prohibits disciples from being insincerely righteous and warns them of the possibility of losing their reward. Subsequent exhortations illustrate this general exhortation with three specific righteous practices that were commonly corrupted by insincerity--almsgiving, praying, and fasting. In each case, Jesus prohibits disciples from being insincerely righteous like hypocrites and warns them that the hypocrites have their reward. In each case, Jesus commands disciples to be sincerely righteous and promises them a reward.

I. Exhortation to Avoid Insincere Righteous Practice (6:1)

A. Command to Be Careful to Avoid Practicing Righteousness in order to Be Seen

B. Warning that Practicing Righteousness in order to Be Seen Will Result in Loss of Reward

II. Exhortation to Avoid Insincere Almsgiving and to Give Sincerely (6:2-4)

A. Exhortation to Avoid Insincere Almsgiving (2)

1. Prohibition of practicing almsgiving in order to be seen like the hypocrites

2. Warning that hypocrites who practice almsgiving in order to be seen are receiving their reward

B. Exhortation to Give Sincerely (3-4)

1. Prohibition of letting their left hand know what their right hand is doing (3)

2. Assurance that Their Father sees their giving and will reward them (4)

III. Exhortation to Avoid Insincere Prayer and to Pray Sincerely (6:5-6)

A. Exhortation to Avoid Insincere Prayer (5)

1. Prohibition of praying in order to be seen like the hypocrites

2. Warning that hypocrites who pray in order to be seen are receiving their reward

B. Exhortation to Pray Sincerely (6)

1. Command to go into their closed room to pray

2. Assurance that Their Father sees them praying and will reward them

IV. Exhortation to Avoid Insincere Fasting and to Fast Sincerely (6:16-18)

A. Exhortation to Avoid Insincere Fasting (16)

1. Prohibition of being gloomy so that their fasting will be seen like the hypocrites

2. Warning that hypocrites who are gloomy so that their fasting will be seen are receiving their reward

B. Exhortation to Fast Sincerely (17-18)

1. Command to anoint their head and wash their face (17)

2. Assurance that Their Father sees them fasting and will reward them (18)

Message or Messages

Disciples should be careful not to do righteous deeds so that others will admire them or they will have no reward from their Father in heaven. Disciples should not practice almsgiving so that others will admire them because that is hypocritical and will limit their reward to the admiration of people, but give alms sincerely without regard for impressing others so that they will be rewarded by their Father in heaven. Disciples should not pray so that others will admire them because that is hypocritical and will limit their reward to the admiration of people, but pray sincerely without regard for impressing others so that they will be rewarded by their Father in heaven. Disciples should not fast so that others will admire them because that is hypocritical and will limit their reward to the admiration of people, but fast sincerely without regard for impressing others so that they will be rewarded by their Father in heaven.

Analysis of the Details

Exhortation to Avoid Insincere Righteous Practice

Jesus exhorts his disciples to avoid insincere righteous practice in verse 1. He commands them to be careful to avoid practicing righteousness in order to be seen in the first part of the verse, "Continually be careful not to practice your righteousness before men in order to be seen by them." The verb employed conveys the idea of alertness. The need for disciples to be constantly alert is emphasized in the Greek text with the present tense of the imperative verb (Translated "Continually be careful"). The problem is not really practicing their righteousness before others. In fact, Jesus has already told the disciples to "let your light shine before men, so that they may see your good works and glorify your Father who is in heaven" (5:16). However, when people are in a position where others are observing them, they often lose sight of their sincere motivation and start doing their righteous act for an unrighteous reason, in order to be seen. Fisher observes, "To be seen translates a Greek word from which our English word theatre comes" (Fisher, 99). They start putting on a show of righteousness to impress others like the hypocrites who practiced almsgiving, prayer, and fasting in such a way as to draw attention to their piety in subsequent examples that Jesus uses to illustrate this threat. He warns them that practicing their righteousness in order to be seen will result in loss of reward in the remainder of the verse, "for then you have no reward from your Father in heaven." As Jesus clarifies in subsequent examples, those who practice righteousness in order to be seen "are receiving their reward in full" and forfeit their reward from their heavenly Father. Therefore, disciples should be careful not to do righteous deeds so that others will admire them or they will have no reward from their Father in heaven.

Exhortation to Avoid Insincere Almsgiving and

To Give Sincerely

Jesus exhorts his disciples to avoid insincere almsgiving and to give sincerely in verses 2-4.

**Exhortation to avoid insincere almsgiving**. Jesus exhorts his disciples to avoid insincere almsgiving in verse 2. He prohibits them from practicing almsgiving in order to be seen in the first part of the verse, "Therefore, when you practice almsgiving, do not ever sound a trumpet before you like the hypocrites do in the synagogues and in the streets that they may be praised by men." Jesus presumes that his disciples will give alms. However, he emphatically prohibits them from insincere almsgiving. The Greek text emphasizes that disciples should not even begin to make a show of their almsgiving with the aorist subjunctive verb and the negative particle (Translated "do not ever sound a trumpet"). Jesus seeks to dissuade them from showing off their almsgiving by arguing that such a display would make them like the hypocrites. "Hypocrite" is the transliteration of a Greek word that is used today as a deprecatory epithet for anyone who acts in a way contrary to his professed convictions. However, this word was not exclusively derogatory in the time of Jesus. As Fisher observes, "Any actor was called a hypocrite, but no condemnation was attached to the epithet" (Fisher, 102). Nonetheless, it is clear that Jesus uses this term in a pejorative sense. From this and the subsequent examples, a hypocrite is someone who does not practice righteousness from the sincere motives of helping others and pleasing God, but puts on a show of righteousness in order to impress others. These hypocrites probably did not literally sound a trumpet while they were giving alms. There is no evidence to suggest that sounding a trumpet while giving alms was something practiced at that time. Instead, Jesus is probably using the imagery of sounding a trumpet to indicate that they were drawing attention to their almsgiving. Indeed, the expression "blowing his own horn" is an idiomatic expression used today for describing someone who boasts about his accomplishments.

Jesus warns his disciples that hypocrites who practice almsgiving in order to be seen are receiving their reward in the remainder of the verse, "Truly I say to you, they are receiving their reward in full." Jesus emphasizes the truth of his warning with "Truly I say to you." This phrase is frequently used by Jesus to introduce his authoritative teaching. The word translated "truly" is _amen_ , a word that Jesus employs characteristically to underscore the veracity of what he is about to say. The verb "are receiving" is in the present tense, indicating that they are currently receiving their reward, the admiration of people. This verb was commonly used in commerce and carried the idea of full payment. Their reward would be limited to the admiration of people. They would receive no reward from God. As Morris explains, "This expression employs the ordinary commercial term for a receipt and is a lively way of bringing out the truth that these hypocrites have received all the reward they are going to get for this 'good' deed . . . for they have already been 'paid in full'" (Morris, 137-138). Certainly this outcome is ironically appropriate. Since their true motivation was to impress people rather than to please God, it is appropriate that their reward should be limited to the admiration of people (See Hunter, 65).

**Exhortation to give alms sincerely**. Jesus exhorts his disciples to give alms sincerely in verses 3-4. He prohibits them from letting their left hand know what their right hand is doing in verse 3, "But when you are practicing almsgiving, do not let your left hand know what your right hand is doing." Of course it is impossible to give alms without letting your left hand know what your right hand is doing. Jesus is using hyperbole, exaggeration for emphasis. He overstates his demand to emphasize the need for radical obedience. In this case he is emphasizing the need for disciples to maintain absolute secrecy when giving alms in order to avoid the temptation of giving alms to impress others. He assures them that their Father sees them giving and will reward them in verse 4, "so that your almsgiving may be in secret, and your Father who sees in secret will reward you." Therefore, disciples should not practice almsgiving so that others will admire them because that is hypocritical and will limit their reward to the admiration of people, but give alms sincerely without regard for impressing others so that they will be rewarded by their Father in heaven.

Exhortation to Avoid Insincere Prayer and

To Pray Sincerely

Jesus exhorts his disciples to avoid insincere prayer and to pray sincerely in verses 5-6.

**Exhortation to avoid insincere prayer**. Jesus exhorts his disciples to avoid insincere prayer in verse 5. He prohibits them from praying in order to be seen in the first part of the verse, "And when you are praying, do not become like the hypocrites, for they love to pray standing in the synagogues and at the street corners so that they may be seen by men." Jesus presumes that his disciples will pray, but prohibits them from praying insincerely. He again seeks to dissuade them from showing off their praying by arguing that such a display would make them like the hypocrites. Jesus clearly uses this term in a pejorative sense. A hypocrite is someone who does not practice righteousness from the sincere motives of helping others and pleasing God, but puts on a show of righteousness in order to impress others. These hypocrites could very easily have arranged to stand in the synagogues and street corners to pray. Carson describes these opportunities well:

In the synagogue services public prayer was customarily led by a male member of the congregation who stood in front of the ark of the law and discharged this responsibility. A man could easily succumb to the temptation of praying up to the audience/congregation. The acceptable clichés, the appropriate sentiments, the sonorous tones, the well-pitched fervency, all become tools to win approval, and perhaps to compete with the chap who led in prayer last week. Moreover, at times of public feasts, and perhaps at the time of the daily afternoon temple sacrifice, the trumpets would blow as a sign that prayer should be offered. Right where he was, in the street, a man would turn and face the temple to offer up his prayer. This opportunity for a little ostentatious piety was really quite gratifying (Carson, 58).

Jesus warns them that hypocrites who pray in order to be seen are receiving their reward in the remainder of the verse, "Truly I say to you, they are receiving their reward in full." Again, Jesus emphasizes the truth of his warning with "Truly I say to you." Again Jesus also warns that they are receiving their reward in full right now, the admiration of people, and will not receive a reward from God.

**Exhortation to pray sincerely**. Jesus exhorts his disciples to pray sincerely in verse 6. He commands them to go into their closed room to pray in the first part of the verse, "But whenever you pray, go into your room, and when have shut the door, pray to your Father who is in secret." Though Jesus states this command absolutely, it is unlikely that he literally meant that all prayer should be done in one's own room. The early church did not take him literally; the Book of Acts records many public prayers. Jesus is once again using hyperbole, exaggeration for emphasis. He overstates his demand to emphasize the need for radical obedience. In this case he is emphasizing the need for disciples to pray as if they were alone in their room to avoid the temptation of praying to impress others. He again assures them that their Father sees them praying and will reward them in the remainder of the verse, "and your Father who sees in secret will reward you." Therefore, disciples should not pray so that others will admire them because that is hypocritical and will limit their reward to the admiration of people, but pray sincerely without regard for impressing others so that they will be rewarded by their Father in heaven.

Exhortation to Avoid Insincere Fasting and

To Fast Sincerely

Jesus exhorts his disciples to avoid insincere fasting and to fast sincerely in verses 16-18.

**Exhortation to avoid insincere fasting**. Jesus exhorts his disciples to avoid insincere fasting in verse 16. He prohibits them from being gloomy so that their fasting will be seen in the first part of the verse, "And when you fast, stop being gloomy like the hypocrites; for they disfigure their faces so that their fasting may be seen by men." Jesus presumes that they will fast, but prohibits them from insincere fasting. Being gloomy while fasting must have been a widespread practice since Jesus' command implies that the disciples were in fact being gloomy when they fasted. The Greek text employs a present imperative verb in the prohibition, indicating that they should stop doing something that they are doing (Translated "stop being gloomy"). He again seeks to dissuade them from showing off their fasting by arguing that such a display would make them like the hypocrites. Jesus clearly uses this term in a pejorative sense. A hypocrite is someone who does not practice righteousness from the sincere motives of helping others and pleasing God, but puts on a show of righteousness in order to impress others. These hypocrites probably did disfigure their faces by their facial expressions or some cosmetic means. A grimace or scowl might very well draw attention to their fasting or they could cover their faces with ash or leave their beards untrimmed. He warns them that hypocrites who are gloomy so their fasting will be seen are receiving their reward in the remainder of the verse, "Truly I say to you, they are receiving their reward in full." Again, Jesus emphasizes the truth of his warning with "Truly I say to you." Again Jesus also warns that they are receiving their reward in full right now, the admiration of people, and will not receive a reward from God.

**Exhortation to fast sincerely**. Jesus exhorts his disciple to fast sincerely in verses 17-18. He commands them to anoint their heads and wash their faces in verse 17, "But when you fast, anoint your head and wash your face." He does not employ hyperbole in this case, but stresses that they should do everything possible to avoid drawing attention to their fasting. They normally washed every day so they should continue to do so in order that attention would not be drawn to their fasting by their disregard for their appearance. They should even anoint their heads, a practice that was normally reserved for special occasions, to make sure that no attention was drawn to their fasting. He again assures them that their Father sees their fasting and will reward them in verse 18, "so that your fasting may not be seen by men but by your Father who is in secret, and your Father who sees in secret will reward you." Therefore, disciples should not fast so that others will admire them because that is hypocritical and will limit their reward to the admiration of people, but fast sincerely without regard for impressing others so that they will be rewarded by their Father in heaven.

Application of the Message

People enjoy and seek the admiration of others. This admiration strengthens their sense of self-worth and makes them feel good about themselves. Christians are not immune from the desire to be admired by others. However, this desire has the potential to corrupt even the righteous things that they do with impure motivation. Similarly, the Jews in the time of Jesus often acted righteously in order to impress others rather than to please God. They acted righteously by giving alms, praying, and fasting. However, their righteous deeds were corrupted by their motivation. They drew attention to their righteous deeds in order to impress others. Jesus recognized that his disciples were also in danger of settling for a superficial form of righteousness that was motivated by the desire to impress people rather than please God. These similarities in the situation provide a strong basis for applying the message of this passage to the modern context. There is very little of a contextualized nature to require that the message of the passage be limited or adjusted when applied to the modern context. The giving of alms is somewhat contextualized; however, it is contextually equivalent to helping the needy. Therefore, the statements of the applied message below are almost identical to the statements of the message in the original context. Disciples should be careful not to do righteous deeds so that others will admire them or they will have no reward from their Father in heaven. Disciples should not help the needy so that others will admire them because that is hypocritical and will limit their reward to the admiration of people, but help the needy sincerely without regard for impressing others so that they will be rewarded by their Father in heaven. Disciples should not pray so that others will admire them because that is hypocritical and will limit their reward to the admiration of people, but pray sincerely without regard for impressing others so that they will be rewarded by their Father in heaven. Disciples should not fast so that others will admire them because that is hypocritical and will limit their reward to the admiration of people, but fast sincerely without regard for impressing others so that they will be rewarded by their Father in heaven.

Communication of the Message

**Title** : DO NOT EVER SOUND A TRUMPET BEFORE YOU

**Objective** : The objective of this message is to exhort Christians to avoid insincere righteousness that is motivated by their desire to impress others and to strive for sincere righteous.

**Proposition** : Disciples should be careful not to do righteous deeds so that others will admire them because that is hypocritical and will limit their reward to the admiration of people, but do righteous deeds sincerely so that they will be rewarded by their Father in heaven.
Introduction

People enjoy and seek the admiration of others. This admiration strengthens their sense of self-worth and makes them feel good about themselves. Christians are not immune from the desire to be admired by others. However, this desire has the potential to corrupt even the righteous things that they do with impure motivation. Similarly, the Jews in the time of Jesus often acted righteously in order to impress others rather than to please God. They acted righteously by giving alms, praying, and fasting. However, their righteous deeds were corrupted by their motivation. They drew attention to their righteous deeds in order to impress others. Jesus recognized that his disciples were also in danger of settling for a superficial form of righteousness that was motivated by the desire to impress people rather than please God. Therefore, he exhorted them to be sincerely rather than superficially righteous in Matthew 6:1-6, 16-18. Let's carefully consider Jesus' teaching so that we can have the extraordinary righteousness that he demands of his disciples. _Read Matthew 6:1-6, 16-18_.

I. Disciples should be careful not to do righteous deeds so that others will admire them or they will have no reward from their Father in heaven.

A. Jesus exhorts his disciples to avoid insincere righteous practice in verse 1. He commands them to be careful to avoid practicing righteousness in order to be seen in the first part of the verse, "Continually be careful not to practice your righteousness before men in order to be seen by them." The verb employed conveys the idea of alertness. The need for disciples to be constantly alert is emphasized in the Greek text. The problem is not really practicing their righteousness before others. In fact, Jesus has already told the disciples to "let your light shine before men, so that they may see your good works and glorify your Father who is in heaven" (5:16). However, when people are in a position where others are observing them, they often lose sight of their sincere motivation and start doing their righteous act for an unrighteous reason, in order to be seen. The word translated "to be seen" is the same word from which the English word "theater" is derived. They start putting on a show of righteousness to impress others like the hypocrites who practiced almsgiving, prayer, and fasting in such a way as to draw attention to their piety in subsequent examples that Jesus uses to illustrate this threat.

B. Jesus warns them that practicing their righteousness in order to be seen will result in loss of reward in the remainder of the verse, "for then you have no reward from your Father in heaven." As Jesus clarifies in subsequent examples, those who practice righteousness in order to be seen "are receiving their reward in full" and forfeit their reward from their heavenly Father.

C. _Contemporary Illustration of Practicing Righteousness to Impress Others_

D. Application--Therefore, we should be careful not to do righteous deeds so that others will admire us or we will have no reward from our Father in heaven.

II. Disciples should not help the needy so that others will admire them because that is hypocritical and will limit their reward to the admiration of people, but help the needy sincerely so that they will be rewarded by their Father in heaven.

A. Jesus prohibits his disciples from practicing almsgiving in order to be seen in the first part of verse 2, "Therefore, when you practice almsgiving, do not ever sound a trumpet before you like the hypocrites do in the synagogues and in the streets that they may be praised by men." Jesus presumes that his disciples will give alms. However, he emphatically prohibits them from insincere almsgiving. The Greek text emphasizes that disciples should not even begin to make a show of their almsgiving. Jesus seeks to dissuade them from showing off their almsgiving by arguing that such a display would make them like the hypocrites. Jesus clearly uses this term in a pejorative sense. From this and the subsequent examples, a hypocrite is someone who does not practice righteousness from the sincere motives of helping others and pleasing God, but puts on a show of righteousness in order to impress others. These hypocrites probably did not literally sound a trumpet while they were giving alms. Instead, Jesus is probably using the imagery of sounding a trumpet to indicate that they were drawing attention to their almsgiving. Indeed, the expression "blowing his own horn" is an idiomatic expression used today for describing someone who boasts about his accomplishments.

B. Jesus warns his disciples that hypocrites who practice almsgiving in order to be seen are receiving their reward in the remainder of verse 2, "Truly I say to you, they are receiving their reward in full." Jesus emphasizes the truth of his warning with "Truly I say to you." The verb "receive" is in the present tense, indicating that they are currently receiving their reward, the admiration of people. The verb was commonly used in commerce and carried the idea of full payment. Their reward would be limited to the admiration of people. They would receive no reward from God. Certainly this outcome is ironically appropriate. Since their true motivation was to impress people rather than to please God, it is appropriate that their reward should be limited to the admiration of people.

C. Jesus prohibits his disciples from letting their left hand know what their right hand is doing when they give in verse 3, "But when you are practicing almsgiving, do not let your left hand know what your right hand is doing." Of course it is impossible to give alms without letting your left hand know what your right hand is doing. Jesus is using hyperbole, exaggeration for emphasis. He overstates his demand to emphasize the need for radical obedience. In this case he is emphasizing the need for disciples to maintain absolute secrecy when giving alms in order to avoid the temptation of giving alms to impress others.

D. Jesus assures his disciples that their Father sees them giving and will reward them in verse 4, "so that your almsgiving may be in secret, and your Father who sees in secret will reward you."

E. _Contemporary Illustration of Insincerely Helping the Needy to Impress Others_

F. Application--Therefore, we should not help the needy so that others will admire us because that is hypocritical and will limit our reward to the admiration of people, but help the needy sincerely so that we will be rewarded by our Father in heaven.

III. Disciples should not pray so that others will admire them because that is hypocritical and will limit their reward to the admiration of people, but pray sincerely so that they will be rewarded by their Father in heaven.

A. Jesus prohibits his disciples from praying in order to be seen in the first part of verse 5, "And when you are praying, do not become like the hypocrites, for they love to pray standing in the synagogues and at the street corners so that they may be seen by men." Jesus presumes that his disciples will pray, but prohibits them from praying insincerely. He again seeks to dissuade them from showing off their praying by arguing that such a display would make them like the hypocrites.

B. Jesus warns his disciples that hypocrites who pray in order to be seen are receiving their reward in the remainder of the verse, "Truly I say to you, they are receiving their reward in full." Again Jesus emphasizes the truth of his warning with "Truly I say to you." Again Jesus warns that they are receiving their reward in full right now, the admiration of people, and will not receive a reward from God.

C. Jesus commands his disciples to go into their closed room to pray in the first part of verse 6, "But whenever you pray, go into your room, and when have shut the door, pray to your Father who is in secret." Though Jesus states this command absolutely, it is unlikely that he literally meant that all prayer should be done in one's own room. The early church did not take him literally; the Book of Acts records many public prayers. Jesus is once again using hyperbole, exaggeration for emphasis. He overstates his demand to emphasize the need for radical obedience. In this case he is emphasizing the need for disciples to pray as if they were alone in their room to avoid the temptation of praying to impress others.

D. Jesus again assures his that their Father sees them praying and will reward them in the remainder of the verse, "and your Father who sees in secret will reward you."

E. _Contemporary Illustration of Insincerely Praying to Impress Others_

F. Application--Therefore, we should not pray so that others will admire us because that is hypocritical and will limit our reward to the admiration of people, but pray sincerely so that we will be rewarded by our Father in heaven.

IV. Disciples should not fast so others will admire them because that is hypocritical and will limit their reward to the admiration of people, but fast sincerely without regard for impressing others so that they will be rewarded by their Father in heaven.

A. Jesus prohibits his disciples from being gloomy so that their fasting will be seen in the first part of verse 16, "And when you fast, stop being gloomy like the hypocrites; for they disfigure their faces so that their fasting may be seen by men." Jesus presumes that they will fast, but prohibits them from insincere fasting. He again seeks to dissuade them from showing off their fasting by arguing that such a display would make them like the hypocrites. These hypocrites probably did disfigure their faces by their facial expressions or some cosmetic means. A grimace or scowl might very well draw attention to their fasting or they could cover their faces with ash or leave their beards untrimmed.

B. Jesus warns his disciples that hypocrites who are gloomy so their fasting will be seen are receiving their reward in the remainder of verse 16, "Truly I say to you, they are receiving their reward in full." Again, Jesus emphasizes the truth of his warning with "Truly I say to you." Again Jesus warns that they are receiving their reward in full right now, the admiration of people, and will not receive a reward from God.

C. Jesus commands his disciples to anoint their heads and wash their faces in verse 17, "But when you fast, anoint your head and wash your face." He does not employ hyperbole in this case, but stresses that they should do everything possible to avoid drawing attention to their fasting. They normally washed every day so they should continue to do so in order that attention would not be drawn to their fasting by their disregard for their appearance. They should even anoint their heads, a practice that was normally reserved for special occasions, to make sure that no attention was drawn to their fasting.

D. Jesus again assures them that their Father sees their fasting and will reward them in verse 18, "so that your fasting may not be seen by men but by your Father who is in secret, and your Father who sees in secret will reward you."

E. _Contemporary Illustration of an Insincere Act of Sacrifice and Devotion to Impress Others_

F. Application--Therefore, we should not fast so that others will admire us because that is hypocritical and will limit our reward to the admiration of people, but fast sincerely so that we will be rewarded by our Father in heaven.

Conclusion

People enjoy and seek the admiration of others. This admiration strengthens their sense of self-worth and makes them feel good about themselves. Christians are not immune from the desire to be admired by others. However, this desire has the potential to corrupt even the righteous things that they do with impure motivation. Similarly, the Jews in the time of Jesus often acted righteously in order to impress others rather than to please God. They acted righteously by giving alms, praying, and fasting. However, their righteous deeds were corrupted by their motivation. They drew attention to their righteous deeds in order to impress others. Jesus recognized that his disciples were also in danger of settling for a superficial form of righteousness that was motivated by the desire to impress people rather than please God. Therefore, he exhorts them to be sincerely rather than superficially righteous in Matthew 6:1-6, 16-18. We should be careful not to do righteous deeds so that others will admire us or we will have no reward from our Father in heaven. We should not help the needy so that others will admire us because that is hypocritical and will limit our reward to the admiration of people, but help the needy sincerely so that we will be rewarded by our Father in heaven. We should not pray so that others will admire us because that is hypocritical and will limit our reward to the admiration of people, but pray sincerely so that we will be rewarded by our Father in heaven. We should not fast so that others will admire us because that is hypocritical and will limit our reward to the admiration of people, but fast sincerely so that we will be rewarded by our Father in heaven.

### CHAPTER TWELVE

### THE DISCIPLE AND PRAYER

### When You Pray, Do Not Ever Be Like the Gentiles

### Matthew 6:7-15, 7:7-11

The fact that this passage has been excised from a larger unit of material and includes verses from chapter 7 requires some explanation. The material in this passage as defined is united in its concern for the disciple and prayer. The verses surrounding this passage also develop Jesus' teaching on prayer (6:1-6, 16-18). However, the focus of those verses is actually on the disciple's sincerity and prayer is just one of three examples. The verses that have been included in this passage from chapter 7 expand on Jesus' teaching on prayer and have been included for the sake of comprehensive treatment.

Study of the Passage

Text and Translation

6:7When you pray, do not ever babble like the Gentiles; for they are thinking that they will be heard because of their many words. 8Therefore, do not ever be like them, for your Father knows what need you have before you ask him.

9Therefore, **you** * pray in this way:

Our Father who is in heaven,

Let your name be reverenced,

10Let your reign come,

Let your will be done,

On earth as it is in heaven.

11Give us this day our daily bread.

12Forgive us our debts,

As **we** * also have forgiven our debtors.

13Never lead us into temptation,

But deliver us from evil.

14For if you forgive men their sins, your heavenly Father also will forgive you; 15but if you do not forgive men, neither will your Father forgive your sins.

7:7Keep 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 for you. 8For everyone who asks is receiving; everyone who seeks is finding; and to everyone who knocks, the door will be opened. 9Or what man from among you who if his son asks for bread, he wouldn't give him a stone would he? 10Or if he asks for a fish, he wouldn't give him a snake would he? 11If then, **you** * who 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!

*The Greek text contains an emphasis that is otherwise difficult to convey in English (See Analysis of the Details).

Situation and Purpose

The context describes a setting in which Jesus is teaching his disciples (5:1-2). This passage describes a setting in which Jesus is teaching his disciples about prayer. This passage also reflects a specific concern that disciples might seek to manipulate God with their prayers like the Gentiles since Jesus prohibits them from praying in this way and models prayer in such a way that counteracts this threat. In addition, this passage reflects a situation in which an unforgiving heart may hamper their prayers since Jesus warns them that their sins will only be forgiven if they forgive others. Furthermore, this passage reflects a situation in which disciples might become discouraged and forsake prayer since Jesus encourages them to keep on praying. The purpose of the passage is to exhort and encourage disciples to avoid using prayer to try to manipulate God for selfish purposes, to pray unselfishly for God's priorities and only the basic needs for living as a disciple, to forgive others so that they will be able to have a vibrant prayer life, and to pray persistently.

Literary Context and Role

The individual passages of the Sermon on the Mount address different aspects of the life of disciples. However, 5:3-10 does seem to serve as a general introduction to the qualities of a disciple (5:3-10). Part of this passage is located within 6:1-6 and 16-18, which address the need for the disciple to be sincerely righteous. Prayer is one of the examples that Jesus develops while teaching disciples the importance of being sincerely rather than superficially righteous. This passage expands on Jesus' teaching on prayer that is sincerely righteous in 6:1-6 and 16-18. Therefore, this passage also indirectly develops the fourth beatitude in 5:3-10 that commends hungering and thirsting for righteousness. It also seems to develop the sixth beatitude in which Jesus commends purity of heart. In addition, Jesus warning regarding forgiveness echoes the fifth beatitude, "Blessed are the merciful, for they will obtain mercy" (5:7). Jesus further supplements his teaching on prayer in 7:7-11. In fact, I have chosen to include these verses within this passage because of this close relationship. Jesus further supplements his teaching on forgiveness in 7:1-6 and with the parable of the unmerciful servant in 18:21-35.

Form and Function

This passage can be generally classified as instruction or exhortation. Instruction or exhortation can be generally defined as commands and prohibitions reinforced by explanations and reasoned arguments. The commands and prohibitions normally indicate the appropriate response. These commands and prohibitions are usually reinforced with explanations that clarify and reasoned arguments that provide the rationale for obedience. However, in many cases the commands and prohibitions are incomplete or absent altogether. In these cases the appropriate response must be implied from the explanations and reasoned arguments. Chapter 6, verses 7-8 contain two prohibitions, "do not ever babble like the Gentiles . . . Do not ever be like them." These prohibitions are reinforced with an explanation of their misunderstanding of prayer and clarification of the true nature of prayer. Chapter 6, verse 9 contains a command, "Therefore, you pray in this way." This command is supplemented by Jesus' model prayer, which illustrates authentic prayer for the disciples. Chapter 6, verses 14-15 provide an explanation of a line in Jesus' model prayer, "as we also have forgiven our debtors." This line and its explanation in verses 14-15 imply another command that is not specifically stated, "Forgive those who sin against you." Chapter 7, verse 7 contains commands, "Keep on asking . . . keep on seeking . . . keep on knocking." These commands are reinforced by corresponding assurances both in verse 7 and again in verse 8. These assurances are reinforced again in verses 9-11 with rhetorical questions that assert that their heavenly Father knows even better than earthly fathers how to give good gifts to his children when they ask.

Strategy and Structure

Matthew 6:7-15 begins with an exhortation prohibiting manipulative prayers like those commonly invoked by pagans (7-8). This threat of manipulative praying is then countered by an exhortation to pray as modeled in the disciple's prayer (9-13). This exhortation concludes with an assurance and warning relative to an issue raised within the model prayer--the importance of forgiving others (14-15). Matthew 7:7-11 supplements Jesus' teaching on prayer by encouraging perseverance.

I. Exhortation Prohibiting Manipulative Prayers (6:7-8)

A. Prohibition of Praying like the Gentiles and Explanation of Their Misconception about Prayer (7)

B. Repeated Prohibition and Clarification of the True Nature of Prayer (8)

II. Exhortation Commanding and Modeling Prayer (6:9-13)

A. Command to Pray in the Way Jesus Models Prayer (9a)

B. The Appropriate Way to Address God in Prayer (9b)

C. The Appropriate Priorities of Prayer (9c-10)

1. That God's name would be reverenced (9c)

2. That God's kingdom would come (10a)

3. That God's will would be done (10b)

D. The Appropriate Limits of Personal Petition in Prayer (11-13)

1. Basic physical needs (11)

2. Forgiveness of sin (12)

3. Help overcoming temptation and evil (13)

III. The Importance of Forgiving Others (6:14-15)

A. The Heavenly Father Forgives Those Who Forgive Others (14)

B. The Heavenly Father Does Not Forgive Those Who Do Not Forgive Others (15)

IV. Exhortation to Persistent Prayer (7:7-11)

A. Commands and Assurances (7)

B. Assurances Reemphasized (8)

C. Assurances Explained (9-11)

1. The giving of an earthly father (9-10)

2. The superior giving of the heavenly Father (11)

Message or Messages

Disciples should not try to manipulate God to their selfish will with their repetitive prayers because that is what pagans do and their heavenly Father knows what they need before they ask him. Instead, disciples should address God as their heavenly Father and pray first that God would be reverenced, his kingdom would come, and his will would be done and then limit their personal petitions to the provision of physical needs, the forgiveness of sin, and help in overcoming temptation and evil. Disciples should be careful to forgive the sins of others because their heavenly Father will forgive them if they forgive others, but will not forgive them if they refuse to forgive others. Disciples should pray persistently because their heavenly Father knows how to give good gifts to his children and he will answer their prayers.

Analysis of the Details

Exhortation Prohibiting Manipulative Prayers

Jesus exhorts his disciples to avoid manipulative prayers in 6:7-8. He prohibits his disciples from praying like the Gentiles and explains their misconception about prayer; then he repeats his prohibition and clarifies the true nature of prayer.

**Prohibition of praying like the Gentiles and explanation of their misconception about prayer**. Jesus prohibits his disciples from praying like the Gentiles and explains their misconception about prayer in verse 7, "When you pray, do not ever babble like the Gentiles; for they are thinking that they will be heard because of their many words." Jesus assumes that his disciples will pray, but prohibits babbling. The Greek text emphasizes that disciples should not even begin to babble like the Gentiles with the aorist subjunctive verb and the negative particle (Translated "do not ever babble"). The etymology of this verb is disputed, but Jesus' subsequent explanation of the motivation of the Gentiles clarifies that he is referring to the repetitious prayers that pagans used to inveigle the gods into granting their petitions. Jesus certainly uses "Gentiles" in a pejorative sense.. His use of the term is based on the common Jewish usage. The Jews called all who were not Jews "Gentiles". Therefore, "Gentiles" was equivalent to "pagans." Jesus explains, "they are thinking that they will be heard because of their many words." The way that Jesus explains their way of thinking implies that they were wrong. Underlying their babbling repetitious prayers was a misconception about prayer. They sought through prayer to obtain their desires by exerting their will over the gods. Therefore, their prayers were selfish and manipulative.

**Repeated prohibition and clarification of the true nature of prayer**. Jesus repeats his prohibition of praying like the Gentiles and clarifies the true nature of prayer to his disciples in verse 8, "Therefore, do not ever be like them, for your Father knows what need you have before you ask him." Jesus repeats the command in a different form to emphasize the urgency of compliance. The Greek text again further emphasizes that disciples should not even begin to be like the pagans with the aorist subjunctive verb and the negative particle (Translated "do not ever be like them"). This prohibition encompasses the selfishness and manipulation of their prayers as well as the repetition. As Morris observes:

Jesus is not, of course, forbidding long prayers; he himself on occasion could pray all night (Luke 6:12) and on one occasion he taught his followers 'that they should always pray and not grow weary' (Luke 18:1). Nor does he forbid repetition, for in Gethsemane he repeated his prayer (26:39-44). It is prayer based on the view that length will persuade God that he discourages (Morris, 142).

Underlying the babbling repetitious prayers of pagans is not only a misunderstanding of the nature of prayer, but a misunderstanding of the nature of God. They believed the gods were basically indifferent to man, but could be cajoled into granting their desires. However, Jesus explains to his disciples that God is not indifferent to them. He refers to God as their "Father." Though not included in this instance, Jesus is certainly using "Father" as the equivalent of "heavenly Father." God cares for them like a father and like a father will give them anything that they need. In fact, Jesus explains that their heavenly Father even anticipates their needs, "your Father knows what need you have before you ask him." Therefore, disciples should not try to manipulate God to their selfish will with repetitive prayers because that is what pagans do and their heavenly Father knows what they need before they ask him.

Exhortation Commanding and Modeling Prayer

Jesus exhorts his disciples to pray as he models prayer in 6:9-13. He commands them to pray in the way he models prayer; then he models the appropriate form of addressing God in prayer, the appropriate priorities of prayer, and the appropriate limits of personal petition in prayer.

**Command to pray as Jesus models prayer**. Jesus commands his disciples to pray as he models prayer in the first part of verse 9, "Therefore, **you** pray in this way." The Greek text emphasizes that the prayer of disciples should stand in sharp contrast to the prayer of pagans with an emphatic subject pronoun (Literally "you, you pray" and indicated in translation with bold print " **you** pray"). Jesus models prayer in verses 9-13. As Hunter observes, "Understand this prayer, and you understand how a disciple ought to pray. Do you wish to know whether you can pray for this or that thing in Jesus' name? Then ask yourself: Can it be legitimately covered by the petitions of the Lord's Prayer?" (Hunter, 70).

**The appropriate way to address God in prayer**. Jesus models the appropriate way to address God in prayer in the second part of verse 9, "Our Father who is in heaven." This form of address stands in sharp contrast to the pagan understanding of the gods to whom they prayed. They believed that the gods were indifferent to them and needed to be coerced and manipulated so that they would grant their petitions. This form of address expresses two understandings of God that are especially important for a proper understanding of prayer. First, God is "Our Father." Fisher acknowledges that "Others had spoken of God as Father before him" (Fisher, 112). However, he also asserts that "nowhere in Jewish or pagan literature do we find that fatherhood is made the regulative and basic idea in thinking of God as it was with Jesus" (Fisher, 113). He is not indifferent to people like the gods of the pagans. He cares for disciples like a father and like a father will give them anything they need. As Hunter asserts, "If we are to think aright of the divine Father we must think of human fatherhood at its best, and multiply it by infinity" (Hunter, 71). Second, God is "in heaven." He cannot be coerced and manipulated to the selfish will of the petitioner because he is exalted in heaven and not a creature of this earth.

**The appropriate priorities of prayer**. Jesus models the appropriate priorities of prayer in final part of verse 9 and verse 10. These priorities are expressed in three brief petitions. The placement of these petitions before the personal petitions of verses 11-13 indicates that these petitions are priorities that take precedence over personal petitions in prayer. The first petition is "Let your name be reverenced." God's name represents him and reverence for his name is reverence for him. The basic idea behind "reverenced" is separation. Therefore, to reverence God is to acknowledge his uniqueness when compared to all else. The second petition is "Let your reign come." The word "reign" is sometimes translated "kingdom." The Bible affirms that God reigns even now. However, most people have rebelled against God's rule. Nonetheless, the Bible also promises that God's reign will ultimately be established in the coming of his kingdom and that every knee will bow to him. This petition expresses the desire that all would submit to God's rule and that he would establish his kingdom. The third petition is "Let your will be done." The Bible affirms that God is sovereign; he is control of what happens in this world. Nonetheless, even though it may be possible to affirm that the sovereign God works in all things, it is difficult to affirm that all things that happen are God's will. The tragic consequences of sin are everywhere to be seen. This petition expresses the desire that all that happens would be in direct accord with God's will. These petitions conclude with, "on earth as it is in heaven." This descriptive phrase probably serves to make all three petitions absolute. Even now some do reverence God's name, but this prayer expresses the desire that everyone would reverence God's name in the same way that God's name is reverenced in heaven. Even now some do submit to God's reign, but this prayer expresses the desire that everyone submit to God's reign in the same way that all submit to God's reign in heaven. Even now God exerts his will on the world, but this prayer expresses the desire that all opposition to God's will would cease that that God's will would be accomplished in the same way that his will is accomplished in heaven. These petitions stand in sharp contrast to the petitions of pagans. Pagans sought to coerce the gods into giving them their selfish desires. The petitions of the disciple should instead place a priority on what is important to God.

**The appropriate limits of personal petition in prayer**. Jesus models the appropriate limits of personal petition in prayer in verses 11-13. First, Jesus models prayer for the basic needs of life in verse 11, "Give us this day our daily bread." The word "bread" probably represents all basic needs for living. However, one should beware of making the list too extensive. Needs are easily confused with desires and Jesus' point is that disciples should limit their personal petitions to the basic necessities of life. He not only limits what disciples should pray for, but how much they should pray for. They should not only limit their personal petitions to the basic necessities of life, but basic necessities that they need for each day.

Second, Jesus models prayer for forgiveness in verse 12, "Forgive us our debts, as we also have forgiven our debtors." Disciples are human and Jesus' standards are high. Therefore, failure is inevitable and forgiveness is a necessity. The word translated "debts" was commonly used as a metonym for "sins" and expresses a sense of obligation to God as a result of those sins (See also Carson, 68). The second line of this verse presumes that disciples who pray this prayer will be forgiving of those who sin against them. More will be said about this line in the analysis of verses 14-15 where it is explained by Jesus.

Third, Jesus models prayer for help overcoming temptation and evil in verse 13, "Never lead us into temptation, but deliver us from evil." The first line of this verse is a petition seeking help in dealing with temptation before it becomes a problem, "Never lead us into temptation." Actually, the word translated "temptation" could be understood more generally as any kind of threat to disciple and translated "trial." The Greek text emphasizes the absolute character of this petition with the aorist subjunctive verb and the negative particle (Translated "Never lead us"). This petition is somewhat problematic. Some struggle with this line because it implies that God leads people into temptation and James teaches that God does not tempt anyone" (James 1:13). However, the Bible indicates that God does lead people in ways that expose them to temptation. Indeed, considering the corruption of the world it would be impossible for God to lead us anywhere that we were not exposed to temptation. Even James maintains that those who experience trial (Same word translated "temptation") are blessed because the trial results in maturity (James 1:2-4). Another problem with this petition is derived from this positive outlook on temptation. If God does lead disciples into situations where they are exposed to temptation and uses temptation to develop maturity, why would Jesus teach his disciples to pray that God not lead them into temptation? Paul's teaching in 1 Corinthians 10:13 may provide some clarification, "No temptation has seized you except what is common to man. And God is faithful; he will not let you be tempted beyond what you can bear. But when you are tempted, he will also provide a way out so that you can stand up under it." Though God uses temptations to develop maturity, disciples still need his help and should pray for God to insulate them from temptations that are too powerful for them to resist, to strengthen their resolve so that they can overcome these overpowering temptations, and to guide them through the maze of temptations to the way of escape.

The second line of this verse is a petition for help overcoming evil after it already is a problem, "but deliver us from evil." Actually, the word translated "evil" could be understood to specifically refer to Satan and is frequently translated "the Evil One." These petitions stand in sharp contrast to the petitions of pagans. Pagans prayed to the gods to grant them their selfish desires and gave little thought to temptation and evil. The personal petitions of disciples should be limited to asking for the basic necessities of life, forgiveness, and help in overcoming temptation and evil. Therefore, disciples should address God as their heavenly Father; pray first that God would be reverenced, his kingdom would come, and his will would be done; and then limit their personal petitions to the provision of physical needs, the forgiveness of sin, and help in overcoming temptation and evil.

The Importance of Forgiving Others

Jesus stresses the importance of disciples forgiving others in 6:14-15. These verses explain the second line of Jesus' model prayer for forgiveness in verse 12, "as **we** also have forgiven our debtors." This line presupposes that disciples will forgive others. This line also implies that disciples praying for forgiveness recognize that God's forgiveness of their sins is dependent upon their response to those who have sinned against them. Their responsibility to forgive the sins of others is emphasized in the Greek text by the use of an emphatic subject pronoun (Literally "as we, we also have forgiven" and indicated in translation with bold print "as **we** also have forgiven"). The necessity of their prior forgiveness of the sins of others in order to be forgiven is emphasized by the use of the perfect tense verb (Translated "have forgiven"). As he assures from a positive perspective in verse 14, "For if you forgive men their sins, your heavenly Father also will forgive you." As he warns them from a negative in verse 15, "but if you do not forgive men, neither will your Father forgive your sins." Many struggle with this teaching because it seems to controvert their understanding of salvation by grace. However, this teaching is emphasized repeatedly by Jesus in the Sermon on the Mount and the Gospel of Matthew. Jesus' teaching about judging others in Matthew 7:1-2 reinforces this teaching, "Do not judge, or you too will be judged. For in the same way you judge others, you will be judged, and with the measure you use, it will be measured to you." Jesus' parable of the unmerciful servant in Matthew 18:21-35 also reinforces this teaching. In response to a question seeking to limit the number of times they were required to forgive others, Jesus teaches that they should forgive an unlimited number of times. Then he tells the story of a servant who was forgiven a great debt and yet did not forgive the small debt of another servant. In the end, the debt of the unmerciful servant was reinstated and he was thrown into prison until the debt was paid. Jesus concludes by warning his disciples of the necessity of forgiveness, "This is how my heavenly Father will treat each of you unless you forgive your brother from your heart." This story may also provide some help for those struggling with this difficult teaching. It is difficult for us to comprehend the inability of the unmerciful servant to forgive a small debt when he had been forgiven so much. Similarly, it is difficult to comprehend the inability of someone who has truly experienced God's gracious forgiveness to forgive the sins of another. As Morris puts it, "the prayer recognizes that we have no right to seek forgiveness for our own sins if we are withholding forgiveness from others, and perhaps even that we cannot really seek it" (Morris, 147). Therefore, disciples should be careful to forgive the sins of others because their heavenly Father will forgive them if they forgive others, but will not forgive them if they refuse to forgive others.

Exhortation to Persistent Prayer

Jesus exhorts his disciples to pray persistently in 7:7-11. He commands them to pray persistently and encourages them to do so with assurances; reemphasizes those assurances; and explains those assurances.

**Commands and assurances**. Jesus commands his disciples to pray urgently and persistently and encourages them to do so with assurances in verse 7, "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 for you." Jesus repeats what is essentially the same command using different imagery to stress the urgency of prayer. In fact, the verbs employed may express a growing sense of urgency. Moreover, these imperative verbs are in the present tense, stressing the need for persistent prayer (Translated "Keep on asking . . . keep on seeking . . . keep on knocking"). Jesus stresses the certainty of the assurance by repeating what is essentially the same assurance three times using different imagery ("it will be given to you . . . you will find . . . the door will be opened for you"). This teaching on persistent prayer seems to contradict Jesus' earlier teaching about prayer in 6:7-8. In these verses he forbids disciples from babbling like the Gentiles, meaning that they should not try to coerce God to grant their selfish desires with their repetitive prayers like pagans. However, Jesus subsequently taught his disciples to submit to God in prayer and only ask for basic necessities using the model prayer in verses 9-13. This is the kind of prayer that Jesus appeals to his disciples to pray urgently and persistently.

**Assurances reemphasized**. Jesus reemphasizes those assurances to encourage his disciples to pray persistently in verse 8, "For everyone who asks is receiving; everyone who seeks is finding; and to everyone who knocks, the door will be opened." Jesus stresses the certainty of the assurance by repeating what is essentially the same assurance three times using different imagery. The inclusive adjective translated "everyone" actually only occurs once in the Greek text. However, it serves grammatically as the antecedent for all the participles that follow. Therefore, I have included it with each participle (Translated "everyone who asks . . . everyone who seeks . . . to everyone who knocks"). This inclusive adjective emphasizes the universality of this assurance. None are excluded from this promise that God will answer their prayer. The first two verbs state these assurances in the present tense rather than the future tense which is characteristic of assurances. The use of the present tense probably stresses the assurance of God's immediate response.

**Assurances explained**. Jesus explains those assurances to further encourage his disciples to pray persistently in verses 9-11. First, Jesus establishes that earthly fathers know how to give to their children when they ask in verses 9-10, "Or what man from among you who if his son asks for bread, he wouldn't give him a stone would he? Or if he asks for a fish, he wouldn't give him a snake would he?" He establishes that earthly fathers know how to give to their children with two rhetorical questions. These rhetorical questions are of the type that implies an emphatic negative reply. Therefore, these rhetorical questions are equivalent to the exclamations, "No man among you would give his son a stone if he asked for bread! No man would give his son a snake if he asked for fish!" Giving his son a loaf shaped stone would be a cruel trick and giving him a snake could be harmful. No earthly father would be so irresponsible! Second, Jesus asserts that their heavenly Father knows how to give even better gifts to his children when they ask in verse 11, "If then, you who 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?" He establishes that God knows how to give even better gifts to his children using another rhetorical question. This rhetorical question is of the type that implies an emphatic affirmation. Therefore, this rhetorical question is equivalent to the exclamation, "If you who are evil know how to give good gifts to your children, your Father in heaven knows much more how to give good gifts to those who ask him!" Jesus establishes the validity of this assertion by arguing from the lesser to the greater. Earthly fathers, even though they are evil, still know how to give good gifts to their children. Consequently, God who is their heavenly Father must know how to give even better gifts. Therefore, disciples should pray persistently because their heavenly Father knows how to give good gifts to his children when they ask and he will answer their prayers.

Application of the Message

Christians today often do not have a vibrant prayer life. Part of the problem may be a misunderstanding about prayer, regarding it as a means of getting their way with God. Another part of the problem may be that communication with God is hampered by sin, especially their inability to forgive those who have wronged them. Still another part of the problem may be skepticism about the power of prayer. Similarly, pagans in the time of Jesus sought to coerce the gods into granting their selfish petitions with their long repetitive prayers. Jesus recognized that his disciples could be influenced by this misconception about prayer. He also recognized that sin could threaten the vitality of their prayer life, especially their inability for forgive others. He also recognized that skepticism could discourage them from praying. Therefore, he exhorts his disciples not to pray like the Gentiles, but to pray as he models prayer, and encourages them to forgive others in Matthew 6:7-15. He further exhorts them to pray persistently in 7:7-11. These similarities in the situation provide a strong basis for applying the message of this passage to the modern context. There is very little of a contextualized nature to require that the message of this passage be limited or adjusted when applied to the modern situation. Therefore, the statements of the applied message below are almost identical to the statements of the message in the original context. Disciples should not try to manipulate God to their selfish will with their repetitive prayers because that is what pagans do and their heavenly Father knows what they need before they ask him. Instead, disciples should address God as their heavenly Father and pray first that God would be reverenced, his kingdom would come, and his will would be done and then limit their personal petitions to the provision of physical needs, the forgiveness of sin, and help in overcoming temptation and evil. Disciples should be careful to forgive the sins of others because their heavenly Father will forgive them if they forgive others, but will not forgive them if they refuse to forgive others. Disciples should pray persistently because their heavenly Father knows how to give good gifts to his children and he will answer their prayers.

Communication of the Message

**Title** : WHEN YOU PRAY, DO NOT EVER BE LIKE THE GENTILES

**Objective** : The objective of this message to exhort and encourage Christian disciples to avoid attempts to use prayer to manipulate God, to pray as Jesus modeled prayer, to forgive others, and to pray persistently.

**Proposition** : Disciples should not try to selfishly manipulate God with their repetitive prayers; but address God respectfully, pray in accordance with his will and priorities, and limit their personal petitions to what is absolutely necessary; forgive the sins of others; and pray persistently.
Introduction

Christians today often do not have a vibrant prayer life. Part of the problem may be a misunderstanding about prayer, regarding it as a means of getting their way with God. Another part of the problem may be that communication with God is hampered by sin, especially their inability to forgive those who have wronged them. Still another part of the problem could be skepticism about the power of prayer. Jesus desires that his disciples have a vibrant prayer life. Therefore, he exhorts his disciples not to pray like the Gentiles, but to pray as he models prayer, to forgive others, and to pray persistently in Matthew 6:7-15 and 7:7-11. Let's carefully consider what Jesus teaches about prayer so that we can have a vibrant prayer life. _Read Matthew 6:7-15, 7:7-11_.

I. Disciples should not try to selfishly manipulate God with their repetitive prayers because that is what pagans do and their heavenly Father knows what they need before they ask him.

A. Jesus prohibits his disciples from praying like the Gentiles and explains their misconception about prayer in 6:7, "When you pray, do not ever babble like the Gentiles; for they are thinking that they will be heard because of their many words." Jesus certainly uses "Gentiles" in a pejorative sense.. The term "Gentiles" is equivalent to "pagans." Jesus explains, "they are thinking that they will be heard because of their many words." Underlying their babbling repetitious prayers was a misconception about prayer. They sought through prayer to obtain their desires by exerting their will over the gods. Therefore, their prayers were selfish and manipulative.

B. Jesus repeats his prohibition of praying like the Gentiles and clarifies the true nature of prayer to his disciples in 6:8, "Therefore, do not ever be like them, for your Father knows what need you have before you ask him." This prohibition encompasses the selfishness and manipulation their prayers as well as the repetition. Underlying the babbling repetitious prayers of pagans is not only a misunderstanding of the nature of prayer, but a misunderstanding of the nature of God. They believed the gods were basically indifferent to man, but could be cajoled into granting their desires. However, Jesus explains to his disciples that God is not indifferent to them. He refers to God as their "Father." God cares for them like a father and like a father will give them anything that they need. In fact, Jesus explains that their heavenly Father even anticipates their needs, "your Father knows what need you have before you ask him."

C. _Illustration of a Selfish Manipulative Prayer_

D. Application--Therefore, we should not try to selfishly manipulate God with repetitive prayers because that is what pagans do and our heavenly Father knows what we need before we ask him.

II. Instead, disciples should address God respectfully, pray for his priorities and will, and limit their personal petitions to what is absolutely necessary.

A. Jesus commands his disciples to pray as he models prayer in verse 9, "Therefore, you pray in this way." Jesus then models prayer in verses 9-15.

B. Jesus models the appropriate way to address God in verse 9, "Our Father who is in heaven." This form of address stands in sharp contrast to the pagan understanding of the gods. They believed that the gods were indifferent to them and needed to be coerced and manipulated so that they would grant their petitions. This form of address expresses two understandings of God that are especially important for a proper understanding of prayer. First, God is "Our Father." He is not indifferent to people like the gods of the pagans. He cares for disciples like a father and like a father will give them anything they need. Second, God is "in heaven." He cannot be coerced and manipulated to the selfish will of the petitioner because he is exalted in heaven and not a creature of this earth.

C. Jesus models the appropriate priorities of prayer in verses 9-10. These priorities are expressed in three brief petitions, "Let your name be reverenced, let your kingdom come, let your will be done." These petitions stand in sharp contrast to the petitions of pagans. Pagans sought to coerce the gods into giving them their selfish desires. The petitions of the disciple should instead place a priority on what is important to God.

D. Jesus models the appropriate limits of personal petition in prayer in verses 11-13. First, he models prayer for basic needs for living in verse 11, "Give us this day our daily bread." The word "bread" probably represents all basic needs for living. However, one should beware of making the list too extensive. Needs are easily confused with desires and Jesus' point is that disciples should limit their personal petitions to the basic necessities of life. He not only limits what disciples should pray for, but how much they should pray for. They should not only limit their personal petitions to the basic necessities of life, but basic necessities that they need for each day. Second, Jesus models prayer for forgiveness in verse 12, "Forgive us our debts, as we also have forgiven our debtors." Disciples are human and Jesus' standards are high. Therefore, failure is inevitable and forgiveness is a necessity. Third, he models prayer for help overcoming temptation and evil in verse 13, "Never lead us into temptation, but deliver us from evil." The first line of this verse is a petition seeking help in dealing with temptation before it becomes a problem, "Never lead us into temptation." The second line of this verse is a petition for help overcoming evil after it already is a problem, "but deliver us from evil."

E. _Illustration of Respectful Prayer with the Proper Focus_

F. Application--Therefore, we should address God respectfully, pray first for God's priorities and will, and limit our personal petitions to what is absolutely necessary.

III. Disciples should forgive others because their heavenly Father will forgive them if they forgive others, but will not forgive them if they refuse to forgive others.

A. Jesus stresses the importance of disciples forgiving others in 6:14-15. These verses explain the second line of Jesus' model prayer for forgiveness in verse 12, "as we also have forgiven our debtors." This line presupposes that disciples will forgive others and that God's forgiveness of their sins is dependent upon their response to those who have sinned against them. As he assures his disciples from a positive perspective in verse 14, "For if you forgive men their sins, your heavenly Father also will forgive you." As he warns them from a negative in verse 15, "but if you do not forgive men, neither will your Father forgive your sins."

B. Many struggle with this teaching because it seems to controvert their understanding of salvation by grace. However, this teaching is emphasized repeatedly by Jesus in the Sermon on the Mount and the Gospel of Matthew. Those who are unable to forgive others have somehow missed the point.

C. _Jesus Parable of the Unmerciful Servant in Matthew 18:21-35_

D. Application--Therefore, we should forgive others because our heavenly Father will forgive our if we forgive others, but will not forgive us if we refuse to forgive others.

IV. Disciples should pray persistently because their heavenly Father knows how to give good gifts to his children and he will answer their prayers.

A. Jesus commands his disciples to pray urgently and persistently in 7:7, "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 for you." Jesus repeats what is essentially the same command using different imagery to stress the urgency of prayer. Moreover, these imperative verbs are in the present tense, stressing the need for persistent prayer. Jesus stresses the certainty of the assurance by repeating what is essentially the same assurance three times using different imagery.

B. Jesus reemphasizes those assurances to encourage his disciples to pray persistently in 7:8, "For everyone who asks is receiving; everyone who seeks is finding; and to everyone who knocks, the door will be opened." Jesus again stresses the certainty of the assurance by repeating what is essentially the same assurance three times using different imagery.

C. Jesus explains those assurances to further encourage his disciples to pray persistently in 7:9-11. First, Jesus establishes that earthly fathers know how to give to their children when they ask in verses 9-10, "Or what man from among you who if his son asks for bread, he wouldn't give him a stone would he? Or if he asks for a fish, he wouldn't give him a snake would he?" These rhetorical questions are equivalent to the exclamations, "No man among you would give his son a stone if he asked for bread! No man among you would give his son a snake if he asked for fish!" Giving his son a loaf shaped stone would be a cruel trick and giving him a snake could be harmful. Second, Jesus asserts that their heavenly Father knows how to give even better gifts to his children when they ask in verse 11, "If then, you who 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?" This rhetorical question is equivalent to the exclamation, "If you who are evil know how to give good gifts to your children, your Father in heaven knows much more how to give good gifts to those who ask him!"

D. _Illustration of Persistent Prayer with the Appropriate Focus_

E. Application--Therefore, we should pray persistently because your heavenly Father knows how to give good gifts to his children and he will answer our prayers.

Conclusion

Christians today often do not have a vibrant prayer life. Part of the problem may be a misunderstanding about prayer, regarding it as a means of getting their way with God. Another part of the problem may be that communication with God is hampered by sin, especially their inability to forgive those who have wronged them. Still another part of the problem could be lack of consistency. We should not try to selfishly manipulate God with repetitive prayers because that is what pagans do and our heavenly Father knows what we need before we ask him. Instead, we should address God respectfully, pray first for his priorities and will, and then limit our personal petitions to what is absolutely necessary. We should forgive others because our heavenly Father will forgive us if we forgive others, but will not forgive us if we refuse to forgive others. We should pray persistently because our heavenly Father knows how to give good gifts to his children and he will answer our prayers.

### CHAPTER THIRTEEN

### THE DISCIPLE AND MATERIALISM

### Treasure Away Treasures in Heaven

### Matthew 6:19-24

This passage is closely related to its context, especially the subsequent passage (See Literary Context and Role). Indeed, the subsequent passage is linked grammatically to this passage by the strong inferential conjunction, "Therefore." However, this passage can be distinguished from the subsequent passage in that it focuses on the disciple and materialism, whereas the subsequent passage extends the teaching to preoccupation with basic needs.

Study of the Passage

Text and Translation

6:19Stop treasuring away treasures for yourselves on earth where moth and rust are destroying and thieves are breaking in and stealing. 20Instead, continually treasure away treasures for yourselves in heaven where neither moth nor rust are destroying and where thieves are not breaking in and stealing; 21for where your treasure is there your heart will be as well.

22The eye is the lamp of the body. Therefore, if your eye is healthy, your whole body will be radiant; 23but if your eye is sick, your whole body will be dark. Therefore, if the light in you is darkness, how great is the darkness!

24No 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 Wealth!

Situation and Purpose

The context describes a setting in which Jesus is teaching his disciples (5:1-2). This passage describes a setting in which Jesus is teaching his disciples about materialism. This passage reflects a specific concern that disciples might be tempted to pursue material prosperity rather than devote themselves to living wholeheartedly for God. Therefore, Jesus exhorts them to stop treasuring away treasures on earth and instead treasure away treasures in heaven. In fact, the verb form he uses presumes that they were already pursuing earthly treasure. The purpose of the passage was to exhort and encourage disciples to devote themselves to God rather than pursue material prosperity.

Literary Context and Role

The individual passages in the Sermon on the Mount address different aspects of the life of disciples. However, the first passage in the Sermon does seem to serve as a general introduction to the qualities of a disciple (5:3-10). This passage addresses the temptation that disciples encountered to devote themselves to the pursuit of material prosperity rather than God. Therefore, this passage develops the sixth beatitude in which Jesus commends purity of heart. This passage does seem to be related to Jesus' teaching in the preceding passage (6:7-15). In Jesus' model prayer for disciples he commends limiting personal petitions to the basic necessities of life. In this passage he extends his teaching to all of life. There is obviously a relationship between this passage and the subsequent passage (6:25-34). The subsequent passage supplements this passage by extending the application to anxiety about basic needs.

Form and Function

This passage can be generally classified as instruction or exhortation. Instruction or exhortation can be generally defined as commands and prohibitions reinforced by explanations and reasoned arguments. The commands and prohibitions normally indicate the appropriate response. These commands and prohibitions are usually reinforced with explanations that clarify and reasoned arguments that provide the rationale for obedience. However, in many cases the commands and prohibitions are incomplete or absent altogether. In these cases the appropriate response must be implied from the explanations and reasoned arguments. A specific prohibition and command are found at the beginning of verses 19 and 20, "Stop treasuring away treasures for yourselves on earth . . . but continually treasure away treasures for yourselves in heaven." This prohibition and command are reinforced by arguments based on the transient value of earthly treasure when compared to heavenly treasure and the effect of what is treasured on the heart. Subsequent verses contain no commands or prohibitions, but the arguments employed each imply a command/prohibition that is essentially a restatement of the prohibition and command found in verses 19 and 20 except with different imagery. Verses 22-23 imply the command/prohibition, "Focus your attention on what is healthy rather than what is evil." This implied command/prohibition is reinforced by arguments that describe the positive results of having healthy vision and the negative results of having bad vision. Verse 24 implies the command/prohibition, "Serve God rather than Wealth." This implied command/prohibition is reinforced by arguments based on the impossibility of maintaining divided loyalties.

Strategy and Structure

The passage is introduced with an exhortation that prohibits the pursuit of earthly treasure and commands the pursuit of heavenly treasure. This exhortation is reinforced with analogies that provide additional rationale for pursuing heavenly rather than earthly treasure--the importance of having a healthy rather than an unhealthy focus on life and the necessity of choosing to serve God rather than Wealth.

I. Exhortation to Pursue Heavenly rather than Earthly Treasure (6:19-21)

A. Exhortation Prohibiting Pursuit of Earthly Treasure (19)

1. Prohibition of pursuing earthly treasure

2. Rationale--the transient quality of earthly treasure

B. Exhortation Commanding the Pursuit of Heavenly Treasure (20)

1. Command to pursue heavenly treasure

2. Rationale--the enduring quality of heavenly treasure

C. Explanation of the Impact of What Is Treasured on the Heart (21)

II. The Importance of Having a Healthy rather than an Unhealthy Focus (6:22-23)

A. The Function of an Eye and the Radiance that Results from Having a Healthy Eye (22)

B. The Darkness that Results from Having an Unhealthy Eye and the Extent of that Darkness (23)

III. The Necessity of Choosing to Serve God rather than Wealth (6:24)

A. The Impossibility of Serving Two Masters

B. The Results of Trying to Serve Two Masters

C. The Impossibility of Serving God and Wealth

Message or Messages

Disciples should stop striving for material treasure and continually strive for heavenly treasure because material treasure does not last, but heavenly treasure has eternal value, and that which they treasure has a profound effect on the condition of their heart. Disciples should focus on God rather than on material prosperity because that which they focus on provides whatever enlightenment they will have for living, focusing on God is healthy and results in a radiant life, but focusing on material prosperity is evil and results in a life of great darkness. Disciples should serve God rather than Wealth because it is impossible to serve two masters and attempting to serve both God and Wealth will inevitably lead to love and devotion for one and hatred of the other.

Analysis of the Details

Exhortation to Pursue Heavenly rather than

Earthly Treasure

Jesus exhorts his disciples to pursue heavenly rather than earthly treasure in verses 19-21. He exhorts them to stop pursuing earthly treasure; then exhorts them to pursue heavenly treasure. He concludes by explaining the impact of what is treasured on the heart to further encourage them to pursue heavenly rather than earthly treasure.

**Exhortation prohibiting the pursuit of earthly treasure**. Jesus exhorts his disciples to stop pursing earthly treasure in verse 19, "Stop treasuring away treasures for yourselves on earth where moth and rust are destroying and thieves are breaking in and stealing." The verb and object translated quite literally "Stop treasuring earthly treasures" come from the same root. Through this prohibition, Jesus forbids absolutely both the hoarding of earthly treasure and the disposition to regard these material possessions as treasure. The rationale that he gives is that these so-called "treasures" do not last. These so-called "treasures" are "on earth." These earthly treasures stand in contrast to the heavenly treasures described in the subsequent verse and are clearly inferior. These earthly treasures are subject to the forces of nature. Moths feed upon the fabric of clothes until they cannot be worn. Rust corrodes the metal of tools until they cannot be used. Actually, the word translated "rust" more literally means "eating" and can refer more generally to anything that destroys by eating away at it. The verb translated "are destroying" literally means "are causing to disappear." Indeed, when moths feed on cloth, part of the garment actually disappears. Moreover, when rust corrodes metal, part of the tool actually disappears. Through this illustration Jesus clearly depicts the transitory nature of earthly treasure. Though these earthly treasures look substantial, they eventually disintegrate. What is more, the Greek text emphasizes the continuous destructive work of moths and rust with the present tense of the verb (Translated "are destroying"). In addition, because these earthly treasures are considered valuable they are at risk to theft. Again, the verb is in the present tense, emphasizing that the risk of theft is constant (Translated "are breaking in and stealing").

**Exhortation commanding the pursuit of heavenly treasure**. Jesus exhorts his disciples to pursue heavenly treasure in verse 20, "Instead, continually treasure away treasures for yourselves in heaven where neither moth nor rust are destroying and where thieves are not breaking in and stealing." The verb is in the present tense, stressing that the pursuit of heavenly treasure should be their continual practice. Again the verb and the object come from the same root. Through this command, Jesus is demanding the continual pursuit of heavenly treasure and the disposition to regard these heavenly treasures as treasure. Jesus neither defines what these heavenly treasures are nor how they can be pursued. Presumably the heavenly treasures are the blessings and rewards that await in the kingdom of heaven. The context suggests that these can be pursued by seeking God and his will rather than pursuing material prosperity.

**The impact of what is treasured on the heart**. Jesus explains the impact of what is treasured on the heart in verse 21, "for where your treasure is there your heart will be as well." The word "heart" refers to the very core of one's being. What people value profoundly affects the condition of their inner being. If they treasure earthly treasure, their inner being will be corrupted by that earthly treasure. In fact, Jesus' implication may be that if they treasure earthly treasure their inner being will be as subject to corruption as the cloth and metal consumed by moths and rust or valuables threatened by thieves. However, if they treasure heavenly treasure, their inner being will be as secure as that which they treasure. Therefore, disciples should stop striving for material treasure and continually strive for heavenly treasure because material treasure does not last, but heavenly treasure has eternal value, and that which they treasure has a profound effect on the condition of their heart.

The Importance of Having a Healthy rather than

An Unhealthy Focus

Jesus encourages his disciples to focus on God rather than on material prosperity in verses 22-23. However, he does so indirectly by using the analogy of a healthy and unhealthy eye to illustrate the importance of having a healthy rather than an unhealthy focus for life. He describes the function of an eye and the radiance that results from having a healthy eye; then he describes the darkness that results from having an unhealthy eye and the extent of that darkness.

**The function of an eye and the radiance that results from having a healthy eye**. Jesus describes the function of an eye and the radiance that results from having a healthy eye in verse 22, "The eye is the lamp of the body. Therefore, if your eye is healthy, your whole body will be radiant." Jesus describes the eye as "the lamp of the body," meaning that the eyes are what enable the body to see, just as a lamp facilitates sight. However, underlying this analogy is Jesus' far deeper concern for a healthy focus for living. Just as the eyes enable the physical body to see, that to which people devote themselves provides them with whatever enlightenment they have for living their lives. On the physical level Jesus describes the results of having healthy eyes as "your whole body will be radiant," meaning that healthy eyes enable clear sight. However, Jesus' deeper concern of focus for living continues to underlie this analogy. This concern is reflected in the word translated "healthy," which actually means "single" and indicates a concentrated focus that does not allow for distractions. Just as healthy eyes enable people to see clearly, devoting themselves completely to that which is healthy will provide them with enlightenment for living. The word translated "radiant" emphasizes the extent of the enlightenment for living that is provided by a healthy focus and the glorious life that results. As Carson explains, "the expression 'full of light' [my 'radiant'] is probably not limited to what the person is in himself, isolated; but that person will also be so full of light that he will give off light'" (Carson, 80). Though Jesus does not specifically identify this healthy or single focus for living, the clear implication of his teaching in context is that God is the healthy and single focus that results in a radiant life. As Fisher puts it, "Allegiance is the optic nerve of the soul" (Fisher, 124).

**The darkness that results from having an unhealthy eye and the extent of that darkness**. Jesus describes the darkness that results from having an unhealthy eye and the extent of that darkness in verse 23, "but if your eye is sick, your whole body will be dark. Therefore, if the light in you is darkness, how great is the darkness!" The word translated "sick" more literally means "evil." I have translated this word "sick" to more clearly maintain the analogy of the healthy/unhealthy eye. However, the choice of this word goes beyond the analogy and adds an element of interpretation much as "healthy" did in the preceding verse. Eyes can be sick, but a focus for living can actually be evil. On the physical level, Jesus describes the result of unhealthy eyes as darkness, meaning that unhealthy eyes result in impaired vision or even blindness. However, Jesus concern of focus for living continues to underlie this analogy. Just as unhealthy eyes result in impaired vision or blindness, devotion to that which is unhealthy or evil provides no enlightenment for living and in fact actually impairs their ability or even blinds them to right choices. The final sentence emphatically stresses the extent of the darkness that results from an unhealthy or evil focus, "Therefore, if the light within you is darkness, how great is the darkness!" An unhealthy or evil focus totally obliterates the enlightenment that God provides and results in a dismal life in which God cannot be seen. Carson understands the final line of this verse differently, "That person's darkness is greatest who thinks his darkness is light" (Carson, 80). Though Jesus does not specifically identify this unhealthy or evil focus for living, the clear implication of his teaching in context is that material prosperity is an unhealthy and evil focus that results in a life of great darkness. Therefore, disciples should focus on God rather than on material prosperity because that upon which they focus provides whatever enlightenment they will have for living, focusing on God is healthy and results in a radiant life, but focusing on material prosperity is evil and results in a life of great darkness.

The Necessity of Choosing to Serve God rather

Than Wealth

Jesus encourages his disciples to choose to serve God rather than Wealth in verse 24. Again he uses an analogy to illustrate his teaching. First, he asserts that it is impossible to serve two masters, "No one can serve two masters." Jesus is probably using the institution of slavery as an illustration in this verse. A slave could be shared by several masters such as the slave who brought profit to her owners by predicting the future in Acts 16. However, Jesus explains that it is impossible to serve two masters from a practical perspective, "for either he will hate the one and love the other, or he will be devoted to the one and despise the other." The master exercised absolute authority over the slave. Two masters could not exercise absolute authority over one slave. The absolute demands of each master would force the slave to make a choice between the two. Finally, he applies this analogy to his disciples, "You cannot serve God and Wealth!" The word translated "masters" could also be translated "lords." Christians have submitted to God as their Lord. This relationship with God is exclusive. Just as a slave can only have one master, disciples can have only one Lord. Divided loyalties cannot be maintained. Just as the slave must ultimately choose between masters because of their absolute demands, disciples must choose whether God or Wealth will be their Lord. I have capitalized "Wealth" because Jesus seems to be personifying wealth--describing wealth as a slave master and alternative to Jesus as Lord. Ironically, the wealth that people strive for, thinking that they can use it to make their lives enjoyable, becomes an oppressive taskmaster that robs them of their joy. Hunter adds helpfully, "The saying applies not only to the rich who make money their god, but to the poor who would like to do the same" (Hunter, 82). Therefore, disciples should serve God rather than Wealth because it is impossible to serve two masters and attempting to serve both God and Wealth will inevitably lead to love and devotion for one and hatred of the other.

Application of the Message

Christian disciples today often value and devote themselves to the pursuit of material prosperity. As a result, they neglect their relationship with God and lose the radiance of their Christian life. Jesus anticipates this threat to the life of disciples in Matthew 6:19-24 where he exhorts them to treasure heavenly rather than earthly treasure and encourages them to have a healthy rather than an unhealthy focus for life and to choose to serve God rather than Wealth. These similarities in the situation provide a strong basis for applying the message of this passage to the modern context. There is very little of a contextualized nature to require that the message of this passage be limited or adjusted when applied to the modern situation. Therefore, the statements of the applied message below are almost identical to the statements of the message in the original context. Disciples should stop striving for material treasure and continually strive for heavenly treasure because material treasure does not last, but heavenly treasure has eternal value, and that which they treasure has a profound effect on the condition of their heart. Disciples should focus on God rather than on material prosperity because that upon which they focus provides whatever enlightenment they will have for living, focusing on God is healthy and results in a radiant life, but focusing on material prosperity is evil and results in a life of great darkness. Disciples should serve God rather than Wealth because it is impossible to serve two masters and attempting to serve both God and Wealth will inevitably lead to love and devotion for one and hatred of the other.

Communicating the Message

**Title** : TREASURE AWAY TREASURES IN HEAVEN

**Objective** : The objective of this message is to exhort and encourage Christians to devote themselves to God rather than material prosperity.

**Proposition** : Disciples should strive for heavenly rather than earthly treasure, focus on God rather than on material prosperity, and serve God rather than Wealth.
Introduction

Christian disciples today often devote themselves to the pursuit of material prosperity. As a result, they neglect their relationship with God and lose the radiance of their Christian life. Jesus anticipates this threat to the life of disciples in Matthew 6:19-24 where he exhorts them to treasure heavenly rather than earthly treasure and encourages them to have a healthy rather than an unhealthy focus for life and to choose to serve God rather than Wealth. Let us carefully consider what Jesus says so that our lives are not corrupted by devotion to material prosperity. _Read Matthew 6:19-24_.

I. Disciples should strive for heavenly rather than earthly treasure because material treasure does not last, but heavenly treasure has eternal value, and that which they treasure has a profound effect on the condition of their heart.

A. Jesus exhorts his disciples to stop pursing earthly treasure in verse 19, "Stop treasuring away treasures for yourselves on earth where moth and rust are destroying and thieves are breaking in and stealing." Through this prohibition, Jesus forbids absolutely both the hoarding of earthly treasure and the disposition to regard these material possessions as treasure. The rationale that he gives is that these so-called "treasures" do not last. These so-called "treasures" are "on earth" and are subject to the forces of nature. Moths feed upon the fabric of clothes until they cannot be worn. Rust corrodes the metal of tools until they cannot be used. Through these illustrations Jesus clearly depicts the transitory nature of earthly treasure. Though these earthly treasures look substantial, they eventually disintegrate. In addition, because these earthly treasures are considered valuable they are at risk to theft.

B. Jesus exhorts his disciples to pursue heavenly treasure in verse 20, "Instead, continually treasure away treasures for yourselves in heaven where neither moth nor rust are destroying and where thieves are not breaking in and stealing." The verb is in the present tense, stressing that the pursuit of heavenly treasure should be their continual practice. Jesus neither defines what these heavenly treasures are nor how they can be pursued. Presumably the heavenly treasures are the blessings and rewards that await in the kingdom of heaven. The context suggests that these can be pursued by seeking God and his will rather than pursuing material prosperity.

C. Jesus stresses the urgency of pursuing heavenly rather than earthly treasure by explaining that what is treasured has a profound effect on the heart in verse 21, "for where your treasure is there your heart will be as well." The word "heart" refers to the very core of one's being. What people value profoundly affects the condition of their inner being. If they treasure earthly treasure, their inner being will be corrupted by that earthly treasure. However, if they treasure heavenly treasure, their inner being will be as secure as that which they treasure.

D. _Illustration of Earthly Treasure Corrupting the Heart_

E. Application--Therefore, we should strive for heavenly rather than earthly treasure because material treasure does not last, but heavenly treasure has eternal value, and that which we treasure has a profound effect on the condition of our heart.

II. Disciples should focus on God rather than on material prosperity because focusing on God is healthy and results in a radiant life, but focusing on material prosperity is evil and results in a life of great darkness.

A. Jesus describes the function of an eye and the radiance that results from having a healthy eye in verse 22, "The eye is the lamp of the body. Therefore, if your eye is healthy, your whole body will be radiant." Jesus describes the eye as "the lamp of the body," meaning that the eyes are what enable the body to see, just as a lamp facilitates sight. However, underlying this analogy is Jesus' far deeper concern for a healthy focus for living. Just as the eyes enable the physical body to see, that to which people devote themselves provides them with whatever enlightenment they have for living their lives. Just as healthy eyes enable people to see clearly, devoting themselves completely to that which is healthy will provide them with enlightenment for living. The word translated "radiant" emphasizes the extent of the enlightenment for living that is provided by a healthy focus and the glorious life that results. Though Jesus does not specifically identify this healthy or single focus for living, the clear implication of his teaching in context is that God is the healthy and single focus that results in a radiant life.

B. Jesus describes the darkness that results from having an unhealthy eye and the extent of that darkness in verse 23, "but if your eye is sick, your whole body will be dark. Therefore, if the light in you is darkness, how great is the darkness!" The word translated "sick" more literally means "evil." I have translated this word "sick" to more clearly maintain the analogy of the healthy/unhealthy eye. On the physical level, Jesus describes the result of unhealthy eyes as darkness, meaning that unhealthy eyes result in impaired vision or even blindness. However, Jesus concern of focus for living continues to underlie this analogy. Just as unhealthy eyes result in impaired vision or blindness, devotion to that which is unhealthy or evil provides no enlightenment for living and in fact actually impairs their ability or even blinds them to right choices. The final sentence emphatically stresses the extent of the darkness that results from an unhealthy or evil focus, "Therefore, if the light within you is darkness, how great is the darkness!" Though Jesus does not specifically identify this unhealthy or evil focus for living, the clear implication of his teaching in context is that material prosperity is an unhealthy and evil focus that results in a life of great darkness.

C. _Illustration of the Radiance of a Life Focused on God_

D. Application--Therefore, we should focus on God rather than on material prosperity because focusing on God is healthy and results in a radiant life, but focusing on material prosperity is evil and results in a life of great darkness.

III. Disciples should serve God rather than Wealth because it is impossible to serve two masters and attempting to serve both God and Wealth will inevitably lead to love and devotion for one and hatred of the other.

A. Jesus encourages his disciples to choose to serve God rather than Wealth in verse 24. Again he uses an analogy to illustrate his teaching.

B. Jesus asserts that it is impossible to serve two masters, "No one can serve two masters." Jesus is probably using the institution of slavery as an illustration in this verse. A slave could be shared by several masters; however, this inevitably became difficult from a practical perspective. As Jesus explains, "for either he will hate the one and love the other, or he will be devoted to the one and despise the other." The master exercised absolute authority over the slave. Two masters could not exercise absolute authority over one slave. The absolute demands of each master would force the slave to make a choice between the two.

C. Finally, Jesus applies this analogy to his disciples, "You cannot serve God and Wealth!" The word translated "masters" could also be translated "lords." Christians have submitted to God as their Lord. This relationship with him is exclusive. Just as a slave can only have one master from a practical perspective, disciples can have only one Lord. Divided loyalties cannot be maintained. Just as the slave must ultimately choose between masters because of their absolute demands, disciples must choose whether God or Wealth will be their Lord. Ironically, the wealth that people strive for, thinking that they can use it to make their lives enjoyable, becomes an oppressive taskmaster that robs them of their joy.

D. _Illustration of the Results of Trying to Serve both God and Wealth_

E. Application--Therefore, we should serve God rather than Wealth because it is impossible to serve two masters and attempting to serve both God and Wealth will inevitably lead to love and devotion for one and hatred of the other.

Conclusion

Christian disciples today often devote themselves to the pursuit of material prosperity. As a result, they neglect their relationship with God and lose the radiance of their Christian life. Jesus anticipates this threat to the life of disciples in Matthew 6:19-24. We should strive for heavenly rather than material treasure because material treasure does not last, but heavenly treasure has eternal value, and that which we treasure has a profound effect on the condition of our heart. We should focus on God rather than on material prosperity because focusing on God is healthy and results in enlightenment, but striving for material prosperity is unhealthy and results in a life of great darkness. We should serve God rather than Wealth because it is impossible to serve two masters and attempting to serve both God and Wealth will inevitably lead to love and devotion for one and hatred of the other.

### CHAPTER FOURTEEN

### THE DISCIPLE AND ANXIETY

### Stop Being Anxious about Your Life

### Matthew 6:25-34

This passage is closely related to its context, especially the preceding passage (See Literary Context and Role). Indeed, this passage is linked grammatically to the preceding passage by the strong inferential conjunction, "Therefore." However, this passage can be distinguished from the preceding passage in that the preceding passage focuses on the disciple and materialism, whereas this passage extends the teaching to anxiety about basic needs.

Study of the Passage

Text and Translation

6:25Therefore, I tell you, stop being anxious about your life, what you will eat or what you will drink, or about your body, what you will put on. Is not life more than food and the body more than clothing? 26Look at the birds of the air; they are not sowing or reaping or gathering into barns, and yet your heavenly Father is feeding them. Are **you** * not more valuable than them? 27Who among you by being anxious can add one measure to his age? 28Why are you being anxious about clothing? Observe how the lilies of the field are growing. They are not toiling nor spinning. 29Yet I tell you, not even Solomon in all his glory was clothed like one of these. 30If God is clothing the grass of the field in this way, which is today and tomorrow is thrown into the oven, won't he much more you, ones of little faith? 31Therefore, do not ever be anxious, saying, "What shall we eat?" or "What shall we drink?" or "What shall we wear?" 32For the Gentiles are seeking all these things and your heavenly Father knows that you are needing all these things. 33But first continually seek the kingdom of God and his righteousness and all these things will be given to you. 34Therefore, **do not ever** * be anxious about tomorrow, for tomorrow will be anxious for itself. Enough for the day is its own trouble.

*The Greek text contains an emphasis that is otherwise difficult to convey in English (See Analysis of the Details).

Situation and Purpose

The context describes a setting in which Jesus is teaching his disciples (5:1-2). This passage describes a setting in which Jesus is teaching his disciples about their basic needs. This passage reflects a specific concern that disciples might become so preoccupied with meeting their basic human needs that they would not devote themselves to God. This concern is revealed by Jesus' prohibitions, "Stop being anxious" (25) and "do not ever be anxious" (31 and 34) as well as his command "first continually seek the kingdom of God and his righteousness" (33). In fact, the verb form he employs in the first prohibition presumes that they were already being anxious about basic needs. The purpose of the passage was to exhort and encourage disciples not to be anxious about their basic needs, but trust in God to provide for them and devote themselves to him.

Literary Context and Role

The individual passages of the Sermon on the Mount address different aspects of the life of disciples. However, the first passage in the Sermon does seem to serve as a general introduction to the qualities of a disciple (5:3-10). This passage addresses the danger that disciples might be so anxious about meeting basic human needs that they would not devote themselves to God. Therefore, this passage develops the sixth beatitude in which Jesus commends purity of heart. This passage also seems to be related to Jesus teaching on prayer in 6:7-15. In that passage Jesus exhorts disciples not to pray like the Gentiles, who sought to coerce the gods with their repetitive prayers, because God knows their needs. In this passage, he exhorts disciples not to be anxious for basic needs like the Gentiles for the same reason (34-35). In addition, Jesus' model prayer encourages disciples to pray for the basic necessities of life (6:7). A close relationship obviously exists between this passage and the preceding passage where the related issue of the disciple and materialism is addressed (6:19-24). This passage supplements that passage by extending the application to anxiety about basic needs.

Form and Function

This passage can be generally classified as instruction or exhortation. Instruction or exhortation can be generally defined as commands and prohibitions reinforced by explanations and reasoned arguments. The commands and prohibitions normally indicate the appropriate response. These commands and prohibitions are usually reinforced with explanations that clarify and reasoned arguments that provide the rationale for obedience. However, in many cases the commands and prohibitions are incomplete or absent altogether. In these cases the appropriate response must be implied from the explanations and reasoned arguments. Anxiety is prohibited three times within the passage in verses 25, 31, and 32. In addition, a command is found in verse 33, "continually seek the kingdom of God and his righteousness." These prohibitions and the command are reinforced with arguments of various kinds, employing a mixture of rhetorical questions, _a fortiori_ arguments, analogies, assurances, and aphorisms (See Analysis of the Details).

Strategy and Structure

The passage is structured strategically with repetition in the prohibitions. This use of repetition serves to reinforce the prohibition of anxiety. In addition, the passage is structured strategically to contrast the repeated prohibitions with the lone command. This use of contrast serves to emphasize the command to seek first God's kingdom and righteousness as the alternative to anxiety.

I. Exhortation for Disciples to Stop Being Anxious about Basic Needs (6:25-30)

A. Prohibition Demanding that Disciples Stop Being Anxious (25a)

B. The Relative Unimportance of Food and Clothing (25b)

C. God's High Regard for Disciples and Provision of Food for Them (26)

1. Command to look at the birds of the air

2. The bird's lack of labor to provide for their own food

3. God's provision of food for the birds

4. God's superior regard and provision for disciples

D. The Absurdity of Anxiety since It Accomplishes Nothing (27)

E. God's High Regard for Disciples and Provision of Clothing for Them (28-30)

1. The absurdity of anxiety about clothing (28a)

2. Command to observe the lilies of the field (28b)

3. The lilies' lack of labor to provide for their own clothing (28c)

4. God's clothing of the lilies with more splendor than Solomon (29)

5. God's superior regard and provision for disciples (30)

II. Exhortation for Disciples to never Be Anxious about Basic Needs (6:31-32)

A. Prohibition of Ever Being Anxious about Basic Needs (31)

B. The Gentiles' Preoccupation with Basic Needs (32a)

C. Their Heavenly Father's Awareness of Their Basic Needs (32b)

III. Exhortation for Disciples to Seek God's Kingdom and Righteousness (6:33)

A. Command to First continually Seek God's Kingdom and Righteousness

B. Promise of God's Provision for all their Needs

IV. Exhortation for Disciples to never Be Anxious about Tomorrow (6:34)

A. Prohibition of Ever Being Anxious about Tomorrow

B. The Foolishness of Anxiety about Tomorrow

Message or Messages

Disciples should stop being anxious about basic needs because there are more important priorities in life; God cares more about them than the birds and will certainly feed them; anxiety is absurd since it changes nothing; God cares more about them than lilies and will certainly clothe them; and anxiety is an indication of lack of faith. Disciples should never be anxious about basic needs because pagans are preoccupied with these things and their heavenly Father is aware of all their needs. Disciples should make a priority of continually seeking God's kingdom and righteousness and he will give them all they need. Disciples should never ever be anxious about tomorrow because anxiety about the future is absurd since they cannot foresee the future and its anxieties and the present has enough anxieties of its own.

Analysis of the Details

Exhortation for Disciples to Stop Being Anxious

About Basic Needs

Jesus exhorts his disciples to stop being anxious about basic needs in verses 25-30. He demands that they stop being anxious about basic needs; then encourages them to stop by explaining why they should not be anxious.

**Prohibition demanding that disciples stop being anxious about basic needs**. Jesus prohibits his disciples from being anxious about basic needs in the first part of verse 25, "Therefore, I tell you, stop being anxious about your life, what you will eat or what you will drink, or about your body, what you will put on." Jesus introduces this exhortation with "I tell you." This is one of the characteristic phrases that Jesus uses to emphasize his authority his teaching and the need to obey. The words translated "life" and "body" are probably synonymous in this context, referring to the basic necessities required for living in the physical world. Indeed, people are frequently anxious about food, drink, and clothing because they are the basic necessities of life. In fact, the way that Jesus' command is stated in the Greek text implies that his disciples were being anxious about food, drink, and clothing (The present imperative in prohibitions demands the cessation of an action already in progress, "Stop being anxious").

**The relative unimportance of food and clothing**. Jesus encourages his disciples to stop being anxious about basic needs because of the relative unimportance of food and clothing in the second part of verse 25, "Is not life more than food and the body more than clothing?" Jesus asserts the relative unimportance of food and clothing with a rhetorical question. This rhetorical question is of the type that implies an emphatic positive response. Therefore, this rhetorical question is equivalent to the exclamation, "Life is more than food and the body is more than clothing!" Jesus clarifies these greater priorities in verse 33, "But first continually seek the kingdom of God and his righteousness."

**God's high regard for disciples and provision of food for them**. Jesus encourages his disciples to stop being anxious about basic needs because God regards them highly and will feed them in verse 26. Jesus uses an _a fortiori_ argument to assure disciples of God's high regard and provision of food for them. An _a fortiori_ argument maintains that what is true in a lesser case will certainly be true in a greater case. First, he commands them to look at the birds of the air, "Look at the birds of the air." This command encourages the disciples to consider birds as an example. Second, he points out that the birds do not expend any effort to provide for their own food; "they are not sowing or reaping or gathering into barns." This observation focuses the attention of disciples on the specific aspect of the behavior of birds that is important for his teaching--their lack of effort to secure food. Third, he points out that God still provides for them, "and yet your heavenly Father is feeding them." This observation demonstrates to disciples that the birds' lack of anxiety about food is justified. Finally, he assures them that God has superior regard for them, "Are **you** not more valuable than them?" He expresses this assurance in the form of a rhetorical question. This rhetorical question is of the type that implies an emphatic positive response. The superior value of disciples is emphasized further in the rhetorical question by an emphatic subject pronoun (Indicated in translation with bold print, " **you** "). Therefore, this rhetorical question is equivalent to the exclamation, "You are more valuable than them!" Though not specifically stated, the implication of this assurance in the context of this analogy is that since God values disciples more than birds, he will certainly feed them.

**The absurdity of anxiety since it accomplishes nothing**. Jesus encourages his disciples to stop being anxious about basic needs because of the absurdity of anxiety in verse 27, "Who among you by being anxious can add one measure to his age?" He asserts the absurdity of anxiety using a rhetorical question. This rhetorical question is of the type that implies an emphatic negative reply. Therefore, it is equivalent to the exclamation, "No one can add one measure to his age by being anxious!" No one can increase his life span by being anxious. Actually, the example that Jesus employs is somewhat ambiguous. The word translated "age" can indicate increase in age or size. Therefore, Jesus' implication may be that no one can increase his height by being anxious. In either case, being anxious accomplishes nothing. In fact, it may be argued that anxiety is actually counterproductive. People can actually shorten their life span by being anxious and when people are anxious their posture is often stooped.

**God's high regard for disciples and provision of clothing for them**. Jesus encourages his disciple to stop being anxious about basic needs because God regards them highly and will clothe them in verses 28-30. He asserts that anxiety about clothing is absurd in verse 28, "Why are you being anxious about clothing?" He makes this assertion using a rhetorical question. This rhetorical question is of the type that has no satisfactory reply. Therefore, it is equivalent to the exclamation, "There is no good reason for you to be anxious about clothing!" Anxiety about clothing is absurd!

He assures them that God has high regard for them and will provide their clothing in verses 28-30. First, he commands them to observe the lilies of the field in verse 28, "Observe how the lilies of the field are growing." This command encourages the disciples to consider lilies as an example. Second, he points out that the lilies of the field do not expend any effort to clothe themselves in verse 28, "They are not toiling nor spinning." This observation focuses the attention of disciples on the specific aspect of the behavior of lilies that is important for his teaching--their lack of effort to secure clothing. Third, he points out that they are clothed better than Solomon in verse 29, "Yet I tell you, not even Solomon in all his glory was clothed like one of these." Jesus introduces this observation with "Yet I tell you," a characteristic expression that he employs to emphasize his authority and the need to heed his teaching. This observation demonstrates to disciples that the lilies' lack of anxiety about clothing is justified. Solomon was well known for his opulence. Nonetheless, the glorious attire of the lilies of the field surpasses that of Solomon when he was at the apex of his splendor. Finally, he assures them that God highly regards them and will certainly provide for them in verse 30, "If God is clothing the grass of the field in this way, which is today and tomorrow is thrown into the oven, won't he much more you, ones of little faith?" He expresses this assurance in the form of a rhetorical question. This rhetorical question is of the type that implies an emphatic positive response. Within this rhetorical question Jesus reasons from the lesser to the greater. God's provision of clothing for the lilies of the field is an indication of his regard for them. However, they are just "grass of the field" with a very short life span. In fact, no one thinks twice about throwing them into the oven. The implication is that he has a higher regard for disciples and will certainly clothe them as well. This implication is stressed by two intensifying adverbs translated "much more." Therefore, this rhetorical question is equivalent to the exclamation, "If God is clothing the grass in this way, which is today and tomorrow is thrown into the oven, he will much more clothe you!"

Jesus concludes by referring to them as "ones of little faith." This epithet adds another reason for never being anxious. Anxiety is evidence of little faith. Therefore, disciples should stop being anxious about basic human needs because there are more important priorities in life; God cares more about them than the birds and will certainly feed them; anxiety is absurd since it changes nothing; God cares more about them than lilies and will certainly clothe them; and anxiety is an indication of their lack of faith.

Exhortation for Disciples to never Be Anxious

About Basic Needs

Jesus exhorts his disciples to never be anxious about basic needs in verses 31-32. He prohibits them from ever being anxious about basic needs; then encourages obedience by explaining why they should not ever be anxious.

**Prohibition of ever being anxious about basic needs**. Jesus prohibits his disciples from ever being anxious about basic needs in verse 31, "Therefore, do not ever be anxious, saying, "What shall we eat?" or "What shall we drink?" or "What shall we wear?" The Greek text emphasizes that they should not even begin to be anxious by employing an aorist subjunctive verb in the prohibition. The aorist subjunctive is normally used in prohibitions to forbid absolutely the initiation of an action (Translated "do not ever be anxious"). This absolute prohibition seems impractical. Does this mean that disciples should not work to provide for their basic needs? I do not think so. Jesus often states his demands absolutely in the Sermon on the Mount to emphasize the need for radical obedience. The limit of this absolute prohibition of anxiety about basic needs is provided by his command in verse 33, "But first continually seek the kingdom of God and his righteousness." Disciples should not be so preoccupied with basic needs that they neglect their number one priority, seeking God's rule and righteousness.

**The Gentiles' preoccupation with basic needs**. Jesus encourages his disciples to never be anxious about basic needs because the Gentiles are preoccupied with these things in verse 32, "For the Gentiles are seeking all these things." Jesus probably uses the term "Gentiles" in the way the term was normally employed in the Jewish community. The Jews disparagingly referred to all people who were not Jews as Gentiles. Therefore, the term is equivalent to "pagans," those who do not know God and are living in a way displeasing to him. Disciples are people who know God and have experienced his grace. However, Jesus maintains that being anxious about basic needs makes them like these ungodly people to their shame. As Fisher puts it, "Trusting God is Christian; worrying about things is pagan" (Fisher, 130).

**Their heavenly Father's awareness of all their needs**. Jesus encourages his disciples to never be anxious about basic needs because their heavenly Father is aware of all their needs in verse 32, "and your heavenly Father knows that you are needing all these things." He has already assured his disciples that they do not need to try to coerce God with their repetitive prayers like the Gentiles because "your Father knows what need you have before you ask him" (6:8). Here he reinforces that assurance. Instead of being anxious, they should commit their basic needs to God in prayer. Therefore, disciples should never be anxious about basic needs because pagans are preoccupied with these things and their heavenly Father is aware of all their needs.

Exhortation for Disciples to Seek God's Kingdom

And Righteousness

Jesus exhorts his disciples to seek God's kingdom and righteousness in verse 33. He commands them to continually seek God's kingdom and righteousness; then encourages them to do so by assuring them that if they do, God will provide for all their needs.

**Command to first continually seek God's kingdom and righteousness**. Jesus commands his disciples to first continually seek God's kingdom and righteousness in the first part of the verse, "But first continually seek the kingdom of God and his righteousness." The Greek text emphasizes that seeking after God's kingdom should be their top priority with the adverb translated "first." As Morris explains, "First does not here mean 'first in time' but 'of first importance'; the kingdom is not one among many competing aims for the disciples, but that which comes first of all" (Morris, 161). The Greek text also emphasizes that seeking after God's kingdom and righteousness should be constant with the present imperative verb (Translated "continually seek"). This top priority and object of continual seeking is described as "the kingdom of God and his righteousness." This should probably be understood as God's rule as king over their lives and the right conduct that befits their allegiance to him as their king.

**Assurance of God's provision for all their needs**. Jesus encourages his disciples to continually seek God's kingdom and righteousness by assuring them of God's provision for all their needs in the remainder of the verse, "and all these things will be given to you." The implication of the passive voice is that God will provide for these needs. Consequently, they have no reason to be preoccupied with basic needs and can devote themselves to seeking God's rule and righteousness. Therefore, disciples should make a priority of continually seeking God's kingdom and righteousness and he will give them all they need.

Exhortation for Disciples to never Be Anxious

About Tomorrow

Jesus exhorts his disciples to never be anxious about tomorrow in verse 34. He prohibits them from ever being anxious about tomorrow; then discourages anxiety by asserting its absurdity.

**Prohibition of ever being anxious about tomorrow**. Jesus prohibits his disciples from ever being anxious about tomorrow in the first part of the verse, "Therefore, **do not ever** be anxious about tomorrow." The Greek text emphasizes that they should not even begin to be anxious by employing an aorist subjunctive verb in the prohibition. In fact, this prohibition is made even more emphatic in the Greek text by doubling the negative (Literally "do not not ever be anxious" and translated with bold print " **do not ever** be anxious"). This absolute prohibition seem impractical. Does this mean that disciples could not plan for their future needs? I do not think so. Jesus often states his demands absolutely in the Sermon on the Mount to emphasize the need for radical obedience. The limit of this absolute prohibition of anxiety about the future is provided by his command in verse 33, "But first seek the kingdom of God and his righteousness." Disciples should not be so preoccupied with future needs that they neglect their number one priority, seeking God's rule and righteousness.

**The absurdity of anxiety about tomorrow**. Jesus discourages disciples from being anxious about tomorrow by asserting that anxiety about tomorrow is absurd in the remainder of the verse, "for tomorrow will be anxious for itself. Enough for the day is its own trouble." These sayings were probably popular axioms. However, their meaning is somewhat obscure. Their probable implication is that life is unpredictable. The future will have reasons for anxiety that cannot be foreseen in the present. Conversely, the present has enough reasons for anxiety without trying to foresee reasons for anxiety in the future. This understanding seems to indicate that Jesus was condoning anxiety about the present. However, he has already forbidden anxiety about present needs, arguing in part that anxiety about the present makes no sense. He is now arguing that though being anxious about the present makes no sense, being anxious about the future makes even less sense. Therefore, disciples should never ever be anxious about tomorrow because anxiety about the future is absurd since the anxieties of the future cannot be foreseen and the present has enough anxieties of its own.

Application of the Message

Christians today often become anxious about meeting their basic needs. They often become anxious about the future as well. As a result, they may become so preoccupied with meeting these basic needs and planning for future needs that they do not devote themselves completely to God. Jesus anticipates this threat to discipleship in Matthew 6:25-34 where he exhorts his disciples not to be anxious about basic needs and the future, but to seek God's kingdom and righteousness. These similarities in the situation provide a strong basis for applying the message of this passage to the modern context. There is very little of a contextualized nature to require that the message of the passage be limited or adjusted when applied to the modern situation. Some may question the practicality of this teaching in the modern world. However, the New Testament world had similar anxieties. Carson has an extensive and helpful discussion of the practical implications of these absolute prohibitions (Carson, 82-86). He concludes:

With what sort of worry is our Lord concerned in Matthew 6:25-34? Quite clearly, he is not advocating carefree irresponsibility. What he teaches is that even material necessities are not valid causes of worry among the heirs of the kingdom. Therefore our physical needs, however legitimate they may be, must never supplant our prior commitment to the kingdom of God and his righteousness (Carson, 86).

Therefore, the statements of the applied message below are almost identical to the statements of the message in the original context. Disciples should stop being anxious about basic needs because there are more important priorities in life; God cares more about them than the birds and will certainly feed them; anxiety is absurd since it changes nothing; God cares more about them than lilies and will certainly clothe them; and anxiety is an indication of lack of faith. Disciples should never be anxious about basic needs because pagans are preoccupied with these things and their heavenly Father is aware of all their needs. Disciples should make a priority of continually seeking God's kingdom and righteousness and he will give them all they need. Disciples should never ever be anxious about tomorrow because anxiety about the future is absurd since the anxieties of the future cannot be foreseen and the present has enough anxieties of its own.

Communication of the Message

**Title** : STOP BEING ANXIOUS ABOUT YOUR LIFE

**Objective** : The objective of this message is to exhort and encourage Christians to devote themselves to God and not be anxious and preoccupied with meeting basic human needs.

**Proposition** : Disciples should stop being anxious about basic needs because there are more important priorities in life, God cares about them and will take care of them, anxiety is absurd since it changes nothing, and anxiety is unworthy of Christians; make a priority of continually seeking God's kingdom and righteousness and he will give them all they need; and never be anxious about the future because that is even more absurd.
Introduction

Christians today often become anxious about meeting their basic needs. They often become anxious about the future as well. As a result, they may become so preoccupied with meeting these basic needs and planning for future needs that they do not devote themselves completely to God. Jesus anticipates this threat to discipleship in Matthew 6:25-34 where he exhorts his disciples not to be anxious about basic needs and the future, but to seek God's kingdom and righteousness. Let us carefully consider what Jesus says so that we are not distracted from seeking God's rule and righteousness in our lives by anxiety about basic needs and the future. _Read Matthew 6:25-34_.

I. Disciples should stop being anxious about basic needs because there are more important priorities in life.

A. Jesus prohibits his disciples from being anxious about basic needs in verse 25, "Therefore, I tell you, stop being anxious about your life, what you will eat or what you will drink, or about your body, what you will put on." Indeed, people are frequently anxious about food, drink, and clothing because they are the basic necessities of life.

B. Jesus encourages his disciples to stop being anxious about basic needs because of the relative unimportance of food and clothing in verse 25, "Is not life more than food and the body more than clothing?" Jesus asserts the relative unimportance of food and clothing with a rhetorical question. This rhetorical question is equivalent to the exclamation, "Life is more than food and the body is more than clothing!" Jesus clarifies these greater priorities in verse 33, "But first continually seek the kingdom of God and his righteousness."

C. _Illustration of the Folly of Misplaced Priorities_

D. Application--Therefore, we should stop being anxious about basic needs because there are more important priorities in life.

II. Disciples should stop being anxious about basic needs because God cares about them and will take care of them.

A. Jesus encourages his disciples to stop being anxious about basic needs because God regards them highly and will feed them in verse 26. First, he commands them to look at the birds of the air, "Look at the birds of the air." Second, he points out that the birds do not expend any effort to provide for their own food; "they are not sowing or reaping or gathering into barns." Third, he points out that God still provides for them, "and yet your heavenly Father is feeding them." This observation demonstrates to disciples that the birds' lack of anxiety about food is justified. Finally, he assures them that God has superior regard for them, "Are you not more valuable than them?" This rhetorical question is equivalent to the exclamation, "You are more valuable than them!" Though not specifically stated, the implication of this assurance in the context of this analogy is that since God values disciples more than birds, he will certainly feed them.

B. Jesus encourages his disciple to stop being anxious about basic needs because God regards them highly and will clothe them in verses 28-30. First, he uses a rhetorical question to stress the absurdity of anxiety in verse 28, "Why are you being anxious about clothing?" This rhetorical question is equivalent to the exclamation, "There is no good reason for you to be anxious about clothing!" Second, he commands them to observe the lilies of the field in verse 28, "Observe how the lilies of the field are growing." Third, he points out that the lilies of the field do not expend any effort to clothe themselves in verse 28, "They are not toiling nor spinning." Fourth, he points out that they are clothed better than Solomon in verse 29, "Yet I tell you, not even Solomon in all his glory was clothed like one of these." This observation demonstrates to disciples that the lilies' lack of anxiety about clothing is justified. Solomon was well known for his opulence. Nonetheless, the glorious attire of the lilies of the field surpasses that of Solomon when he was at the apex of his splendor. Finally, he assures them that God highly regards them and will certainly provide for them in verse 30, "If God is clothing the grass of the field in this way, which is today and tomorrow is thrown into the oven, won't he much more you, ones of little faith?" This rhetorical question is equivalent to the exclamation, "If God is clothing the grass in this way, which is today and tomorrow is thrown into the oven, he will much more clothe you!"

C. _Illustration of God's Care and Provision_

D. Application--Therefore, we should stop being anxious about basic needs because God cares about us and will take care of us.

III. Disciples should stop being anxious about basic needs because anxiety is absurd since it changes nothing.

A. Jesus uses another rhetorical question in verse 27 to stress the absurdity of anxiety since it changes nothing in verse 27, "Who among you by being anxious can add one measure to his age?" This rhetorical question is equivalent to the exclamation, "No one can add one measure to his age by being anxious!" No one can increase his life span by being anxious. In fact, it may be argued that anxiety is actually counterproductive. People can actually shorten their life span by being anxious.

B. _Illustration of How Anxiety Can Be Futile and Counterproductive_

C. Application--Therefore, we should stop being anxious about basic needs because anxiety is absurd since it changes nothing.

IV. Disciples should never be anxious about basic needs because pagans are preoccupied with these things and anxiety is unworthy of them as Christians.

A. Jesus prohibits his disciples from ever being anxious about basic needs in verse 31, "Therefore, do not ever be anxious, saying, "What shall we eat?" or "What shall we drink?" or "What shall we wear?" The Greek text emphasizes that they should not even begin to be anxious.

B. Jesus encourages his disciples to never be anxious about basic needs because the Gentiles are preoccupied with these things in verse 32, "For the Gentiles are seeking all these things." Jesus probably uses the term "Gentiles" as an equivalent to "pagans," those who do not know God and are living in a way displeasing to him. Disciples are people who know God and have experienced his grace. However, Jesus maintains that being anxious about basic needs makes them like these ungodly pagans to their shame.

C. Jesus encourages his disciples to never be anxious about basic needs because their heavenly Father is aware of all their needs in verse 32, "and your heavenly Father knows that you are needing all these things." He has already assured his disciples that they do not need to try to coerce God with their repetitive prayers like the Gentiles because "your Father knows what need you have before you ask him" (6:8). Here he reinforces that assurance. Instead of being anxious, they should commit their basic needs to God in prayer.

D. _Illustration of Shame Resulting from Unworthy Behavior_

E. Application--Therefore, we should never be anxious about basic needs because pagans are preoccupied with these things and anxiety is unworthy of Christians.

V. Disciples should make a priority of continually seeking God's kingdom and righteousness and he will give them all they need.

A. Jesus commands his disciples to continually seek God's kingdom and righteousness in the first part of the verse, "But first continually seek the kingdom of God and his righteousness." The Greek text emphasizes that seeking after God's kingdom should be their top priority with the adverb translated "first." The Greek text also emphasizes that seeking after God's kingdom and righteousness should be constant. This top priority and object of continual seeking is described as "the kingdom of God and his righteousness." This should probably be understood as God's rule as king over their lives and the right conduct that befits their allegiance to him as their king.

B. Jesus encourages his disciples make continually seeking God's kingdom and righteousness their priority by assuring them of God's provision for all their needs in the remainder of the verse, "and all these things will be given to you." The implication is that God will provide for these needs. Consequently, they have no reason to be preoccupied with basic needs and can devote themselves to seeking God's rule and righteousness.

C. _Illustration of the Wisdom of Proper Priorities_

D. Application--Therefore, we should make a priority of continually seeking God's kingdom and righteousness and he will give us all you need.

VI. Disciples should never ever be anxious about tomorrow because anxiety about the future is absurd since the anxieties of the future cannot be foreseen and the present has enough anxieties of its own.

A. Jesus prohibits his disciples from ever being anxious about tomorrow in the first part of the verse, "Therefore, do not ever be anxious about tomorrow." The Greek text emphasizes that they should not even begin to be anxious.

B. Jesus discourages disciples from being anxious about tomorrow by asserting that anxiety about tomorrow is absurd in the remainder of the verse, "for tomorrow will be anxious for itself. Enough for the day is its own trouble." These sayings were probably popular axioms. However, their meaning is somewhat obscure. Their probable implication is that life is unpredictable. The future will have reasons for anxiety that cannot be foreseen in the present. Conversely, the present has enough reasons for anxiety without trying to foresee reasons for anxiety in the future. This understanding seems to indicate that Jesus was condoning anxiety about the present. However, he has already forbidden anxiety about present needs, arguing in part that anxiety about the present makes no sense. He is now arguing that though being anxious about the present makes no sense, being anxious about the future makes even less sense.

C. _Illustration of the Absurdity of Anxiety about the Future_

D. Application--Therefore, we should never ever be anxious about tomorrow because anxiety about the future is absurd since the anxieties of the future cannot be foreseen and the present has enough anxieties of its own.

Conclusion

Christians today often become anxious about meeting their basic needs. They often become anxious about the future as well. As a result, they may become so preoccupied with meeting these basic needs and planning for future needs that they do not devote themselves completely to God. Jesus anticipates this threat to discipleship in Matthew 6:25-34 where he exhorts his disciples not to be anxious about basic needs and the future, but to seek God's kingdom and righteousness. We should stop being anxious about basic needs because there are more important priorities in life, God cares about us and will certainly take care of us, anxiety is absurd since it changes nothing, and anxiety is something pagans do and is unworthy of Christians. We should make a priority of continually seeking God's kingdom and righteousness and he will give us all we need. We should never ever be anxious about tomorrow because anxiety about the future is absurd since the anxieties of the future cannot be foreseen and the present has enough anxieties of its own.

### CHAPTER FIFTEEN

### THE DISCIPLE'S JUDGMENTS

### Stop Judging So That You Will Not Be Judged

### Matthew 7:1-6

Verses 1-5 are united by their concern for the danger that disciples may become critical of others and neglect the critical self-examination necessary to live the righteous life of a disciple and effectively minister to others (See Situation and Purpose). Verse 6 is related to verses 1-5 in that it deals with another type of judgment that the disciple must make when ministering to others (See Strategy and Structure). I have included verse 6 with verses 1-5 because it is somewhat related and too brief for an independent interpretation.

Study of the Passage

Text and Translation

7:1Stop judging so that you will not be judged; 2for with the judgment you are judging, you will be judged, and with the measure you are measuring, it will be measured to you. 3Why are you looking at the speck in your brother's eye, but paying no attention to the plank in your own eye? 4How will you say to your brother, "Let me take the speck out of your eye," and behold there is a plank in your own eye? 5Hypocrite, first take the plank out of your own eye, and then you will see clearly to take out the speck from your brother's eye.

6Do not ever give dogs what is sacred or throw your pearls before pigs. If you do, they will trample them under their feet, and turning may tear you to pieces.

Situation and Purpose

The context describes a setting in which Jesus is teaching his disciples (5:1-2). This passage describes a setting in which Jesus is teaching his disciples about their ministry judgments. Verses 1-5 reflects Jesus' concern that disciples might be distracted from their own failings by preoccupation with the failings of others. As Bonhoeffer explains, "if we are on the look-out for evil in others, our real motive is obviously to justify ourselves, for we are seeking to escape punishment for our own sins by passing judgment on others" (Bonhoeffer, 165). Therefore, Jesus exhorts disciples to stop judging others and remove the plank from their own eye, meaning that they should deal with their own failings first. The purpose of these verses is to exhort and encourage disciples to be cautious about judging others and carefully evaluate their own lives as a basis for ministering to others. Verse 6 also seems to be concerned with giving disciples guidance for ministering to others. The language he employs suggests that he was concerned that the evangelistic zeal of disciples might lead them to proclaim the gospel without discrimination to non-Christians who were unable to appreciate its value or respect its holiness, resulting in the gospel being maligned and disciples being attacked. The purpose of this verse is to encourage disciples to be cautious about proclaiming the gospel to those who are openly hostile.

Literary Context and Role

The individual passages in the Sermon on the Mount address different aspects of the life of disciples. However, the first passage in the Sermon does seem to serve as a general introduction to the qualities of a disciple (5:3-10). This passage primarily addresses Jesus' concern that disciples might be distracted from their own failings by preoccupation with the failings of others. Therefore, this passage develops the fourth and fifth beatitudes in the first passage of the Sermon. These beatitudes commend hungering and thirsting for righteousness and being merciful to others (5:6-7). This concern for mercy is a prominent theme in the Sermon on the Mount as well as the Gospel of Matthew as a whole. Jesus commends forgiving others within his model prayer in Matthew 6:9-13 (12) and explains in 6:14-15, "For if you forgive men their sins, your heavenly father also will forgive you; but if you do not forgive men, neither will your father forgive your sins." Jesus also encourages the forgiveness of others with the parable of the unmerciful servant in 18:21-35 and warns in verse 35, "This is how my heavenly Father will treat each of you unless you forgive your brother from your heart."

Form and Function

This passage can be generally classified as instruction or exhortation. Instruction or exhortation can be generally defined as commands and prohibitions reinforced by explanations and reasoned arguments. The commands and prohibitions normally indicate the appropriate response. These commands and prohibitions are usually reinforced with explanations that clarify and reasoned arguments that provide the rationale for obedience. However, in many cases the commands and prohibitions are incomplete or absent altogether. In these cases the appropriate response must be implied from the explanations and reasoned arguments. In this passage three prohibitions and one command are found in verses 1, 5, and 6, "Stop judging . . . take the plank out of your own eye . . . Do not ever give to dogs what is sacred or throw your pearls before pigs." Some of these demands employ figurative language that must be related to actual conduct. However, once this has been done, these demands fully specify the appropriate response. All of these demands are reinforced by reasoned arguments that provide the rationale for obedience. The arguments for not judging others and carefully evaluating their own conduct include a warning of corresponding judgment, rhetorical questions indicating the absurdity of looking at the speck in their brother's eye and helping them to remove it while they are paying no attention to a plank in their own eye, an accusation of hypocrisy, and an assertion of the common sense of removing the plank from their own eye so that they will be able to take the speck out of their brother's eye. The arguments against indiscriminately proclaiming the gospel include a warning of the detrimental results for both the gospel and the disciple.

Strategy and Structure

Jesus begins by exhorting his disciples to stop being critical of others; then he exhorts them to deal with their own failings first so that they will be able to help others with their failings. He concludes by exhorting them to use discernment when proclaiming the gospel.

I. Exhortation to Stop Judging Others (7:1-4)

A. Prohibition of Judging Others (1)

B. The Danger of Judging Others (2)

C. The Absurdity of Judging Others (3-4)

1. The absurdity of looking at their brother's sin and paying no attention to their own sin (3)

2. The absurdity of trying to help their brother deal with his sin when they have not dealt with their own sin (4)

II. Exhortation to Deal with Their Own Sin First (7:5)

A. The Hypocrisy of Failing to Deal with Their Own Sin First

B. Command to Deal with Their Own Sin First

C. A Benefit of Dealing with Their Own Sin First

III. Exhortation to Use Discernment when Proclaiming the Gospel (7:6)

A. Prohibition of Indiscriminate Proclamation of the Gospel

B. Warning of the Dangers of Indiscriminate Proclamation of the Gospel

Message or Messages

Disciples should stop being overly critical of others because they will be judged in the same way that they judge others and it is absurd for them to focus on the sins of others while ignoring their own sins and to try and help others deal with their sins while they remain sinful. Disciples should be critical of themselves and deal with their own sins before they try to help others with their sins because if they do not they will be hypocrites, but if they do they will be able to help others with their sins. Disciples should not proclaim the gospel to those who are unable to respect its holiness or appreciate its value because they will treat the gospel with contempt and attack those who proclaimed it to them.

Analysis of the Details

Exhortation to Stop Judging Others

Jesus exhorts his disciples to stop judging others in verses 1-4. He prohibits them from judging others; warns them of the danger of judging others; and asserts that judging others is absurd.

**Prohibition of judging others**. Jesus prohibits his disciples from judging others at the beginning of verse 1, "Stop judging." This imperative verb is in the present tense and prohibits an action already in progress. Indeed, being critical of others is a common problem. Though this command is absolute, the context indicates that Jesus did not intend for disciples to avoid judging others altogether. As Carson states, "It certainly does not command the sons of God, the disciples of Jesus, to be amorphous, undiscerning blobs who never under any circumstances whatsoever hold any opinions about right and wrong" (Carson, 98). In verse 5 he exhorts them to deal with their own sins so that they can help others deal with their sins (See below). Helping others deal with their sins would undoubtedly involve making judgments. Indeed, Jesus later commands his disciples to be on guard against false prophets (7:15), a charge that would require judgment. Instead, Jesus forbids disciples from being overly critical of others, especially when this criticism diverts attention from their own sins and draws attention to their piety. Nonetheless, Jesus states his prohibition absolutely to challenge disciples to critically evaluate their judgments of others to determine if they are legitimate.

**The danger of judging others**. Jesus warns his disciples of the danger of judging others in the remainder of verse 1 and in verse 2, "so that you will not be judged; for with the judgment you are judging, you will be judged, and with the measure you are measuring, it will be measured to you." Though Jesus could be warning disciples (and it is certainly true) that others will judge them in the same way that they judge others, he is probably warning of God's judgment. Not only will disciples be judged by God because of their judgment of others, but they will be judged with the same measure of judgment that they use to judge others. Fairness required that merchants use the same measure when selling grain that they used when purchasing grain. Similarly, Jesus asserts that the same measure that disciples use to judge others will be used to judge them. Jesus illustrates this warning of corresponding judgment in the parable of the unmerciful servant in Matthew 18:21-35. In response to a question seeking to limit the number of times they were required to forgive others, Jesus teaches that they should forgive an unlimited number of times. Then he tells the story of a servant who was forgiven a great debt and yet did not forgive the small debt of another servant. In the end, the debt of the unmerciful servant was reinstated and he was thrown into prison until the debt was paid. Jesus concludes by warning his disciples of the necessity of forgiveness, "This is how my heavenly Father will treat each of you unless you forgive your brother from your heart." If they are merciful to others, God will be merciful to them. However, if they judge others harshly, God will judge them harshly.

**The absurdity of judging others**. Jesus asserts that judging others is absurd in verses 3-4. Jesus asserts that it is absurd for disciples to focus on their brother's sins and pay no attention to their own sins in verse 3, "Why are you looking at the speck in your brother's eye, but paying no attention to the plank in your own eye?" The brother that Jesus refers to is almost certainly another disciple. Obviously Jesus is not concerned about the proper way to remove a speck from the eye of another disciple. Instead, he is using an analogy to illustrate why it is absurd for disciples to focus on the sins of other disciples while paying no attention to their own sins. He makes this assertion using a rhetorical question. This rhetorical question is of the type that has no satisfactory reply. Therefore, it is equivalent to the exclamation, "There is no good reason to look at the speck in another disciple's eye and pay no attention to the plank in your own eye!" The absurdity of doing so is accentuated by the words "speck" and "plank." Indeed, it would be impossible for someone to see a speck in someone else's eye with a plank in their own eye. Similarly, Jesus asserts that it is equally absurd for disciples to focus on the sins of others while ignoring their own sins.

Jesus asserts that it is absurd for disciples to try to help their brother deal with his sins when they have not dealt with their own sins in verse 4, "How will you say to your brother, 'Let me take the speck out of your eye,' and behold there is a plank in your own eye?" Again, Jesus is not concerned about the proper way to remove a speck from another disciple's eye. Instead, he is using an analogy to illustrate why it is absurd for disciples to try to help other disciples deal with their sins while they have not dealt with their own sins. Again, Jesus makes this assertion using a rhetorical question. This rhetorical question is also of the type that has no satisfactory reply. Therefore, it is equivalent to the exclamation, "There is no way that you can take the speck out of another disciple's eye with a plank in your own eye!" Again, the absurdity of doing so is accentuated by the words "speck" and "plank." Indeed, it would be impossible for someone to remove a speck from someone else's eye with a plank in their own eye. Similarly, Jesus asserts that it is equally absurd for disciples to try to help other disciples deal with their sins when they have not dealt with their own sins. Therefore, disciples should stop being overly critical of others because they will be judged in the same way that they judge others and it is absurd for them to focus on the sins of others while ignoring their own sins and to try and help others deal with their sins while they remain sinful.

Exhortation to Deal with Their Own Sins First

Jesus exhorts his disciples to deal with their own sins before they try to help others with their sins in verse 5, "Hypocrite, first take the plank out of your own eye and then you will see clearly to take out the speck from your brother's eye." First, he accuses those who do not deal with their own sins first of being hypocrites. "Hypocrite" is the transliteration of a Greek word that is used today as a deprecatory epithet for anyone who acts in a way contrary to his professed convictions. Jesus certainly uses this term in a pejorative sense. From this and other instances when this word is used in the Sermon on the Mount, a hypocrite is someone who does not practice righteousness from the sincere motives of helping others and pleasing God, but puts on a show of righteousness in order to impress others. Second, he commands them to deal with their own sins first, "first take the plank out of your own eye." Again, Jesus is not concerned with the proper way to remove a speck from another disciple's eye. Instead, he is using an analogy to illustrate why dealing with their own sins takes precedence over helping other disciples deal with their sins. Third, he explains that if they deal with their own sins they will be able to help others deal with their sins, "and then you will see clearly to take out the speck from your brother's eye." Again, Jesus is not concerned with the proper way to remove a speck from someone's eye. Instead, he is using an analogy to illustrate why it is common sense for disciples to deal with their own sins before they help others deal with their sins. The common sense of doing so is accentuated by the words "speck" and "plank." Indeed, it would only be possible for someone to remove a speck from someone else's eye if they removed the plank in their own eye first. Similarly, Jesus asserts that it is common sense for disciples to deal with their own sins first so that they can help others deal with their sins. Therefore, disciples should be critical of themselves and deal with their own sins before they try to help others with their sins because if they do not they will be hypocrites, but if they do they will be able to help others with their sins.

Exhortation to Use Discernment when Proclaiming

The Gospel

Jesus exhorts his disciples to use discernment when proclaiming the gospel in verse 6. He prohibits indiscriminate proclamation of the gospel; then warns of the dangers of indiscriminate proclamation of the gospel.

**Prohibition of indiscriminate proclamation of the gospel**. Jesus prohibits his disciples from indiscriminately proclaiming the gospel in the first part of the verse, "Do not ever give dogs what is sacred or throw your pearls before pigs." The Greek text emphasizes that they should not even begin to give dogs what is sacred or throw their pearls before swine by employing an aorist subjunctive verb in the prohibition. The aorist subjunctive is normally used in prohibitions to forbid absolutely the initiation of an action (Translated "Do not ever give . . . throw"). Obviously Jesus is not concerned with what disciples give to dogs or throw to pigs. Instead, he is using an analogy to illustrate the absurdity of proclaiming the gospel to those who are ungodly and unable to respect its holiness or appreciate its value. Both dogs and pigs are unclean animals. In this context, Jesus uses them to represent people who do not know God and are living outside of his will. The word "sacred" describes that which is set apart by its association with God and is thereby deserving of reverence. Actually, some scholars believe that this word is a mistranslation of an Aramaic word meaning "rings" since this provides a more appropriate parallel to "pearls." However, Jesus frequently inserts words into analogies that are more consistent with the application of the analogy as an aid to understanding. Pearls are highly valued adornments. In this context, Jesus uses "that which is sacred" and "pearls" as terms for describing the gospel. In fact, Jesus uses a pearl to represent the gospel in a parable later in Matthew (13:45-46). The gospel is holy and worthy of veneration and valuable and worthy of being treasured. Indeed, no one would think of giving a dog something sacred or throwing something valuable to pigs. Similarly, Jesus asserts that it is equally absurd for disciples to proclaim the gospel to those who are ungodly and unable to respect its holiness or appreciate its value.

**Warning of the dangers of indiscriminate proclamation of the gospel**. Jesus warns of the dangers of indiscriminate proclamation of the gospel in the second part of the verse, "If you do, they will trample them under their feet, and turning may tear you to pieces." Obviously Jesus is not concerned that pigs will destroy his disciples' pearls or attack them. Instead, he is using an analogy to illustrate the danger of indiscriminate proclamation of the gospel. Again, the pearls depict the gospel. It is valuable and should be treasured. Again, the pigs represent the ungodly who are unable to appreciate the value of the gospel. Jesus warns that the ungodly who do not value the gospel may even treat the gospel with contempt like the unclean pigs that trample the pearls. In addition, Jesus warns that the ungodly who do not value the gospel may even turn on the disciples and attack them like these ferocious pigs. Therefore, disciples should not proclaim the gospel to those who are unable to respect its holiness or appreciate its value because they will treat the gospel with contempt and attack those who proclaimed it to them.

Application of the Message

Christians today are often critical of the sins of other disciples while ignoring their own sins. In addition, Christians today often are carried away by their evangelistic zeal and indiscriminate in their proclamation of the gospel, resulting in harm than good. Jesus anticipates these threats in Matthew 7:1-6 where he exhorts his disciples to stop judging others, deal with their own sins before trying to help others with their sins, and use discernment when proclaiming the gospel. These similarities in the situation provide a strong basis for applying the message of this passage to the modern context. There is very little of a contextualized nature to require that the message of this passage be limited or adjusted when applied to the modern situation. Therefore, the statements of the applied message below are almost identical to the statements of the message in the original context. Disciples should stop being overly critical of others because they will be judged in the same way that they judge others and it is absurd for them to focus on the sins of others while ignoring their own sins and to try and help others deal with their sins while they remain sinful. Disciples should be critical of themselves and deal with their own sins before they try to help others with their sins because if they do not they will be hypocrites, but if they do they will be able to help other disciples with their sins. Disciples should not proclaim the gospel to those who are unable to respect its holiness or appreciate its value because they will treat the gospel with contempt and attack those who proclaimed it to them.

Communication of the Message

**Title** : STOP JUDGING

**Objective** : The objective of this message is to exhort Christian disciples to be cautious about judging others, deal with their own sins before trying to help other people with their sins, and use discernment when proclaiming the gospel.

**Proposition** : Disciples should stop being overly critical of others, critically evaluate themselves and deal with their own sins, and use discernment when sharing the gospel.
Introduction

Christians today are often critical of the sins of other disciples while ignoring their own sins. As Bonhoeffer explains, "if we are on the look-out for evil in others, our real motive is obviously to justify ourselves, for we are seeking to escape punishment for our own sins by passing judgment on others" (Bonhoeffer, 165). In addition, Christians today often are carried away by their evangelistic zeal and indiscriminate in their proclamation of the gospel, resulting in harm rather than good. Jesus anticipates these threats in Matthew 7:1-6 where he exhorts his disciples to stop judging others, deal with their own sins before trying to help others with their sins, and use discernment when proclaiming the gospel. Let us carefully consider what Jesus says so that we make the right judgments when ministering to others. _Read Matthew 7:1-6_.

I. Disciples should stop being overly critical of others because they will be judged in the same way that they judge others and it is absurd for them to focus on the sin of others while ignoring their own sin.

A. Jesus prohibits his disciples from judging others at the beginning of verse 1, "Stop judging." The Greek text prohibits an action already in progress. Indeed, being critical of others is a common problem. Though this command is absolute, the context indicates that Jesus did not intend for disciples to avoid judging others altogether. Nonetheless, Jesus states his prohibition absolutely to challenge disciples to critically evaluate their judgments of others to determine if they are legitimate.

B. Jesus warns his disciples of the danger of judging others in the remainder of verse 1 and in verse 2, "so that you will not be judged; for with the judgment you are judging, you will be judged, and with the measure you are measuring, it will be measured to you." Not only will disciples be judged by God because of their judgment of others, but they will be judged with the same measure of judgment that they use to judge others. Fairness required that merchants use the same measure when they sold grain that they used when purchasing grain. Similarly, Jesus asserts that the same measure that disciples use to judge others will be used to judge them. If they are merciful to others, God will be merciful to them. However, if they judge others harshly, God will judge them harshly.

C. Jesus asserts that it is absurd for disciples to focus on their brother's sins and pay no attention to their own sins in verse 3, "Why are you looking at the speck in your brother's eye, but paying no attention to the plank in your own eye?" This rhetorical question is equivalent to the exclamation, "There is no good reason to look at the speck in another disciple's eye and pay no attention to the plank in your own eye!" Jesus is not concerned about the proper way to remove a speck from the eye of another disciple. Just as it would be impossible for someone to see a speck in someone else's eye with a plank in their own eye, it is equally absurd for disciples to focus on the sins of other disciples while ignoring their own sins.

D. Jesus asserts that it is absurd for disciples to try to help their brother deal with his sins when they have not dealt with their own sins in verse 4, "How will you say to your brother, 'Let me take the speck out of your eye,' and behold there is a plank in your own eye?" Again, Jesus makes this assertion using a rhetorical question. This rhetorical question is equivalent to the exclamation, "There is no way that you can take the speck out of another disciple's eye with a plank in your own eye!" Again, Jesus is not concerned about the proper way to remove a speck from another disciple's eye. Just as it would be impossible for someone to remove a speck from someone else's eye with a plank in their own eye, Jesus asserts that it is equally absurd for disciples to try to help other disciples deal with their sins when they have not dealt with their own sins.

E. _Illustration of the Absurdity of Being Overly Critical of Others_

F. Application--Therefore, we should stop being overly critical of others because we will be judged in the same way that we judge others and it is absurd for us to focus on the sins of others while ignoring our own sins and to try and help others deal with their sins while we remain sinful.

II. Disciples should be critical of themselves and deal with their own sins before they try to help other disciples with their sins because if they do not they will be hypocrites, but if they do they will be able to help other disciples with their sins.

A. Jesus addresses those who do not deal with their own sins first of being hypocrites. "Hypocrite" is the transliteration of a Greek word that is used today as a deprecatory epithet for anyone who acts in a way contrary to his professed convictions. Jesus certainly uses this term in a pejorative sense.

B. He commands them to deal with their own sins first, "first take the plank out of your own eye." Again, Jesus is not concerned with the proper way to remove a speck from another disciple's eye. Instead, he is using an analogy to illustrate why dealing with their own sins takes precedence over helping other disciples deal with their sins.

C. Third, he explains that if they deal with their own sins they will be able to help others deal with their sins, "and then you will see clearly to take out the speck from your brother's eye." Again, Jesus is not concerned with the proper way to remove a speck from someone's eye. Instead, he is using an analogy to illustrate why it is common sense for disciples to deal with their own sins before they help others deal with their sins. Just as it would only be possible for someone to remove a speck from someone else's eye if they removed the plank from their own eye first, Jesus asserts that it is common sense for disciples to deal with their own sins first so that they can help others deal with their sins.

D. _Illustration of the Sensibility of Self-Examination_

E. Application--Therefore, we should be critical of ourselves and deal with our own sins before we try to help others with their sins because if we do not you will be hypocrites, but if you do we will be able to help other disciples with their sins.

III. Disciples should not proclaim the gospel to those who are unable to respect its holiness or appreciate its value because they will treat the gospel with contempt and attack those who proclaimed it to them.

A. Jesus prohibits his disciples from indiscriminately proclaiming the gospel in the first part of verse 6, "Do not ever give dogs what is sacred or throw your pearls before pigs." The Greek text emphasizes that they should not even begin to give dogs what is sacred or throw their pearls before pigs. Obviously Jesus is not concerned with what disciples give to dogs or throw to pigs. Instead, he is using an analogy to illustrate the absurdity of proclaiming the gospel to those who are ungodly and unable to respect its holiness or appreciate its value. Both dogs and pigs are unclean animals. In this context, Jesus uses them to represent people who do not know God and are living outside of his will. The word "sacred" describes that which is set apart by its association with God and is thereby deserving of reverence. Pearls are highly valued adornments. In this context, Jesus uses "that which is sacred" and "pearls" as terms for describing the gospel. The gospel is holy and worthy of veneration and valuable and worthy of being treasured. Just as no one would think of giving a dog something sacred or throwing something valuable to pigs, Jesus asserts that it is equally absurd for disciples to proclaim the gospel to those who are ungodly and unable to respect its holiness or appreciate its value.

B. Jesus warns of the dangers of indiscriminate proclamation of the gospel in the remainder of the verse, "If you do, they will trample them under their feet, and turning may tear you to pieces." Obviously Jesus is not concerned that pigs will destroy his disciples' pearls or attack them. Instead, he is using an analogy to illustrate the danger of indiscriminate proclamation of the gospel. Jesus warns that the ungodly who do not value the gospel may even treat the gospel with contempt like the unclean pigs that trample the pearls. In addition, Jesus warns that the ungodly who do not value the gospel may even turn on the disciples and attack them like these ferocious pigs.

C. _Illustration of the Disastrous Consequences of Indiscriminate Evangelism_

D. Application--Therefore, we should not proclaim the gospel to those who are unable to respect its holiness or appreciate its value because they will treat the gospel with contempt and attack those who proclaimed it to them.

Conclusion

Christians today are often critical of the sins of other disciples while ignoring their own sins. In addition, Christians today often are carried away by their evangelistic zeal and indiscriminate in their proclamation of the gospel, resulting in harm rather than good. Jesus anticipates these threats in Matthew 7:1-6 where he exhorts his disciples to stop judging others, deal with their own sins before trying to help others with their sins, and use discernment when proclaiming the gospel. We should stop being overly critical of others because we will be judged in the same way that we judge others and it is absurd for us to focus on the sins of others while ignoring our own sins and to try and help others deal with their sins while we remain sinful. We should be critical of ourselves and deal with our own sins before we try to help others with their sins because if we do not we will be hypocrites, but if we do we will be able to help others with their sins. We should not proclaim the gospel to those who are unable to respect its holiness or appreciate its value because they will treat the gospel with contempt and attack those who proclaimed it to them.

### CHAPTER SIXTEEN

### THE DISCIPLE'S GUIDANCE

### Enter through the Narrow Gate

### Matthew 7:12-27

Though this passage could be broken down further, all the elements are closely related by their intention (See Situation and Purpose) and organization (See Strategy and Structure). Therefore, I have chosen to deal with them as one passage even though that passage is somewhat long (See also Tasker, 81).

Study of the Passage

Text and Translation

7:12Therefore, all things whatsoever you are wanting that men would do for you, thus also **you** * continually do for them, for this is the Law and the Prophets.

13Enter through the narrow gate; for wide is the gate and broad is the road that leads to destruction, and many enter through it; 14but narrow is the gate and constricted is the road that leads to life, and few are those who find it.

15Continually be alert for false prophets, who come to you in sheep's clothing, but inwardly they are ferocious wolves. 16You will know them plainly by their fruit. They do not harvest grapes from thorn bushes or figs from thistles do they? 17Thus every good tree produces fine fruit, but a bad tree bears evil fruit. 18A good tree cannot produce evil fruit and a bad tree cannot produce fine fruit. 19Every tree that does not produce fine fruit is cut down and thrown into the fire. 20Therefore, you will surely know them plainly by their fruit.

21Not everyone who says to me, "Lord, Lord," will enter the kingdom of heaven, but the one who is doing the will of my Father who is in heaven. 22Many will say to me on that day, "Lord, Lord, didn't we prophesy in your name, and drive out demons and perform many miracles in your name? 23Then I will tell them plainly, "I never knew you. Depart from me, you who are practicing lawlessness!"

24Therefore, everyone who hears these words of mine and is practicing them will be like a wise man who built his house on the rock. 25The rain came down, the rivers rose, and the winds blew and they fell against that house; yet it did not fall because it had been founded on the rock. 26But everyone who hears these words of mine and is not practicing them will be like a foolish man who built his house on sand. 27The rain came down, the rivers rose, and the winds blew and they fell against that house, and it fell and its fall was great.

*The Greek text contains an emphasis that is otherwise difficult to convey in English (See Analysis of the Details).

Situation and Purpose

The context describes a setting in which Jesus is teaching his disciples (5:1-2). This passage describes a setting in which Jesus is warning his disciples about the distractions that they may encounter and identifying sources that they can use to guide their conduct. Verses 13-14 reflect Jesus' concern that his disciples might be distracted from their commitment by the more obvious and popular lifestyle of the world. This more obvious and more popular lifestyle is represented in these verses as the wide gate and broad road through which many enter into destruction. Verses 15-20 reflect Jesus' concern that his disciples might be distracted from their commitment by false prophets. Therefore, Jesus warns them in verse 15 to be continually alert for false prophets. Verses 21-27 reflect Jesus' concern that disciples might be distracted from their commitment by self-deception. Therefore, Jesus warns them that "Not everyone who says to me, 'Lord, Lord,' will enter the kingdom of heaven" and that even some who claim to have done great deeds in his name will be rejected. The purpose of the passage is to exhort and encourage disciples to avoid the easy and popular way, be on guard against false prophets, eliminate self-deception, and choose the less obvious and unpopular way of Christian discipleship guided by the Law and the Prophets and Jesus' teaching.

Literary Context and Role

The individual passages of the Sermon on the Mount address different aspects of the life of disciples. However, this passage does seem to serve as a conclusion to the teaching of the Sermon. Verse 12 begins with a strong inferential conjunction translated "Therefore." This verse exhorts disciples to treat others as they would like to be treated in accordance with the Law and the Prophets. This conjunction does not seem to relate this exhortation to Jesus' teaching on prayer that immediately precedes. These teachings have no logical connection. Instead, this conjunction seems to link Jesus' exhortation to his earlier teaching on the necessity for extraordinary righteousness based on the dynamic application of the Law (5:17-48). In addition, in verses 24-27 Jesus refers to his words. These words are undoubtedly the teaching that he has given previously in the Sermon.

Form and Function

This passage can be generally classified as instruction or exhortation. Instruction or exhortation can be generally defined as commands and prohibitions reinforced by explanations and reasoned arguments. The commands and prohibitions normally indicate the appropriate response. These commands and prohibitions are usually reinforced with explanations that clarify and reasoned arguments that provide the rationale for obedience. However, in many cases the commands and prohibitions are incomplete or absent altogether. In these cases the appropriate response must be implied from the explanations and reasoned arguments. In this passage three commands are found in the verses 12, 13, and 15, "all things whatsoever you are wanting that men would do for you, thus also you continually do for them" . . . Enter through the narrow gate . . . Continually be alert for false prophets." The command to do for others is reinforced by an appeal to the teaching of the Law and the Prophets. The command to enter through the narrow gate is reinforced by a warning of the danger of entering the wide gate--destruction--and an assurance of the benefit of entering by the narrow gate--life. The command to continually be alert for false prophets is reinforced by a warning of their deceptiveness and ferocity. In addition, other commands can be implied from the reasoned arguments in verses 21-27. The reasoned arguments in verses 21-23 imply the command, "Do the will of your heavenly Father." The reasoned arguments from which this command is implied are warnings that not all who claim Jesus as Lord will enter the kingdom and that even some who have prophesied, driven out demons, and performed many miracles will be rejected without true obedience. Verses 24-27 imply the command "Put Jesus' teaching into practice." The reasoned arguments from which this command is implied are a commendation of the wisdom of basing their lives on Jesus' teaching because doing so results in stability and a warning of foolishness of failing to base their lives on Jesus' teaching because doing so results in disaster.

Strategy and Structure

Jesus begins and ends this passage by identifying sources of guidance for disciples. He begins by exhorting disciples to treat others as they want to be treated in accordance with the Law and the Prophets (7). He concludes by encouraging disciples to put his teaching into practice (24-27). Between these he warns disciples about possible ways that they might be deceived and encourages them to live a disciplined life of Christian discipleship. First, he exhorts them to choose the narrow gate and travel the less traveled road of Christian discipleship rather than be deceived by the world (13-14). Second, he exhorts them to be alert for false prophets rather than be deceived by them (15-20). Third, he encourages them to do the will of his heavenly Father rather than deceive themselves by their claims and deeds (21-23).

I. Exhortation to Treat Others as They Want to Be Treated (7:12)

A. Command to Treat Others as They Want to Be Treated

B. Explanation that Doing So Is in Accordance with the Law and the Prophets

II. Exhortation to Enter through the Narrow Gate (7:13-14)

A. Command to Enter through the Narrow Gate (13a)

B. Warning that Many Enter the Obvious and Popular Way that Leads to Destruction (13b)

C. Warning that Few Find the Obscure and Unpopular Way that Leads to Life (14)

III. Exhortation to Continually Be Alert for False Prophets (7:15-20)

A. Command to Continually Be Alert for False Prophets (15a)

B. Warning of the Deceptiveness and Danger of False Prophets (15b)

C. Warning of the Evil Fruit and Ultimate Destruction of False Prophets (16-20)

1. The criterion for distinguishing false prophets (16a)

2. The criterion explained and developed (16b-19)

a. The absurdity of harvesting grapes from thorn bushes or figs from thistles (16b)

b. The reasonableness of a good tree producing fine fruit and a bad tree producing evil fruit (17)

c. The unreasonableness of a good tree producing evil fruit and a bad tree producing fine fruit (18)

d. The ultimate removal and destruction of the tree that does not produce fine fruit (19)

3. The criterion for distinguishing false prophets (20)

IV. The Necessity of Obedience for Entrance into the Kingdom of Heaven (7:21-23)

A. Warning that Claiming Jesus as Lord Is Insufficient for Entrance into the Kingdom without Obedience (21)

1. Warning that some who claim Jesus as Lord will not enter the kingdom of heaven

2. The necessity of doing the will Jesus' heavenly Father to enter the kingdom of heaven

B. Warning that Claiming Jesus as Lord and even Doing Great Deeds in His Name Are Insufficient while Practicing Lawlessness (22-23)

1. The expectation of many that they will be accepted based on their claim that Jesus is Lord and great deeds done in his name (22)

2. The rejection of these in spite of their claims if they are practicing lawlessness (23)

V. The Wisdom of Practicing Jesus' Teaching and the Foolishness of Failing to Do so (7:24-27)

A. The Wisdom of Putting Jesus' Teaching into Practice (24-25)

1. Assertion that those who puts his words into practice will be like a wise man (24)

2. Description of the stability of that wise man's house (25)

B. The Foolishness of Failing to Put Jesus' Teaching into Practice (26-27)

1. Assertion that those who do not put his words into practice are like a foolish man (26)

2. Description of the instability of that man's house (27)

Message or Messages

Disciples should do for others what they would want others to do for them because by so doing they will be acting in accordance with God's will as revealed in Scripture. Disciples should choose the obscure and unpopular way of Christian discipleship rather than the obvious and popular way of the world because many enter the wide gate and travel the broad way that leads to destruction, but few find the narrow gate and travel the constricted way that leads to life. Disciples should be alert for false prophets because they are deceptive and dangerous, they produce evil fruit, and they will be rooted out and destroyed. Disciples should obey God and avoid wickedness because claiming Jesus as Lord and even doing great deeds in his name are insufficient for entrance into the kingdom of heaven without doing the will of his heavenly Father and while practicing lawlessness. Disciples should put Jesus' teaching into practice because those who do are wise since the result is a stable life and those who do not are foolish since the result is disaster.

Analysis of the Details

Exhortation to Treat Others as They Want

To Be Treated

Jesus exhorts his disciples to treat others as they want to be treated in verse 12. This exhortation is sometimes called the Golden Rule. Carson observes that even though this rule appears elsewhere in a negative form, "Jesus gives the positive form of this rule, and the difference between the two forms is profound" (Carson, 112). He commands them to treat others the way they themselves want to be treated then explains that doing so is in accordance with the Law and the Prophets as the rationale for doing so.

**Command to treat others as they themselves want to be treated**. Jesus commands his disciples to treat others as they themselves want to be treated in the first part of the verse, "Therefore, all things whatsoever you are wanting that men would do for you, thus also **you** continually do for them." The inferential conjunction translated "Therefore" introduces the conclusion of the Sermon and specifically links this command with what Jesus has taught earlier, especially with regard to the dynamic application of the Law (5:17-48). Jesus begins by establishing the standard of conduct for disciples' treatment of others. Disciples should treat others in the same way that they themselves want to be treated. The extent that they are to go in doing this is stressed in the Greek text by both the intensive adjective (Translated "all things") and pronoun (Translated "whatsoever"). Everything they want to be done for them, no matter what it may be, they should do for others. This command is made emphatic in the Greek text by the doubling of the subject pronoun (Literally "you, you continually do for them" and indicated in translation with bold print, " **you** continually do for them"). The Greek text also emphasizes that their obedience should be ongoing with the present tense of the imperative verb.

**Explanation that doing so is in accordance with the Law and the Prophets**. Jesus appeals to Scripture to encourage his disciples to treat others as they themselves want to be treated in the second part of the verse, "for this is the Law and the Prophets." "The Law" was comprised of the first five books of the Hebrew Scriptures. "The Prophets" included the Former Prophets and Latter Prophets in the Hebrew Scriptures. The Former Prophets were comprised of most of the Old Testament books we refer to as the Historical Books, whereas the Latter Prophets were comprised of most of the books we refer to as the Prophetic Books. Together "the Law and the Prophets" refer to Hebrew Scripture as a whole. By equating treating others as they want to be treated with the Law and the Prophets Jesus seems to be indicating that behaving in this way fulfills the intent of the Hebrew Scriptures. Thus Jesus maintains that by treating others as they themselves want to be treated disciples will be acting in accordance with the teaching of Scripture. Therefore, disciples should do for others what they would want others to do for them because by so doing they will be acting in accordance with God's will as revealed in Scripture.

Exhortation to Enter through the Narrow Gate

Jesus exhorts his disciples to enter through the narrow gate in verses 13-14. He commands them to enter through the narrow gate and then warns them that many enter the obvious and popular way that leads to destruction and few find the less obvious and unpopular way that leads to life.

**Command to enter through the narrow gate**. Jesus commands his disciples to enter through the narrow gate in the first part of verse 13, "Enter through the narrow gate." This command is stated in metaphorical form and the meaning of the metaphor and significance of the command only become apparent as they are developed subsequently. In the subsequent verses gates are used to describe the choices that are available to people as they seek direction for living and roads are used to describe the nature of that life after the choice has been made. As the broader context clarifies, this gate is the decision to submit to Christ and leads to the way of Christian discipleship. It is described as "the narrow gate" because it is less obvious and popular than "the wide gate"--the way of the world. The implication of this command is that people should choose the way of Christian discipleship even though it is not as obvious and popular.

**Warning that many choose the obvious and popular way that leads to destruction**. Jesus warns that many choose the obvious and popular way that leads to destruction in the second part of verse 13, "for wide is the gate and broad is the road that leads to destruction, and many enter through it." The obviousness and popularity of this gate and road are emphasized. The gate is described as being wide and the road is described as being broad, indicating that this gate and road are the obvious choice. Indeed, Jesus affirms that many take this road. When planning a trip, people normally take bigger well-traveled roads instead of smaller infrequently traveled roads. However, Jesus maintains that this same logic does not apply to choosing a life direction since the obvious and popular choice leads to destruction.

**Warning that few find the obscure and unpopular way that leads to life**. Jesus warns that few find the obscure and unpopular way that leads to life in verse 14, "but narrow is the gate and constricted is the road that leads to life, and few are those who find it." The obscurity and unpopularity of this gate and road are emphasized. The gate is described as being narrow and the road is described as being constricted, indicating that this gate and road are not the obvious choice. Indeed, Jesus affirms that only a few find it. When planning a trip, people normally do not take smaller infrequently traveled roads. However, Jesus maintains that this same logic does not apply to choosing a life direction since the obscure and unpopular way leads to life. As Fisher concludes, "if it is the way of life, he must travel it whatever cost or inconvenience. The destiny we desire determines the way we should choose to travel" (Fisher, 146). Therefore, disciples should choose the obscure and unpopular way of Christian discipleship rather than the obvious and more popular way of the world because many enter the wide gate and travel the broad way that leads to destruction, but few find the narrow gate and travel the constricted way that leads to life.

Exhortation to Be Continually Alert for

False Prophets

Jesus exhorts his disciples to be continually alert for false prophets in verses 15-20. He commands them to be continually alert for false prophets; then warns them of the deceptiveness and danger of false prophets as well as their evil fruit and ultimate destruction.

**Command to continually be alert for false prophets**. Jesus commands his disciples to be continually alert for false prophets in the first part of verse 15, "Continually be alert for false prophets." The Greek text emphasizes the need for disciples to be constantly on guard against false prophets through the use of the present imperative form of the verb (Indicated in translation with "Continually be alert"). Prophets were those who spoke God's word. Therefore, false prophets are those who claimed to speak God's word, but in fact do not.

**Warning of the deceptiveness and danger of false prophets**. Jesus warns his disciples of the deceptiveness and danger of false prophets in the second part of verse 15, "who come to you in sheep's clothing, but inwardly they are ferocious wolves." Jesus compares these false prophets to wolves. Paul describes this threat well in Acts 20:29-30, "I know that after I leave, savage wolves will come in among you and will not spare the flock. Even from your own number men will arise and distort the truth in order to draw away disciples after them." Like wolves, false prophets are deceptive. Wolves do not literally put on "sheep's clothing." However, they do act like sheep in order to infiltrate the flock and have a better opportunity to attack. Similarly, false prophets act religious and even Christian. Like wolves, false prophets are also dangerous. When wolves attack they tear their prey apart and devour nearly everything. Similarly, false prophets can totally destroy a Christian.

**Warning of the evil fruit and ultimate destruction of false prophets**. Jesus warns his disciples of the evil fruit and ultimate destruction of false prophets in verses 16-20. Jesus begins by establishing the criterion for distinguishing false prophets in the first part of verse 16, "You will know them plainly by their fruit." The Greek text emphasizes the value of this criterion for distinguishing false prophets with a compound rather than simple form of the verb (Translated "You will know them plainly"). The criterion that Jesus establishes as a basis for distinguishing false prophets is "their fruit." Fruit trees are commonly used in the Bible as a metaphor to describe the results of a righteous life. Conversely, the fruit of false prophets is the result of their unrighteous life, their unrighteous character and conduct.

Jesus explains that the fruit of false prophets is distinctively evil and results in them being uprooted and destroyed in verses 16-19. He asserts that it is absurd to expect thorn bushes to produce grapes or thistles to produce figs in the second part of verse 16, "They do not harvest grapes from thorn bushes or figs from thistles do they?" This assertion is made in the form of a rhetorical question. This rhetorical question is of the type that implies an emphatic negative reply. Therefore, this rhetorical question is equivalent to the exclamation, "No! They do not harvest grapes from thorn bushes or figs from thistles!" He explains that it is reasonable to expect a good tree to produce good fruit and a bad tree to produce evil fruit in verse 17, "Thus every good tree produces fine fruit, but a bad tree produces evil fruit." He further explains that it is unreasonable to expect a good tree to produce evil fruit or a bad tree to produce good fruit in verse 18, "A good tree cannot produce evil fruit and a bad tree cannot produce fine fruit." The implication is that false prophets are incapable of bearing good fruit and can only bear evil fruit. Their character and conduct will reveal that they are false prophets. As Carson observes, "false prophets can look like real prophets, and even their fruit may appear to be genuine. But the nature of the false prophet cannot be hidden forever: sooner or later he will be seen for what he is" (Carson, 128). Jesus asserts that trees that produce evil fruit will ultimately be uprooted and destroyed in verse 19, "Every tree that does not produce fine fruit is cut down and thrown into the fire." Similarly, God will ultimately condemn these false prophets and they will be destroyed.

Jesus concludes by reinforcing the criterion for distinguishing false prophets in verse 20, "Therefore, you will surely know them plainly by their fruit." Again, the Greek text emphasizes the value of this criterion for distinguishing false prophets with a compound rather than simple form of the verb. However, the value of this criterion is stressed even more this time with the emphatic particle (Translated "you will surely [emphatic particle] know them plainly" [compound rather than simple verb]). Therefore, disciples should be alert for false prophets because they are deceptive and dangerous, they produce evil fruit, and they will be rooted out and destroyed.

The Necessity of Obedience for Entrance into

The Kingdom of Heaven

Jesus encourages his disciples to be obedient by asserting the necessity of doing the will of his heavenly Father to enter the kingdom of heaven in verses 21-23. He warns them that claiming him as Lord is insufficient for entrance into the kingdom of heaven without obedience and then he warns them that claiming him as Lord and even doing great deeds in his name are insufficient for acceptance while practicing lawlessness.

**Warning that claiming Jesus as Lord is insufficient for entrance into the kingdom without obedience**. Jesus warns that claiming him as Lord is insufficient for entrance into the kingdom of heaven without obedience in verse 21, "Not everyone who says to me, "Lord, Lord," will enter the kingdom of heaven, but the one who is doing the will of my Father who is in heaven." Jesus anticipates a tragic situation at the Day of Judgment. Some will claim him as their Lord seeking to gain entrance into the kingdom of heaven. Calling Jesus "Lord, Lord" should indicate that he is their Lord. However, Jesus indicates that people are capable of deceiving themselves and claiming that he is their Lord when in actuality he is not. The tragic result of this self-deception is that they will presume that they will be able to enter the kingdom of heaven. However, Jesus maintains that claiming him as Lord is insufficient for entrance into the kingdom of heaven. As Jesus explains, entrance into the kingdom of heaven is dependent on doing the will of his heavenly Father. The Greek text emphasizes the need for consistently acting in way governed by the will of God with the present participle. As Fisher observes, "We can never claim salvation because we have made an orthodox confession. Confession must be followed by a changed life; it has no validity until it is translated into obedience" (Fisher, 150).

**Warning that claiming Jesus as Lord and even doing great deeds in his name are insufficient while practicing lawlessness**. Jesus warns that claiming him as Lord and even doing great deeds in his name are insufficient for entrance into the kingdom while practicing lawlessness in verses 22-23, "Many will say to me on that day, 'Lord, Lord, didn't we prophesy in your name, and drive out demons and perform many miracles in your name?' Then I will tell them plainly, 'I never knew you. Depart from me, you who are practicing lawlessness!'" Jesus expands on this tragic situation on the Day of Judgment. Some will claim him as their Lord and even point to their great deeds done in his name as the basis for entrance into the kingdom of heaven. Their claims and arguments for admittance into the kingdom of heaven are put in the form of a rhetorical question, "Lord, Lord, didn't we prophesy in your name and drive out demons and perform many miracles in your name?" This rhetorical question is of the type that implies an emphatic positive response. Therefore, it is equivalent to the exclamation, "Lord, Lord, we have prophesied in your name, and driven out demons and performed many miracles in your name!" Again, calling Jesus "Lord, Lord" should indicate that he is their Lord. Their great deeds performed in his name seem to verify these claims. However, Jesus maintains that claiming him as Lord and even doing great deeds in his name are insufficient for entrance into the kingdom of heaven. As Jesus explains, those "who are practicing lawlessness" will be turned away despite their claims that he is their Lord even if their great deeds seem to verify their claims. Fisher describes "lawlessness" as being "an outlaw, a rebel, one who acknowledges no obligation to obey God" (Fisher, 152). Jesus emphasizes the certainty of the rejection of the lawless. The compound rather than the simple form of the verb is employed to stress the clarity of Jesus' response (Translated "I will tell them plainly"). Jesus not only sends them away, but denies ever having known them. As Carson concludes, "What, then, is the essential characteristic of the true believer, the genuine disciple of Jesus Christ? It is not loud profession, nor spectacular spiritual triumphs, nor protestations of great spiritual experience. Rather, his chief characteristic is obedience" (Carson, 130). Therefore, disciples should obey God and avoid wickedness because claiming Jesus as Lord and even doing great deeds in his name are insufficient for entrance into the kingdom of heaven without doing the will of his heavenly Father and while practicing lawlessness.

The Wisdom of Practicing Jesus' Teaching

And Foolishness of Failing to Do so

Jesus encourages his disciples to put his teaching into practice by illustrating the wisdom of putting his teaching into practice and the foolishness of failing to put his teaching into practice in verses 24-27.

**The wisdom of putting Jesus' teaching into practice**. Jesus encourages his disciples to put his teaching into practice by illustrating the wisdom of doing so in verses 24-25. Jesus asserts that those who practice his words are like a wise man who built his house on the rock in verse 24, "Therefore, everyone who is hearing these words of mine and is practicing them will be like a wise man who built his house on the rock." Jesus' words are his teaching, especially his teaching in the Sermon on the Mount. Both the wise (24) and the foolish (26) hear Jesus' words. What is distinctive about the wise man is that he practices Jesus' words. In fact, the Greek text emphasizes with the present tense verb that he consistently practices Jesus' words (Translated "is practicing"). The man is wise because he is building his life on a stable foundation like the man who built his house on the rock. Jesus describes the stability of that house because it was founded on the rock in verse 25, "The rain came down, the rivers rose, and the winds blew and they fell against that house; yet it did not fall because it had been founded on the rock." Jesus' simile emphasizes the onslaught against the house. The house is being struck from above (the rain), below (the rivers), and the side (the wind). All three fell against the house; nonetheless, the house did not fall because it was founded on the rock. The clear implication of this simile is that those who build their lives on the stable foundation of Jesus' teaching will have stable lives that are not affected by the struggles of life.

**The foolishness of failing to put Jesus' teaching into practice**. Jesus encourages his disciples to put his teaching into practice by illustrating the foolishness of failing to do so in verses 26-27. Jesus asserts that those who do not practice his words are like a foolish man who built his house on sand in verse 26, "But everyone who hears these words of mine and is not practicing them will be like a foolish man who built his house on sand." Again, both the wise (24) and the foolish (26) hear Jesus' words. What is distinctive about the foolish man is that he does not practice Jesus' teaching. The man is foolish because he is building his life on an unstable foundation like the man who built his house on sand. Jesus describes the instability of that house because it was built on sand in verse 27, "The rain came down, the rivers rose, and the winds blew and they fell against that house, and it fell and its fall was great." Again, Jesus' simile emphasizes the onslaught against the house. However, in this case the house falls. In fact, not only does it fall, but its fall is described as a great disaster. The reason for this great disaster was that the house was built on sand. The clear implication is that those who do not build their lives on Jesus' teaching have an unstable foundation that will not endure the struggles of life. Therefore, disciples should put Jesus' teaching into practice because those who do are wise since the result is a stable life and those who do not are foolish since the result is disaster.

Application of the Message

Christians today are in constant danger of being deceived. They are in danger of being deceived by the world, which has its own understanding of what makes a life meaningful that stands in opposition to Christianity. They are in danger of being deceived by people who claim to have a message from God, but whose message does not coincide with the Christian gospel. They are even in danger of deceiving themselves into thinking that they will be accepted by Jesus and welcomed into his kingdom because of their orthodox confession and great deeds. Jesus anticipates these threats in Matthew 7:12-27 where he exhorts disciples to avoid the obvious and popular way of the world, be continually on guard against false prophets, eliminate self-deception, and choose the less obvious and unpopular way of Christian discipleship guided by Jesus' teaching. These similarities in the situation provide a strong basis for applying the message of this passage to the modern context. There is very little of a contextualized nature to require that the message of this passage be limited or adjusted when applied to the modern situation. Therefore, the statements of the applied message below are identical to the statements of the message in the original context. Disciples should do for others what they would want others to do for them because by so doing they will be acting in accordance with God's will as revealed in Scripture. Disciples should choose the obscure and unpopular way of Christian discipleship rather than the obvious and popular way of the world because many enter the wide gate and travel the broad way that leads to destruction, but few find the narrow gate and travel the constricted way that leads to life. Disciples should be alert for false prophets because they are deceptive and dangerous, they produce evil fruit, and they will be rooted out and destroyed. Disciples should obey God and avoid wickedness because claiming Jesus as Lord and even doing great deeds in his name are insufficient for entrance into the kingdom of heaven without doing the will of his heavenly Father and while practicing lawlessness. Disciples should put Jesus' teaching into practice because those who do are wise since the result is a stable life and those who do not are foolish since the result is disaster.

Communication of the Message

**Title** : ENTER THROUGH THE NARROW GATE

**Objective** : The objective of this message is to exhort and encourage Christians to avoid deception and devote themselves to the way of discipleship guide by the teaching of Jesus.

**Proposition** : Disciples should do for others what they would want others to do for them, choose the obscure and unpopular way of Christian discipleship rather than being deceived by the obvious and popular way of the world, be constantly alert so they are not deceived by false prophets; obey God and avoid wickedness rather than deceive themselves, and put Jesus' teaching into practice.
Introduction

Christians today are in constant danger of being deceived. They are in danger of being deceived by the world, which has its own understanding of what makes a life meaningful that stands in opposition to Christianity. They are in danger of being deceived by people who claim to have a message from God, but whose message does not coincide with the Christian gospel. They are even in danger of deceiving themselves into thinking that they will be accepted by Jesus and welcomed into his kingdom because of their orthodox confession and great deeds. Jesus anticipates these threats in Matthew 7:12-27 where he exhorts disciples to avoid the obvious and popular way of the world, be continually on guard against false prophets, eliminate self-deception, and choose the less obvious and unpopular way of Christian discipleship guided by Jesus' teaching. Let us carefully consider what Jesus says so that we can avoid being deceived and be the disciples Jesus wants us to be. _Read Matthew 7:12-27_.

I. Disciples should do for others what they would want others to do for them because by so doing they will be acting in accordance with God's will as revealed in Scripture.

A. Jesus exhorts his disciples to treat others in accordance with the Law and the Prophets in verse 12. This exhortation is sometimes called the Golden Rule.

B. Jesus commands his disciples to treat others as they themselves want to be treated in the first part of the verse, "Therefore, all things whatsoever you are wanting that men would do for you, thus also you continually do for them."

C. Jesus appeals to Scripture to encourage his disciples to treat others as they themselves want to be treated in the second part of the verse, "for this is the Law and the Prophets." Together "the Law and the Prophets" refer to Hebrew Scripture as a whole. Thus Jesus maintains that by treating others as they themselves want to be treated disciples will be acting in accordance with the teaching of Scripture.

D. _Illustration of Living by the Golden Rule_

E. Application--Therefore, we should do for others what we would want others to do for us because by so doing we will be acting in accordance with God's will as revealed in Scripture.

II. Disciples should choose the obscure and unpopular way of discipleship rather than be deceived by the obvious and popular way of the world because the way of the world leads to destruction, but way of discipleship leads to life.

A. Jesus commands his disciples to enter through the narrow gate in the first part of verse 13, "Enter through the narrow gate." The implication of this command is that people should choose the way of discipleship even though it is not as obvious and popular.

B. Jesus warns that many choose the obvious and popular way that leads to destruction in the second part of verse 13, "for wide is the gate and broad is the road that leads to destruction, and many enter through it." The implication of this description is that the way of the world is obvious and popular. When planning a trip, people normally take bigger well-traveled roads instead of smaller infrequently traveled roads. When the North-South Expressway opened, I was one of the first to use it. I hated the old two-lane highway. However, Jesus maintains that this same logic does not apply to choosing a life direction since the obvious and popular choice leads to destruction. I never would have taken the Expressway if I knew that it went to destruction rather than Kuala Lumpur.

C. Jesus warns that few find the obscure and unpopular way that leads to life in verse 14, "but narrow is the gate and constricted is the road that leads to life, and few are those who find it." The implication of this description is the way of Christian discipleship is obscure and unpopular. When planning a trip, people normally do not take smaller infrequently traveled roads. However, Jesus maintains that this same logic does not apply to choosing a life direction since the obscure and unpopular way leads to life.

D. _Illustration of Being Deceived by the Obvious and Popular Way of the World_

E. Application--Therefore, we should choose the obscure and unpopular way of discipleship rather than be deceived by the obvious and popular way of the world because the way of the world leads to destruction, but the way of discipleship leads to life.

III. Disciples should be constantly alert for false prophets because they are deceptive and dangerous, they produce evil fruit, and they will be rooted out and destroyed.

A. Jesus commands his disciples to be continually alert for false prophets in the first part of verse 15, "Continually be alert for false prophets."

B. Jesus warns his disciples of the deceptiveness and danger of false prophets in the second part of verse 15, "who come to you in sheep's clothing, but inwardly they are ferocious wolves." Jesus compares these false prophets to wolves. Like wolves, false prophets are deceptive. Wolves do not literally put on "sheep's clothing." However, they do act like sheep in order to infiltrate the flock and have a better opportunity to attack. Like wolves, false prophets are also dangerous. When wolves attack they tear their prey apart and devour nearly everything.

C. Jesus warns his disciples of the evil fruit and ultimate destruction of false prophets in verses 16-20. Jesus begins by establishing the criterion for distinguishing false prophets in verse 16, "You will know them plainly by their fruit." Next, Jesus explains that the fruit of false prophets is distinctively evil in verses 16-18. Their character and conduct will reveal that they are false prophets. Finally, Jesus asserts that trees that produce evil fruit will ultimately be uprooted and destroyed in verse 19, "Every tree that does not produce fine fruit is cut down and thrown into the fire." Similarly, God will ultimately condemn these false prophets and they will be destroyed. Jesus concludes by reinforcing the criterion for distinguishing false prophets in verse 20, "Therefore, you will surely know them plainly by their fruit."

D. _Contemporary Illustration of a False Prophet_

E. Application--Therefore, we should be alert for false prophets because they are deceptive and dangerous, they produce evil fruit, and they will be rooted out and destroyed.

IV. Disciples should not deceive themselves but obey God and avoid wickedness because claiming Jesus as Lord and even doing great deeds in his name are insufficient for entrance into the kingdom of heaven without doing the will of his heavenly Father.

A. Jesus warns that claiming him as Lord is insufficient for entrance into the kingdom of heaven without obedience in verse 21, "Not everyone who says to me, "Lord, Lord," will enter the kingdom of heaven, but the one who is doing the will of my Father who is in heaven." Jesus anticipates a tragic situation at the Day of Judgment when people will claim that he is their Lord when in actuality he is not. Jesus maintains that professing him as Lord is insufficient for entrance into the kingdom of heaven. As Jesus explains, entrance into the kingdom of heaven is dependent on doing the will of his heavenly Father.

B. Jesus warns that claiming him as Lord and even doing great deeds in his name are insufficient for entrance into the kingdom while practicing lawlessness in verses 22-23, "Many will say to me on that day, 'Lord, Lord, didn't we prophesy in your name, and drive out demons and perform many miracles in your name?' Then I will tell them plainly, 'I never knew you. Depart from me, you who are practicing lawlessness!'" Some will claim him as their Lord and even point to their great deeds done in his name as the basis for entrance into the kingdom of heaven. Jesus maintains that claiming him as Lord and even doing great deeds in his name are insufficient for entrance into the kingdom of heaven. As Jesus explains, those "who are practicing lawlessness" will be turned away despite their claims that he is their Lord even if their great deeds seem to verify their claims.

C. _Illustration of a Self-Deceived "Christian_ "

D. Application--Therefore, we should not deceive ourselves but obey God and avoid wickedness because claiming Jesus as Lord and even doing great deeds in his name are insufficient for entrance into the kingdom of heaven without doing the will of his heavenly Father.

V. Disciples should put Jesus' teaching into practice because those who do are wise since the result is a stable life and those who do not are foolish since the result is disaster.

A. Jesus encourages his disciples to put his teaching into practice by illustrating the wisdom of doing so in verses 24-25. Jesus asserts that those who practice his words are like a wise man who built his house on the rock in verse 24, "Therefore, everyone who is hearing these words of mine and is practicing them will be like a wise man who built his house on the rock." The man who practices his words is wise because he is building his life on a stable foundation like the man who built his house on the rock. Jesus describes the stability of that house because it was founded on the rock in verse 25, "The rain came down, the rivers rose, and the winds blew and they fell against that house; yet it did not fall because it had been founded on the rock." The clear implication of this simile is that those who build their lives on the stable foundation of Jesus' teaching will have stable lives that are not affected by the struggles of life.

B. Jesus encourages his disciples to put his teaching into practice by illustrating the foolishness of failing to do so in verses 26-27. Jesus asserts that those who do not practice his words are like a foolish man who built his house on sand in verse 26, "But everyone who hears these words of mine and is not practicing them will be like a foolish man who built his house on sand." The man who does not practice his words is foolish because he is building his life on an unstable foundation like the man who built his house on sand. Jesus describes the instability of that house because it was built on sand in verse 27, "The rain came down, the rivers rose, and the winds blew and they fell against that house, and it fell and its fall was great." The clear implication is that those who do not build their lives on Jesus' teaching have an unstable foundation that will not endure the struggles of life.

C. Many of you probably remember that tragic day when a block of flats fell in Ampang. The investigation revealed that the block fell because runoff water had undermined the foundation. Since that time building codes have been toughened to make sure that a similar tragedy does not occur. We also need to toughen our building codes.

D. Application--Therefore, we should put Jesus' teaching into practice because those who do are wise since the result is a stable life and those who do not are foolish since the result is disaster.

Conclusion

Christians today are in constant danger of being deceived. They are in danger of being deceived by the world, which has its own understanding of what makes a life meaningful that stands in opposition to Christianity. They are in danger of being deceived by people who claim to have a message from God, but whose message does not coincide with the Christian gospel. They are even in danger of deceiving themselves into thinking that they will be accepted by Jesus and welcomed into his kingdom because of their orthodox confession and great deeds. Jesus anticipates these threats in Matthew 7:12-27. We should do for others what we would want others to do for us because by so doing we will be acting in accordance with God's will as revealed in Scripture. We should choose the obscure and unpopular way of discipleship rather than the obvious and popular way of the world because the way of the world leads to destruction, but the way of discipleship leads to life. We should be alert for false prophets because they are deceptive and dangerous, they produce evil fruit, and they will be rooted out and destroyed. We should not deceive ourselves but obey God and avoid wickedness because claiming Jesus as Lord and even doing great deeds in his name are insufficient for entrance into the kingdom of heaven without doing the will of his heavenly Father. We should put Jesus' teaching into practice because those who do are wise since the result is a stable life and those who do not are foolish since the result is disaster.

### SELECTED BIBLIOGRAPHY

Bonhoeffer, Dietrich. The Cost of Discipleship. New York, NY: The MacMillan Company, 1959.

Carson, D. A. The Sermon on the Mount: An Evangelical Exposition of Matthew 5-7. Grand Rapids, MI: Baker Book House, 1978.

Carson, D. A., Douglas J. Moo, and Leon Morris. An Introduction to the New Testament. Leicester, England: APOLLOS (an imprint of Inter-Varsity Press), 1992.

Fisher, Fred L. The Sermon on the Mount. Nashville, TN: Broadman Press, 1976.

Guthrie, Donald. New Testament Introduction. Downers Grove, IL: Inter-Varsity Press, 1970.

Hunter, A. M. Design for Life. London: SCM Press, Ltd., 1965.

Morris, Leon. The Gospel according to Matthew. Grand Rapids, MI: Eerdmans Publishing Company, 1992.

Stagg, Frank. Matthew. _The Broadman Bible Commentary_ , Vol. 8. Nashville, TN: Broadman Press, 1969.

Tasker, R. V. G. The Gospel according to St. Matthew. _The Tyndale New Testament Commentaries_. Grand Rapids, MI: Eerdmans Publishing Company, 1961.

### ABOUT THE AUTHOR

William H. (Bill) Lawson is a proud graduate of California Baptist University (BA), Gateway Baptist Theological Seminary (MDiv), and the Southern Baptist Theological Seminary (PhD). He taught briefly at SBTS and then served with the International Mission Board of the Southern Baptist Convention and taught the Bible in Baptist seminaries throughout Asia for over 30 years. He has written other books including Ears to Hear: A Guide for the Interpretation of the Bible, The Lion Roars: A Guide for the Interpretation of the Book of Amos, and Obedient unto Death: A Guide for the Interpretation of Paul's Epistle to the Philippians. Download all of his books for FREE at <https://www.smashwords.com/profile/view/drwhlawson>. He is now retired and living at _The End of the Lane_ where he is writing books and painting/drawing pictures.

